bhaktajan Posted July 15, 2008 Report Share Posted July 15, 2008 SB 10.32.7 "Another gopé looked with unblinking eyes upon His lotus face, but even after deeply relishing its sweetness She did not feel satiated, just as mystic saints are never satiated when meditating upon the Lord’s feet." PURPORT Çréla Viçvanätha Cakravarté Öhäkura explains that the analogy given here of saintly persons meditating upon the Lord’s feet is only partially applicable, since the ecstasy the gopés felt when Kåñëa came back was actually unparalleled. Çréla Viçvanätha Cakravarté also reveals that this particular gopé is the most fortunate of all, Çrématé Rädhäräëé. ———————————————————————————————————— SB 10.47.15 "In heaven, on earth or in the subterranean sphere, what women are unavailable to Him? He simply arches His eyebrows and smiles with deceptive charm, and they all become His. The supreme goddess herself worships the dust of His feet, so what is our position in comparison? But at least those who are wretched can chant His name, Uttamaùçloka." PURPORT Çréla Viçvanätha Cakravarté states that Rädhäräëé’s speech, expressing all the feelings of a disappointed lover, indicates an intensity of love for Çré Kåñëa surpassing even that of the goddess of fortune. While all the gopés are perfectly compatible with Çré Kåñëa in terms of their beauty, temperament and so on, Çrématé Rädhäräëé is especially so. In Her forlorn state, Rädhäräëé indicates to Kåñëa, “You are called Uttamaùçloka because You are merciful to the wretched and fallen, but if You would be merciful to Me, then You would actually deserve this exalted name.” Çréla Viçvanätha Cakravarté further points out that in this verse, Çrématé Rädhäräëé expresses Her spite born of pride, accuses Kåñëa of being a cheater and finds fault with His behavior. Thus this verse contains speech known as ujjalpa, as described in the following verse of the Ujjvala-nélamaëi (14.188): hareù kuhakatäkhyänaà garva-garbhitayerñyayä säsüyaç ca tad-äkñepo dhérair ujjalpa éryate “The declaration of Lord Hari’s duplicitous nature in a mood of spite born of pride, together with jealously spoken insults directed against Him, has been termed ujjalpa by the wise.” ————————————————————————————————————————- SB 13.3.31P: . . . The special significance of Kåñëa’s bearing a flute in His hands in Vrajabhümi, Våndävana, is described as mädhuré. .. viräjate. The form of the Lord with a flute in His hands is most attractive, and the one who is most sublimely attracted is Çrématé Rädhäräëé, Rädhikä. She enjoys supremely blissful association with Kåñëa. Sometimes people cannot understand why Rädhikä’s name is not mentioned in Çrémad-Bhägavatam. Actually, however, Rädhikä can be understood from the word ärädhana, which indicates that She enjoys the highest loving affairs with Kåñëa. . . . ————————————————————————————————————————- SB 10.32.8 "One gopé took the Lord through the aperture of her eyes and placed Him within her heart. Then, with her eyes closed and her bodily hairs standing on end, she continuously embraced Him within. Thus immersed in transcendental ecstasy, she resembled a yogé meditating upon the Lord." PURPORT Çréla Viçvanätha Cakravarté Öhäkura states that the seven gopés mentioned so far in this chapter are the first seven of the eight principal gopés, whose status allowed them to immediately approach Çré Kåñëa upon His reappearance. The äcärya quotes a verse from the Çré Vaiñëava-toñaëé that gives the names of these seven as Candrävalé, Çyämalä, Çaibyä, Padmä, Çré Rädhä, Lalitä and Viçäkhä. The eighth is understood to be Bhadrä. Çré Vaiñëava-toñaëé itself quotes a verse from the Skanda Puräëa that declares these eight gopés to be the principal among the three billion gopés. Detailed information about the hierarchy of gopés is available in Çréla Rüpa Gosvämé’s Ujjvala-nélamaëi. The Padma Puräëa confirms that Çré Rädhä is the foremost of the gopés: yathä rädhä priyä viñëos tasyäù kuëòaà priyaà tathä sarva-gopéñu saivaikä viñëor atyanta-vallabhä “Just as Çrématé Rädhäräëé is most dear to Kåñëa, Her bathing pond is similarly dear. Of all the gopés, She is the most beloved of the Lord.” The Båhad-gautaméya-tantra also names Çrématé Rädhäräëé as Kåñëa’s foremost consort: devé kåñëa-mayé proktä rädhikä para-devatä sarva-lakñmé-mayé sarva käntiù sammohiné parä “The transcendental goddess Çrématé Rädhäräëé is the direct counterpart of Lord Çré Kåñëa. She is the central figure for all the goddesses of fortune. She possesses all attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord.” (This translation is Çréla Prabhupäda’s English rendering of Caitanya-caritämåta, Ädi 4.83.) Additional information about Çré Rädhä is given in the Åg-pariçiñöa (the supplement to the Åg Veda): rädhayä mädhavo devo mädhavenaiva rädhikä/ vibhräjante janeñu. “Among all persons, it is Çré Rädhä in whose company Lord Mädhava is especially glorious, as She is especially glorious in His.” ————————————————————————————— SB 10.83.41-42 "O saintly lady, we do not desire dominion over the earth, the sovereignty of the King of heaven, unlimited facility for enjoyment, mystic power, the position of Lord Brahmä, immortality or even attainment of the kingdom of God. We simply desire to carry on our heads the glorious dust of Lord Kåñëa’s feet, enriched by the fragrance of kuìkuma from His consort’s bosom." PURPORT The verb räj means “to rule,” and from it are derived the words sämräjyam, meaning “rulership over the entire earth,” and sväräjyam, meaning “rulership over heaven.” Bhaujyam comes from the verb bhuj, “to enjoy,” and thus refers to the capacity of enjoying whatever one desires. Viräö is explained by Çréla Viçvanätha Cakravarté as representing the phrase vividhaà viräjate (“one enjoys many kinds of opulence”) and specifically indicating the eight mystic perfections of aëimä and so on. An alternative explanation of these terms is given by Çréla Çrédhara Svämé, who says that according to the Bahv-åca Brähmaëa, these four terms designate the power of sovereignty over each of the four cardinal directions: sämräjya for the East, bhaujya for the South, sväräjya for the West, and vairäjya for the North. Lord Kåñëa’s queens clearly state that they do not desire any of these powers, or even the position of Brahmä, liberation or entrance into the kingdom of God. They simply want the dust from Çré Kåñëa’s feet, which Goddess Çré herself worships. Çréla Viçvanätha Cakravarté tells us that the goddess of fortune mentioned here is not Lakñmé, the consort of Näräyaëa. After all, the äcärya explains, Goddess Lakñmé could not attain the direct association of Kåñëa even after performing extended austerities, as Uddhava states: näyaà çréyo ’ìga u nitänta-rateù prasädaù (Bhäg. 10.47.60). Rather, the Çré referred to here is the supreme goddess of fortune identified by the Båhad-gautaméya-tantra: devé kåñëa-mayé proktä rädhikä para-devatä sarva-lakñmé-mayé sarva käntiù sammohiné parä “The transcendental goddess Çrématé Rädhäräëé is the direct counterpart of Lord Çré Kåñëa. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord.” —————————————————————————————————————————- SB 11.5.34 "O Mahä-puruña, I worship Your lotus feet. You gave up the association of the goddess of fortune and all her opulence, which is most difficult to renounce and is hankered after by even the great demigods. Being the most faithful follower of the path of religion, You thus left for the forest in obedience to a brähmaëa’s curse. Out of sheer mercifulness You chased after the fallen conditioned souls, who are always in pursuit of the false enjoyment of illusion, and at the same time engaged in searching out Your own desired object, Lord Çyämasundara." PURPORT . . . In Çrémad-Bhägavatam (10.3.22, 29) both Vasudeva and Devaké express their fear at the threat of Kaàsa, who had already killed all of Kåñëa’s elder brothers. The word ärya-vacasä thus indicates that with great love they requested Kåñëa to kindly make some arrangement to avoid Kaàsa. And Kåñëa, to obey their order, transferred Himself to the forest village </ST1:Pof <ST1:PVåndävana</ST1:P (yad agäd araëyam). In this context, the words mäyä-mågam indicate the special, exalted relationship between Çrématé Rädhäräëé and Çré Kåñëa. Mäyä also indicates the internal potency of Kåñëa, yoga-mäyä. The original form of Kåñëa’s internal potency is Çrématé Rädhäräëé. Due to the inconceivable love of Çrématé Rädhäräëé, Lord Kåñëa becomes easily controlled by Her. Thus, mågam, or “animal” in this case indicates kréòä-mågam, or “a toy animal.” Just as a beautiful young girl may play with so many dolls or stuffed animals, similarly Lord Kåñëa becomes just like a doll in the hands of the most beautiful young girl, Çrématé-Rädhäräëé. According to Çréla Jéva Gosvämé, Çrématé Rädhäräëé performed innumerable types of worship in order to bind Kåñëa more and more to Her because Çrématé Rädhäräëé cannot live without Kåñëa. Thus, due to Çrématé Rädhäräëé’s ärädhana, or worship, Kåñëa can never leave Våndävana. He runs here and there in Våndävana, protecting the cows, playing with His friends and engaging in countless intrigues of love with Çrématé Rädhäräëé and the gopés. Thus the word anvadhävat indicates Kåñëa’s boyish activities, His running throughout the transcendental land</ST1:P of <ST1:PVåndävana</ST1:P, tightly under the control of the love of Çrématé Rädhäräëé. Çréla Çrédhara Svämé has explained how this verse also describes the incarnation of Lord Çré Rämacandra. Although the Lord is completely independent and detached from everything, He becomes attached to His pure devotees due to their love for Him. In the great capital of Ayodhyä all of the citizens loved Rämacandra more than can be described. In this context ärya-vacasä means that by the order of His father, who was just like His guru, Rämacandra gave up everything and went to the forest. There He exhibited His great affection for mother Sétä and chased after mäyä-mågam, or the illusory deer that had been created by the trick of Rävaëa. That this golden deer was especially desired by Çrématé Sétädevé is indicated by the word dayitayepsitam. . . . ------------------ Please feel free to find displeasure with my fidings which are herein custom ordered and delivered to you and your scholar friend/Guru who has sent you on your mission, Bhaktajan PS: Will Shvu, you or other Agents be answering my Questions I asked in post 17 above? Quote Link to comment Share on other sites More sharing options...
bhaktajan Posted July 15, 2008 Report Share Posted July 15, 2008 Bottom line, Shvu has shown that authentic sources on Krishna's life, like Harivamsa, don't mention Radha. Instead of refuting him, you're just babbling, why? He listed 4 Literatures. I got him down to Three. That's 25%. And indeed I thank you for your assessment of my refutation. It is a most unique honor to get experts of "babbling" such as yourself to take out the time to address my academic shortcomings. Well I must go consult with some Bhagavata-school scholars to enlighten myself to the nature of Sanatana-Dharma, or wash some pots. Bhaktajan -------------------------------- PS: Where is my "Refuting" -- I refuted first. Where is his refuting? Hah haaa! Refute that mojumboo! see: Post #17 where I wrote, in response to Shvu's query: "Why not mention her name there?" "It was because Suka-deva Goswami would have fainted and stop reciting-- My dear Shvu, I AM NOT NOT KIDDING YOU. I'm not inventing anything--have enough faith in anothers judgement HERE so that you can hit the ground running. I can be quite reliable when it comes to speaking objective truth, so look it up and give me some nectar too. Quote Link to comment Share on other sites More sharing options...
RadheyRadhey108 Posted July 16, 2008 Report Share Posted July 16, 2008 Shvu's sources are accepted as authentic by all schools of Vaishnavism, and even by others such as advaitins. Whereas, other sources that you/others mention are not. That should explain it. Why are Garga Samhita and Brahma Vaivarta Purana not accepted? They aren't that well known, but that doesn't mean they aren't accepted. Brahma Vaivarta Purana is a legitimate Purana. Why wouldn't it be accepted? Quote Link to comment Share on other sites More sharing options...
RadheyRadhey108 Posted July 16, 2008 Report Share Posted July 16, 2008 Bhaktajan: Exactly, there is a chief Gopi. Whether Her name was Radhika or not is irrelevant. Radhika is the name given to the chief Gopi mentioned in the Srimad Bhagavata Purana. Quote Link to comment Share on other sites More sharing options...
Justin Posted July 18, 2008 Report Share Posted July 18, 2008 Shvu's sources are accepted as authentic by all schools of Vaishnavism, and even by others such as advaitins. Whereas, other sources that you/others mention are not. That should explain it. I second that. Tomorrow Bob and Sally can come up with their own version of vaivarta and samhita and challenge anyone to prove that Barbara was not Sri Krishna's consort Quote Link to comment Share on other sites More sharing options...
jinglebells Posted July 20, 2008 Report Share Posted July 20, 2008 I second that. Tomorrow Bob and Sally can come up with their own version of vaivarta and samhita and challenge anyone to prove that Barbara was not Sri Krishna's consort We'll then have a new set of Barbie dolls, based on the divine couple concept. Quote Link to comment Share on other sites More sharing options...
bhaktajan Posted July 22, 2008 Report Share Posted July 22, 2008 I have found the sources of Radha birth —and I will post it here after I scan it from the ... Quote Link to comment Share on other sites More sharing options...
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