Radha Mantra?

Someone mentioned to me that there is a mantra soley for Radha. Is this true? If so, what is it? Where did it come from?

Ask your Gurudeva this question, that's why they're here. Only he can give these mantras to you so that it will have some power, you can't just read them in a book and expect there to be sakti present within them.

Gaura Hari Bol.

tapta-kancana-gaurangi radhe vrndavanesvari

vrsabhanu-sute devi pranamami hari-priye

I offer my respects to Radharani whose bodily complexion is like molten gold and who is the Queen of Vrndavana. You are the daughter of King Vrsabhanu, and You are very dear to Lord Krsna.

IS it Mahaprabhu?

Sri Uddhava, when witnessing the activities of Srimati Radharani, alone and bereft of Krsna, discovered that she is not alone for even a fraction of a second. Sri Krsna appeared as bees, trees, rivers, etc. This desire to worship Srimati Radharani independently is demoniac, is non-different from the asura Ravana, who wished to worship Sitadevi without Ramachandra.

This radharani worship is pure sahajiyaism, as she is always with Krsna as His eternal pleasur e potency.

Who preaches this nonsense, it is becoming quite prevalent. This is the worst kind of abhorrant theology.

Even Lord Chaitanya, who came to experiance the rasa as experianced by Srimati Radharani, was both radha and Krsna "Sri Krsna Chaitanya, radha krsna, nahe anya".

To worship radharani independently, one only gets a partial incarnation of the godess, Srimati Kalima, who wears a garland of the severed heads of her disciples who only want to enjoy her alone.

hare krsna, mahaksadasa

"This desire to worship Srimati Radharani independently is demoniac, is non-different from the asura Ravana, who wished to worship Sitadevi without Ramachandra."

you are a bit off your hinges prabhu. Ravana's desire was to enjoy Sita, not worship her.

a desire to become Radha and enjoy Krishna in that fashion is actually ahangrahopasana, or self worship.

but a desire to worship Radha and assist her in service to Krishna is very much in line with our Gaudiya lineage.

Of course Radha is never "alone for a moment"; she is with all of us at all times. Of course She is never separate from Krishna, She is Krishna.

From the intro to Teachings of Lord Caitanya by A.C Bhaktivedanta Swami:

It is not that Radharani is separate from Krsna. Radharani is also Krsna.

 

 

From Teachings of Lord Caitanya:

Radha and Krsna are one, and when Krsna desires to enjoy pleasure, He manifests Himself as Radharani.

 

The spiritual exchange of love between Radha and Krsna is the actual display of the internal pleasure potency of Krsna (Radha's display).

 

Although we speak of "when" Krsna 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 Krsna are one and that They also become divided, the question "When?" automatically comes to mind. When Krsna desired to enjoy His pleasure potency, He manifested Himself in the separate form of Radharani.

 

 

You can never separate Radha from Krishna because they are the same person in two forms.

From Srila Raghava Goswami's Sri Krsna-bhakti-ratna-prakasa:

O Balarama, please listen and I will tell You something. One day, taking My flute, My heart full of bliss and My form bending in three places, I went under a kadamba tree and, seeing My own form reflected in a splendid golden platform studded with jewels, I became enchanted. At that moment My heart became filled with the sweet happiness known as conjugal love, which charms the entire world. My heart now desires to become a woman. I yearn to enjoy Myself as a woman.

 

As the Lord thought in this way, His heart approached itself. From the sweetness of His heart came bliss and from the bliss came Himself, manifested in a second form, a female form of transcendental bliss that could experience the direct perception of Himself.

 

At that time a goddess, whose form was nectar, whose fair complexion was like a host of lightning flashes, and who was decorated with glittering ornaments, appeared from the Lord's left side. She is known as Radha, who is half of Krsna's body, and who is the mistress of all potencies.

 

 

There are two types of expansions from the Supreme Lord, those that are the Surpeme Lord and those that are jivas, there is no other type of living entity. In Krishna Sandarbha Jiva Goswami says there are two types of expansions of The Supreme Lord:

This is confirmed in the Varaha Purana:

 

The two kinds of expansions from the Supreme Personality of Godhead are : 1. svamsa (personal expansions) and 2. vibhinnamsa (separate persons). The svamsa expansions are unlimitedly powerful. Their form and personality are the same as the Supreme Personality of Godhead Himself.

 

There is not the slightest difference between the svamsa expansions and the Original Personality of Godhead. The vibhinnamsa expansions are very weak in comparison to Them.

 

 

What is vibhinnamsa? From Mahaprabhura Siksa: The teachings of Chaitanya Mahaprabhu by Bhaktivinode Thakura

The Lord has two types of expansions, svamsa and vibhinnamsa. The caturvyuha and avataras are all svamsa. The jivas are vibhinnamsa. The difference between svamsa and vibhinnamsa is that the svamsa entites are always endowed with all powers, and always identify themselves as the Lord. Krsna's desire is their desire. They have no independence. (Because they are all the same person) The vibhinnamsas eternally identify themselves as separate from Krsna. Being of small form, the jivas have small power, and their desires are separate from Krsna's. In this manner, though unlimited jivas emanate from Krsna, they do not in any way decrease the perfect nature of Krsna.

 

 

 

Therefore Radha's expansions are also the same as Radha or Krishna because they are svamsa not vibhinnamsa. They are Radha's personal expansions exactly like Balarama is Krishna's expansion, they are not manifested from the Jiva or Tatastha Shakti.

From A.C Bhaktivedanta's Caitanya Caritamrta Adi lila:

As already explained, Krsna and Radha are one in two. They are identical. Krsna expands Himself in multi-incarnations and plenary portions like the purusas. Similarly, Srimati Radharani expands Herself in multi-forms as the goddesses of fortune, the queens and the damsels of Vraja. Such expansions from Srimati Radharani are all Her plenary (completely identical) portions. ALL these womanly forms of Krsna are expansions corresponding to His plenary expansions of Visnu forms. These expansions have been compared to reflected forms of the original form. There is no difference between the original and reflected forms. The female relections of Krsna's pleasure potency are as good as Krsna Himself.

 

The plenary expansions of Krsna's personality are called vaibhava-vilasa and vaibhava-prakasa, and Radha's expansions are similarly described. The goddesses of fortune are vaibhava-vilasa, and the queens are vaibhava-prakasa of Radharani. The personal associates of Radharani, the damsels of Vraja, are direct expansions of Her body. As expansions of Her personai form and transcendental disposition, they are agents of different reciprocations of love in the pastimes of Lord Krsna, under the supreme direction of Srimati Radharani.

 

 

In His Govinda Bhasya Sri Baladeva Vidyabhusana the great scholar and acharya has revealed the ultimate truth; that God is one and one alone although appearing in many varied forms.

"Of all the eternals, one is the supreme eternal. Of all conscious entities, one is the supreme conscious entity."

 

- - Svetasvatara Upanisad 6.13

 

As a vaidurya jewel manifests many different colors, so the Supreme Lord manifests many different forms. Each of these forms is the same perfect, complete, and pure Supreme Lord. In some forms the Lord displays all His qualities, and other forms the Lord does not display all His qualities. Therefore a wise devotee may meditate on all the Lords qualities, as described in the scriptures, as being present in the particular form of the Lord that is chosen for worship...

 

That Lord Hari remains one even though He expands into many forms is confirmed in the Gopala-tapane Upanisad in these words:

 

eko pi san bahudha yo vabhati

 

"Although He is one, the Supreme Lord appears in many forms."

 

Also, in the Smriti-sastra it is said:

 

ekaneka-svarupaya

 

"Although He is one, the Supreme Lord appears in many forms."

 

This is also true of the Lord's liberated associates, who remain one even though they appear in many forms. The forms of the Supreme Lord are undivided. They are all full of eternity, knowledge, infinity, and bliss.

 

In this way it is said that although the Lord's forms present a very wonderful variety, still They are all one in essence. Although this truth was also described in sutra 3.2.14, the merciful teacher of Vedanta repeats the same teaching so this very difficult topic may be clearly understood.

 

The Supreme Lord is identical with each of His forms. They are all Him. That a certain form of the Lord is His original form, or an expansion of that form, or an expansion of the expansion is determined only by how much of His powers the Lord chooses to display when He manifests that form. Only in that way are some forms of the Lord considered higher and others less high. The great devotees of the Lord declare:

 

The Lord's forms are considered greater or lesser on the basis of how much of His transcendental power the Lord chooses to manifest when He reveals them.

 

Because she is not different from the Supreme Lord, Goddess Laksmi is also all pervading. In the Smriti-sastra it is said:

 

Goddess Laksmi is the mother of the worlds. She is the constant companion of Lord Visnu. As Lord Visnu is all pervading, so is she.

 

To think that Goddess Laksmi is different from Lord Visnu, but still all-pervading, is a false, a heretical idea. In this way the idea that Goddess Laksmi is an individual spirit soul, like the many millions of other individual spirit souls is refuted. As Lord Visnu has limitless transcendental qualities, so does Goddess Laksmi. In the scriptures it is said:

 

O Goddess, even if we had tongues like the demigod Brahma, we still could not describe all Your transcendental qualities. O Lotus-eyed Goddess Laksmi, please do not ever abandon your devotees.

 

When Lord Visnu assumes different forms, Goddess Laksmi also assumes different forms and follows Him. In the scriptures it is said:

 

When Lord Visnu assumes the form of a demigod, Goddess Laksmi assumes the form of a demigoddess. When He assumes the form of a human man, she assumes the form of a human woman. In this way she assumes a form to match the form of Lord Visnu.

 

Sri Radha is the origin of all the forms of Goddess Laksmi. Sri Krsna is the origin of all the forms of Lord Visnu. In the Purusa-bodhini Upanisad it is said:

 

In the land of Gokula in Mathura-mandala, Lord Krsna resides. At His two sides are Radha and Candravali.

 

There it is also said:

 

Laksmi, Durga, and the Lord's potencies are expansions of Sri Radha.

 

 

From Raghava Goswami:

Because Sri Sri Radha Krsna are not different and because Sri Krsna is the master of all potencies, Therefore Sri Radha is also the MASTER AND SOURCE of all potencies. He is by nature full of sweetness and bliss, free from the three modes, and eternally manifest beyond the material nature. Because Radha is not different from Him, so is She also. It is said that within the Lord are all potencies, the modes and the material nature.

 

 

We need to be careful when hearing about Radha Krishna lila. Those pastimes are described in the tenth canto instead of the 1st canto for a reason. The person who thinks that they know the import of Radha Krishna lila without sufficient prior education will not understand the true nature of their lila. They will see Radha and Krishna in the same way that they see other girl/boy relationships instead of appreciating the deeper message of their lila. Radha and Krishna are not like ordinary people because they are both the ONE Supreme Lord. Without understanding that then their lila is not properly understood. You will only see the external, the forms and sounds, but you will not see the internal, the essence, the true meaning of their lila.

That is why we have been advised to not jump to Radha Krishna's pastimes prematurely. Without seeing and hearing through the eyes and ears of knowledge, we will only be able to see and hear with our mundane senses. We may see and hear about Radha and Krishna's lila from many books or people, but we will not really see that lila in the true sense if we are uneducated about the true nature of Radha, Krishna, and their expansions.

Jiva Goswami has written in Priti-sandarbha (10)12:

In the spiritual world, the Supreme Lord has unlimited spiritual forms, all are expansions of Himself illuminating that world. With each one of those forms, the Lord enjoys pastimes with a single individual liberated soul.

 

 

From Bhaktivinoda Thakura:

In the form of the narrative of the Bhagavatam, the Transcendental Vraja Lila manifests its descent to the plane of our mundane vision in the symbolic shapes resembling those of the corresponding mundane events. If we are disposed, for any reason, to underestimate the transcendental symbolism of the narrative of the Bhagavatam we are unable to avoid unfavorable and hasty conclusions regarding the nature of the highest, the most perfect and the most charming form of the loving service of the Divinity to which all other forms of his service are as the avenues of approach.

Goloka-Vrindavana is realizable in the symbolic Vrindavana that is open to our view in this world by all persons whose Love has been perfected by the mercy of the inhabitants of Transcendental Vraja, and not other-wise. The grossest misunderstanding of the subject of the Vraja Lila of Sri Krishna is inevitable if these considerations are not kept in view.

However, without a grasp of acintya bheda bheda tattwa, we cannot make this call. Acintya means inconceivable, beyond the mental specualtions. Lord Chaitanya manifested in the mood of radharani, and was not radharani alone. Of course we aspire to assist radharani in her loving exchanges with Krsna, but there is always Krsna there as well, as Sri Uddhava discovered when observing Her behavior in separation of Krsna. The question is how do we worship Radha alone, and the answer is that we do not. Worship of Lord Chaitanya is worship of the transcendental relationship (rasa), the loving exchange between lover and beloved. Srila Prabhupada emphasizes this in all the quotes provided, that without understanding that though separated, there is no possibility of disunity (acintya bheda bheda tattwa, it is beyond the mental powers to understand. It is mental speculation to thing that Radha accepts worship independantly.

Even in temple worship, we do not place tulasi buds at the feet of Radharani, this is rasabasa. Tulasi goes in the hanbds of Radha so SHE can place Tulasi at the feet of Sri Govinda. This is how we worship.

hare krsna, ys, mahaksadasa

prabhu, my general comment:

there are MANY Vaishnava ways which are perfectly legitimate in their own right but which were not chosen to be promoted by Srila Prabhupada for various reasons in his society. if we think that they are sahajiya, or demonic, or whatever other fault we can pin on them, we are just ignorant fools.

do not think that your grasp of acintya is so complete that you have the right to label people who have a different mellow of devotional service as sahajiyas. LEARN what is our sampradaya's definition of sahajya and use it accordingly. and if you are not absolutely sure it applies, DONT use that word when describing other devotess. if you are wrong - you may be an aparadhi. if you are right - what is your gain? is that a good gamble?

I see all kinds of devotees babbling about Sri Radha like they really KNOW. most of the time they dont know squat.

"The question is how do we worship Radha alone"

no, it is not. this is how you interpret the topic.

I beg to differ as well. The question is "Someone mentioned to me that there is a mantra soley for Radha". There is no such mantra. And there is no antagonism from me for other vaisnavas in the points I am trying to make. And there isw no different ways to define acintya, this is ludicrous. Inconceivable means without definition. When we describe Radharani, we describe he love with Krsna. There is no mantra that is for her solely because there is no "solely". There isw no separation because in her separation, as with Lord Chaitanya as well, there may even more intense KRSNA CONSCIOUSNESS, as Sri Uddhava discovered.

Vaisnava "ways' are not debated. Srila Prabhupada counts "prakrti sahajiyas", "smarta brahmanas", and "kanistha adhikaris" as vaisnavas, and tells us not to offend them. So, devotees who imagine they are gopis, devotees who worship krsna to become Him, and devotees still infused with material desires, all are to be honored accordingly, because the very fact that they engage in the prescribed yoga practice for this age, the chanting of the Holy Names of the Supreme Lord, means that they are deserving of respect. However, there is no harm showing different approaches, there is no harm in recommending that one first understand how great God is before one attempt to artifdicially associate with him, as Srila Prabhupada recommended to His disciples.

Srila Prabhupadas promotion is of the sadhana bhakti yoga practice, a gradual purification process, which is in line with the sampradaya, and follows the processes of the Goswamis. The idea that He hid things from his western disciples is bogus as hell, because he is acting physician for very ill people. His prescriptions are valid and wise, and those who care to get well follow his prescription. Clearing comes as good health appears.

Hare Krsna, ys, mahaksadasa

"The question is "Someone mentioned to me that there is a mantra soley for Radha". There is no such mantra."

and that is a good and insightful answer.

Inconceivable is defined thusly from Answers.com dictionary:

1. Impossible to comprehend or grasp fully.

"Without definition" is an incorrect definition of inconceivable. Bhedabheda has a definition but it is impossible to fully comprehend. Bhedabheda is defined as simultaneous oneness and difference, so it has a definition.

Acintya means that for jivas it is impossible to "fully" grasp the bhedabheda tattva. It is easily defined but impossible to fully grasp in our minds the bhedabheda. Why? Because we can never fully grasp the nature of God. We can understand to a certain extent many aspects of God and bhedabheda tattva, but not fully.

A per Radha and Krishna they are not Bhedabheda in the way that Jivas or prakriti are Bhedabheda with Krishna. Radha and Krishna are different in appearence only. Whereas jivas and prakriti etc. are different in other ways.

The jiva is different then Krishna because we are different conscious identities, different persons then Krishna, we also are very tiny and without the power of Krishna.

Radha and Her expansions are not different conscious entities from Krishna, they are not different persons, and they have the same power as Krishna.

As noted easrlier from Mahaprabhura Siksa: The teachings of Chaitanya Mahaprabhu by Bhaktivinode Thakura

The Lord has two types of expansions, svamsa and vibhinnamsa. The caturvyuha and avataras are all svamsa. The jivas are vibhinnamsa. The difference between svamsa and vibhinnamsa is that the svamsa entites are always endowed with all powers, and always identify themselves as the Lord. Krsna's desire is their desire. They have no independence. (Because they are all the same person)

 

 

From Jiva Goswami

This is confirmed in the Varaha Purana:

 

The two kinds of expansions from the Supreme Personality of Godhead are : 1. svamsa (personal expansions) and 2. vibhinnamsa (separate persons). The svamsa expansions are unlimitedly powerful. Their form and personality are the same as the Supreme Personality of Godhead Himself.

 

There is not the slightest difference between the svamsa expansions and the Original Personality of Godhead. The vibhinnamsa expansions are very weak in comparison to Them.

 

 

 

Radha and Her expansions are not vibhinnamsa, not jiva, they are svamsa, personal expansions of Krishna. They are all the Supreme Lord. The difference between the various svamsa incarnations are in appearence only.

The oneness and difference between Radha and Krishna or Krishna and Balarama or Radha and Laksmi is easily understood because they are all the same Supreme Lord in various forms and personas.

The oneness and difference between God and Jivas and aspects of God which are not personal expansions is where it becomes difficult to fully comprehend the nature of bhedabheda.

We can mentally comprehend bhedabheda easily, but we cannot fully comprehend bhedabheda.

A good example to give would be an average computer user and his understanding of how a computer works. He knows that it needs to be plugged in to an electrical source, he knows he has to push certain buttons and keys in order for the computer to function. He has a basic comprehension of how a computer works. He knows that data is stored in the hard drive and RAM, he knows his processor power is the key to a fast working computer, he knows how the computer works.

But in reality the average person is clueless when it comes down to the actual inner workings of a computer. All the average person comprehends is how to run the computer, he doesn't have the ability to describe in detail just how a computer works from the perspective of a computer designer.

So while the average person can understand how a computer works to a certain extent, the mechanics are not fully understood.

In the same way we can understand that everything is one with God because everything is comprised of God, and we can understand how everything is different from God in various ways because God is more then the parts of God. A molecule of water in a glass of water may be one with the contents of the glass, but it is different because it is not the whole glass of water.

Srila Prabhupada would stress "qualitatively one but quantitatively different" and also "part and parcel". Part and parcel is defined thusly from Dictionary.com:

1. A portion, division, piece, or segment of a whole.

From Bhagavad Gita Purport

It is, however, understood here that the living entity, being the fragmental part and parcel of the Supreme Lord, is qualitatively one with the Lord, just as the parts and parcels of gold are also gold.

 

 

From purport S.B. 3.28.43

It is to be understood that the body is designated. Prakrti is an interaction by the three modes of material nature, and according to these modes, someone has a small body, and someone has a very large body. For example, the fire in a big piece of wood appears very big, and in a stick the fire appears small. Actually, the quality of fire is the same everywhere, but the manifestation of material nature is such that according to the fuel, the fire appears bigger and smaller. Similarly, the soul in the universal body, although of the same quality, is different from the soul in the smaller body.

 

The small particles of soul are just like sparks of the larger soul. The greatest soul is the Supersoul, but the Supersoul is quantitatively different from the small soul. The Supersoul is described in the Vedic literature as the supplier of all necessities of the smaller soul (nityo nityanam). One who understands this distinction between the Supersoul and the individual soul is above lamentation and is in a peaceful position. When the smaller soul thinks himself quantitatively as big as the larger soul, he is under the spell of maya, for that is not his constitutional position. No one can become the greater soul simply by mental speculation.

 

The smallness or greatness of different souls is described in the Varaha Purana as svamsa-vibhinnamsa. The svamsa soul is the Supreme Personality of Godhead, and the vibhinnamsa souls, or small particles, are eternally small particles, as confirmed in Bhagavad-gita (mamaivamso jiva-loke jiva-bhutah sanatanah [bg. 15.7]). The small living entities are eternally part and parcel, and therefore it is not possible for them to be quantitatively as great as the Supersoul.

 

 

 

 

So we can define bhedabheda and we can conceive of it also, but the reason actinya is used is because we cannot fully conceive the mechanics of it. We cannot fully understand the mechanics of God's powers and abilties, we cannot understand God fully, therefore we cannot fully understand how God is manifesting anything in any fashion. We know that God does do these things but we just don't know how.

He and the Father have the same desire, but are different personalities. The son is the son and the father is the father, and the relationship between the two is the yoke that he tells us that is easy to carry.

The yoga is not meditation on Krsna nor Radha, rather, meditation on the loving exchange between the two. This is bhakti yoga, as demonstrated by Chaitanya Mahaprabhu.

Hare krsna, ys, mahaksadasa

He and the Father have the same desire, but are different personalities. The son is the son and the father is the father, and the relationship between the two is the yoke that he tells us that is easy to carry.

 

 

Huh? And the mormons believe that there is a unique God in every universe and that you can become a god as well of your own universe. So what? What do the beliefs of other religions have to do with the teachings of the Gaudiya acaryas and the Vedic literature?

The yoga is not meditation on Krsna nor Radha, rather, meditation on the loving exchange between the two. This is bhakti yoga, as demonstrated by Chaitanya Mahaprabhu.

 

 

We shouldn't meditate on Krishna or Radha? Just their rasa? What about Krishna's other pastimes? What about the pastimes of other avatars? In the 11th canto Sri Krishna explains Bhakti in the chapter entitled Bhakti Yoga at http://srimadbhagavatam.com/11/29/en2

How about the 64 items of devotional service?

From Sri Caitanya instructing Sanatana Goswami on Bhakti Yoga, here he gives us His essential teaching on the matter. Nowhere does he say to exclusively meditate on the "exchange of love between Radha and Krishna". In fact he doesn't even mention Radha.

CC Madhya 22.104: "My dear Sanatana, please now hear about the regulative principles for the execution of devotional service. By this process, one can attain the highest perfection of love of Godhead, which is the most desirable treasure.

 

CC Madhya 22.105: "'When transcendental devotional service, by which love for Krsna is attained, is executed by the senses, it is called sadhana-bhakti, or the regulative discharge of devotional service. Such devotion eternally exists within the heart of every living entity. The awakening of this eternal devotion is the potentiality of devotional service in practice.'

 

CC Madhya 22.106: "The spiritual activities of hearing, chanting, remembering and so forth are the natural characteristics of devotional service. The marginal characteristic is that it awakens pure love for Krsna.

 

CC Madhya 22.107: "Pure love for Krsna is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.

 

CC Madhya 22.108: "There are two processes of practical devotional service. One is regulative devotional service, and the other is spontaneous devotional service.

 

CC Madhya 22.109: "Those who have not attained the platform of spontaneous attachment in devotional service render devotional service under the guidance of a bona fide spiritual master according to the regulative principles mentioned in the revealed scriptures. According to the revealed scriptures, this kind of devotional service is called vaidhi bhakti.

 

CC Madhya 22.110: "'O descendant of Bharata! O Maharaja Pariksit! The Supreme Personality of Godhead, who is situated in everyone's heart as Paramatma, who is the supreme controller, and who always removes the miseries of the living entities, must always be heard about from reliable sources, and He must be glorified and remembered by one who wishes to become fearless.'

 

CC Madhya 22.111: "'From the mouth of Brahma, the brahminical order has come into existence. Similarly, from his arms the ksatriyas have come, from his waist the vaisyas have come, and from his legs the sudras have come. These four orders and their spiritual counterparts [brahmacarya, grhastha, vanaprastha and sannyasa] combine to make human society complete.

 

CC Madhya 22.112: "'If one simply maintains an official position in the four varnas and asramas but does not worship the Supreme Lord Visnu, he falls down from his puffed-up position into a hellish condition.'

 

CC Madhya 22.113: "'Krsna is the origin of Lord Visnu. He should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the sastras should be the servants of these two principles.'

 

CC Madhya 22.114: "I shall say something about the various practices of devotional service, which is expanded in so many ways. I wish to speak briefly of the essential practices.

 

CC Madhya 22.115: "On the path of regulative devotional service, one must observe the following items: (1) One must accept a bona fide spiritual master. (2) One must accept initiation from him. (3) One must serve him. (4) One must receive instructions from the spiritual master and make inquiries in order to learn devotional service. (5) One must follow in the footsteps of the previous acaryas and follow the directions given by the spiritual master.

 

CC Madhya 22.116: "The next steps are as follows: (6) One should be prepared to give up everything for Krsna's satisfaction, and one should also accept everything for Krsna's satisfaction. (7) One must live in a place where Krsna is present -- a city like Vrndavana or Mathura or a Krsna temple. (8) One should acquire a livelihood that is just sufficient to keep body and soul together. (9) One must fast on the Ekadasi day.

 

CC Madhya 22.117: "(10) One should worship dhatri trees, banyan trees, cows, brahmanas and devotees of Lord Visnu. (11) One should avoid offenses against devotional service and the holy name.

 

CC Madhya 22.118: "The twelfth item is to give up the company of nondevotees. (13) One should not accept an unlimited number of disciples. (14) One should not partially study many scriptures just to be able to give references and expand explanations.

 

CC Madhya 22.119: "(15) The devotee should treat loss and gain equally. (16) The devotee should not be overwhelmed by lamentation. (17) The devotee should not worship demigods, nor should he disrespect them. Similarly, the devotee should not study or criticize other scriptures.

 

CC Madhya 22.120: "(18) The devotee should not hear Lord Visnu or His devotees blasphemed. (19) The devotee should avoid reading or hearing newspapers or mundane books that contain stories of love affairs between men and women or subjects palatable to the senses. (20) Neither by mind nor words should the devotee cause anxiety to any living entity, regardless how insignificant he may be.

 

CC Madhya 22.121: "After one is established in devotional service, the positive actions are (1) hearing, (2) chanting, (3) remembering, (4) worshiping, (5) praying, (6) serving, (7) accepting servitorship, (8) becoming a friend and (9) surrendering fully.

 

CC Madhya 22.122: "One should also (10) dance before the Deity, (11) sing before the Deity, (12) open one's mind to the Deity, (13) offer obeisances to the Deity, (14) stand up before the Deity and the spiritual master just to show them respect, (15) follow the Deity or the spiritual master and (16) visit different places of pilgrimage or go see the Deity in the temple.

 

CC Madhya 22.123: "One should (17) circumambulate the temple, (18) recite various prayers, (19) chant softly, (20) chant congregationally, (21) smell the incense and flower garlands offered to the Deity, and (22) eat the remnants of food offered to the Deity.

 

CC Madhya 22.124: "One should (23) attend arati and festivals, (24) see the Deity, (25) present what is very dear to oneself to the Deity, (26) meditate on the Deity, and (27-30) serve those related to the Lord.

 

CC Madhya 22.125: "Tadiya means the tulasi leaves, the devotees of Krsna, the birthplace of Krsna (Mathura), and the Vedic literature Srimad-Bhagavatam. Krsna is very eager to see His devotee serve tulasi, Vaisnavas, Mathura and Bhagavatam.

 

CC Madhya 22.126: "(31) One should perform all endeavors for Krsna. (32) One should look forward to His mercy. (33) One should partake of various ceremonies with devotees -- ceremonies like Lord Krsna's birthday or Ramacandra's birthday.

 

CC Madhya 22.127: "(34) One should surrender to Krsna in all respects. (35) One should observe particular vows like kartika-vrata. These are some of the sixty-four important items of devotional service.

 

CC Madhya 22.128: "One should associate with devotees, chant the holy name of the Lord, hear Srimad-Bhagavatam, reside at Mathura and worship the Deity with faith and veneration.

 

CC Madhya 22.129: "These five limbs of devotional service are the best of all. Even a slight performance of these five awakens love for Krsna.

 

CC Madhya 22.130: "'With love and full faith one should worship the lotus feet of the Deity.

 

CC Madhya 22.131: "'One should taste the meaning of Srimad-Bhagavatam in the association of pure devotees, and one should associate with the devotees who are more advanced than oneself and who are endowed with a similar type of affection for the Lord.

 

CC Madhya 22.132: "'One should congregationally chant the holy name of the Lord and reside in Vrndavana.'

 

CC Madhya 22.133: "'The power of these five principles is very wonderful and difficult to understand. Even without faith in them, a person who is offenseless can awaken his dormant love of Krsna simply by being a little connected with them.'

 

CC Madhya 22.134: "When one is firmly fixed in devotional service, whether he executes one or many processes of devotional service, the waves of love of Godhead will awaken.

 

CC Madhya 22.135: "There are many devotees who execute only one of the nine processes of devotional service. Nonetheless, they get ultimate success. Devotees like Maharaja Ambarisa execute all nine items, and they also get ultimate success.

 

CC Madhya 22.136: "'Maharaja Pariksit attained the highest perfection, shelter at Lord Krsna's lotus feet, simply by hearing about Lord Visnu. Sukadeva Gosvami attained perfection simply by reciting Srimad-Bhagavatam. Prahlada Maharaja attained perfection by remembering the Lord. The goddess of fortune attained perfection by massaging the transcendental legs of Maha-Visnu. Maharaja Prthu attained perfection by worshiping the Deity, and Akrura attained perfection by offering prayers unto the Lord. Vajrangaji [Hanuman] attained perfection by rendering service to Lord Ramacandra, and Arjuna attained perfection simply by being Krsna's friend. Bali Maharaja attained perfection by dedicating everything to the lotus feet of Krsna.'

 

CC Madhya 22.137-139: "'Maharaja Ambarisa always engaged his mind at the lotus feet of Krsna, his words in describing the spiritual world and the Supreme Personality of Godhead, his hands in cleansing and washing the Lord's temple, his ears in hearing topics about the Supreme Lord, his eyes in seeing the Deity of Lord Krsna in the temple, his body in embracing Vaisnavas or touching their lotus feet, his nostrils in smelling the aroma of the tulasi leaves offered to Krsna's lotus feet, his tongue in tasting food offered to Krsna, his legs in going to places of pilgrimage like Vrndavana and Mathura or to the Lord's temple, his head in touching the lotus feet of the Lord and offering Him obeisances, and his desires in serving the Lord faithfully. In this way Maharaja Ambarisa engaged his senses in the transcendental loving service of the Lord. As a result, he awakened his dormant loving propensity for the Lord's service.'

 

CC Madhya 22.140: "If a person gives up all material desires and completely engages in the transcendental loving service of Krsna, as enjoined in the revealed scriptures, he is never indebted to the demigods, sages or forefathers.

 

CC Madhya 22.141: "'One who has given up all material duties and taken full shelter at the lotus feet of Mukunda, who gives shelter to all, is not indebted to the demigods, great sages, ordinary living beings, relatives, friends, mankind or even his forefathers who have passed away.'

 

CC Madhya 22.142: "Although the pure devotee does not follow all the regulative principles of varnasrama, he worships the lotus feet of Krsna. Therefore he naturally has no tendency to commit sin.

 

CC Madhya 22.143: "If, however, a devotee accidentally becomes involved in a sinful activity, Krsna purifies him. He does not have to undergo the regulative form of atonement.

 

CC Madhya 22.144: "'One who has given up everything and taken full shelter at the lotus feet of Hari, the Supreme Personality of Godhead, is very dear to Krsna. If he is involved in some sinful activity by accident, the Supreme Personality of Godhead, who is seated within everyone's heart, removes his sins without difficulty.'

 

CC Madhya 22.145: "The path of speculative knowledge and renunciation is not essential for devotional service. Indeed, good qualities such as nonviolence and control of the mind and senses automatically accompany a devotee of Lord Krsna.

 

CC Madhya 22.146: "'For one who is fully engaged in My devotional service, whose mind is fixed on Me in bhakti-yoga, the path of speculative knowledge and dry renunciation is not very beneficial.'

 

CC Madhya 22.147: "'O hunter, good qualities like nonviolence, which you have developed, are not very astonishing, for those who are engaged in the Lord's devotional service are never inclined to give pain to others because of envy.'

 

CC Madhya 22.148: "My dear Sanatana, I have now in detail described devotional service according to the regulative principles. Now hear from Me about spontaneous devotional service and its characteristics.

 

CC Madhya 22.149: "The original inhabitants of Vrndavana are attached to Krsna spontaneously in devotional service. Nothing can compare to such spontaneous devotional service, which is called ragatmika bhakti. When a devotee follows in the footsteps of the devotees of Vrndavana, his devotional service is called raganuga bhakti.

 

CC Madhya 22.150: "'When one becomes attached to the Supreme Personality of Godhead, his natural inclination to love is fully absorbed in thoughts of the Lord. That is called transcendental attachment, and devotional service according to that attachment is called ragatmika, or spontaneous devotional service.'

 

CC Madhya 22.151: "The primary characteristic of spontaneous love is deep attachment for the Supreme Personality of Godhead. Absorption in thought of Him is a marginal characteristic.

 

CC Madhya 22.152: "Thus devotional service which consists of raga [deep attachment] is called ragatmika, spontaneous loving service. If a devotee covets such a position, he is considered to be most fortunate.

 

CC Madhya 22.153: "If one follows in the footsteps of the inhabitants of Vrndavana out of such transcendental covetousness, he does not care for the injunctions or reasonings of sastra. That is the way of spontaneous love.

 

CC Madhya 22.154: "'Devotional service in spontaneous love is vividly expressed and manifested by the inhabitants of Vrndavana. Devotional service that accords with their devotional service is called raganuga bhakti, or devotional service following in the wake of spontaneous loving service.'

 

CC Madhya 22.155: "'When an advanced, realized devotee hears about the affairs of the devotees of Vrndavana -- in the mellows of santa, dasya, sakhya, vatsalya and madhurya -- he becomes inclined in one of these ways, and his intelligence becomes attracted. Indeed, he begins to covet that particular type of devotion. When such covetousness is awakened, one's intelligence no longer depends on the instructions of sastra [revealed scripture] or on logic and argument.'

 

CC Madhya 22.156-157: "There are two processes by which one may execute this raganuga bhakti -- external and internal. When self-realized, the advanced devotee externally remains like a neophyte and executes all the sastric injunctions, especially those concerning hearing and chanting. But within his mind, in his original, purified, self-realized position, he serves Krsna in Vrndavana in his particular way. He serves Krsna twenty-four hours a day, all day and night.

 

CC Madhya 22.158: "'The advanced devotee who is inclined to spontaneous loving service should follow the activities of a particular associate of Krsna's in Vrndavana. He should execute service externally as a regulative devotee as well as internally from his self-realized position. Thus he should perform devotional service both externally and internally.'

 

CC Madhya 22.159: "Actually the inhabitants of Vrndavana are very dear to Krsna. If one wants to engage in spontaneous loving service, he must follow the inhabitants of Vrndavana and constantly engage in devotional service within his mind.

 

CC Madhya 22.160: "'The devotee should always think of Krsna within himself and should choose a very dear devotee who is a servitor of Krsna in Vrndavana. One should constantly engage in topics about that servitor and his loving relationship with Krsna, and one should live in Vrndavana. If one is physically unable to go to Vrndavana, he should mentally live there.'

 

CC Madhya 22.161: "Krsna has many types of devotees -- some are servants, some are friends, some are parents, and some are conjugal lovers. Devotees who are situated in one of these attitudes of spontaneous love according to their choice are considered to be on the path of spontaneous loving service.

 

CC Madhya 22.162: "'My dear mother, Devahuti! O emblem of peace! My weapon, the disc of time, never vanquishes those for whom I am very dear -- for whom I am the Supersoul, son, friend, spiritual master, well-wisher, worshipable Deity and desired goal. Since the devotees are always attached to Me, they are never vanquished by the agents of time.'

 

CC Madhya 22.163: "'Let me offer my respectful obeisances again and again to those who always eagerly meditate upon the Supreme Personality of Godhead as a husband, son, friend, brother, father or intimate friend.'

 

CC Madhya 22.164: "If one engages in spontaneous loving service to the Lord, his affection for the lotus feet of Krsna gradually increases.

 

CC Madhya 22.165: "In the seed of affection, there is attachment which goes by two names, rati and bhava. The Supreme Personality of Godhead comes under the control of such attachment.

 

CC Madhya 22.166: "That by which one can attain loving service to the Lord I have described in detail as the execution of devotional service, called abhidheya.

 

CC Madhya 22.167: "My dear Sanatana, I have briefly described the process of devotional service in practice, which is the means for obtaining love of Krsna. It cannot be described broadly."

 

CC Madhya 22.168: Whoever hears this description of the process of practical devotional service very soon attains shelter at the lotus feet of Krsna in love and affection.

 

CC Madhya 22.169: Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta, following in their footsteps.

 

 

 

 

 

I know that Prabhupada taught that one shouldn't meditate on Radha Krishna's pastimes until they have studied the previous 9 cantos of the Srimad Bhagavatam otherwise they will not understand what they read.

From the Preface to Srimad Bhagavatam:

Srimad-Bhagavatam begins with the definition of the ultimate source. It is a bona fide commentary on the Vedanta-sutra by the same author, Srila Vyasadeva, and gradually it develops into nine cantos up to the highest state of God realization. The only qualification one needs to study this great book of transcendental knowledge is to proceed step by step cautiously and not jump forward haphazardly like with an ordinary book. It should be gone through chapter by chapter, one after another. The reading matter is so arranged with its original Sanskrit text, its English transliteration, synonyms, translation and purports so that one is sure to become a God-realized soul at the end of finishing the first nine cantos.

 

The Tenth Canto is distinct from the first nine cantos because it deals directly with the transcendental activities of the Personality of Godhead Sri Krsna. One will be unable to capture the effects of the Tenth Canto without going through the first nine cantos. The book is complete in twelve cantos, each independent, but it is good for all to read them in small installments one after another.

 

 

 

 

From Purport from verse 1, chapter 1, canto 1, Srimad Bhagavatam:

Unscrupulous persons go immediately to the Tenth Canto and especially to the five chapters which describe the Lord's rasa dance. This portion of the Srimad-Bhagavatam is the most confidential part of this great literature. Unless one is thoroughly accomplished in the transcendental knowledge of the Lord, one is sure to misunderstand the Lord's worshipable transcendental pastimes called rasa dance and His love affairs with the gopis. This subject matter is highly spiritual, and only the liberated persons who have gradually attained to the stage of paramahamsa can transcendentally relish this rasa dance.

 

 

The mormons worship Brahma as Supreme, and in that sense, they can become their God, including being the creator of their own universe. The only problem is that they do not have the story of where Lord Brahma discovered that he is not the Supreme Lord, that He had desire to meditate to find out who is His source. Lord Narayana does not have this desire.

Of course I am not saying that we should meditate "exclusively" on radha-krsna. This is your word, not mine. Your other citations are good in that my original point is made, that we must not take this science cheaply. Srila Prabhupada has given us rasa to meditate, and such rasa is not exclusively radha krsna. We meditate on the guru tattwa between Madhavendra Puri and Iswara Puri, we meditate on Queen Draupadi's constant possession of Krsna, who immediately appears by Her will, we meditate on the battlefield rasa of Krsna vs. King Bhisma. This is what I have said, the rasa between Krsna and his devotees is the attractive feature that rescues us from our slumber, to where we gradually come to our own rasa with Krsna. How we are attracted gives us clues to who we actually are, through the smoke that has covered our fire.

Anyway, thank you much for your provision of these citations. BTW, the only source I use for madurya rasa is the Krsna Book, I have not so much interest in books produced by those whose character is in question (by me personally). My citation of Sri Uddhava comes from Nectar of Devotion, not some eleventh canto, which Srila Prabhupada did not have the time to complete. My guru maharaja did not produce the books that some cite as authoritive, and while Im not sectarian, nor do I criticize disciples of others, I strictly adhere to my Gurus writings.

haribol, ys, mahaksadasa

My citation of Sri Uddhava comes from Nectar of Devotion, not some eleventh canto, which Srila Prabhupada did not have the time to complete. My guru maharaja did not produce the books that some cite as authoritive, and while Im not sectarian, nor do I criticize disciples of others, I strictly adhere to my Gurus writings.

 

 

 

Although Srila Prabhupada did not finish the Bhagavatam it was finsihed by his sanskrit scholar disciples, I think Gopiparanadhana was the main translator. Srila Prabhupada recommended reading the writings of others. If he didn't want you to read anything but his writings he wouldn't have done so. I can understand your disdain for reading the purports of the cantos Prabhupada didn't write, but the verses are straightforward translations. The Bhagavatam is the essential scripture for the Gaudiya vaisnava. If you reject part of it then it is your loss. The 11th canto is especially important because it is there where Sri Krishna Himself expounds His philosophy.

Here are Srila Prabhupada's words from the intro to the Srimad Bhagavatam:

Many devotees of Lord Caitanya like Srila Vrndavana dasa Thakura, Sri Locana dasa Thakura, Srila Krsnadasa Kaviraja Gosvami, Sri Kavikarnapura, Sri Prabodhananda Sarasvati, Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Jiva Gosvami, Sri Gopala Bhatta Gosvami, Sri Raghunatha dasa Gosvami and in this latter age within two hundred years, Sri Visvanatha Cakravarti, Sri Baladeva Vidyabhusana, Sri Syamananda Gosvami, Sri Narottama dasa Thakura, Sri Bhaktivinoda Thakura and at last Sri Bhaktisiddhanta Sarasvati Thakura (our spiritual master) and many other great and renowned scholars and devotees of the Lord have prepared voluminous books and literatures on the life and precepts of the Lord. Such literatures are all based on the sastras like the Vedas, Puranas, Upanisads, Ramayana, Mahabharata and other histories and authentic literatures approved by the recognized acaryas. They are unique in composition and unrivaled in presentation, and they are full of transcendental knowledge. Unfortunately the people of the world are still ignorant of them, but when these literatures, which are mostly in Sanskrit and Bengali, come to light the world and when they are presented before thinking people, then India's glory and the message of love will overflood this morbid world, which is vainly searching after peace and prosperity by various illusory methods not approved by the acaryas in the chain of disciplic succession.

 

 

sri radhayai swaha

this is the mantra to obtain radhas mercy

if u couple hrim to it n say

hrim sri radhayai swaha it becomes sri radha chintamani stotra

radha is just not a mere goddess....her excerpts from srimad devi bhagavatam say that she is the supreme amogst the five incarnations of adi shakti - durga lakshmi sarasvati gayathri and radha

sri radha is always worshipped by all the gods including brahma shiva and vishnu

infact brahma had to do tapas for 60000 years to obtain her darshan but still couldnot see her...but thanks to brahmas tapasya she was born in vraja as vrishabhanus daughter

the earth was blessed when radhas dust fell on it