Teachings of Lord Chaitanya MahaPrabhu

Introduction-4

We have often heard the phrase "love of Godhead." How far this love of Godhead can actually be developed can be learned from the Vaisnava philosophy. Theoretical knowledge of love of God can be found in many places and in many scriptures, but what that love of Godhead actually is and how it is developed can be found in Vaisnava literatures. It is the unique and highest development of love of God that is given by Chaitanya Mahaprabhu.

Even in this material world we can have a little sense of love. How is this possible? It is due to the love which is found in the Godhead. Whatever we find within our experience within this conditional life is situated in the Supreme Lord, who is the ultimate source of everything. In our original relationship with the Supreme Lord there is real love, and that love is reflected pervertedly through material conditions. Our real love is continuous and unending, but because that love is reflected pervertedly in this material world, it lacks continuity and is inebriating. If we want real transcendental love, we have to transfer our love to the supreme lovable object—the Supreme Personality of Godhead. This is the basic principle of Krishna consciousness.

In material consciousness we are trying to love that which is not at all lovable. We give our love to dogs and cats, running the risk that at the time of death we may think of them and consequently take birth in a family of cats or dogs. Thus love that does not have Krishna as its object leads downward. It is not that Krishna or God is something obscure or something that only a few chosen people can attain. Chaitanya Mahaprabhu informs us that in every country and in every scripture there is some hint of love of Godhead. Unfortunately no one knows what love of Godhead actually is. The Vedic scriptures, however, are different in that they can direct the individual in the proper way to love God. Other scriptures do not give information on how one can love God, nor do they actually define or describe what or who the Godhead actually is. Although they officially promote love of Godhead, they have no idea how to execute it. But Chaitanya Mahaprabhu gives a practical demonstration of how to love God in a conjugal relationship. Taking the part of Radharani, Chaitanya tries to love Krishna as Radharani loved Him. Krishna was always amazed by Radharani's love. "How does Radharani give Me such pleasure?" He would ask. In order to study Radharani, Krishna lived in Her role and tried to understand Himself. This is the secret of Lord Chaitanya's incarnation. Chaitanya is Krishna, but He has taken the mode or role of Radharani to show us how to love Krishna. Thus He is addressed: "I offer my respectful obeisances unto the Supreme Lord who is absorbed in Radharani's thoughts."

This brings up the question of who Radharani is and what Radha-Krishna is. Actually Radha-Krishna is the exchange of love. This is not ordinary love; Krishna has immense potencies, of which three are principal: internal, external and marginal. In the internal potency there are three divisions: samvit, hladini and sandhini. The hladini potency is the pleasure potency. All living entities have this pleasure-seeking potency, for all beings are trying to have pleasure. This is the very nature of the living entity. At present we are trying to enjoy our pleasure potency by means of the body in this material condition. By bodily contact we are attempting to derive pleasure from material sense objects. We should not think, however, that Krishna, who is always spiritual, tries to seek pleasure on this material plane like us. Krishna describes the material universe as a nonpermanent place full of miseries. Why, then, would He seek pleasure in the material form? He is the Supersoul, the supreme spirit, and His pleasure is beyond the material conception.

In order to learn how Krishna's pleasure can be obtained, we must read the Tenth Canto of Srimad-Bhagavatam in which Krishna's pleasure potency is displayed in His pastimes with Radharani and the damsels of Vraja. Unfortunately, unintelligent people turn at once to the sports of Krishna in the Dasama-skandha, the Tenth Canto. Krishna's embracing Radharani or His dancing with the cowherd girls in the rasa dance are generally not understood by ordinary men because they consider these pastimes in the light of mundane lust. They incorrectly think that Krishna is like themselves and that He embraces the gopis just as an ordinary man embraces a young girl. Some people thus become interested in Krishna because they think that His religion allows indulgence in sex. This is not Krishna-bhakti, love of Krishna, but prakrta-sahajiya—materialistic lust.

In order to avoid such errors, we should understand what Radha-Krishna actually is. Radha and Krishna display their pastimes through Krishna's internal energy. The pleasure potency of Krishna's internal energy is a most difficult subject matter, and unless one understands what Krishna is, he cannot understand it. Krishna does not take any pleasure in this material world, but He has pleasure potency. Because we are part and parcel of Krishna, the pleasure potency is within us also, but we are trying to exhibit that pleasure potency in matter. Krishna, however, does not make such a vain attempt. The object of Krishna's pleasure potency is Radharani, and He exhibits His potency or His energy as Radharani and then engages in loving affairs with Her. In other words, Krishna does not take pleasure in this external energy but exhibits His internal energy, His pleasure potency, as Radharani. Thus Krishna manifests Himself as Radharani in order to exhibit His internal pleasure potency. Of the many extensions, expansions and incarnations of the Lord, this pleasure potency is the foremost and chief.

It is not that Radharani is separate from Krishna. Radharani is also Krishna, for there is no difference between the energy and the energetic. Without energy, there is no meaning to the energetic, and without the energetic, there is no energy. Similarly, without Radha there is no meaning to Krishna, and without Krishna, there is no meaning to Radha. Because of this, the Vaisnava philosophy first of all pays obeisances to and worships the internal pleasure potency of the Supreme Lord. Thus the Lord and His potency are always referred to as Radha-Krishna. Similarly, those who worship the name of Narayana first of all utter the name of Laksmi, as Laksmi-Narayana. Similarly, those who worship Lord Rama first of all utter the name of Sita. In any case—Sita-Rama, Radha-Krishna, Laksmi-Narayana—the potency always comes first.

Radha and Krishna are one, and when Krishna desires to enjoy pleasure, He manifests Himself as Radharani. The spiritual exchange of love between Radha and Krishna is the actual display of the internal pleasure potency of Krishna. Although we speak of "when" Krishna desires, just when He did desire we cannot say. We only speak in this way because in conditional life we take it that everything has a beginning; however, in the absolute or spiritual life there is neither beginning nor end. Yet in order to understand that Radha and Krishna are one and that They also become divided, the question "When?" automatically comes to mind. When Krishna desired to enjoy His pleasure potency, He manifested Himself in the separate form of Radharani, and when He wanted to understand Himself through the agency of Radha, He united with Radharani, and that unification is called Lord Chaitanya.

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