Answers to Objections C – H
ANSWERS TO OBJECTIONS C-H
The third, fourth, fifth, sixth, seventh and eighth objections of the opponents have been discussed altogether.
Śrī Kṛṣṇa is Bhagavān, endowed with all potencies. The desireless Brahman is not separate from Him because he is the effulgence of Kṛṣṇa’s form. The all-pervading Paramātmā is the specific expansion of Kṛṣṇa. Kṛṣṇa is the all-inclusive Supreme Person, the Moon of Goloka. His shadow-potency is māyā, who possesses the three material modes, and His main three qualitative transcendental potencies are the hlādinī, sandhinī and samvit. He possesses all opulence, pastimes, bliss, skill, bhāva, arts, expertise in mādhurya-rasa etc. and such attributes, which are so infinite in number that they are incomprehensible, are assembled within His cidānanda-svarūpa (form of spiritual bliss). In order to manifest His sarva-prabhutva (sovereignty over all things), through His own potency, Śrī Kṛṣṇa combines all the avatāras of Vaikuṇṭha within one tattva and remains eternally existent. Śrī Kṛṣṇa, who resides in Goloka Vṛndāvana, possesses a pure form comprised of pleasure-pastimes which are full of bliss and replete with bhāva. He is covered and surrounded by the network of saṁsāra, and the aforementioned various qualities of cit (spirit) and acit (matter), consisting of the fourteen māyika planes of existence along with their mountains, trees and creepers. His Svayaṁ Rūpa (original form) is not manifest to us under these circumstances. His independent desire is known as kāla (time). Kāla arises at the beginning of creation. Then the ādyā-śakti, who possesses all potency, manifests and appears as the servant of Kṛṣṇa.
tathā lakṣmīḥ sampatti-rūpā, gṛhiṇī deha saṁśrayā vaiṣṇavī ca sarveṣām apy upādeyā. iyaṁ tu sampatti-kathā bhinnaiva. tathā cādyā-śakti-rukmiṇī-jānakī-rādhā-vivaraṇaṁ śṛṇvantu. yadā śrī-kṛṣṇaḥ sva-dehāt sakalāḥ śaktir aiśvarya-guṇāṁś ca pṛthak kṛtvā vinoda-vilāsa-vigraheṇāvatāraṁ kurute, tadā ādyā-śaktir apy ekā prakṛtiḥ vaibhavādy-avatārādi-sarva-vanitāṁ prakāśya svayaṁ vilāsamayī udāsīnā nirguṇā-bhāva kalā-vaidagdhy-ādi-pāṇḍityā anirvacanīya pradhāna-guṇa-mayī-rādhā-rūpāvirbhavati. ādyā-śaktir iyaṁ tu rādhā-rūpāt pūrvam ātmānam eva vilāsamayīṁ kṛṣṇaṁ ca vilāsamayam evaṁ bhūtaṁ na jānāti. svayaṁ parama-vaiṣṇavī bhakti-balād eva jānāti. kṛṣṇa evātmānaṁ sarvāṁś cānyān api jānātīti sa evaiko’dvitīya īśvara iti niścayaḥ parama-rahasya-sāra iti.
At that time, taking the form of a Vaiṣṇavī, Lakṣmī, the embodiment of wealth, becomes a housewife and is perceived as acceptable by all persons. Now please listen to the description of ādyā-śakti Rukmiṇī, Jānakī, Rādhā etc. Rādhā alone is Kṛṣna’s ādyā-śakti. When Kṛṣṇa separates His expansions and parā-śākti (superior potency) along with their various qualities, from His form, and descends in His vilāsa-vigrahas such as Nārāyaṇa etc, then that parā-śakti, who through her potency, manifests all the consorts amongst those avatāras, i.e, the Lakṣmīs in Vaikuṇṭha etc, is herself perceived as She who is replete with pastimes, who is impartial, in other words, who defeats all other types of dharma, who possesses great love, who is expert in all kinds of transcendental arts, who is most wise, who is beyond words, who is the sum total manifestation of the modes of nature (pradhāna-guṇamayī) – the form of Śrī Rādhā. That ādyā-śakti is Bhāvamayī Rādhā Herself. Before that manifestation (as the ādyā-śakti), another form of Rādhikā is perceived who is intrinsically absorbed in the ocean of joy that is Kṛṣṇa. Then She does not experience Her own nature which manifests as vilāsamayī (the female relisher of pastimes), and does not experience Kṛṣṇa as vilāsamaya (the male relisher of pastimes) to be an individual form. However, Kṛṣna-premamayī Rādhā Herself inherently knows the power of vaiṣṇavī-bhakti, and Kṛṣṇacandra eternally experiences His own intrinsic nature and that of all potencies at all times, asserting that He is the sole Supreme who is one without a second. This is indeed a supreme secret. Therefore, śāstra says:
(19)
puruṣeṣu yathā kṛṣṇa strīṣu rādhā tathaiva hi
anyās tad-anuyāyinyo yathā puṁso’nuyāyinaḥ
As Kṛṣṇa is amongst all men, so Rādhā is amongst all women. Just as other women follow Rādhikā, other men follow Kṛṣṇa.
tathā gauri-śakti-rūpā rādhāvayava-sambhūtā maheśasyāpi kadācid upadeṣṭrī śrī-kṛṣṇasyāgre kadācid varaṁ vavre. rādhā-kṛṣṇa-vihāram ahaṁ draṣṭum īhe. tataś ca kṛṣṇād varaṁ labdhā vṛddhā-rūpeṇa gokule janma-labdhā tad sarvaṁ dṛṣṭavatī.
Moreover, gaurī-śakti (Parvatī) is born from the body of Rādhā. She becomes the advisor to Śiva. Eager to see the pastimes of Rādhā-Kṛṣṇa, she ardently prays to Kṛṣṇa to attain this boon. In Gokula she takes birth in an elderly form as Paurṇamāsī to witness the pastimes of Rādhā-Kṛṣṇa.
ataḥ sāpi sampatti-rūpāpi dehāt pṛthag-bhūteti rādhā-vilāsāvatārān na vetti. kim anyadvā mano’pi ādir api pumānajādi nātan na vetti. etena rādhā-kṛṣṇa-rahasyaṁ manaso’py agocara iti tātparyārthaḥ. ataeva, ājādayo’pi svata eva jānanti, etad bhāgavate viditam. lakṣmīś ca vaikuṇṭha-vibhava-mayī rādhā-sāmyaṁ na labhate, iti śrīmad-bhāgavate bahudhoktā.
Thus, as an expansion of Yogamāyā, that gaurī-śakti, as well as the lakṣmī-śakti, who is the embodiment of wealth, are separate expansions from the body of Rādhā and are incapable of understanding all of Rādhā’s pastimes and avatāras. What more can I say? Even the original person Brahmā, what to speak of other vibhinnāṁśas, cannot comprehend all of Rādhā’s pastimes and avatāras. It is clear from this that the mystery of Rādhā-Kṛṣṇa is extremely subtle and beyond ordinary perception. Therefore, Brahmā and others are inherently unaware of the mysteries of Rādhā and Kṛṣṇa. They can know something only by achieving the grace of Kṛṣṇa. All these principles are mentioned in many places in Śrīmad Bhāgavata thus:
(20)
nāyaṁ śriyo’ṅga u nitāntarateḥ prasādaḥ
svar-yoṣitaṁ nalina-gandha-rucāṁ kuto’nyāḥ
rāsotsave’sya bhuja-daṇḍa-gṛhīta-kaṇṭha
labdhāśiṣāṁ ya udagād vraja-sundarīṇām
In the rasa-festival, the indescribable grace received by the charming beauties of Vraja from Kṛṣṇa’s arms around their necks was not given to even the most exalted Śrī Devī (Lakṣmī), who attains the highest bliss, who is adorned with the fragrance of lotuses and situated in her celestial abode. How, then, will such mercy be accessible to the wives of the Devas? (Śrīmad Bhāgavatam 10.47.60)
ity ādyāḥ
In this way, there are many such ślokas from the Bhāgavata.
(21)
guṇamayyaḥ striyaḥ sarvāḥ pumāṁsaś ca guṇodbhavāḥ
rādhā tu nirguṇā kṛṣṇo nirguṇa-samatā kathaṁ
The conclusion of the śāstra is this – Lakṣmī and other consorts are endowed with qualities. In other words, Lakṣmī possesses the quality of prosperity, and Brahmāṇī (the wife of Brahmā), Bhavānī (the wife of Śiva) and Māyā are also endowed with qualities. The Lord of Paravyoma (Nārāyaṇa) is that personality who possesses the quality of opulence, and Brahmā, Śiva etc. are personalities who possess qualities comprised of the modes of goodness, passion and ignorance. However, Rādhā and Kṛṣṇa are nirguṇa (beyond the modes of nature).
ity ādyāḥkintu vaikuṇṭha-vibhave lakṣmīḥ sarvādhikāriṇī sarva-deva-ratna-śiro-bhūtā vaikuṇṭha-nāthasya parama-preyasī vaikuṇṭha-nātho’pi tasyāṁ lampaṭaḥ. evaṁ brahmāṇī brahmaṇaḥ bhavasya ca bhavānīti. kintu avatāre lakṣmī-rūpā jānakī rukmiṇī ca rāja-rājeśvarī-vaibhavānumānena īśvarasya parama-preyasī tasyāṁ tasyām īśvaro’pi lampaṭaḥ.
How can other men and women compare to Them? In this regard, the term nirguṇa refers to that supremely sweet quality which is transcendental. Lakṣmī reigns in Vaikuṇṭha – she is the crown-jewel of the Devas, and the supreme beloved of the Lord of Vaikuṇṭha. Nārāyaṇa considers Lakṣmī to be His own consort and is completely captivated by her charm. As Brahmāṇi is to Brahmā, and Bhavānī is to Śiva, so too, the mind of Nārāyaṇa is captivated by her. In this way, in all the tattvas of vilāsa-avatāras, svāṁśa-avatāras and vibhinnāṁśa-avatāras, there is a manifestation of the potency of the avatāras of Rādhā, and for the males there is mood of allegiance to the rules associated with svakīya (the mood of legal consorthood)
tasmād vilāsa-vinodāvatāre’pi sarva-nirapekṣa-bhāvecchā yadā bhavati, tadaiva rādhā-saṅgaṁ kuruta. ataeva dvādaśa-tryodaśa-varṣābhyantara eva vṛṇdāvane pitṛ mātā saṅgaṁ ca tyaktvā udāsīnaḥ paramahaṁsaḥ sarvair eva saṅgair nigūḍho nigūḍha-vanair api tan nigūḍho ramate. tatraiva yadi kadācid evā kāryaṁ patati, tarhi vyavahāra-sammatān aiśvarya-śaurya-cāturī pravandhān catura-śiromaṇiḥ kurute.
Thus, when the Lord is seen in His avatāra of joyful pastimes accompanied by Rādhā, He transcends all rules and His mood is fully independent – in other words, He is unencumbered by the restrictions of svakīya-bhāva, free of any confined mood, and unrestricted in implementing His own desires. For that reason, in Śrī Vṛndāvana, at the age of twelve or thirteen, Śrī Kṛṣṇa, abandons the relationship of His mother and father as well as communal affection, and remains indifferent to all rules. Śrī Kṛṣṇa, who minimizes the restraints of rules, and whose inherent nature is like that of a supreme paramahaṁsa, enjoys the company of Rādhā and Her expansions in a hidden grove in the most confidential, divine forests of Vraja. If any action occurs in those pastimes of Vraja, Kṛṣṇa, the crest-jewel of experts who possesses opulence, prowess and skill, manifests all necessary arrangements.
tasmād vicāryataṁ sva-cetasi rādhā-kṛṣṇa-vivaraṇaṁ kim ivānirvacanīyaṁ vastu, parama-premamayaṁ sakala-rasa-sampūṇaṁ paramānanda-svarūpam uttama-bhāgavata paramahaṁsānāṁ jīvanam. nātaḥ paraṁ śreyaḥ prakāśa kadācid api labhyate, aneka-janma bhāgyodayair eva kadācit śravaṇa-bhāgyaiḥ śruyate.
O devotees! Consider in your own hearts how descriptions of Rādhā and Kṛṣṇa are something which is inherently indescribable. You should analyse this. In these pastimes of Rādhā and Kṛṣṇa, all rasas that possess that highest prema are complete, their nature is of supreme bliss, and they are the very life of the topmost bhāgavata paramahaṁsas. At any place or at any time there is no such display of supreme welfare than this. These pastimes of Rādhā-Kṛṣṇa are heard due to great fortune over many lifetimes.
rādhā saubhāgyādhikyaṁ kiṁ varṇyate paśya paśya rukmiṇy-ādi sakala-mahiṣī sakala-saubhāgya-vido’pi rādhā-bhāvaṁ gopī-bhāvaṁ ca vilokya śrīmad-uddhavo yathābhūt tat sarvaṁ śrī-bhāgavate vedyam sakala-mahiṣī-bhāvaṁ vismṛtavān, dāsānāñ cātmavad bhaktānām akiñcanatāṁ dṛṣṭavān.
How to describe the extent of Rādhā’s good fortune? See! See! Śrī Uddhava, was aware of the good fortune of queens like Rukmiṇī, but was astonished and enchanted upon witnessing the mood of Rādhā and the gopikās. All of this is described in the Bhāgavata. He forgot the mood of all the queens. He saw the insufficiency of his own bhakti in the mood of servtitude (dāsya-bhakti).
svayaṁ brahmaṇāpi gokula-gopikānāṁ sambandhe yathoktam, tad api viditaṁ. tathā ca śrī-nāradaḥ kadācit dvārakām āgatya rādhā-rahasyaṁ pṛṣṭavān. tarhi svayaṁ prabhuḥ kathayan tad eva bhāvaṁ smāraṁ smāraṁ prema-vimohitaḥ sā daraṁ nāradaṁ gokulaṁ preṣayāmāsa śrī-nāradas tu rādhā-bhāvaṁ vilokya tatra ca kṛṣṇa-bhāvaṁ vilokya ātmānaṁ vismṛtavān. rādhā-kṛṣṇaṁ ca saṁdṛṣtva rādhā-kṛṣṇa-praśaṁsayātmānaṁ ca prema-vihvalaḥ kṛtārthaṁ mene. rukmiṇy-ādi-mahiṣīṇāṁ ca bhāvas tatho’ti vicāritavān. tathā ca ślokaḥ ko’pi paurāṇikaḥ
The sentiments expressed by Brahmā himself about the gopīs of Gokula are also known. Once, when Śrī Nārada went to Dvārakā and inquired about the mysteries of Rādhā. Śrī Kṛṣṇa Himself, while discussing them, remembered Rādhā’s bhāva and became overwhelmed with prema and respectfully sent Nārada to Gokula. Nārada thus witnessed the manifestation of Rādhā’s bhāva and, deliberating upon Kṛṣṇa’s bhāva that he had previously seen, he forgot himself. When he saw Rādhā and Kṛṣṇa completely, he praised Them, and becoming absorbed in prema, he considered himself to be fully successful. Then he analysed and observed the bhāva of Rukmiṇī and the other queens. In this regard there is a Paurānika śloka:
(22)
ratna-cchāyā-cchurita-jaladhau mandire dvārakāyāṁ
rukmiṇyāpi prabala-pulakodbhedam āliṅgitasya
viśvaṁ pāyān masṛṇa-yamunā-tīra-vānīra-kuñje
abhīra-strī nibhṛta carita-dhyāna-mūrcchā murāreḥ
Although He was in a jewel-studded palace on the ocean in Dvārakā, being tightly embraced by Rukminī, Murārī, who protects the universe, lost consciousness by meditating upon the gentle character of the wives of the Abhīras in a bamboo grove on the banks of the Yamunā. (Padyāvalī 375)
anyac ca. yatra vilāsa-vinodaṁ lāmpaṭyaṁ vā śrī-kṛṣṇa karoti, tatra tatraiva rādhā-dhyānam eva jāgrad-rūpaṁ tenaiva nirvṛtaḥ. anyatra kāryānurodhe kapaṭa-maitrī jñātavyaḥ. śrī-kṛṣṇasya vṛṇdāvana-rāsāvadhi prakāśa evāvatāra sāram iti vyaktārthaḥ.
The meaning is that in Vaikuṇṭha, the direct embrace of Vaikuṇṭha Lakṣmī in svakīya-rasa does not produce the rasa that He experiences from the gopīs of Vraja, even when He is far away from them. The independent pastimes of Rādhā-Kṛṣṇa that occur in this Vraja of the subtle Goloka are not experienced in other areas in Goloka which are only suitable for the bhāvas arising from other rasas. In the secluded forests of Vraja in Goloka, the eternally independent, unrestricted śṛṅgara-rasa shines forth in its purest form. Again, by the will and potency of Kṛṣṇa, they manifest accordingly in the material world. Such unparalleled rasa is not experienced anywhere else.
The teaching here is that due to his eventual good fortune, the jīva takes refuge in hari-nāma, and gradually engages in bhajana of the Lord’s form, then from the form, the Lord’s qualities, and from the qualities, the Lord’s pastimes. And by the power of service to the sādhus, he follows the mood of the gopīs of Vraja and attains the eternal service of Rādhā-Kṛṣṇa. Wherever Śrī Kṛṣṇa sports in playful or amorous pastimes, at that very place, He remains absorbed in meditating upon Rādhā with attention. Elsewhere, it is well known that depending on the activity, the various kinds of friendships He shows are all deceptive. What He manifests in Vṛndāvana during the time of the rāsa-līlā is the essence of all avatāras. This is what the śāstra says:
(23)
rādheti kim idaṁ nāma vidhinā kena nirmitam
sarveśvaro hi śrī-kṛṣṇo yasyāḥ kiṅkara-dāsavat
Which creator has made the Name of Rādhā? Chanting this Name, Kṛṣna, the Lord of all things, has become a slave to Rādhā.
(24)
rādheti mohanaṁ nāma ayoni kṛta āgataṁ
ṣaḍ-aiśvaryam ayaṁ kṛṣṇaṁ śṛṅgāre krītavad dhanaiḥ
I do not how the enchanting Name of Rādhā, which is without beginning, has appeared in this world. Thus, it has purchased Kṛṣṇa, who possesses all opulence, with the wealth of śṛṅgara-rasa.
(25)
hā hā niṣkaruṇā rādhā kva gatā guṇa-vigrahā
guṇa-saṅkhya bahu-sthāne labdhā bhramitavān prabhuḥ
Having gone to many places enumerating Her many glories, Lord Śrī Kṛṣṇa cries out, “Alas! Alas! Where is that merciless Rādhā, the embodiment of good qualities, hiding?”
paśya paśya nigūḍhāti-gūḍhanca nirūpyate. sakalaiḥ striyaiḥ sāvadhānā mahāntaḥ parama-maṅgalaṁ rahasyaṁ śṛṇvantu. śrī-kṛṣṇa-caitanya-deva prakaṭa-paramānanda-vigraho’pi sarvāvatāra-sāra-bhūto’pi sarvāvatāra-śakti-prakāśa-samartho’pi sarvāvatāra dāsa-dāsī-saṅgavān rādhā-saṅga-prakāśaṁ kṛtavān. asya sarvāvatāra-prakāśatvaṁ sarvair eva niścitam āste.
All these statements are confidential – indeed, extremely confidential topics are being ascertained. It is a supreme secret, supremely auspicious. Great care should be taken while listening with all due caution, especially in the presence of women. The meaning is this – in the mysteries of Rādhā-Kṛṣṇa’s śṛṅgara-rasa, men have no eligibility. In this world, one must give up identifying as men and women and follow the mood of the gopīs, the women of Vraja, who possess vraja-rāga (the amorous love of Vraja). Listen to information about rasa. This bhāva cannot be given to some jīvas since it is even beyond the ṛṣis and the śāstra. If Śrī Kṛṣṇa, the very life of all, had not descended, where would we find such bhāva? Śrī Kṛṣṇa Caitanyadeva has manifested as the embodiment of supreme bliss. He is capable of revealing the potencies of all avatāras. Specifically accompanied by the servants and maidservants of all the other avatāras, He uniquely revealed the principle of the association of Rādhā. Śrī Kṛṣṇa Caitanya is the intrinsic manifestation of all avatāras – this is affirmed by all great devotees.
tathāpi rahasyam ekaṁ yuktam eva śrūyatām. śrī-kṛṣṇa sakala- vinoda-vilāsa-rūpa kaiśorādi sampūrṇo’pi strīṇām eva vanacarīṇāṁ mohanaṁ ca kāra. evam etat yāsāṁ sādhāraṇa samān jano’pi mohanaṁ kartuṁ samarthaḥ. śrī-kṛṣṇa-caitanyas tu kaupīna-dhārī dīna-veśaḥ sannyāsāśramālaṅkṛto, atyanta balavantaṁ mahā-vṛṣabha-durdūrūḍhamadhyātma-vādinaṁ viṣayāndhaṁ ku yoginaṁ jaḍam ajasra-madyapaṁ caṇḍālaṁ yavanaṁ mūrkhaṁ kula-striyaṁ ca prema-sindhau pātayāmāsa, kevala prema-dhārayaiva sarvaiṣām āśayaṁ śodhitavān, āsurīva-bhāvaṁ ca cūrṇitavān. kim anyad vā bahu-vaktavyaṁ. ānande vaikuṇṭhopari sthāpayāmāsa. puruṣān eva prakṛti-bhāvaṁ nināya. śrī-kṛṣṇa-caitanya-bhāva-kalā-mohitāḥ śrī-gadādhara-paṇḍita-bhāva-darśana-samudita-gopī-gaṇa-bhāva vedāntino’pi viṣayiṇo’pi prakṛti-bhāvair nanṛtuḥ, vaiṣṇavānāṁ kā katha. tathāpi rādheti nāma-svarūpaṁ ca vyaktaṁ. dharaṇī-maṇḍale na prakāśitavān. śrī-rādhā śrī gadādhara-paṇḍita eva, sakala-caritraṁ bhāvatvaṁ ca janaiḥ svair vikhyātaḥ. tathāpi nāma tasyāpi rūpaṁ ca nigūḍhaṁ kṛtaṁ. bhāvais tu rādhā-kṛṣṇaṁ eva gītavān. rādhā-kṛṣnaṁ vinā kimanyaṁ na bodhayāmāsa. rādhā-kṛṣṇa-bhāvamayaṁ jagad eva kṛtaṁ, tad eva rasaṁ prakāśitavān. rādhā-nāma śravaṇāt smaraṇāt vilapitavān ruditavān pramuditavān lamphitavān tathāpi saṅgopitavān eva.
Listen to one secret about Him. Śrī Kṛṣṇa, endowed with all forms of enjoyment, pastimes, adolescence, etc, enchanted the women dwelling in the forest. He was able to enchant them in a manner of an ordinary equal individual. Despite being a renunciant wearing a kaupīna and the simple cloth of a sannyāsī, Śrī Kṛṣṇa Caitanya Prabhu immersed those persons who were like a herd of bulls – impersonalists, those blinded by the objects of the senses, so-called yogīs, materialistic followers of karma-kāṇḍa, those who constantly consume liquor, the caṇḍālas, the yavanas, the foolish, housewives etc. in an ocean of prema. Through that flood of prema, He purified everyone’s desires, and crushed their demonic natures. What more can I say? Imbued with supreme bliss, He bestowed gopī-bhāva, the mood of a female, upon men, and led them to Goloka Vṛndāvana, situated above Vaikuṇṭha. Enthralled by a fraction of Śrī Kṛṣṇa Caitanya’s bhāva, and seeing the bhāva of Śrī Gadādhara Paṇḍita, many Vedāntists such as Sārvabhauma and sense-enjoyers such as Pratāpāditya etc, were imbued with the bhāva of the gopīs and began to dance in the mood of a female. What to speak of Rāmānanda Rāya and other Vaiṣṇavas. In spite of this, Śrī Gadādhara Paṇḍita did not reveal Rādhā’s Name and nature in this world. Śrī Rādhā is Śrī Gadādhara Paṇḍita, and his identity and bhāva have been explained by his followers. Concealing his own name and identity in a hidden form, Śrī Gadādhara Paṇḍita chants the glories of Śrī Rādhā and Kṛṣṇa with deep sentiment. Śrī Kṛṣṇa Caitanya did not reveal anything other than Rādhā-Kṛṣṇa. He imbued the whole world with bhāva for Rādhā and Kṛṣṇa, by revealing Their wonderful śṛṅgara-rasa. Simply by hearing the Name of Rādhā or merely remembering it, He would resort to lamenting, weeping, rejoicing and leaping – yet He kept Śrī Gadādhara hidden.
śrī-gadādhara-paṇḍitas tu, yathā śrī-kṛṣṇa-caitanyaḥ sarvāvatāra-prakāśa-bhūmis tathā sakala-vaibhavamaya śrī-samūha-pradhāna-bhūtaḥ. yathā śrī-kṛṣṇa-caitanyo nirguṇas tathā paṇḍito’pi nirguṇaḥ etayor eva daihika-maitrī nirguṇa-guṇino maitrī chinna-bhinnā sutarāṁ paṇḍita-dehe rādhā bhāve vilāsaṁ kurute. anyatra vaibhava-pakṣe lakṣmīḥ rukmiṇī, sītā, kātyāyanī parama-preyasī, sarvamayas tu paṇḍita eva. kiṅca guṇa-guṇino maitrī nirguṇasyāguṇasya ca gāḍhānurāgā bhavati. saguṇa-nirguṇayor maitrī gāḍhānubandhā na syāt iti. kṛṣṇasyaiva sarva-śaktimattayā sarvatra maitrī ghaṭate, tad api nānā-mata-vaibhava-sthāpana-cāturyeṇa sampadyate, na tu sahajam. kṛṣṇasya udāsīna-bhāvena vilāsa-vinoda-maya-sakala-svabhāvas tena rādhā-kṛṣṇa-milanam eva satyaṁ. tathā śrī-kṛṣṇa-caitanya-gadādhara-paṇḍita-milameva satyam iti. bhaktānāṁ milanam eva satyaṁ jīvanaṁ ceti. kauryādi prakārāntara milanaṁ manyate te adṛṣyā aspṛśyā ca gaura-hari-caraṇa-tāmarasaṁ na prāpnuvanti. viṣayiṇām paurāṇikānāṁ ku-paṇḍitānāṁ bahu-pralāpa-vādīnāntu bhinna-bhinneva matir iti, hā hā teṣāṁ mahā-daurbhāgyam! hā hā teṣāṁ mahā-pralayaḥ. tasmāj jagati eva caturā bhaktā eva dhanyā. bhaktā eva paṇḍitāḥ bhaktā eva guṇinaḥ, bhaktā eva sukhinaḥ, bhaktā eva nirbhayāḥ. bhakta eva sukhaṁ yuge yuge jīvantu, hata-bhāgyaṁ janaṁ darśana-sparśanālāpaiḥ kṛtārthī kurvantu.
Just as Śrī Kṛṣṇa Caitanya is the primary manifestation of all avatāras, so also Gadādhara Paṇḍita is the primary principle embodying all feminine potencies and opulence. Just as Kṛṣṇa Caitanya is nirguṇa (beyond the modes of nature), so too is Gadādhara Paṇḍita. Gaura-Gadādhara differ in their physical friendship as well as in the qualities of their nirguṇa friendship. Hence, Gadādhara Paṇḍita’s own svarūpa (intrinsic nature) is the rādhā-bhāva-vilāsa (the pleasure pastimes of Rādhā’s bhāva) of Gaurāṅga. He associates with the devotees in his immediate manifestation. In terms of opulence, Lakṣmī, Rukmiṇī, Sītā and Kātyayanī are the foremost beloved companions of the Lord. Paṇḍita Gadādhara is the embodiment of all these forms of the parā-śakti. Friendship arises between two parties with mundane qualities. Deep attachment arises in two parties with transcendental qualities. Friendship between those with material qualities and those with transcendental qualities does not have a deep bond. Kṛṣṇa is the possessor of all potencies, thus His friendship exists everywhere. That friendship is established due to the skill of His various potencies. Yet those friendships are not natural. Kṛṣṇa is indifferent, and is actually characterised by His primary mood which is full of pleasure – the union between Rādhā and Kṛṣna is completely natural, in other words, it is svataḥ-siddha (perfect in and of itself). Therefore, the meeting between Kṛṣna Caitanya and Gadādhara is also svataḥ-siddha, and is the wealth of the devotee’s lives. If someone says that the meeting between Gaura-Gadādhara is of a different kind, then one should not look at such a person or touch them. They are unqualified to attain the lotus feet of Gaurahari. The opinions of those who are materialists, who quibble over the Purāṇas, and the so-called scholars, are never stable – this is evident because they have so many differing opinions. Alas! What misfortune! Alas! In regards to spiritual matters, they are doomed! Therefore, in this world, the fortunate paramahaṁsa devotees are expert in analysing what is cit (spirit) and what is acit (matter). The devotees are actual paṇḍitas, because they have crossed beyond the dense bewilderment of this material world. A devotee possesses all good qualities because he penetrates māyā’s weak modes of goodness, passion and ignorance, and achieves the mode of viśuddha-sattva, pure goodness. Devotees are happy because they have overcome mundane happiness and distress and attained the divine happiness of Vraja. Devotees are fearless because they have transcended the māyika time factor of past, present and future, and have become pure residents of Goloka. May the devotees live like this yuga after yuga, and by their sight, touch, and words, may they benefit the unfortunate persons afflicted by māyā.