SRI SRI RADHIKA ASTOTTARA SATA NAMA STOTRAM

by Srila Raghunatha Dasa Goswami

aviksatmesvari kascid vrndavana-mahesvarim

tat padamboja-matraika gati dasyati katara

patita tat-saras tire ruda tyartha-ravakulam

tac chri-vaktreksanavaptyai namanyetani sanjagau

Some maidservant, unable to find her mistress, has fallen on the bank of Radhakunda, crying in great anxiety, being very eager to take exclusive shelter of Her lotus feet, glorifying Her by singing the following names of Her:

radha gandharvika gosthayuva-rajaika-kamita

gandharva radhika candrakantir madhava-sangini

1. Radha, 2. Gandharvika, 3. The only girl desired by the prince of Vraja, 4. Who is worshipped by the Gandharva-angels, 5. Whose luster is like the moon, 6. Who accompanies Madhava.

damodaradvaita-sakhi kartikotkirtidesvari

mukunda dayita-vrnda dhammilla mani-manjari

7. Damodar's unrivalled girlfriend, 8. The queen who bestows fame on the Kartika month, 9. The crestjewel of Mukunda's ladyfriends.

bhaskaropasika varsabhanavi vrsabhanuja

ananga manjari jyestha sridama varajottama

10. Who worships the sun, 11. Who belongs to King Vrsabhanu, 12. Who is born from King Vrsabhanu, 13. Ananga Manjari's older sister, 14. Sridama's younger sister, 15. The greatest (fem.)

kirtida-kanyaka matr-sneha-piyusa-putrika

visakha-savayah prestha visakha jivitadhika

16. Kirtida's daughter, 17. Who is the nectarean object of Her mother's affection, 18. Who is of the same age as Visakha, 19. Who is dearer than life to Visakha.

pranadvitiya lalita vrndavana viharini

lalita prana-laksaika-raksa vrndavanesvari

20. Who is none other than Lalita's very life, 21. Enjoys in Vrndavana, 22. Who saves Lalita's life lakhs of times, 23. Queen of Vrndavana.

vrajendra-grhini krsna-praya-sneha-niketanam

vraja go-gopa-gopali jiva-matraika-jivanam

24. Who is as dear to Mother Yasoda as Krsna, 25. Who is the only life of the life of the cows, cowherdsmen and cowherdgirls of Vraja.

snehalabhira-rajendra vatsalacyuta-purva-ja

govinda pranayadhara surabhi sevanotsuka

26. Who is the object of King Nanda's affection, 27. Who gets parental affection from Balaram, 28. Who is the object of Govinda's love (Govinda is eager to serve His surabhi cows).

dhrta nandisvara-ksema gamanotkanthi-manasa

sva-dehadvaitata drsta dhanistha dhyeya-darsana

29. Who is very eager to go to Nandisvara for serving Krsna, 30. Who is regarded as non-different from her by Dhanistha and seen in her meditations, (Dhanistha is Yasoda's maidservant).

gopendra-mahisi paka-sala-vedi prakasika

ayur-varddha-karaddhana rohini ghrata-mastaka

31. Who is seen in Mother Yadosa's kitchen, 32. Whose cooked grains increase Krsna's life, 33. Whose head is smelt by Rohini.

subala nyasta sarupya subala priti-tosita

mukhara-drk sudha-naptri jatila drsti-bhasita

34. Who has bestowed a form equal to Hers to Subala, 35. Who is very fond of Subala, 36. Who is nectar in Mukhara's eyes, 37. Who is afraid to see Her mother-in-law, Jatila.

madhumangala narmokti janita-smita-candrika

paurnamasi bahih khelat prana-panjara sarika

38. Who smiles like the moonbeams after hearing Madhumangala's jokes, 39. The she-parrot of Whose heart is caught in Paurnamasi's cage.

sva ganadvaita jivatuh sviyahankara-vardhini

sva ganopendra padabja sparsa-lambhana harsini

40. Who is the only life of Her friends, 41. Who increases the pride of Her relatives, 42. Who is very happy to touch Upendra's feet with Her friends.

sviya vrndavanodyana paliki krta-vrndaka

jnata vrndatavi sarva lata-taru-mrga-dvija

43. Who has placed Vrnda in charge of Vrndavana's gardens, 44. Who is known by all the vines, trees, deer and birds of Vrndavana.

isac candana samghrsta nava-kasmira-deha-bhah

java-puspa pritha-hari patta cinarunambara

Whose body shines with fresh vermillion ground with some sandalpaste, 46. Whose silken dress shines more reddish than the java flower.

caranabja-tala-jyotir arunakrta-bhutala

hari citta camatkari caru nupura nihsvana

47. Whose lotus footsoles make the surface of the earth shine crimson-red, 48. Who astonishes Hari's mind with the sweet sound of Her anklebells.

krsna-sranti-hara sroni pitha-valgita ghantika

krsna sarvasva pinodyat kucancan mani-malika

49. The nice sounds of whose waistbells remove Krsna's fatigue, 50. The pearl necklace on whose firm, raised breasts is everything to Krsna.

nana-ratnollasad sankha-cuda caru bhuja-dvaya

syamantaka-mani bhrajan mani-bandhati-bandhura

51. Whose two beautiful arms are adorned with conchshell bangles inset with various jewels, 52. On Whose wrist the beautiful Syamantaka jewel shines.

suvarna darpana-jyotir ullanghi mukha-mandala

pakka dadima bijabha dantakrstaghabhic chuka

53. The shining of Whose face defeats that of a golden mirror, 54. Whose teeth, that shine like ripe pomegranate seeds, attract the parrot-like Aghabhit (Krsna).

abja-ragadi srstabja-kalika karna-bhusana

saubhagya kajjalankakta netranandita khanjana

55. Whose ruby earrings are shaped like lotus buds, 56. Whose wagtail-like eyes are anointed with beautiful eyeliner, giving great joy to the eyes.

suvrtta mauktika mukta nasika tilapuspika

sucaru nava-kasturi tilakancita-bhalaka

57. Whose nose, that is beautiful as a sesame flower, is adorned with a round pearl, 58. Whose forehead is adorned with beautiful tilak made of fresh musk.

divya veni vinirdhuta keki-pincha-vara-stutih

netranta-sara vidhvamsakrta canurajid dhrtih

59. Whose divine hairbraid is worshiped by peacock feathers (being defeated in beauty), 60. The arrows of Whose glances destroy the patience of Krsna, Who defeated the Canura wrestler.

sphurat kaisora-tarunya sandhi-bandhura-vigraha

madhavollasakonmatta pikoru madhura-svara

61. Who is blooming teenage beauty personified, 62. Who pleases Madhava, 63. Who maddens Madhava with Her sweet, cuckoo-like voice.

pranayuta-sata prestha madhavotkirti-lampata

krsnapanga-tarangodyat smita-piyusa-budbuda

64. Who is more attached to Madhava's great glories than to millions of lives, 65. Whose nectarean smiles provide bubbles on the waves of Krsna's glances.

punjibhuta jagallajja vaidagdhi-digdha-vigraha

karuna vidravad deha murtiman madhuri-ghata

66. Who is the very form of cleverness, embarrassing the whole world, 67. Whose body melts in kindness, 68. Who is abundant sweetness personified.

jagad-gunavati-varga giyamana gunoccaya

sacyadi subhaga-vrnda vandyamanoru-saubhaga

69. Whose glories arre loudly sung by all the great ladies of the world, 70. Who is incessantly praised by beautiful ladies like Saci.

vina-vadana sangita rasalasya visarada

narada pramukhodgita jagad anandi sad-yasah

71. Who is expert in singing and playing vina in the rasa dance, 72. Whose pure glories are sung by sages headed by Narada, giving joy to the world.

govardhana-guha geha grhini kunja-mandana

candamsu-nandini baddha bhagini-bhava-vibhrama

73. She is the housewife in the caves in Govardhana, 74. She decorates the kunja, 75. She has a sisterly relationship with Yamuna, (Yamuna is the daughter of the sun and Radha is thedaughter of Vrsabhanu, the sun in Taurus).

divya kundalata narma sakhya-dama-vibhusita

govardhanadharahladi srngara-rasa-pandita

76. She is adorned with the wreath of divine Kundalata's friendship, 77. She is the professor in amorous rapture, giving joy to the holder of Govardhana.

girindra-dhara vaksah srih sankhacudari-jivanam

gokulendra-suta-prema kama-bhupendra-pattanam

78. She is Laksmi on the chest of the holder of Govardhan, 79. She is the life of the enemy of Sankhacuda, 80. She is the settlement of Cupid for the love of the son of Gokulendra.

vrsa-vidhvamsa narmokti sva-nirmita sarovara

nija kunda-jala-krida jita sankarsananuja

81. Who made Her own pond after the killer of Arista mocked Her, 82. Who defeats Sankarsana's younger brother in sports in Her own pond.

mura-mardana mattebha vihara-mrta-dirghika

girindra-dhara-parindra rati-yuddhoru simhika

83. She is the ambrosial pond of enjoyment for the intoxicated elephant who defeated Mura, 84. She is a powerful lioness fighting amorous sports with the king of lions, the holder of the best of mountains.

sva tanu-saurabhonmatti krta mohana madhava

dor-muloccalana krida vyakuli-krta kesava

85. Who enchants Madhava with Her intoxicating bodily fragrance, 86. Who agitates Kesava by playfully showing Her armpit.

nija kunda-tati kunja klrpta keli kalodyama

divya malli-kulollasi sayyakalpita vigraha

87. Who expands Her artful plays in the kunja on the bank of Her own pond, 88. Who makes a bed of divine jasmine flowers there with joy.

krsna vama-bhuja nyasta caru daksina gandaka

savya bahu-lata baddha krsna daksina sad-bhuja

89. Who places Her beautiful right cheek on Krsna's left arm, 90. Who holds Krsna's right arm with Her left vine-like arm.

krsna daksina caruru slista vamoru-rambhika

girindra-dhara drg-vaksor mardi-sustana-parvata

91. Whose beautiful, broad, banana-like left hip touches Krsna's right hip, 92. Whose nice, mountain-like breasts are being massaged by the Holder of Govardhana.

govindadhara piyusa vasitadhara-pallava

sudha-sancaya carukti sitali-krta madhava

93. Whose leaf-like lips are scented by the nectar of Govinda's lips, 94. Whose beautiful words distribute nectar, cooling Madhava off.

govindodgirna tambula raga rajyat kapolika

krsna sambhoga saphali-krta manmatha sambhava

95. Whose cheeks are colored by the pan from Govinda's lips, 96. Who realizes Krsna's fancies of amorous enjoyments.

govinda marjitoddama rati-prasvinna sanmukha

visakha vijita krida-santi nidralu-vigraha

97. The profuse perspiration from whose face is wiped off by Govinda, 98. Who is being fanned by Visakha when She falls asleep after playing with Krsna.

govinda-carana-nyasta kaya-manasa jivana

svapranarbuda nirmanchya hari pada-rajah kana

99. Who has placed Her life, body and mind at Govinda's lotus feet, 100. Who worships the dust of Hari's lotus feet with billions of hearts.

anumatracyutadarsa sayyamanatma locana

nitya-nutana govinda vaktra-subhramsu-darsana

101. Who curses Her eyes for every second that they do not see Acyuta, 102. Who beholds Govinda's ever-fresh moonlike face.

nihsima hari-madhurya saundaryadyeka-bhogini

sapatnya dhama murali-matra bhagya kataksini

103. Who is the only enjoyer of Hari's endless sweetness and beauty, 104. Who can only blink at the fortune of Her co-wife, the Murali flute.

gadha buddhi-bala krida jita vamsi-vikarsini

narmokti candrikotphulla krsna kamabdi-vardhini

105. Who takes Krsna's flute after defeating Him in a gambling match, 106. Who increases the ocean of Krsna's desires by the full moonbeams of Her joking words.

vraja-candrendriya-grama visrama-vidhu-salika

krsna sarvendriyonmadi radhetyaksara-yugmaka

107. Who is the moonlike resting place for all the senses of the moon of Vraja (Sri Krsna), 108. The two syllables of Whose name Ra-dha madden all of Krsna's senses.

idam sri radhika namnam astottara satojjvalam

sri radhalambhakam nama stotram caru-rasayanam

yo dhite parama pritya dinah katara-manasah

sa natham acirenaiva sa natham iksate dhruvam

Whoever recites these 108 names of Sri Radha, that consists of all beautiful, nectarean Radha-nama, with great love, humility and eagerness, will certainly and swiftly behold Her Master.

iti srimad raghunatha dasa gosvami viracita stavavalyam sri radhika-stottara-sata nama stotram sampurnam.

Thus ends Srimad Raghunatha Dasa Gosvami's Sri Radhika's 108 names-prayer.

SRI SRI GOVARDHANA SAMVASAN PRARTHANA DASAKAM

by Srila Raghunath das Goswami

1.

O Govardhana! You became the umbrella which was held by the arm of your own Lord Krsna! In this way Sri Krsna diminished Indra, the king of the demigods, who was intoxicated by great pride. You are the incomparable king of all the big mountains, please allow me to live close by you.

2.

O Govardhana! The young Divine Couple, Sri Sri Radha-Krsna, play splendid wild loving games in your every cave, so I became very eager to see Them there. Please allow me to live close by you.

3.

O Govardhana! In topmost joy Krsna plays together with Balarama and the cowherd boys in your incomparable jeweled pavilions and thrones, in the hollows of your trees, in your caves, and valleys. Please allow me to live close by you!

4.

O Govardhana! You are the witness of Radha and Krsna's tax game (In which Krsna charges tax from the ghee the gopis carry on their heads) which is an ocean of mellows. You increase the joy of the mellows of the devotees with your display of bluish platforms that are full of splendour and fragrance. Please allow me to live close by you!

5.

O Govardhana! You affectionately and secretly embrace the neck of your own dear friend, Sri Radha Kunda, the place which is very dear to you and Lord Hari. Please allow me to live close by you and show me the intimate pastimes of the Divine Young Couple there!

6. O Govardhana! You make your name, nourisher of cows, successful by constantly giving land, water, grass and the shade of your trees to the cows and thus you are famous in the three worlds. Please allow me to live close by you!

7.

O Govardhana! Your glories are increased by the enemy of Aghasura and Bakasura, Sri Krsna, when He protected the Vrajavasis and vanquished Indra by quickly using you as their new shelter from the rain. Please allow me to live close by you.!

8.

O Govardhana! King of mountains! Because the nectar of your name as Hari's best servant emanated from Srimati Radharani's pearl-like mouth, which was revealed by Vedic scriptures like Srimad Bhagavatam (10.21.18), you are called the new tilaka (because of your long thin bluish shape at the edge of Vraja) of Vraja.Please allow me to live close by you.

9.

O Govardhana! You are the only giver of joy to Sri Sri Radha Krsna and Their associates, that are always surrounded by the people, animals and birds of Vraja in the mood of friendship. Please mercifully accept me and allow me to live close by you.

10.

O Govardhana! Although I am vile and deceitful, the causelessly merciful Sri Sacinandana submitted me to you. Therefore, do not consider whether I am qualified or unqualified and accept me. Allow me please to live close by you.

11.

Anyone who carefully recites these ten verses praising the king of mountains Srila Govardhana, that are the givers of divine mellows, will swiftly attain a place to live close by Govardhana, the bestower of bliss, and he will attain the precious jewel of the auspicious loving service of the Divine Couple, Sri Sri Radha Krsna.

Acintya-bhedabheda tattva

The principle of inconceivable oneness and difference

The evidence of Sruti on the subject of acintya-bhedabheda tattva:
The principle of inconceivable oneness and difference

11. 1
eko basi sarvabhutastaratma
ekam rupam bahudha yam karoti
tam amastham ye'nupasyanti dhiras-
tesam sukham sasvatam netaresam
The Supersoul whois the indwelling witness and controller of all living beings is manifest in innumerable ways, although his form is one. Awise person who can see within his heart that supreme soul becomes peaceful and enjoys transcendental bliss. (Katha Upanisad 2.2.12)

The evidence of Srimad-Bhagavatam on acintya-bhedabheda-tattva

11. 2
rte'rtham yat pratiyeta na pratiyeta catmani
tad-vidyad atmano mayam yathabhaso yatha tamam
O Brahma, whatever appears to be of any value, if it is without relation to µe, has no reality. Know it as my illusory energy, that reflection which appears to be in darkness. (Srimad-Bhagavatam 2.9.34)
11. 3
yatha mahanti bhutani bhutesuccavacesvanu
pravisthanyapravisthani tatha tesu na tesvaham
A person who is searching after the Supreme Absolute Truth, the Personality of Godhead, most certainly search for it up to this, in all circumstances, in all space and time, and both directly and indirectly. (Srimad-Bhagavatam 2.9.34)
11. 4
yatra yena yato yasya yasmai yad yad yatha yada
syad idam bhagavan saksat pradana-purusesvaram
You are the Substratum, the agent, and the instrument of the universe. You are its source and its object or purpose; whenever or whatever form it assumes is yourself. As and when this universe evolves, all the causes thereof, including time and manner, are the Almighty Lord yourself who control both the prakrti (the enjoyed) and Purusa (the enjoyer) and transcend them both. (Srimad-Bhagavatam 10.85.4)

The evidence of the Smrti on acintya-bhedabheda-tattva

11. 5
maya tatam idam sarvam jagad avyakta-murtina
mat sthani sarva bhutani na caham tesvavasthitam
By Me, in my unmanifested form, this entire universe is pervaded. All beinga are in Me, but I am not in them. (Bhagavad-gita 9.4)
11. 6
na ca mat sthani bhutani pasa me yogam aisvaram
bhuta-bhrn na ca bhutastho mamatma bhuta bhavanam
And yet everything that is created does not rest in Me. Behold my mystic opulence! Although I am the maintainer of all living entities and although I am everywhere, I am not a part of this cosmic manifestation, for My Self is the very source of creation. (Bhagavad-gita 9.5)

The conclusion of Jiva Goswami on acintya-bhedabheda-tattva

11. 7
ekam eva tat parama-tattvam svabhavikacintrya-saktya sarva-daiva svarupa-tad-rupa-vaibhava-jiva pradhana-rupena caturdhavatisthate suryanta mandalastha-teja iva mandala tad-bahir-gatarasmi-tat-praticchabi-rupena durghata-ghata-katvam hyacintyatvam.
The absolute truth is one. His natural characteristic is that he possesses inconceivable potency. His inconceivable potencies are reposed in four different stages: his own personal form (svarupa), the expansions of his divine form (tad-rupa-vaibhava), the jiva souls (jiva), and the material ingredients (pradhana). With regard to the sun, there is the sungod, the internal power of the sun, and that power when it is expanded as the extenal rays of the sun. Then there is the shadow of the sun, that is to say, the sun's reflection which is in darkness, far from the sun's influence. This illustration is being used for the sake of an example. The point of this example is that in the same way that the sun appears in this fourfold manifestation (the sungod, its internal power, its external rays, and its shadow), there is one eternal supreme truth (the Lord Himself) whose form is eternal, but who is possessed of different potencies: svarupa-sakti (internal energy), jiva-sakti (soul energy), and maya-sakti (external energy). There seems to be a contradiction in this matter between the Lord being one eternal absolute truth and his simultaneously possessing inconceivable potency. How is it possible to understand such a contradiction? To that it is said that "acintya" (inconceivable) means "beyond the bounds of the jiva soul's capacity to understand." An event which is extremely rare or unlikely, even physically impossible, is inconceivable. For the Supreme Lord, however, nothing is impossible as a result of the fact that he has inconceivable power. [Therefore the Lord's oneness with (and distinction from) his energy is said to be inconceivable - acintya-bhedabheda-vada]
[Note: A.C. Bhaktivedanta Swami paraphrases this section of Jiva Goswami's Bhagavata-Sandrabha as follows: "Srila Jiva Goswami states in his Bhagavata-Sandharbha (16) That by His potencies, which act in natural sequences beyond the scope of the speculative human mind, the Supreme Transcendence, the summum bonum, eternally and simultaneously exists in four transcendental features: His personality, His impersonal effulgence, His potential parts and parcels (the living beings) and the principal cause of all causes. The Supreme Whole is compared to the sun, which also exists in four features, namely the personality of the sun-god, the glare of his glowing sphere, the sun-rays inside the sun planet, and the sun's reflections in many other objects. The ambition to corroborate the existence of the transcendental Absolute Truth by limited conjectural endeavors cannot be fulfilled, because He is beyond the scope of our limited speculative minds. In an honest search for truth, we must admit that His powers are inconceivable to our tiny brains. The exploration of space has demanded the work of the greatest scientists of the world, yet therer are countless problems regarding even fundamental knowledge of the material creation that bewilder scientists who confront them. Such material knowledge is far removed fromt he spiritual nature, and therefore the acts and arrangements of the Absolute Truth, are, beyond all doubts, inconceivable.] (Bhagavata-Sandharbha 16)
11. 8
apare tu "tarko-pratisthanat" bhede'pya-bhede'pi nirmaryada-dosa-santati-darsanena
bhinnataya cintaritumasakayatvadabhedam sadhyantam tad-vad-abhinnatayapi cintayitamasakayatvadbhedamapi sadhayanto'cintyabhedabhedavada svikurvanti. tatra vadarapauranikasaivanam mate bhedabhedau bhaskaramate ca. mayavadinam tatra bhedamso vyavaharika eva praitiko va. gautama-kanada-jaimini-kapila-pata-jalimate tu bheda eva. sri ramanuja-madhvacaryamate cetyapi sarvatriki prasiddhim. svamate tvacintyabhedabhedaveva acintyasaktimayatvaditi
Other sampradayas of Vedantists admit that boundless essays, dissertations, and theses can never be established as truth through any amount of argument. Still, they think that the principle of oneness and difference existing together in the same place transgresses the boundaries of reality. They take it that this is a symptom of the fault of neglecting the nature of universality - that is, that if difference is true, then it must be true universally, and if oneness is true then it must be true universally. Following this faulty logic they therefore think that these two - difference and nondifference - cannot independently coexist. There cannot be both duality and oneness, they reason; one of these doctrines must have supremacy over the other. Those who think it is one, find that their attempts to practice the doctrine of oneness are impossible. In the same way, those who attempt to practice a doctrine of absolute difference will find their position untenable. In this way, both the practitioners of absolute oneness and the practitioners of absolute duality will be unable to realize their philosophy. Therefore, in light of the difficulties of trying to realize oneness without distinction or distinction without oneness, the principle of acintya-bhedabheda-vada or inconceivable, simultaneous oneness and distinction has been accepted as the highest harmonizing principle.
The true opinion of the Vedas and Puranas, is bhedabedava-vada, oneness and difference. Even the followers of Shiva sometimes accept this. For example, the commentator Bhaskara accepts bhedabheda-vada in the idea that there is a difference between the articles offered to the Deity and the Deity Himself. In the opinion of the mayavadis the branches of difference are merely vyavaharika mundane or apparent. Gautama, Kanada, Jaimini, Kapila, and Pata-jali admit the existence of distinction. In the opinions of Ramanuja and Madhva's this principle reaches a higher level of perfection. Ramanuja's visisthadvaita philosophy supports difference and nondifference, and Madhva's suddhadvaita philosophy supports the principle of difference. The Supreme Lord has inconceivable potency; and He Himself supports the conclusions of acintya-bhedabheda-vada. (Paramatma-Sandarbha Sarva-samvadini-tika, Jiva Goswami)

The Brahma-sutras support the view of sakti-parinamavada

11. 9
vyasera-sutrete kahe parinamavada
vyasa bhranti bali' taha uthaila vivada
parinama-vade isvara hayena vikari
eta kahi vivarta-vada sthapanaye kari
vastutam parinamavada sei ta' pramana
"dehe atmabuddhi" haya vivartera sthana
avicintya-sakti-mukta sri bhagavan
icchaya jagat-rupe paya parinama
tathapi acintya-saktye haya avikari
prakrta cintamani tahe drsthanta ye dhari
nana ratnarasi haya cintamani haite
tathapiha mani rahe svarupe avikrte
prakrta vastute yadi acintya-sakti haya
isarera acintya-sakti, - ithe ki vismaya
In his Vedanta-Sutra, Srila Vyasadeva has described that everything is but a transformation of the energy of the Lord. Sankaracarya, however, has misled the world by commenting tha Vyasadeva was mistaken. Thus he has raised great opposition to theism throughout the world. According to Sankaracarya, by accepting the theory of the transformation of the energy of the Lord, one creates an illusion by indirectly accepting that the Absolute Truth is transformed. Transformation of energy is a proven fact. It is the false bodily conception of the self that is an illusion. The Supreme Personality of Godhead is opulent in all respects. Therefore by His inconceivable energies He has transformed the material cosmic manifestation. Using the example of a touchstone, which by its energy turns iron to gold and yet remains the same, we can understand that although the Supreme Personality of Godhead transforms His innumerable energies, He remains unchanged. Although a touchstone produces many varieties of valuable jewels, it nevertheless remains the same. It does not change its original form. If there is such inconceivable potency in material objects, why should we not believe in the inconceivable potency of the Supreme Personality of Godhead? (Caitanya-Caritamrta Adi 7.121-127)

The meaning of parinama-vada (the theory of transformation)
and vivarta-vada (the theory of illusion)

11. 10
satattvato'nyatha pratha vikara ityudiritam
atattvato'nyatha pratha vivarta ityudahrtam
When one very real substance takes another form it is called vikara or transformation. An example of this is the transformation of milk into yogurt. When one thing is mistaken for something else it is called vivarta or illusion. An example of this is when a rope is taken to be a snake. (Sadananda Yogindra Vedanta-Sara 59)