Verse 1.17.115

Bengali text, Devanagari and Unicode transliteration of verse 1.17.115:

ধ্যানানন্দে মহাপ্রভু বাহ্য প্রকাশিযা করিতে লাগিলা প্রভু রোদন ডাকিযা ॥ ১১৫ ॥

ध्यानानन्दे महाप्रभु बाह्य प्रकाशिया करिते लागिला प्रभु रोदन डाकिया ॥ ११५ ॥

dhyānānande mahāprabhu bāhya prakāśiyā karite lāgilā prabhu rodana ḍākiyā || 115 ||

dhyananande mahaprabhu bahya prakasiya karite lagila prabhu rodana dakiya (115)

English translation:

(115) After some time, when the Lord regained His external consciousness, He began to shed tears and call for Kṛṣṇa.

Commentary: Gauḍīya-bhāṣya by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura:

The word dhyāna is defined (in Bhakti-sandarbha 278) as viśeṣato rūpādi cintanaṃ dhānam—“the transcendental spiritual cultivation of specifically contemplating the forms, names, qualities, and pastimes of the Lord.” No one should think that the word dhyāna refers to the practice of contemplating the enjoyable objects of the material world. In the Absolute Truth, which is the goal of viṣṇu-mantras, there are no objects enjoyable or perceivable to the material senses of the conditioned souls.

Since there is no possibility of transcendence in artificial meditators’ contemplation on their respective worshipable lords concocted by their temporary minds, which are absorbed in material objects, such persons are simply another branch of the prākṛta-sahajiyā-sampradāya. Since the Absolute Truth is the object of meditation for pure minds and is situated beyond this material kingdom, pleasing Him by contemplating the form

of that Absolute Truth by the pure mind through meditation is the limb of devotional service known as dhyāna, or meditation. The transcendental symptoms that Śrī Gaurasundara exhibited in the external world after engaging in the cultivation of Kṛṣṇa consciousness by meditating on His worshipable mantra are indicative of His vipralambha-rasa, or feelings of separation from Kṛṣṇa. At that time, in spite of being with Kṛṣṇa, He felt that He had not achieved Him, so shedding tears became His principle activity. Feelings of separation alone are the means and nourishment for sambhoga, or conjugal love in direct contact. In order to remove illusions born of the false conclusions of those who accept sambhoga rather than vipralambha as their sādhana, the Lord, who proudly considered Himself a servant afflicted with separation from Kṛṣṇa, the supreme goal, taught that the mood of separation is the means of achieving the goal of life.

Actually, the Lord appeared in this world from the spiritual world, Goloka, simply to preach the glories of the radiant exalted mood of separation from the Lord in this world. Not understanding these mysteries, the prākṛta-sahajiyās accept the Śākteya philosophy of sambhoga, which is averse to devotional service and ruins everything, and thus establish and advertise themselves as another community of material enjoyers. Considering Himself a surrendered servant, afflicted with separation from Kṛṣṇa, Śrī Gaurasundara began to cry while loudly addressing Kṛṣṇa in a devotion-filled voice.