Table of Contents

Magalcaraa

i
Sabarana-Gaura-Mahima
The Glories of Lord Gaurga

i
Kothya Go Prema-May
xi

Rdh-Prema Makes Ka Mad 1

We Must Discuss Rdh-Tattva

2
There Are Two Opposites
3
The Three Topics in Rdh-Prema
3
The Reasons Why a Person Becomes Mad
4
Are Those Reasons Applicable to Ka?
6
Rdh-Prema Is My Guru
7
Is It True That Ka Becomes Mad?
9
Is This Not Madness?
10
Is He Not a Madman?
12
The Greed to Relish raya-rasa 16
The Mood and Complexion of Rdhr
The Crest-Jewel of the raya Category17
Ka Becomes raya
18
Rdh-Prema
19
The Combination of Two Opposites 19
The Two Embankments
Union and Separation20
Jagad-Guru Ka Worships Rdh-Pda
20
I Am Devoid of the Invaluable Asset
21
A Mixture of Poison and Nectar
22
Front cover drawing artist unknown. Back cover drawing by Anuradha dasi. Used with
permission.

Magalcaraa
Sabarana-Gaura-Mahima

The Glories of Lord Gaurga

(rla Narottama dsa hkura)

(1)
gaurgera du-pada, jra dhana sampada,
se jne bhakati rasa sra
gaurgera madhura ll, jra kare praveil,
hdoya nirmala bhelo tra
Anyone who has accepted the two lotus feet of Lord
Caitanya can understand the true essence of devotional service.
If one is captivated by the pleasing pastimes of Lord Caitanya,
the dirty things in his heart will all become cleansed.

(2)
je gaurgera nma loya, tra hoya premodoya,
tre mui ji bolihr
gaurga guete jhure, nitya-ll tra sphure,
se jana bhakati adhikr
One who simply takes the holy name of Gaurasundara,
r Ka Caitanya, will immediately develop love of God.
To such a person I say, Bravo. Very nice. Excellent. If one
appreciates the merciful pastimes of Lord Caitanya and feels
ecstasy and sometimes cries, this process will immediately help
him to understand the eternal pastimes of Rdh-Ka.

Rdh-Prema Makes Ka Mad

(3)
gaurgera sag gae, nitya-siddha kori mne,
se jya vrajendra-suta pa
r gaua-maala bhmi, jeb jne cintmai,
tra hoya vraja-bhme vsa
Simply by understanding that the associates of Lord
Gaurga are eternally free from material contamination, one
can immediately be promoted to the transcendental abode
of Lord Ka. If one simply understands that the land of
Navadvpa is not different from Vndvana, then he actually
lives in Vndvana.

(4)
gaura prema rasrave, se tarage jeb be,
se rdh-mdhava-antaraga
ghe v vanete thke, h gaurga bole ke,
narottama mge tra saga
If one says, Let me dive deep into the waves of the
nectarean ocean of the transcendental loving movement
introduced by Lord Caitanya, he immediately becomes one
of the confidential devotees of Rdh and Ka. It does
not matter whether one is a householder living at home or
a vnaprastha or sannys living in the forest, if he chants O
Gaurga, and becomes a devotee of Lord Caitanya, then
Narottama dsa begs to have his association.

hare ka hare ka ka ka hare hare

hare rma hare rma rma rma hare hare
o ajna-timirndhasya
jnjana-alkay

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Magalcaraa

cakur unmlita yena

tasmai r-gurave nama
I was born in the darkest ignorance, and my spiritual
master opened my eyes with the torch of knowledge. I offer my
respectful obeisances unto him.

r-caitanya-mano-bha
sthpita yena bh-tale
svaya rpa kad mahya
dadti sva-padntikam
When will rla Rpa Gosvm Prabhupda, who has
established within this material world the mission to fulfill the
desire of Lord Caitanya, give me shelter under his lotus feet?
vande ha r-guro r-yuta-pada-kamala r-gurn vaiav ca
r-rpa sgrajta saha-gaa-raghunthnvita ta sa-jvam
sdvaita svadhta parijana-sahita ka-caitanya-deva
r-rdh-ka-pdn saha-gaa-lalit-r-vikhnvit ca
I offer my respectful obeisances unto the lotus feet of my
spiritual master and unto the feet of all Vaiavas. I offer my
respectful obeisances unto the lotus feet of rla Rpa Gosvm
along with his elder brother Santana Gosvm, as well as
Raghuntha Dsa and Raghuntha Bhaa, Gopla Bhaa,
and rla Jva Gosvm. I offer my respectful obeisances to
Lord Ka Caitanya and Lord Nitynanda along with Advaita
crya, Gaddhara, rvsa, and other associates. I offer my
respectful obeisances to rmat Rdhr and r Ka
along with Their associates r Lalit and Vikh.

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Rdh-Prema Makes Ka Mad

he ka karu-sindho
dna-bandho jagat-pate
gopea gopik-knta
rdh-knta namo stu te
O my dear Ka, You are the friend of the distressed and
the source of creation. You are the master of the gops and the
lover of Rdhr. I offer my respectful obeisances unto You.

tapta-kcana-gaurgi
rdhe vndvanevari
vabhnu-sute devi
praammi hari-priye
I offer my respects to Rdhr, whose bodily complexion
is like molten gold and who is the Queen of Vndvana. You
are the daughter of King Vabhnu, and You are very dear to
Lord Ka.

vch-kalpatarubhya ca
kp-sindhubhya eva ca
patitn pvanebhyo
vaiavebhyo namo nama
I offer my respectful obeisances unto all the Vaiava
devotees of the Lord. They can fulfill the desires of everyone,
just like desire trees, and they are full of compassion for the
fallen souls.

namo mah-vadnyya
ka-prema-pradya te
kya ka-caitanyanmne gaura-tvie nama

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Magalcaraa

O most munificent incarnation! You are Ka Himself

appearing as r Ka Caitanya Mahprabhu. You have
assumed the golden colour of rmat Rdhr, and You are
widely distributing pure love of Ka. We offer our respectful
obeisances unto You. (Caitanya-caritmta, Madhya-ll 19.53)

yad advaita brahmopaniadi tad apy asya tanu-bh

ya tmntarym purua iti so sya-vibhava
a-aivaryai pro ya iha bhagavn sa svayam aya
na caitanyt kj jagati para-tattva param iha
What the Upaniads describe as the impersonal Brahman
is but the effulgence of His body, and the Lord known as the
Supersoul is but His localised plenary portion. Lord Caitanya
is the Supreme Personality of Godhead, Ka Himself, full
with six opulences. He is the Absolute Truth, and no other
truth is greater than or equal to Him. (Caitanya-caritmta,
di-ll 1.3)

rdh ka-praaya-viktir hldin aktir asmd

ektmnv api bhuvi pur deha-bheda gatau tau
caitanykhya prakaam adhun tad-dvaya caikyam pta
rdh-bhva-dyuti-suvalita naumi ka-svarpam
The loving affairs of r Rdh and r Ka are
transcendental manifestations of the Lords internal pleasuregiving potency. Although Rdh and Ka are one in Their
identity, They separated Themselves eternally. Now these
two transcendental identities have again united, in the
form of r Ka Caitanya. I bow down to Him, who has
manifested Himself with the sentiment and complexion of
rmat Rdhr although He is Ka Himself. (Caitanyacaritmta, di-ll 1.5)

Rdh-Prema Makes Ka Mad

cird adatta nija-gupta-vitta

sva-prema-nmmtam aty-udra
-pmara yo vitatra gaura
ko janebhyas tam aha prapadye
The most munificent Supreme Personality of Godhead,
known as Gauraka, distributed to everyone even the
lowest of men His own confidential treasury in the form
of the nectar of love of Himself and the holy name. This was
never given to the people at any time before. I therefore offer
my respectful obeisances unto Him. (Caitanya-caritmta,
Madhya-ll 23.1)

gaura sac-caritmtmta-nidhi gaura sadaiva-stuve

gaurea prathita rahasya-bhajana gaurya sarva dade
gaurdasti kplu-ratra na paro gaurasya bhrityo bhava
gaure gauravam carmi bhagavan gaura-prabho raka mm
I pray to rmn Gaurga Mahprabhu whose ecstatic
transcendental pastimes are like a river of nectar. Gaura
has given the path of confidential devotional service. I will
completely surrender to Gaura. Is there anyone more merciful
than Gaura? I will become a servant of Gaura. I shall preach the
glories of Gaura. May my Lord Gaura protect me. (Gaurgavirudval by rla Raghunandana Gosvm)

mdhuryai-madhubhi sugambhi-bhajana vara bhujn vanam

kruymta nirjharai-rupacita sat-prema hemacla
bhaktmbodhara dhara vijayan nikampa sampval
daivo na kula daivat vijayat caitanya-ka-hari
I worship the golden hued r Caitanya Mahprabhu,
who is absorbed in the enchanting mellows of mdhurya-rasa.

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Magalcaraa

May the transcendental love of Ka that Mahprabhu is

distributing, pour down on this earth like a waterfall of nectar.
All glories to that r Ka Caitanya Mahprabhu.

jnu-lambita-bhujau kanakvadtau
sakrtanaika-pitarau kamalyatksau
visvambharau dvija-varau yuga-dharma-plau
vande jagat priya-karau karuvatrau
I worship Their Lordships r Caitanya Mahprabhu and
Nitynanda Prabhu, whose long arms extend down to Their
knees, whose beautiful complexions are radiant yellow like
molten gold and whose elongated eyes are like red lotuses.
They are the topmost brhmaas, the guardians of religious
principles for this age, the most munificent benefactors of all
living entities, and the most compassionate incarnations of
Godhead. They initiated the congregational chanting of the
names of Lord Ka. (Caitanya-bhgavata, di-khaa 1.1)

anarpita-car cirt karuayvatra kalau

samarpayitum unnatojjvala-ras sva-bhakti-riyam
hari puraa-sundara-dyuti-kadamba-sandpita
sad hdaya-kandare sphuratu va ac-nandana
May that Lord, who is known as the son of rmat acdev, be transcendentally situated in the innermost chambers
of your heart. Resplendent with the radiance of molten gold,
He has appeared in the age of Kali by His causeless mercy
to bestow what no incarnation ever offered before: the most
sublime and radiant spiritual knowledge of the mellow taste of
His service. (Vidagdha-mdhava 1.2)

r-ka-caitanya deva rati-mati bhave bhaja

prema-kalpa-taru-vara-dt

vii

Rdh-Prema Makes Ka Mad

r-vraja-rja-nandana rdhik-jvana-dhana
aparpa ei saba kath
O brother, always worship r Ka Caitanya-deva who is
the great philanthropist giving away the treasure of the desire
tree of pure love for Ka. This Lord Caitanya is actually Lord
Ka, the prince of Vraja and the life of rmat Rdhr.
Descriptions of Him are spiritual sounds. They are not at all
material. (Prema-bhakti-candrik, 10.12)

navadvpe avatari rdh-bhva agkari

tra knti agera bhaa
tina vch abhil ac-garbhe paraki
sage la pariada-gaa
Lord Ka desired to appear in Navadvpa to understand
the intense love rmat Rdhr felt for Him, and accept
Her golden complexion as His bodily ornament. In order to
fulfill these three desires, the Lord appeared in ac-devs
womb. When the Lord appeared like this in the material
world, all His associates followed Him, and also appeared in
the world. (Prema-bhakti-candrik, 10.13)

gaura-hari avataripremera vdara kari

sdhil manera tina kja
rdhikra pra-pati kiv bhve kde niti
ih bujhe bhakata-samja
The Lord appeared in the golden form of Lord Caitanya,
and preached the message of pure love for Ka. In this way
He fulfilled the three desires in His mind. Only the devotees
are able to understand in what a wonderful way Ka, who

viii

Magalcaraa

is the Lord of rmat Rdhrs life, continually cried in

ecstatic love of God. (Prema-bhakti-candrik, 10.14)

hare ka hare ka ka ka hare hare

hare rma hare rma rma rma hare hare
uttama adhama kichu na bchila yciy dilaka kola
kahe premnanda emana gaurga hdaye dhariy bola
bhaja gaurga kaha gaurga laha gaurga nma (re)
ye jana gaurga bhaje sei haya mra pra (re)
Never discriminating who was a fit candidate, elevated or
degraded, the son of mother ac magnanimously accepts one
and all onto His lap in a loving embrace crying; Come to My
fold, come to My fold! The poet Premnanda Dsa begs you
all to constantly chant the sweet name of Ka while holding
tightly to that son of mother ac in the innermost core of
your heart. Worship Gaurga! Speak about Gaurga! Oh
please take to gaura-nma! Whoever worships Gaurga is my
life and soul. (Premnanda Dsa)

hare ka hare ka ka ka hare hare

hare rma hare rma rma rma hare hare
yasyaiva pdmbuja-bhakti-lbhya
prembhidhna parama pum-artha
tasmai jagan-magala-magalya
caitanya-candrya namo namas te
O Lord Caitanya-candra, by devotedly serving Your lotus
feet one can attain the pure love for Lord Ka that is the
ultimate goal of all endeavours. O Lord Caitanya-candra,
O great auspiciousness of the world, I offer my respectful

ix

Rdh-Prema Makes Ka Mad

obeisances unto You. I offer my respectful obeisances unto

You. (rla Prabodhnanda Sarasvat, r Caitanya-candrmta,
text 9)

nanda-llmaya-vigrahya
hembha-divya-cchavi-sundarya
tasmai mah-prema-rasa-pradya
caitanya-candrya namo namas te
O Lord Caitanya-candra, O Lord whose form is full of
blissful pastimes, O Lord whose complexion is as splendid as
gold, O Lord who gives in charity the nectar of pure love for
Lord Ka. I offer my respectful obeisances unto You. (r
Caitanya-candrmta, text 11)
yan npta karma-nihair na ca samadhi-gata yat tapo dhyna-yogair
vairgyais tyga-tattva-stutibhir api na yat tarkita cpi kaicit
govinda-prema-bhjm api na ca kalita yad rahasya svaya tan
nmnaiva prdursd avatarati pare yatra ta naumi gauram
Not attainable by the faithful performers of pious deeds, not
understood by those engaged in austerity, meditation, and yoga,
not guessed by those absorbed in detachment, renunciation
of the fruits of work, philosophical speculation or recitation
of prayers, and unknown even to the devotees full of love for
Lord Govinda, the secret of pure devotional service has been
revealed by the holy name during Lord Gauras advent. Let me
glorify that Lord Gaura. (r Caitanya-candrmta, text 3)

Magalcaraa

Kothya Go Prema-May
kothya go prema-may rdhe rdhe
rdhe, rdhe go, jaya rdhe rdhe
dekh diye pra rkho rdhe rdhe
tomra kgla tomya ke rdhe rdhe
niyama kore sad ke, rdhe rdhe
eka-br ke ke-ghte br ke vam-vae
eka-br ke nidhu-vane br ke kuja-vane
eka-br ke rdh-kue br ke yma-kue
eka-br ke kusuma-vane br ke govardhane
eka-br ke tla-vane br ke tamla-vane
Where is the incarnation of love, Rdhe Rdhe! All
glories to r Rdh. Show Yourself to Me, Rdh, give Me
back My life. I have become a beggar for You, O Rdh, and
I am always calling You, Rdhe! Rdhe! Sometimes at Kegha, sometimes at Va-vaa. Sometimes in Nidhuvana,
sometimes in Sev-kuja. Sometimes at Rdh-kua,
sometimes at yma-kua. Sometimes at Kusuma Sarovara,
sometimes at Girirja Govardhana. Sometimes at Tlavan,
sometimes at Tamlvan. (Adapted from Kothya Go PremaMay by rla Gaura Kiora dsa Bbj Mahrja)

dekh diy rdhe! rkhoha pra!

boliy kdaye knane kna
nirjana knane, rdhre dhori,
miliy para juya hari

xi

Rdh-Prema Makes Ka Mad

bole, thu vin khra rsa?

thu lgi mora varaja-vsa
Calling out, Rdh! Please let Me see You! Please save My
life! Ka weeps in the forest.
Meeting in a secluded forest, Ka embraces Rdh. Now
His feverish life has become cool. Ka says, How can there
be a rsa dance without You? I stay in Vraja only for Your
sake. (rla Bhaktivinoda hkura, Gtval, ata-Koi-Gop 4-6)

kothya go prema-may rdhe rdhe

rdhe, rdhe go, jaya rdhe rdhe

xii

Rdh-Prema
Makes Ka Mad

For the last two days, and this will be the third day, we have
been discussing the causes for the advent of prema-puruottama
acnandana Gaurga. There are two types of causes: one is
external, and another is internal. I have already discussed what
the external causes are; yuga-dharma pravartana, and prema-dna.
These external causes are meant for the living entities of Kaliyuga. The internal cause is for Himself. The external cause is the
need of others, whereas the internal cause is Kas own need,
and those are three.
r-rdhy praaya-mahim kdo vnayaivsvdyo yendbhuta-madhurim kdo v madya
saukhya csy mad-anubhavata kda veti lobht
tad-bhvhya samajani ac-garbha-sindhau harndu

Rdh-Prema Makes Ka Mad

Desiring to understand the glory of Rdhrs love, the

wonderful qualities in Him that She alone relishes through
Her love, and the happiness She feels when She realises the
sweetness of His love, the Supreme Lord Hari, richly endowed
with Her emotions, appeared from the womb of rmat
ac-dev, as the moon appeared from the ocean. (Caitanyacaritmta, di-ll 1.6)

I was speaking on the 17th in the evening about lobha, greed.

There are three types of greed, three types of desire in Ka.
First is r-rdhy praaya-mahim kdam, what is Rdhrs
praaya, love? Second is svdyo yendbhuta-madhurim kdo v
madya, what is My excellent beauty that Rdhr relishes?
Third, saukhya csy mad-anubhavata, what pleasure and
happiness does Rdhr derive while relishing My beauty? Ka
developed greed for these three desires, trividha-vch. Therefore
He became Gaura. This is the internal cause.

We Must Discuss Rdh-Tattva

These three desires are all related to Rdhr so we must
discuss rdh-tattva, otherwise you cannot understand it. It is a
very difficult tattva. Therefore Ka has become greedy for it. He
has developed three types of greed or three types of desires. He
tried His best to fulfill His greed in ka-ll, but He could not.
Therefore that greed is there in the heart and it is a very, very
intense greed, which cannot be suppressed. It must be fulfilled.
What shall I do? How to fulfill these three desires, or three types
of greed? Having thought about this very deeply, at last Ka
decided, I must assume the mood and complexion of Rdhr,
otherwise I cannot fulfill these three desires. These desires are

Rdh-Prema Makes Ka Mad

not fulfilled in ka-ll. These three desires are fulfilled in gaurall. Therefore Ka has appeared as Gaura.

There Are Two Opposites

What that love of Rdh is and how Rdhs love, rdh-prema,
is very great, greater than Ka, we have to discuss. Ka has
said in Bhagavad-gt, matta paratara nnyat kicid asti, There
is no one superior to Me. He is Supreme, but here Ka is not
Supreme. So you will find that there are two opposites: on the one
hand He is Supreme, and on the other hand He is not Supreme.
He is requesting the lotus feet of Rdhr, dehi pada-pallavam
udram. These are the two opposites. This is very wonderful.

The Three Topics in Rdh-Prema

You will find three topics in rdh-prema. First is, rdh-prema
makes Ka mad. Rdh-prema is so powerful that it makes Ka,
who is almighty and all-powerful, mad. Ka is all-powerful,
almighty and omnipotent, yet He becomes mad for rdh-prema.
So rdh-prema is greater than Him.
Number two is that the pleasure and happiness derived from
relishing the mellow of that love, rdh-prema, is unknown to
Ka. It is unknown to Him who is all-knowing. Therefore rdhprema is greater.
The third and last point is that there is a combination of two
opposites in rdh-prema. One after another we will discuss these
three topics.

Rdh-Prema Makes Ka Mad

The Reasons Why a Person Becomes Mad

The first topic is how rdh-prema makes Ka mad. The
Supreme Personality of Godhead, who is all-powerful, omnipotent,
self-sufficient, who is pra-brahma, completely full, and who has
no deficiency, becomes mad. Wonderful! Rdh-prema makes
Him mad!
When the question of madness comes we should analyse what
the reasons may be that a person becomes mad, and then we will
analyse whether they are applicable to Ka or not.
What are the reasons that a person becomes mad? There are
three reasons. Do you know them? Are you not mad? A madman
does not know that he is mad.
Number one is when someone thinks about one topic or subject
matter very deeply and excessively then he becomes mad. This is
the first reason.
Number two is that each individual has a capacity to contain
something. A container has a fixed capacity. For example, the
capacity of a 60-watt bulb is only 60 watts. If it exceeds 60 watts,
100 watts, then it will burst, it will become mad. This is the
second reason.
The third reason is if a person does not have sufficient
knowledge about some subject matter or some topic or when his
knowledge is covered with ignorance, then he becomes mad.
These are the three reasons why one will go mad.
We will analyse, one after another, whether these reasons are
applicable to Ka or not, but when we analyse them you will
find that these three reasons are not at all applicable to Him.

Rdh-Prema Makes Ka Mad

Ka is the Supreme Personality of Godhead. He is completely

full, pra-brahma. Everyone meditates on Him and glorifies
Him. All analyse ka-tattva. All inquire increasingly about Him
to understand Him completely. Still it is very difficult. All are
absorbed in the thought of Ka, Jaganntha, because He is the
Absolute Truth; advaya-jna tattva, pra-brahma, completely
full, ptakma, self-satisfied, tmrma, He who enjoys in His self.
He is the source and reservoir of all mellows. He is paramnandasvarpa, supremely nanda-maya. So how will it be that He will
think of some subject matter or topic very deeply and become
mad? It is impossible.

Is There Anyone Who Can Give Me Pleasure?

Kavirja Gosvm has described the thoughts of Ka in
Caitanya-caritmta:
kera vicara eka chaye antare
prnanda-pra-rasa-rpa kahe more
Once Lord Ka considered within His heart, everyone
says that I am complete bliss, full of all rasas.

m ha-ite nandita haya tribhuvana

mke nanda dibeaiche kon jana
All the world derives pleasure from Me. Is there anyone
who can give Me pleasure?

m haite yra haya ata ata gua

sei-jana hldite pre mora mana

Rdh-Prema Makes Ka Mad

One who has a hundred times more qualities than Me

could give pleasure to My mind. (Caitanya-caritmta, di-ll
4.238-240)

These are Kas thoughts. Ka thinks, prnanda-prarasa-rpa kahe more All say that I am supremely complete and a
reservoir of all mellows. There is no incompleteness or deficiency
in Me. I am supremely nanda, paramnanda, supremely nandamaya. The tribhuvana, three planetary systems become nandamaya, blissful, on account of Me. Is there anyone who can give
Me pleasure? I give pleasure to one and all throughout the three
planetary systems. I am paramnanda, supreme nanda. Is there
anyone who can give Me pleasure, nanda?

Are Those Reasons Applicable to Ka?

Ka is the complete reservoir of all rasas, mellows. Not
partially. The whole devotee society relishes that mellow. They
are always eager to relish more and more that mellow of which
Ka is the unlimited reservoir. All the mukhya and gaua,
chief and secondary mellows exist within Ka. Ka is the
only object of meditation and love. There is no other object.
Therefore, to relish that mellow, the devotees become mad after
Ka. He is Rasa-rja, the King of all transcendental mellows.
So how will it be possible on the part of Rasa-rja to think very
deeply on some topic or subject matter other than Himself? All
are thinking of Ka and becoming mad because He is Rasa-rja.
He is completely full, and has no deficiency at all. If there was
some deficiency then He would be thinking of that. So what will
He think of? What subject matter? What topic? Thus the first
reason why a person becomes mad is not applicable to Him.

Rdh-Prema Makes Ka Mad

The second reason is the capacity. If a persons capacity

is exceeded then he becomes mad. When He is supreme and
unlimited, ananta, then how will it be possible that something is
greater than He is? So how can the second reason be applicable to
Him? It is not possible at all.
Then the third reason is ignorance. There is no question of
ignorance at all. My creates ignorance. He is mydha, the
master of my. He cannot be affected by my. How will He
be put into ignorance? He is the source of all knowledge, sat-citnanda-maya. Cit means jna-maya, unlimitedly, supremely. How
will He be covered with ignorance so much that He becomes mad?
It is not possible. He is mydha, not my-vaa. The jva is myvaa because the jva is anu, minute. Ka is vibhu. It is possible
on the part of a jva to be covered over with ignorance, and to
come under the grip of my, but Ka will never come under the
grip of the illusory energy. So how will He become covered over
with ignorance? It is not possible at all.

Rdh-Prema Is My Guru
Thus the three reasons for becoming mad are not applicable to
Ka. Still He becomes mad. This is very wonderful. So what is
it that makes Ka mad? It is rdh-prema that makes Ka mad.
That rdh-prema is incomparable. It cannot be compared to any
prema.
rla Kavirja Gosvm has written Kas own statement in
Caitanya-caritmta:
ka kahe,mi ha-i rasera nidna

Rdh-Prema Makes Ka Mad

Ka says, I am the primary cause of all rasas.

prnanda-maya mi cin-maya pra-tattva

rdhikra preme m karya unmatta
I am the full Spiritual Truth and am made of full joy, but
the love of rmat Rdhr drives Me mad.

n jni rdhra preme che kata bala

ye bale mre kare sarvad vihvala
I do not know the strength of Rdhs love, with which
She always overwhelms Me.

rdhikra premaguru, miiya naa

sad m nn ntye ncya udbhaa
The love of Rdhik is My teacher, and I am Her
dancing pupil. Her prema makes Me dance various novel
dances.(Caitanya-caritmta, di-ll 4.121-124)

I am prnanda-maya, supreme nanda-maya, pra-tattva,

Supreme Truth, cinmaya, transcendental. I am the reservoir
of all mellows, rasera, but rdh-prema makes Me mad. I dont
know what strength there is in rdh-prema. Although I am allknowing, this I dont know. Ka says, I dont know because
He is mad! A mad fellow does not know what he is doing. He is
all knowing but He says, I dont know what power there is in
rdh-prema that it makes Me mad. Ye bale mre kare sarvad
vihvala, rdhikra prema guru, mi iya naa, so rdh-prema is My
guru. I am its disciple. The one, who is Supreme, is a disciple. He
is subordinate: surrendered to a guru. All surrender unto Ka.
Ka has said, Surrender unto Me. He is araa vatsala. All

Rdh-Prema Makes Ka Mad

take shelter at His lotus feet. That Ka begs the lotus feet of
Rdhr, dehi-pda-pallavam udram, Rdhr, please give
Me Your lotus feet. Rdh-prema becomes the guru and Ka
becomes the disciple. Sad m nn ntye ncya udbhaa, As
guru can make his disciple go up and down, and up and down,
in the same way rdh-prema makes Me go up and down, up and
down. I am dancing.

Is It True That Ka Becomes Mad?

So is it true that Ka becomes mad? Is it a true fact, or is it
some allegory or some concoction? It is true. It is true that He is
mad.
rla Vivantha Cakravart hkura, an crya in our line,
has written:
sarva-akti sarva-sukha paripra
satya-svarpa nitya jnd-myo py aham
kadcit jarati vay rdh prgana dvitiya
tihmi kadcit rdh-saga-sukhay
sad gamana panthnupaymi
kadcit tad artha satyve bhavmi
kadcit laty tad bhrnte bhavmi
itydika tat premeva krav iti hi
These are Kas statements. Ka thinks, and Ka says, I
am omnipotent. He is sarva-aktimn. He is completely full of
all pleasure and happiness. There is nothing lacking, there is no
deficiency. He is completely jna-maya, full of knowledge. Still,
I become mad after rdh-prema. Becoming mad after rdh-

Rdh-Prema Makes Ka Mad

prema I dont know what I do. Because a madman does not know
what he is doing.

Is This Not Madness?

Sometimes Ka spends the whole night behind a berry tree
in the courtyard of Rdhrs mother-in-law and father-in-laws
residence. Ka is always afraid of Jail, Rdhrs mother-inlaw, therefore He spends the whole night behind that berry tree.
He does not come out in fear of Jail. So is this not madness?
Sometimes He sits on the path where Rdhr comes and
goes. Waiting for a long time hoping, Rdhr will come,
Rdhr will come. So is that not madness?
Sometimes, to get a touch of Rdhrs body, He disguises
Himself as the wife of a barber, npiti. Yogevara, Ka disguises
Himself, puts on a sr, and pretends to be the wife of a barber. He
goes there and says, Rdhr, I have brought very nice alt.
(the red colour that women put on the soles of their feet.) I have
brought first class alt specially for You, Rdhr. Please come,
give Me Your feet. Ill put it on them and it will look so nice. So
is it not madness?
Then sometimes He also goes to Rdhrs doorstep disguised
as a beggar woman, begging alms. Please Rdhr, come out
and give Me some alms. Is it not madness?
Sometimes He disguises Himself as the wife of a gardener who
makes garlands. Rdhr, I have brought very nice garlands
with varieties of scented flowers for You. Please come. Ill put
some garlands around Your neck. Is it not madness?
Sometimes He disguises Himself as the wife of a washer-man,
goes to Rdhrs doorstep and says, Rdhr, please give
Painting on next page by Vrindavan dasa. Used with permission.

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Rdh-Prema Makes Ka Mad

Me Your garments. Ill wash them so nicely that they will be more
blazing than sunlight. Please give Me Your garments. Ill wash
them very nicely. Is it not madness?
Sometimes He disguises Himself as the wife of someone who
makes sandalwood paste, gandhi. Taking some very nicely
scented sandalwood paste He says, Rdhr, I have brought
this nice scented sandalwood. Please come. Ill decorate Your
forehead with some nice scented sandalwood paste. Please come.
So is it not madness?
Because Rdhrs bodily hue is like molten gold, He
Sometimes embraces a golden creeper thinking that it is
Rdhr, and cries. Is it not madness?
These are all the symptoms of madness. It is rdh-prema that
has made Him mad.
Sometimes He takes some dust from the path that Rdhr
has trodden upon, and smears it all over His body. Is it not
madness?

Is He Not a Madman?
Sometimes, when Rdhr is taking bath upstream in the
Yamun, at the same time He takes bath downstream because the
kukum and flowers from Rdhrs braid will float downstream
and touch Kas body. Is it not madness?
A madman is always fickle, running hither and thither.
Sometimes, becoming so mad, Ka runs hither and thither
crying for Rdh.
kothya go prema-may rdhe rdhe
rdhe, rdhe go, jaya rdhe, rdhe

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Rdh-Prema Makes Ka Mad

dekh diye pra rkho rdhe rdhe

tomra kgla tomya ke rdhe rdhe
Running hither and thither and calling, O Rdhe! O Rdhe!
O Rdhe! Please give Me darana, otherwise My life will leave
Me. Ill die. Dekh diye pra rkho rdhe rdhe, tomra kgla
tomya ke rdhe rdhe, I am kgla, a beggar begging for You,
Rdhe, Rdhe, My life will leave Me. Please come, give Me Your
darana, Rdhe, Rdhe!
eka-bra ke ke-ghte br ke vam-vae
rdhe, rdhe go, jaya rdhe, rdhe
kothya go prema-may rdhe rdhe
Sometimes He calls Her at Ke-ghta, Rdhe! Rdhe! Where
are You? Then immediately He runs to Vam-vaa and calls,
Rdhe! Rdhe! Are You here?
eka-br ke nidhu-vane br ke kuja-vane
rdhe, rdhe go, jaya rdhe, rdhe
kothya go prema-may rdhe rdhe
rdhe, rdhe go, jaya rdhe, rdhe
Then that mad Ka runs to Nidhuvana and calls there,
Radhe! Radhe! Where are You? Are You here? No. Then
He swiftly runs to Kujavana and there calls, Radhe! Radhe!
Kothya, where are You, O Rdhr? Please give Me darana,
otherwise My life will leave Me. Is He not a madman?
eka-bra ke rdh-kue
br ke yma-kue

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Rdh-Prema Makes Ka Mad

kothya go prema-may rdhe rdhe

rdhe, rdhe go, jaya rdhe, rdhe
Then He runs to Rdh-kua and there calls, Raaadhhhe!
Raaadhhhe! Where are You? No Rdhe. Then He quickly runs
to yma-kua and calls, Raaadhhhe! Raaadhhhe! Kothya,
where are You? No Rdhe.
eka-br ke kusuma-vane
br ke govardhane
rdhe, rdhe go, jaya rdhe rdhe
kothya go prema-may rdhe rdhe
tomra kgla tomya ke rdhe rdhe
dekh diye pra rkho rdhe rdhe
rdhe, rdhe go, jaya rdhe rdhe
Then swiftly He runs to Kusumavana and calls there,
Raaadhhhe! Raaadhhhe! Where are You? Then runs to
Govardhana and calls, Raaadhhhe! Raaadhhhe! Where are
You? No Rdh.
eka-bra ke tla-vane bra ke tamla-vane
rdhe, rdhe go, jaya rdhe rdhe
kothya go prema-may rdhe rdhe
Then He runs to Tlavan and calls, Raaadhhhe! Raaadhhhe!
Kothya, where are You? No Rdhe. Then He runs to Tamlvan
and calls there, Raaadhhhe! Raaadhhhe! Kothya, where are
You? Tomra kgla tomya ke, Your beggar calls You, please
give Me darana and let Me live or My life will leave Me. Is He
not a madman?

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Rdh-Prema Makes Ka Mad

malina vasana diye gya, vrajera dhulya gaagai jaya

rdhe, rdhe go, jaya rdhe rdhe
Calling Rdhe, Rdhe and becoming mad, He rolls in the
dust of Vrajabhmi. For Rdhr He rolls; His whole body is
dusty, all His garments are dusty. Isnt He a madman?
mukhe rdh rdh bole, bhse nayanera jale
rdhe, rdhe go, jaya rdhe rdhe
Uttering the name of Rdh, He sheds tears like torrential
rain. Is He not a madman?
vndvane kuli kuli kende veya rdh boli,
rdhe, rdhe go, jaya rdhe rdhe
(Adapted from Kothya Go Prema-May
by rla Gaura Kiora dsa Bbj Mahrja)

Wandering throughout the jungle of Vndvana, crying and

crying and uttering the names Rdhe, Rdhe, Rdhe.
dekh diy rdhe! rkhoha pra!
boliy kdaye knane kna

(rla Bhaktivinoda hkura, Gtval, ata-Koi-Gop 4)

O Rdhr, please give Me Your darana and give Me life,

otherwise I will die. My life will leave Me. In this way, Ka
wanders throughout the whole jungle of Vndvana crying
Rdhe, Rdhe, Rdhe!
bole, thu vin khra rsa?
thu lgi mora varaja-vsa

(rla Bhaktivinoda hkura, Gtval, ata-Koi-Gop 6)

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Rdh-Prema Makes Ka Mad

O Rdhr, only for You I am residing here in Vrajabhmi.

Otherwise why shall I reside here? Thu vin khra rsa, without
You how can I dance the rsa dance? It is only for You, Rdhr.
All this will be useless if You do not give Me Your darana. So,
He is a madman. Rdh-prema is such prema that it makes Ka
mad.Thus rdh-prema is guru. Ka is the disciple, and it makes
Ka dance. According to the tune of Rdhr, Ka dances.

The Greed to Relish raya-rasa

Then the second topic is that by relishing rdh-prema, He who
is paramnanda, supreme nanda, gets more nanda, a hundred
times, a thousand times more. Rdh-prema gives so much pleasure,
nanda-prada.
nija-premsvde mora haya ye hlda
th hate koi-gua rdh-premsvda
(Caitanya-caritmta, di-ll 4.126)
Because Ka is Rasa-rja, the reservoir of all mellows, all are
relishing that mellow and getting pleasure and happiness, but
now Ka wants to relish rdh-prema. He, who is paramnanda,
supreme nanda, is saying, The relishment of rdh-prema is
crores of times greater than the relishment of My mellow.
viaya-jtya sukha mra svda
m haite koi-gua rayera hlda
I taste the bliss to which the object of love is entitled. But
the pleasure of Rdh, the abode of that love, is ten million
times greater. (Caitanya-caritmta, di-ll 4.133)

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Rdh-Prema Makes Ka Mad

Ka is viaya-jtya, viaya-vigraha, rasera-viaya and Rdh

is rasera-raya. So being viaya-jtya Ka relishes viaya-rasa.
He cannot relish raya-rasa. How can He get the relishment of
raya rasa? He is not raya. Therefore this greed is there; how
will I become raya? Viaya becomes raya. That means bhakta.
He is Gaura; bhakta-bhva agkari [accepting the concept of being
a devotee].
pani karimu bhakta-bhva agkre
pani cari bhakti ikhimu sabre
(Caitanya-caritmta, di-ll 3.20)
He thought, I Myself will go as a bhakta; act like a bhakta and
teach bhakti. Therefore He came as Gaurga, and His mood is
the mood of a bhakta.

The Mood and Complexion of Rdhr

The Crest-Jewel of the raya Category

All devotees are raya-jtya, in the category of raya [always

subordinate]. Only Ka is in the category of viaya [the Supreme
Objective]. So that greed develops in Ka. I am viaya. How
can I become raya-jtya, how can I relish it? Impossible. That
greed is there; therefore He accepted the mood and complexion
of Rdhr because Rdhr is the crest-jewel of the raya
category.
raya-jtiya sukha pite mana dhya
yatne svdite nri, ki kari upya

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Rdh-Prema Makes Ka Mad

My mind races to taste the pleasure experienced by the

abode, but I cannot taste it, even by My best efforts. How may
I taste it?

kabhu yadi ei premra ha-iye raya

tabe ei premnandera anubhava haya
If sometime I can be the abode of that love, only then may
I taste its joy.

eta cinti rahe ka parama-kautuk

hdaye baye prema-lobha dhakdhaki
Thinking in this way, Lord Ka was curious to taste that
love. His eager desire for that love increasingly blazed in His
heart. (Caitanya-caritmta, di-ll 4.134-136)

The use of these words is very, very appropriate. I do not

know if you can relish it unless you know this language. My Guru
Mahrja said, In order to understand this and relish this amta,
Caitanya-caritmta, this nectar of caitanya-carita, all should learn
Bengali. Otherwise there is no relishment in the way it is written.

Ka Becomes raya
tabe ei premnandera anubhava haya
kabhu yadi ei premra ha-iye raya
Ka thinks, If I become raya of this rdh-prema then I
can relish it, otherwise there is no possibility. Eta cinti rahe ka
parama-kautuk, with such a very deep, intense thought Ka was

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Rdh-Prema Makes Ka Mad

thinking. Hdaye baye prema-lobha dhakadhaki, the word lobha

here, is greed for rdh-prema; very intense greed, which cannot
be suppressed. In the heart there is a throbbing, dhak-dhak-dhakdhak-dhak-dhak. While preparing sweet rice, you will notice when
it becomes very thick how it makes the sound, dhak-dhak-dhakdhak-dhak-dhak, prema-lobha dhakadhaki. It is very intense greed,
dhak-dhak-dhak-dhak. This word is used here, but you cannot
relish it unless you learn Bengali. Kavirj Gosvm has written it
like that. Then Ka becomes Gaura to relish that raya-jtya
sukha, nanda.

Rdh-Prema

The Combination of Two Opposites

Then the third topic is that there is simultaneously a
combination of two opposites in rdh-prema. How is it? Then
you have to read Ujjvala-nlamai where rla Rpa Gosvm
has mentioned this. In Ujjvala-nlamai it is stated that Ka is
ananta, asm, unlimited. Ka said, rdh-prema is guru. Ka
is disciple. Guru means being greater than the disciple. So when
rdh-prema becomes guru then it is also ananta, unlimited. Is there
any limit to it? No. It is ananta, asm, unlimited. That which is
unlimited, can it expand? Can it increase? If there is no limit how
will it increase? If there is some limit, then it will increase to that
limit. If something is unlimited, where is the question of increase?
However, rdh-prema increases at every moment. So does it not
have simultaneously two opposites? Nitya vardhana-ila, every
moment it increases; newer, newer, newer, newer. r Rpa-pda
has mentioned this in Ujjvala-nlamai.

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Rdh-Prema Makes Ka Mad

The Two Embankments

Union and Separation

When there is a flow of pastimes, ll-pravha, it is like a rivers

flow. The river has two embankments; a right embankment and
a left embankment. Rdh and Kas conjugal transcendental
pastimes are like the flow of a river, ll-pravha, with two
embankments. One embankment is milana, union and the other
embankment is viraha, separation. The viraha, separation, nourishes
the pleasure of combination. It is a question of nourishment.
Therefore these two are both required, otherwise there is no
relishment, or nourishment. One gets pleasure in union, and at
the same time intense pain in separation. So pleasure and pain
are simultaneously present; two opposites. It is going on from time
immemorial.

Jagad-Guru Ka Worships Rdh-Pda

r Rpa-pda mentions in Ujjvala-nlamai:
vibhur api kalayan sadbhivddhi
gurur api gaurava-caryay vihna
muhur upacita-vakrimpi uddho
jayati mura-dvii rdhiknurga
All glories to Rdhs love for Ka, the enemy of the
demon Mura! Although it is all-pervading, it tends to increase
at every moment. Although it is important, it is devoid of
pride, and although it is pure, it is always beset with duplicity.
[Dna-keli-kaumud (2) of rla Rpa Gosvm refer Cc. di
4.132]

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Rdh-Prema Makes Ka Mad

Vibhur api kalayan sadbhivddhi, rdh-prema is vibhu.

Vibhu means great, Lord, because it is guru. At every moment it
is increasing, vardhana-ila, guru. Although it is guru, still it is
without gaurava, without gurut. You should learn the language.
Sweet sweetness, adjective then noun. I will teach you grammar
and language. Guru gurut: guru is the adjective, and gurut is a
noun. In the English language it is guruship. Although guru, it is
without guruship; so it has two opposites. It is unlimited, but it is
still increasing. Two opposites. Rdh-prema is completely pure,
viuddha sunirmala, but it is never straight. It is always crooked. It
is very, very crystal clear, pure, and straight. There is no duplicity,
no crookedness. Rdh-prema is very clear, viuddha, completely
clear, without contamination. Still its movement is crooked.
Vakra-gati, not straight. It is two opposites. We say ka vande
jagad-guru, Ka is the spiritual master of the whole universe.
We all worship His lotus feet because He is the guru of the whole
universe, but that jagad-guru ka worships rdh-pda, the lotus
feet of Rdhr. So there are two opposites, rdhikra prema
guru, mi iya naa.
So if you go up in this line of guruship then the topmost is
rdh-prema, not Ka. That is said, yh va-i guru vastu nhi
sunicita [Cc. di 4.129], that rdh-prema makes Ka a disciple
and makes Him dance; makes Him mad.

I Am Devoid of the Invaluable Asset

This is rdh-prema. Rdh has such prema, but still, what does
Rdhr say? Rdhr thinks Herself hata bhagi dina.
dre uddha-prema-gandha, kapaa premera bandha,
seha mora nhi ka-pya
(Caitanya-caritmta, Madhya-ll 2.46)

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Rdh-Prema Makes Ka Mad

Rdhr has said, I have no love for Ka. I am far, far away
from it.
nhi ka-prema-dhana, daridra mora jvana
dehendriya vth mora saba
(Caitanya-caritmta, Madhya-ll 2.40)
Rdhr said, I do not have that ka-prema dhana, the
invaluable asset of ka-prema. I am devoid of that asset; therefore
I am poor. It is useless for My body to survive, because I have no
ka-prema. She talks like that. Is it not two opposites?

A Mixture of Poison and Nectar

Then in rdh-prema you will find the mixture of poison and
nectar, vimte ekatra milana, at the same time poison and nectar
are present. This is wonderful. How can it be at the same time
that nectar and poison are mixed together? We cannot conceive
of it, because nectar is very sweet, the sweetest, and poison is most
bitter. So at the same time two things are there both sweet and
bitter. In union it is sweet, and in separation it is bitter. So two
opposites are there in rdh-prema. Try to understand me. It is
very deep philosophy, not an easy affair. That separation is very
painful, tvra bhedana. Therefore we say that there is a mixture of
two things, nectar and poison, in rdh-prema.
bhye via-jvl haya, bhitare nanda-maya,
ka-premra adbhuta carita
Externally there appeared severe tribulation, as if He
were suffering from poisonous effects, but internally He was

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Rdh-Prema Makes Ka Mad

experiencing bliss. This is characteristic of transcendental love

of Ka. (Caitanya-caritmta, Madhya-ll 2.50)

Externally, when there is separation, the whole body is

burning. When a poisonous snake bites you, you will notice how
your body will burn. Similar burning is externally present because
of separation, but inside there is extreme pleasure. This is two
opposites.
ei prem-svdana, tapta-iku-carvaa,
mukha jvale, n yya tyajana
sei prem yra mane, tra vikrama sei jne,
vimte ekatra milana
(Caitanya-caritmta, Madhya-ll 2.51)
Relishing this prema is like chewing very hot sugarcane. It
is very sweet. The mouth is burning, but still you are chewing
and do not want to take it out. This is two opposites. Tapta-ikucarvaa, chewing hot sugarcane this is rdh-prema, ka-premardh-prema.
One who knows this, understands what it is; he knows.
Otherwise you cannot know what it is. One who has tasted sugar
candy; he knows how sweet it is. If you have not tasted it, then
how can you know it? If I say, Oh sugar candy is very sweet. You
will say, How sweet? What shall I say? You have to taste it, and
then you can realise how sweet it is. Similarly one who has tasted,
relished this prema, only he knows what it is. Otherwise how can
you know? Can you? No, vikrama sei jne.
Then in Vidagdha-mdhava (2.18) rla Rpa Gosvm
mentions in paurams vakya, the statement of Paurams:

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Rdh-Prema Makes Ka Mad

pbhir nava-kla-ka-kaut-garvasya nirvsano

nisyandena mud sudh-madhurimhakra-sakocana
prem sundari nanda-nandana-paro jgarti yasyntare
jyante sphuam asya vakra-madhurs tenaiva vikrntaya
Paurams says to Rdhr, Re sundar, O lotus-faced,
extremely beautiful Rdhr, that prema, love, that You have
developed for that nanda-nandana ka, is not straight. Ka
is crooked in three places. He is not a straight person. He is a
very crooked person. Why have you developed love for Him,
Rdhr? That prema works in two ways. Have you seen a
saw? It cuts both ways. Paurams says, It works in two ways.
What are those two ways? Those two ways are vipralambha and
sambhoga, union and separation; two types of activity. When it is
vipralambha, separation, then its poison is more dreadful than the
most dreadful poison of a poisonous snake. How is there union
of nectar and poison? In Vidagdha-mdhava Rpa Gosvm states
that if you would taste poison, you cannot taste it because it is
so bitter, but this prema is even more bitter than that. It gives
so much pain in the heart; the most acute, intolerable pain. In
vipralambha-bhva, virha-da, in separation it acts like poison,
but in sambhoga-da it is much sweeter than nectar. So it is a
combination of nectar and poison.
Then Paurams says, O Rdhr, why have You
developed love for that crooked person, Ka, who is crooked in
three places? This prema is much more bitter than dreadful liquid
poison, but at the same time it is much sweeter than nectar. Two
opposites.

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Rdh-Prema Makes Ka Mad

The mystery is here: It is not an intoxicant but it makes one

become intoxicated. When someone becomes intoxicated he
becomes mad. Marijuana, or LSD, a very dreadful poison that
made the hippies go mad; they were rolling around naked. Mad.
How there are two opposites is described in Vidagdha-mdhava.
This prema You have developed is not fire, but it burns. Is it not
an opposite? It is not a weapon, but it pierces the heart. It is not
water, but it inundates everything. When there is heavy downpour,
a high flood has come and the whole land has been inundated,
then you will not be able to find the way. So when there is such
prema, which is not water, still it inundates everything. The gops
and Rdhr become mad and kick all Vedic etiquette. It is like
an inundation; it washes away everything. It is not poison, but it
acts like poison. This is prema.

25