8.7 The object of love - revealed in kama gayatri mantra
Kāma-gāyatrī Mantra
is for the Vaişnavas who want a loving romantic relationship with Krişna.
They meditate on their spiritual body as if they were
- a future wife of Krişna, like the queens of Dwarka when they desire conjugal love - svakya bhava - or
- a cowherd girl, like those of Vrindavan, who is the first love of the girls for the young Krișna (14 years old) - parakya bhava.
kāma-gāyatrī-mantra-rūpa, haya kṛṣṇera svarūpa,
sārdha-cabbiśa akṣara tāra haya
se akṣara 'candra' haya, kṛṣṇe kari' udaya,
trijagat kailā kāmamaya (Caitanya Caritamrita 2.21.125)
The form of the Kāma-gāyatrī mantra - kāma-gāyatrī-mantra-rūpa haya
which has 24 syllables, is Krișna Himself. - sārdha-cabbiśa akṣara kṛṣṇera svarūpa
From these syllables Krișna Himself rises like the moon - tāra haya se akṣara kari' udaya candra haya
and fills the three worlds with the desire for erotic, spiritual love. - kailā tri-jagat kāma-maya
parama īśvara kṛṣṇa svayaṁ bhagavān
sarva-avatārī sarva-kāraṇa-pradhāna
ananta vaikuṇṭha, āra ananta avatāra
ananta brahmāṇḍa ihāṅ, — sabāra ādhāra
sac-cid-ānanda-tanu, vrajendra-nandana
sarvaiśvarya-sarvaśakti-sarvarasa-pūrṇa (Caitanya Caritāmṛta 2.8.134-136)
The Transcendental Lord Himself Krsna is
the Supreme Controller, - bhagavan svayam krishna parama isvara
Primal cause of all avatars and all causes. - pradhana sarva-avatari sarva-karana
(He is) the resting place of innumerable universes- adhara sabara ananta brahmanda
innumerable avatars, innumerable spiritual planets. - ananta avatara ara ananta vaikuntha
The body of the son of the ruler of Vraja (Krishna) - tanu nandana vrajendra
is pure (spiritual) existence, knowledge and ecstasy - sat-cit-ananda
complete in all the opulences, energies and flavors of love. - purna sarva-aisvarya sarva-sakti sarva-rasa.
To support the above Ramanda Raya quotes from Brahma samhita 5.1
isvarah paramah krishnah sac-cid-ananda-vigrahah
anadir adir govindah sarva-karana-karanam 137
The Supreme Controller is Krsna - paramah isvarah krishnah
whose body is pure (spiritual) existence, knowledge and ecstasy. - vigraha sac-cid-ananda
Govinda (Krishna) is the beginningless origin, - govindah adih anadir
cause of all causes. - karana sarva karanam
vṛndāvane 'aprākṛta navīna madana'
kāma-gāyatrī kāma-bīje yāńra upāsana 138
In Vrindavan unmanifested (in this world) - vṛndāvane aprākṛta
the worship of that ever fresh Cupid (Krișna) - upāsana yāńra navīna madana
(is done) through the hymns of erotic desire (and) the seed of erotic desire - kāma-gāyatrī kāma-bīje
- that of an adolescent gopi, like those of Vrindavan, if they desire such love - parakya bhava.
Kāma-gāyatrī:
klīḿ kāma-devāya vidmahe puṣpa-bāṇāya dhīmahi tan no 'nańgaḥ pracodayāt
To concentrate on the seed of erotic desire, the God of erotic love (Krișna - aprākṛta-navina-madana of Vrindavan) - vidmahe klīṁ kāma-devāya
Let us meditate on the One bearing the bow of flowers. - dhīmahi tan bāṇāya puṣpa
Let us enlighten the One who has no body (ananga- the name Cupid received after Shiva turned him to ashes with his angry gaze) - pracodayāt 'nańgaḥ
The Vrindavan unmanifested in this world (aprākṛta vṛndāvana) is presented in Brahma Samhita 5.56
sriyah kantah kantah parama-purushah kalpa-taravo
druma bhumis cintamani cintamani-gana-mayi toyam amritam
katha ganam natyam gamanam api vamsi priya-sakhi
cid-anandam jyotih param api tad asvadyam api ca
sa yatra kshirabdhih sravati surabhibhyas ca su-mahan
nimeshardhakhyo va vrajati na hi yatrapi samayah
bhaje svetadvipam tam aham iha golokam iti yam
vidantas te santah kshiti-virala-carah katipaye
I worship that great Sveta-dvip called Goloka, - aham tam bhaje su-mahan sveta-dvipam akhyah golokam
where the Goddesses of Bliss are the mistresses of the Supreme Enjoer. - yatra sriyah kantahparama-purushah
All trees are desire trees, - druma kalpa-taravo
the soil is made of transcendental philosopher's stones, - bhumih cintamani-gana-mayi
water is like nectar, speech is a song, every step is a dance step - toyam amritam katha ganam gamanam natyam
and the flute is the constant companion. - api vamsi priya-sakhi
Supreme radiance is transcendental ecstasy - param jyotih cit-anandam
and this is tasted as well as - api tat asvadyam api ca
the ocean of milk, which flows from transcendental cows. - sah kshira-abdhih sravati surabhibhyah
Surely not even half a second of time is wasted here. - as api hi nimesha-ardha va samayah vrajati na iha
Thus that (realm) is seldom known to even few realized souls in this world- iti yam virala vidantah te katipaye santah kshiti.
The object of love in prema kanta is Krishna alone
- as a form of divine erotic erotic love - śringar murti
- as king of the tasters of divine love - rasaraja murti
puruṣa yoṣit kibā sthāvara-jańgama
sarva-cittākarākarṣaka sākṣāt manmatha-madana (Caitanya Caritāmṛta 2.8.139)
of all women and immovable or movable beings, - kibā yoṣit sthāvara-jańgama(He is so beautiful that he) directly attracts Cupid himself. - sākṣāt manmatha-madana
Tika: Krișna and the gopis met in the forest, after which they went together towards the Yamuna River. Krișna threw his arms around the gopis and embraced them. He aroused erotic feelings in the young Vraja girls by touching their hands, hair, thighs, girdles and breasts, playfully scratching them with his nails, also joking with them, looking at them and laughing with them.The gopis became proud because they were thus treated by Krysna, and as a result Krishna disappeared.
The Gopis went in search of Krișna, but as they have not found him, they began to lament because of their longing for him, which made Krișna appear before them again. This last idea is further related by Ramananda Ray quoting from Śrimad Śrīmad-Bhāgavatam (10.32.2).
tāsām āvirabhūc chauriḥsmayamāna-mukhāmbujaḥ
pītāmbara-dharaḥ sragvīsākṣān manmatha-manmathaḥ (CC 2.8.140)
with His lotus-like smiling face, - mukha-ambujaḥ smayamāna
dressed in golden clothes and decorated with a garland of flowers, - pīta-ambara-dharaḥ sragvī
being directly the Transcendental Cupid, twisting the very mind of Cupid- sākṣāt manmatha manmathaḥ
Just as there are many kinds of devotees there are many kinds of nectar tastes of divine love, -nānā-bhaktera rasāmṛta nānā-vidha haya
but in all these relationships there is one object of love (viśaya) and a seeker of His shelter (āśraya) - the devotee - sei saba rasāmṛtera 'viṣaya' 'āśraya'
akhila rasāmṛta mūrtiḥ
prasṛmara ruci ruddha tārakā pāliḥ
kalita śyāmā lalito
rādhā preyān vidhur jayati
All the victory of the Moon-like (Krishna) - jayati vidhur
the form of all the nectarean tastes of divine love - mūrtiḥ akhila rasāmṛta
(Who) subdued through the tastes (of divine love) emanating (from Him) Taraka and Pali - ruddha ruci prasṛmara tārakā pāliḥ
And absorbed the minds of Śyāmā, Lalitā and his beloved Rādhā - kalita śyāmā lalito preyān rādhā.
Tika: This verse shows yet another great difference that exists between the souls and Krișna,
which is considered the primary form of that Supreme Soul,
for He contains and tastes all the nectar tastes of divine love, and we do not.
sringara-rasaraja-maya-murti-dhara
ataeva atma-paryanta-paryanta-sarva-citta-hara
The form of the king of the tastes of divine love possesses divine erotic love - murti rasaraja dhara maya sringara
Therefore (He is the One who) attracts the hearts of all, (and) even of Himself. - ataeva hara citta sarva sarva paryanta atma
To exemplify this, Ramanada Raya quotes Gīta-govinda (1.11):
viśveṣām anurañjanena janayann ānandam indīvara-
śreṇī-śyāmala-komalair upanayann ańgair anańgotsavam
svacchandaḿ vraja-sundarībhir abhitaḥ praty-ańgam ālińgitaḥ
śṛńgāraḥ sakhi mūrtimān iva madhau mugdho hariḥ krīḍati (CC 2.8.144)
Friends I am perplexed (seeing) the Transcendental Lord, - sakhi mugdhaḥ hariḥ
the very form of divine erotic love, - iva mūrti-mān śṛńńgāraḥ
playing in the season of spring, - krīḍati madhau
giving pleasure and ecstasy to all, - janayan anurañjanena ānandam viśveṣām
with His delicate arms and legs like dark blue lotuses, - ańgaiḥ komalaiḥ indīvara-śreṇī śyāmala
unabashedly producing a love-festival with Vrindavan's beautiful girls, - upanayan svacchandam anańga-utsavam vraja-sundarībhiḥ
which by both sides of the body are embraced. - abhitaḥ prati-ańgam ālińgitaḥ