Raadhaa in the Scriptures

[Guest guest]

(4.2) Proof of Raadhaa's Eternal Position

 

The Poornaprajnya Vidyapeetha paper states:

 

"There are other concepts based essentially on Brahma Vaivarta Purâna

allegedly glorifying Râdhâ as superior even to Lakshmî (eternal consort of

the Lord), the superior position of Goloka, etc. None of these find a place

in Tattvavâda, and these quotes are all equally bogus."

 

This rather unsophisticated attack by the authors of the PPVP reflects their

unwarranted defiance of the scriptures, which is contrary to the Vedaanta

tradition.

 

Shrii Raadhaa is worshipped by Gaudiiya Vaishnavas as the eternal consort of

Lord Krishna, just as Siitaa is to Raama and Lakshmii is to Naaraayana.

Raadhaa is the original consort just as Krishna is the svayam bhagavaan. And

just as Vishnu is a plenary expansion of Krishna, so also is Lakshmii a

plenary expansion of Raadhaa. The Gaudiiyas have never stated that Raadhaa

is superior to Lakshmii.

 

It is not clear why the PVPP authors denounce Raadhaa as "bogus," but it is

clear that their claims are not supported by shaastra.

 

The mainstream shaastras are pregnant with references substantiating the

existence of Shrii Raadhaa as the eternal consort of Lord Krishna. We shall

give a partial listing here:

 

vedashaastraanuraktaayetulasiivanapaalakaaH ||

raadhaaShTamiivratarataavij~neyaastechavaiShNavaaH || PaP 4.1.31 ||

 

shriikR^iShNapuratoyechadiipa.myachchha.nti shraddhayaa ||

parani.ndaa.mnakurva.ntivij~neyaaste chavaiShNavaaH || PaP 4.1.32||

 

And also those men who love Vedas and sacred texts, who protect the tulasii

(-plants), who are engaged in practising the vow of Raadhaashtamii (or

Janmaashtamii), and those who devoutly present a lamp before (the image of)

Shrii Krishna, who do not censure others, should be known as the followers

of Vishnu. (padma puraaNa 4.1.32)

 

 

praNamyaraadhikaanaatha.mniShpaapaH sobhavattadaa || PaP 4.2.15 ||

 

Having saluted (i.e. when he saluted) the Lord of Raadhaa he became free

from sins. (padma puraaNa 4.2.15)

 

 

brahmovaacha

raadhaajanmaaShTamii.mvatsa shR^iNuShvasusamaahitaH ||

kathayaamisamaasenasamagra.mhriNaavinaa || PaP 4.7.6 ||

 

kathita.m tatphala.mpuNya.mnashakrotyapinaarada ||

koTijanmaarjita.mpaapa.mbrahmahatyaadika.mmahat || PaP 4.7.7 ||

 

kurva.ntiyesakR^idbhattyaateShaa.mnashyatitatkShaNaat ||

ekaadashyaaH sahasreNa yatphala.mlabhatenaraH || PaP 4.7.8 ||

 

raadhaajanmaaShTamiipuNya.mtasmaachchhataguNaadhikam ||

merutulyasuvarNaanidatvaayatphalamaapyate || PaP 4.7.9 ||

 

sakR^idraadhaaSHTamii.mkR^itvaatasmaachchhata guNaadhikam ||

kanyaadaanaasahasreNayatpuNya.mpraapyatejanaiH || PaP 4.7.10 ||

 

vR^iShahaanusutaaSHTamyaatatphala.mpraapyatejanaiH ||

ga.ngaadiShuchatiirtheShusnaatvaatuyatphala.mlabhet || PaP 4.7.11 ||

 

kR^iShNapraaNapriyaaShTamyaaH phala.mpraapnotimaanavaH ||

etadvrata.mtuyaH paapohelayaashraddhayaapivaa || PaP 4.7.12 ||

 

O child, listen very attentively to (the description of the vow of)

Raadhaajanmaashtamii. I shall tell you in brief the entire (account). O

Naarada, except Vishnu it is not possible (for anyone) to tell about its

meritorious fruit. That sin like the murder of a braahmana, of them who have

earned it through a crore of existences, perishes in a moment, (when) they

devoutly observe it (i.e. the vow). The religious merit of

Raadhaajanmaashtamii is hundred times more than the fruit which a man

obtains by observing (a fast on) a thousand Ekaadashii (days). The merit due

to Raadhaashtamii observed (but) once, is hundred times more than the fruit

obtained by giving a thousand virgins (in marriage). A man gets that fruit

of the Ashtamii of the beloved of Krishna (i.e. Raadhaashtamii), which he

would get by bathing in holy places like Gangaa. (Even) a sinner who

observes this vow casually or devoutly, would along with a crore members of

his family go to Vishnu's heaven. (padma puraaNa 4.7.6-12)

 

 

tachchhruutvaasahitodevairaagataHpR^ithiviitalam ||

tataHkR^iShNaHsamaahuuyaraadhaa.mpraaNagariiyasiim || PaP 4.7.38 ||

 

uvaachavachana.mdevigachchheha.mpR^ithivitalam ||

pR^ithivibhaaranaashaayagachchhatva.mmarttyama.nDalam || PaP 4.7.39 ||

 

iti shrutvaapisaaraadhaapyaagataapR^ithivii.mtataH ||

bhaadremaasisitepakShye aShTamiisa.mj~niketithau || PaP 4.7.40 ||

 

vR^iShabhaanoryaj~nabhuumaujaataasaaraadhikaadivaa ||

yaj~naarthashodhitaayaa.nchadhyaShTaasaadivyaruupiNii || PaP 4.7.41 ||

 

raajaana.ndamanaabhuutvaataa.m praapyanijama.ndiram ||

dattavaanmahiShii.nniitvaasaachataa.mparyapaalayat || PaP 4.7.42 ||

 

Then Krishna, calling Raadhaa (who was to Him) greater than His own life,

said (these) words (to her); "O goddess, I am going to the earth to destroy

the burden of the earth. You (also) go to the earth." That Raadhikaa sprang

up by day on the sacrificial ground of Vrishabhaanu on the day called

Ashtamii in the bright half of the month of Bhaadrapada. When purified for

the sacrifice, she, having a divine form, was seen (there). The king,

delighted in mind, took her to his house and handed her over to his queen.

She, too, nourished her. (padma puraaNa 4.7.38-42)

 

 

suutauvaacha

raadhaakR^iShNapriyechairjepraataHsnaana.msamaacharet ||

raadhaadaamodara.mbhaktyaakuryaatpuujaa.msamaahitaa || PaP 4.20.2 ||

 

tyaktvaamiShaadika.mbrahmanpatisevaaparaayaNaa ||

saayaati shriihareHsthaana.mgolokaakhya.msudurllabham || PaP 4.20.3 ||

 

That woman who, bathing (every) morning in Kaartika, being dear to Raadhaa

and Krishna, being composed and devoutly worshipping Raadhaa and Krishna,

gives up eating meat etc. and is engaged in serving her husband, goes to

Vishnu's place called Goloka which is very difficult to obtain (i.e. to

reach). (padma puraaNa 4.20.2-3)

 

 

pashyaadhyadarshayiShyaamisvaruupa.mvedagopitam ||

tatopashya.mbhuupabaalamha.nkaalaa.mbudaprabham || PaP 5.73.18 ||

 

gopakanyaavR^ita.mgopa.mhasa.mta.ngopabaalakaiH ||

kada.mbamuula aasiina.mpiitavaasasamadbhutam || PaP 5.73.19 ||

 

vana.mvR^i.ndaavana.mnaamanavapallavama.nDitam ||

kokilabhramaraaraava.mmanobhavamanoharam || PaP 5.73.20 ||

 

nadiimapashya.nkaali.ndiimi.ndiivaradalaprabhaam ||

govarddhanamathaapashya.nkR^iShNaraamakaroddhTatam || PaP 5.73.21 ||

 

mahe.ndradarpanaashaayagogopaalasukhaavaham ||

gopaalamabalaasa.ngamudita.mveNuvaadinam || PaP 5.73.22 ||

 

haShTvaatihtaShTohyabhava.nsarvabhuuShaNabhuuShanam ||

tatomaamaahabhagavaanvR^i.ndaavanacharaHsvayam || PaP 5.73.23 ||

 

yadida.mmetvayaahaShTa.mruupa.mdivya.msanaatanam ||

niShkala.mniHkriya.mshaa.nta.msachchidaana.ndavigraham || PaP 5.73.24 ||

 

puurNa.mpadmapalaashaakShannaataH paratara.mmama ||

idamevavada.ntyetevedaaHkaaraNakaaraNam || PaP 5.73.25 ||

 

satya.mnitya.mparaana.nda.mchiddhana.mshaashvata.mshivam ||

nityaa.mmemathuraa.nviddhivana.mvR^indaavana.mtatha || PaP 5.73.26 ||

 

yamunaa.ngopakanyaashchatathaagopaalabaalakaaH ||

mamaavataaronityoyamatramaasa.nshaya.nkR^ithaaH || PaP 5.73.27 ||

 

mameShTaahisadaaraadhaasarvaj~noha.mparaatparaH ||

sarvakaamashchasarveshaHsarvaana.ndaHparaatparaH || PaP 5.73.28 ||

 

mayisarvamida.nvishvabhaatimaayaavijR^i.mbhitam ||

tatohamabruva.ndeva.njagatkaaraNakaaraNam || PaP 5.73.29 ||

 

The Lord said:

 

See, today I shall show you my form concealed by the Vedas.

 

Then I saw, O king, a boy who was like a dark cloud, who was surrounded by

cowherdesses, who was laughing along with the cowherds, whow as seated at

the root of a Kadamba tree, who had put on yellow garments, and was

wonderful.

 

(I also saw) a grove named Vrindaavana, which was adorned with fresh

foliage, which was resounding with the notes of cuckoos, which was charming

due to (the presence of) Cupid. I (also) saw the river Kaalindii, which had

the colour of the petals of blue lotuses. I also saw the Govardhana

(mountain) which was held up by the hands of Krishna and Balaraama, for

destroying the pride of the great Indra and which gave pleasure to the

cowherds. I saw the cowherd (i.e. Krishna) who was happy in the company of

women and who was playing upon the flute. On seeing Him, the ornament of all

ornaments, I was extremely delighted.

 

Then the Lord, moving in the Vrindaavana grove, Himself said to me: "There

is no greater form of mine than the one which is divine, eternal, partless,

actionless, calm, and of the form of auspiciousness, intellect and joy,

complete, having eyes like the petals of a fully blossomed lotus, which you

saw (now). The Vedas describe this only as the cause of causes, which is

true, eternal, of the form of great joy, a mass of intellect, eternal and

auspicious. Know my Mathuraa to be eternal, so also Vrindaavana; so also

(know to be eternal) Yamunaa, the cowherdesses and the cowherds. This

incarnation of mine is eternal. Do not have any doubt about it. Raadhaa is

always dear to me. I am omniscient, greater than the great. I have all my

desires (fulfilled), I am the Lord of all, I am all joy and greater than the

great. In me appears all this universe, spread out by (my) Maayaa

(illusion). (padma puraaNa 5.73.19, 20-29)

 

 

asa.nkhyaharShapuurNaatmaada.n.nvattaa.nnanaamaha ||

aaj~naptasatutayaasaarddha.mdeviivayasyayaarjunaH || PaP 5.74.48 ||

 

gatoraadhaapatisthaana.myatsiddhairapyagocharam ||

tatashchasaupaadiShTogolokaaduparisthitam || PaP 5.74.49 ||

 

sthira.mvaayudhR^ita.nnitya.msatya.msarvasukhaaspadam ||

nitya.mvR^indaavana.mnaamaanityaraasamahotsavam || PaP 5.74.50 ||

 

Then, ordered by the goddess, Arjuna, along with the friend of the goddess

went to the place of the Lord of Raadhaa, which is inaccessible even to

siddhas. Then he was shown Vrindaavana which remained above Goloka, which

was stable, sustained by wind, eternal, the abode of all happiness, in which

the great festival of Krishna's dance with the cowherds constantly went on.

(padma puraaNa 5.74.?48-50)

 

 

tavaasmi raadhikaanaatha karmaNaa manasaa giraa |

kR^iShNakaa.ntetichaivaasmi yuvaameva gatirmama || NP 1.82.26 ||

 

O Lord of Raadhaa, I belong to you physically, mentally and verbally. I

always resort to Krishna and His beloved Raadhaa. You two alone are my goal.

(naarada puraaNa 1.82.26)

 

 

namastasmai bhagavate kR^iShNaayaa.nkuTamedhase |

raadhaa.nsagasudhaa.msidhau namo nityavihaariNe || NP 1.82.213 ||

 

Obeisance to that Lord Krishna of unimpeded intellect, obeisance to one who

perpetually sports about in the ocean of nectar with the association of

Raadhaa. (naarada puraaNa 1.82.213)

 

 

raadhaadevii jagatkartrii jagatpaalanatatparaa |

jagallayavidhaatrii cha sarveshii sarvasuutikaa || NP 1.82.214 ||

 

Goddess Raadhaa is the maker of the universe. She is interested in the

protection of the universe. She causes dissolution of the world. She is the

goddess of all. She is the mother of all. (naarada puraaNa 1.82.214)

 

 

praaNaadhikapriyatamaa saa raadhaaraadhito yayaa |

suvarNavarNaa devii saa chidruupaa prakR^iteH paraa || NP 2.59.8 ||

 

Raadhaa is His (Krishna's) beloved, more dear to him than His own vital

airs. He too is propitiated by her. That divine lady has golden complexion.

She is of the form of consciousness and is beyond Prakriti. (naarada puraaNa

2.59.8)

 

 

The above quotes are merely a small selection of the total evidence which

can be presented. A comprehensive listing is beyond the scope of this paper.

These shlokas clearly demonstrate that (1) Raadhaa is a real deity and

eternally the consort of Lord Krishna, and (2) Goloka Vrindaavana is an

eternal realm and not merely a terrestrial locale. This writer would not

presume to tell the Maadhvas what to believe; suffice it to say that the

authors of the PVPP have one opinion on this matter, while the shaastras

have a different opinion.

 

The PVPP authors cannot claim that the above sources are obscure. The

Naarada and Padma Puraanas are two of the Puraanas from the saattvik class

which have been quoted by aachaaryas of all Vaishnava sampradaayas. Nor is

it possible for the Maadhvas to reject such sources outright, for such

rejection is tantamount to disrespecting their compiler Shrii Vedavyaasa,

who is none other than Shrii Madhva's guru. Finally, if the PVPP authors

wish to claim that the numerous shlokas supporting the ontological position

of Raadhaa are interpolation, then they should provide proof for their

claims. The fact that the shlokas contradict Maadhva doctrine on several

points is hardly grounds for their arbitrary dismissal.