Srimati Radharani (Supreme Goddess)

[amanpeter]

"Sri Gour Govinda Gaudiya Math" <gourgovinda@hotmail.com>

bvnmbillboard@

[bvnmbillboard] Pujyapada BV Tirtha Maharaja

Fri, 11 May 2001 20:06:59 +0100

 

 

The following is from a talk given in Birmingham at a very

popular new age

shop called Zen. This shop has regularly scheduled seminars on

Hatha-yoga,

and many other new age topics, which are current. We had

scheduled workshops

on six consecutive Monday evenings extolling the chanting of the

maha-mantra, which were attended by interested people from the

general

public. Each evening was a presentation from a different

perspective. This

evening's presentation was entitled,

 

 

The Supreme Goddess

 

 

Pujyapada Bhaktivedanta Tirtha Maharaja asked Pujyapada

Bhaktivedanta Ashram

Maharaja to speak first.

 

BVAM:

The different religious systems are all concerned with the

Supreme Absolute

Truth. There are many names for this Supreme Absolute Truth:

Krsna, God,

Allah, Jahweh…(all are names of the) Supreme energetic source

and energy.

The goal of Buddhism is nirvana – sunyavada – voidism. But those

who follow

the Vaisnava path have a different goal. There is a similarity

to Buddhism,

but also a fundamental difference.

 

There are innumerable names of the Supreme Absolute Truth –

Krsna, Rama, and

Nrsimha – but that supreme truth is worshipped along with his

energies. To

worship Krsna alone without knowledge of His energies is

something like

Buddhism – worshipping nirvisesa Brahman.

Approaching the Supreme Absolute Truth without qualities.

But the Supreme Absolute Truth has diverse energies, forms and

qualities.

 

parasya saktir vividhaiva sruyate

svabhaviki jnana-bala-kriya ca

(Svetasvatara Upanisad 6.8)

 

The one supreme Lord has innumerable energies. These are divided

into three

groups.

 

1) The internal energy – His spiritual abode. Just as we have

here planets

and universes – so beyond this cosmic manifestation is the

spiritual sky

with variegated planets. Another aspect of the internal energy

is His form –

full of knowledge, eternity and ananda, bliss. Another aspect –

His eternal

associates. He is never alone, He is always with friends who are

enjoying in

loving relationships with Him. This relationship is very

important. Sankara

and Buddha have no appreciation of this relationship with the

Supreme

Absolute Truth or transcendental variegatedness.

 

2) The second group is His external energy. There are

innumerable planets

and entities in each universe.

 

bhumir apo ‘nalo vayuh

kham mano buddhir eva ca

ahankara itiyam me

bhinna prakrtir astadha

(Bg. 7.4)

 

The external energy can be broken up into these elements –

earth, water,

fire, air, ether, mind, intelligence and false ego. These are

external.

 

3) The marginal energy – the living entities – us. We are

eternal parts and

parcels of the Supreme Absolute Truth, but we are identifying

with this

material world (external energy) as our home. We are thinking I

am black, I

am white, I am man, I am woman, I am Hare Krsna, I am Muslim.

But these

designations are linked with our activities. We have been

falsely

identifying since time immemorial. But we also have a chance to

give up this

false identification, which is like a dream, ethereal. We can

wake up and

see reality – the eternal world. We are presently identifying

with the

transitory world.

 

Bhakti-Yoga. Yoga means linking. Bhakti-Yoga – through devotion.

 

The topic tonight is The Supreme Goddess – Parama Devata.

 

The Supreme Absolute Truth, Krsna – His energies are divided

into three

(His internal energy is also divided into three).

1) His pleasure potency

2) Knowledge

3) Eternal existence

 

So, today we will discuss His pleasure potency. His pleasure

potency is most

powerful. Each potency has a presiding Deity. The pleasure

potency is called

hladini sakti – which is manifest as the Supreme Goddess, parama

devata.

 

The Supreme Absolute Truth is never without His energy, and the

ultimate

form of His energy is manifest as Radha. She has different names

according

to how She is manifest: Sita, Laksmi, … She is more powerful

than Krsna

Himself. In the most sweet and sublime way… This is a very

confidential and

esoteric subject – which is maybe why not many are here.

Maharaja, whose

being is flowing with Srimati Radhika’s, will now speak. (I may

interject

from time to time to give a clearer understanding.)

 

Pujyapada Bhaktivedanta Tirtha Maharaja:

 

gurave gauracandraya radhikayai tadalaye

krsnaya krsna-bhaktaya tad-bhaktaya namo namah

 

bhajami radham aravinda-netram

smarami radham madhura-smitasyam

vadami radham karuna-bharadram

tato mamanyasti gatir na kapi

 

Bhaktivedanta Ashram Maharaja mentioned something about who is

parama

devata. Some Rsis (seers) asked who is parama? Who is supremely

powerful?

She is the Supreme Goddess. She is most powerful. She is giving

full energy.

Sri Krsna, who is the Supreme Personality of Godhead – when He

is playing

with this power then She is giving full energy. Then Sri Krsna

is supremely

powerful. Without energy Sri Krsna is only Brahman (The all

pervading

undifferentiated impersonal effulgence of the Lord). Not sarva

saktiman, the

supreme energetic source. Sri Krsna is most powerful. Sri

Radhika is the

Supreme Goddess. She is giving full enjoyment. She is giving Her

service to

Sri Krsna.

 

BVAM: Some sages on the highest planet asked Brahma, the

secondary creator,

who is most intelligent, who is the most powerful? He said She

is She who is

giving energy to the Supreme Lord. He has received empowerment

by Her.

 

BVTM: So Sri Radhika is topmost. She is called Radha and

Radhika. Sri Krsna

worships Her. He is giving puspanjali – offering flowers to Her

lotus feet.

She is Radha. Who is most opulent, most powerful? She is giving

full energy,

full enjoyment, She is topmost enjoyment. All Vedanta, holy

books have told

– She is Radhika.

 

“krsna van.. rupa….radhika nama

 

What does Krsna desire? All His desires She is giving fully. She

is serving

in all things. How does She serve Him? In every way She is

serving. She is

serving Sri Krsna – giving all things. But She has no desire –

She never

wants anything for Herself. Always gives…His desires. Serving

always. So She

is Radha.

 

radhika parama devata… sarva kanti

 

Devi means She is topmost Supreme Goddess. Most beautiful. Sri

Krsna

attracts the whole universe. But who attracts Sri Krsna? Sri

Radha – Her

beauty, Her service, everything about Her attract Him.

 

…govinda nandini radha… govinda mohini… krsna kanta siromani

 

BVAM: Sri Radhika – Her service is so super excellent –

selfless. In no way

does She ever desire Her own happiness. This pure service mood

manifests

externally in Her transcendental beautiful form. (He is

attracted by Her.)

 

BVTM: Govinda nandini – giving pleasure to Krsna. Govinda mohini

–

attracting Krsna always near to Her. Always He is thinking of

Her. Always

playing with Her. All energy, all universes come from Her. So,

Sri Krsna

said, I am giving full pleasure to all jivas – but from where

comes Sri

Radha, Govinda Nandini. She is all in all. Sri Krsna’s all

wealth – Sri

Radha.

 

BVAM: Who is giving happiness? He bewilders the whole world. Who

bewilders

him: Sri Radha. The source of pleasure is Radha – other than

from Her there

is no pleasure to give. Krsna cannot bear not being near Radha.

He is always

trying to get Her association. His all in all is Radharani.

 

BVTM: She is all in all. He is playing all lila for Radha…

mahabhava

svarupa… mahabhava means full enjoy.

 

BVAM: All activities of Krsna – He is only doing for Radha.

Mahabhava

Svarupini. This divine love, prema, when condensed and further

condensed –

to no limit; this manifestation is Radha. The most condensed

form of divine

love, which is always increasing.

 

BVTM: This divine love is very powerful. Divine love develops

through the

stages called prema, sneha, mana, pranaya, raga, anuraga, bhava,

and

mahabhava. The very form of mahabhava (BVAM: which has no equal,

nothing

greater), Sri Radha, is always remembering Sri Krsna. Both

internally and

externally She is remembering Him. Wherever She is looking She

is seeing

Syamasundara Sri Krsna. And Sri Krsna likewise is seeing Sri

Radha. She is

always giving service - having no desire for Herself. Her most

divine love

is that of giving Her full energy.

 

BVAM: Pure unadulterated divine love - this prema is the

ultimate goal of

all bona-fide religions. The highest relationship possible

between The

Supreme Lord and His servants is that of lover and beloved. In

this highest

relationship the mood increases in intimacy from sneha - deep

attachment.

When sneha becomes more condensed then this becomes mana. So

from deep

attachment comes contrariness in love. Further still there will

be pranaya -

when the lover and beloved are like one. Raga, anuraga – high,

higher –

Srimati Radhika is the highest personification of love. This

manifests in

such a way that wherever She looks She sees Krsna (Just like in

the common

phrase ‘being in love’ with someone in material life – we may

see them

everywhere). Also Krsna is so enamoured that wherever He looks

He only sees

Radharani.

 

BVTM: Every time She is seeing Krsna Radhika feels He is always

new, never

before seen. "Oh I have never seen His beauty, His sweet form,"

– this

called anuraga. So anytime She is serving, meeting, She has this

deep

attachment. So, in our family life everybody wants that “I will

be happy

when I will have full energy." In family life, when a man is

meeting with

his wife, he is thinking, "we will be happy." Some little

pleasure they are

enjoying, some happiness is there, they are serving each other.

Here in this

world we have love, here we have service, here we have power,

but very

rarely only do we taste something. Many books of poetry have

been written

about love, but this is only material, fleeting, temporary,

so-called love.

A man is meeting with his beloved, so she is giving some energy

to him, some

service, so the man is feeling powerful. But, this family life

is not

fulfilling, she is not capable of giving him full energy, full

satisfaction.

Only something.

 

BVAM: The love of Radharani – She always perceives Krsna’s

beauty in a new

way. “Beauty is in the eye of the beholder.” As Her love

increases, Her

perception of Him increases. So even She forgets that She has

seen Krsna

before. Family life is a perverted reflection of Their pure love

– Something

is there, but it is not pure love. It manifests as family life –

due to

material contact. A minute fragmental perverted reflection of

that divine

love found in the spiritual world.

 

BVTM: Man and wife. Each other they are serving – then, when

they are doing

so they feel their love is good. But when any outside, selfish,

desire comes

– their mind is lost. Then they only want their own happiness;

they do no

longer truly desire the happiness of the other. They have only

material

enjoyment, in a business arrangement. No happiness. Their life

will be

broken – everything going lost. There will be happiness only if

there is no

desire for one's own happiness, but are only lovingly serving

each other.

Thus they are thinking their material life is very bad, they are

always

quarrelling, fighting – "When will I get pure love?"

 

BVAM: In the material world – there is no selfless giving. Seva

means I am

serving my loved one only for their pleasure, but want nothing

in return.

Wanting something is not seva, but business. Spiritual world –

they are free

from selfish interest, so then they are happy. Divorcing and

quarrelling

occurs because the relationship is just based on selfish

motivation.

 

BVTM: Some people will worship demigods, praying to them - Durga

Devi, Devi

Mata. But there is no happiness. No good love. Somebody worships

the goddess

of fortune thinking, "Then I will have a lot of money and I will

be happy."

But where there is much wealth – happiness is not coming. Where

will we find

happiness? Where there is pure love, there is no need of

opulence, no need

for money, and no darkness, power, passion, or false ego will be

found.

There is simply no need for it. Radhika never wants anything.

She is serving

always. She has such great, deep mood, that Sri Krsna is taking

full

enjoyment. We have material desires, so we always have

unhappiness. We are

crying, "Where can I find this pure love?" But She who is

Supreme Goddess,

She is pure love. She is giving this message to us. Sri Krsna

said, "If you

surrender, take shelter of Her, then you will be happy."

 

BVAM: Maharaja was explaining that some worship manifestations

of the

Supreme Goddess. Durga – Her manifestation in the material

world. Durga

easily awards material benedictions. Laksmi, the goddess of

fortune, is

transcendental, but many worship Her for material things. One

should only

approach Radharani for transcendental wealth. Not material

things. The three

modes of material nature – goodness, passion and ignorance

combine to create

everything in this world. We should only want to associate with

the

transcendental.

 

BVTM: So our Vedas, Holy sastras have given us Brahma Gayatri.

Every morning

people are doing meditation, japa of Brahma Gayatri. AUM. A =

Sri Krsna, U =

Sri Radha, M = living entities, all jivas. So where they are

meeting, there

is AUM. Sri Krsna’s full power is Sri Radhika. When Sri Radha

and Krsna are

meeting with the jivas they will be happy. This is the goal of

"Mantra

Meditation." When Brahma was creating the whole universe sound

was coming.

First was "AUM” the primeval sound. After this we remember the

full energy,

power, Sri Radha. "She is coming in my heart. When She appears

in my heart,

all darkness will be dispersed." This mantra meditation, Brahma

Gayatri,

etc., – Sri Radhika is the parama devata (the Presiding Deity).

When we

worship Sri Radha, She will come into our heart, and then our

life will be

happy, successful.

 

BVAM: A = Sri Krsna, U = Srimati Radhika, M = living entities.

AUM signifies

the meeting of the jivas with Radha Krsna in divine service and

love. In the

beginning of creation, Krsna plays His flute – that

transcendental sound

enters the ears and heart of Brahma, from his mouth comes the

sound “AUM”

(Like in the Bible where it says, "In the beginning was the

word, and the

word was God.") This is a part of the Gayatri mantra

manifestation of parama

devata Srimati Radhika. Sound manifestation. To one who is

chanting in the

mood of offering oneself She will enter their heart and remove

all

inebriates and sit on the lotus of their heart. She will reveal

Herself.

 

BVTM: Radhika. She is giving liberation. She is liberating us

and we are

going across all material existence, going to Goloka dhama. Who

is singing –

mantra meditation means singing Sri Radhika’s sweet name.

Mindly, heartily,

and bodily we are singing. One who is singing in this way, then

Sri Radhika

appears in their heart. “Pracodayat” – please appear Yourself in

my heart.

Pray to Her. This is called mantra meditation.

 

BVAM: This mantra is called Gayatri. Gayatri means singing. Then

trayate –

we will be delivered by Radha Herself. One who is singing this,

the word

pracodayat said in a mood of offering. When you will manifest in

my heart

and take me from this side of material existence to there – to

Goloka

Vrndavana, where I can serve you?

 

BVTM: always singing maha-mantra – Radha Krsna’s sweet names.

 

(Then all singing maha-mantra)

 

Question: How is Radha’s name linked with the maha-mantra?

 

BVTM: Hare is Radha. (…?) Stealing Krsna’s mind. Radha left rasa

dance.

Krsna is unhappy. He goes to Radha Kunda. He is crying.

Chanting, singing

“Radha Radha Radha”. Radha is hiding. She sees Him. She is very

pleased. So

She goes to Him. But She is shy, saying, "Don't chant My name

alone, all by

itself. Chant this name: Hare Krsna Hare Krsna Krsna Krsna Hare

Hare / Hare

Rama Hare Rama Rama Rama Hare Hare."

 

Hare = Radha. So the mantra means Radhe Krsna Radhe Krsna Krsna

Krsna Radhe

Radhe/ Radhe Syama Radhe Syama Syama Syama Radhe Radhe.

(Rama means … ramayeti iti rama…/)

So Radha Ramana. This is Rama, who gives pleasure to Radha.

Like water – when we see it in a small quantity it is clear. But

in the

ocean – it appears to be blue. Syamasundara Sri Krsna, He is

blue in

complexion. He is the ocean of rasa (transcendental mellows).

 

Then Sri Krsna leaves Vrindavan and goes to Dwaraka. Srimati

Radhika then

feels great separation. The Manjaris (Her maidservants) are

singing to Her

“Hare Krsna Hare Krsna Krsna Krsna Hare Hare” and She is singing

“Hare Krsna

Hare Krsna Krsna Krsna Hare Hare / Hare Rama Hare Rama Rama Rama

Hare Hare”.

 

BVAM: Question: Does hare mean hari? When Radha is chanting?

 

BVTM: No – same meaning. Hare = Radha.

 

 

Gaura Premanande!

 

------------------

 

Hare Krsna Hare Krsna

Krsna Krsna Hare Hare

Hare Rama Hare Rama

Rama Rama Hare Hare

[Gauracandra]

Great posting Peter. Here's a little bit of nectar for you in return.

 

One day Srimati Radharani decorated Her kunja very nicely. Her asta-sakhis, eight intimate friends are there, headed by Lalita and Visakha. They have decorated Radharani’s forest grove with various fragrant flowers like madhavi, malati, yui, sapalika, belli and malika. Such a nice fragrance is emanating from them that many bumblebees are humming around them. A cuckoo is singing, Cooh! Cooh! The peacocks are dancing and raising their feathers. All the trees and creepers of Vrndavana have very nice flowers and leaves. A cool breeze is blowing. There is such a pleasant atmosphere. Radharani’s intimate girl companions are there waiting at the door of the kunja. They are all waiting. Radharani is inside, waiting eagerly for Krsna to come.

 

The blowing of the breeze moves some leaves and produces a sound “kus kus!” It is as if that breeze is carrying the sound of Krsna’s footsteps. “Oh! My beloved is coming. Krsna is coming.” But Krsna is not coming.

 

In this way Srimati is waiting. She is in such anxiety that every moment seems to be a great yuga. “Oh, Krsna is not coming.” Radharani’s mood is leftist, vamya-bhava, and now Her vamya-bhava is increasing more and more. All the sakhis were there, and Visakha especially saw the condition of her sakhi, Radharani. Therefore She sent one duti, girl messenger, “Go and see whether Krsna is coming or not.” So that duti went out and on the way she met Saibya, one of the dutis of Candravali. Candravali’s mood is rightist whereas Radharani’s mood is leftist. The two are opposite. Saibya, out of pride, said, “Krsna is in the kunja of my sakhi, Candravalli.”

 

When the duti returned to Radharani’s kunja, she reported the news to Visakha. “Krsna is in Candravali’s kunja.” Then Visakha became exceedingly angry and her eyes turned red-hot, “Unreliable person! Unreliable person!” Lalita, being a bit softer, tried to pacify her angry friend, but Visakha was not listening. Immediately Visakha went inside the kunja and reported to Srimati Radha, “Krsna is in Candravala’s kunja!”. Then Radharani’s leftist mood rapidly grew to the topmost degree, abhimani sakhi.

 

In Vraja only Radharani relishes the last limit of madhura-rasa. Only Radharani can say, krsna amara, krsna amara. “Krsna belongs to Me, Krsna belongs to Me.” No one else can say this. Krsna only belongs to Radharani and no one else. He is Radha’s Krsna.

 

Govindanandini, radha, govinda-mohini

Govinda-sarvasva, sarva-kantha-siromani

 

“Radha is the one who gives pleasure to Govinda, govindanandini. She is also the enchantress of Govinda, govinda-mohini. She is the be-all and end-all of Govinda, govinda-sarvasva, and the crest jewel of all His consorts, sarva-kanta-siromani.

 

This is Radha. So only Radharani, who is the be-all and end-all of Govinda, says, krsna amara, krsna amara: “Krsna belongs to Me. Krsna belongs to Me.” But what does Candravali say? Candravali’s mood is rightist, therefore she says, ami tomara: “O Krsna, I belong to You.” Radharani says, “Krsna belongs to Me” but Candravali says “O Krsna, I belong to You.” This is the difference between the leftist and rightist mood.

The moment Radharani heard that Krsna was in Candravali’s kunja, Her leftist mood rapidly heightened to the topmost degree. This is called abhimana, sulkiness and anger. In anger, She bites Her upper lip and says, “If Krsna comes, don’t allow that ungrateful person to enter My kunja! Unreliable person.”

 

Radharani speaks in that way, but what does She really want? She always thinks of Krsna and cannot tolerate the acute pang of separation from Him even for a moment. But now She is saying, “Don’t allow that ungrateful Krsna to come to My kunja.” This is mana. Externally She rejects Krsna, but internally She wants Him. Krsna is there in the heart of Radharani. The heart of Radharani is sat-prema-darpana, the mirror of pure love. So Krsna is there and now He is laughing. At that time Visakha says, “Yes, we won’t allow that ungrateful wretch Krsna into the kunja of our sakhi. We won’t allow Him.” Then Visakha and Lalita went outside to guard the gateway of the kunja.

 

In the meantime Krsna is coming, running breathlessly. Approaching the entrance to Radharani’s kunja, He sees the two strong doorkeepers. Lalita and Visakha stopped Him and said, “No admittance. Get out from here! Unreliable person. Our prana-sakhi, dearmost friend, has decorated this kunja so nicely. Where were you? Why are You coming here now?” Krsna is now in a very humble mood. In a mild way, He began to petition them with folded hands. “Please…, please excuse Me. I am a great offender. Please report to your sakhi that I am here and I am begging to be excused.” But Visakha and Lalita would not allow Him to enter into the kunja.

 

Visakha was very angry, but Lalita, being a bit softer, went into the kunja. At that time Radharani was just shedding tears, hanging down Her head. The whole ground, wet with the tears from Her eyes, had turned to mud and She was writing something on the ground with the finger of Her left hand.

 

Seeing Lalita, Radharani asked, “Has My Prana-vallabha come? Has the Lord of My heart, Krsna, arrived yet?” Then the next moment, out of sulkiness, She said, “Why should Krsna come to Me? I am very ill-fated. There are so many beautiful ladies ready to give Him pleasure. Angels of heaven are there and they are all very eager to get Krsna and give Him pleasure. So be it. Let Him accept their worship and be happy. I don’t know why a humble woman like Me gave everything to Him. I gave Him My life and soul, and loved Him with all My heart. I don’t know why. Now I am burning in this blazing fire of separation. Let Me be burned to ashes but let Him be happy.”

 

Radharani had become like a madwoman. When Lalita saw Her condition she was unable to say anything, so she returned to the gateway of the kunja. Seeing Lalita, Krsna said, “O Lalita, you see, I am a great offender. I know your sakhi, Srimati, has developed great sulkiness; I realize that. But I have this faith – if you allow Me to enter the kunja, I am sure that when your sakhi sees My Syamasundara form, all Her sulkiness will vanish in a moment.” Then in a very angry mood, Vishaka said, “You cheater! What are You saying? Seeing Your Syamasundara form You think my prana-sakhi will forget everything and become Your maidservant? Get out from here! Get out!” Visakha can be very cutting sometimes. “Don’t You feel ashamed to say such a thing? What is this? Are You greedy for Her love, or is She greedy for Your beautiful Syamasundara form? I think You have forgotten that although You are Madana-mohana, the enchanter of Cupid, my sakhi is Madana-mohana-mohini, the enchantress of Madana-mohan. Is our sakhi greedy for Your beauty or are You greedy for Her love? All I know is that one day You will have to cry and cry and cry. I tell You, Krsna, You will have to cry for Her love. Now get out from here!” Visakha spoke these harsh words to Krsna.

Will Radharani be reunited with Her true love?

 

Will Krsna beg for Radha’s mercy to take him back? (see preview for a hint)

 

And how exactly do Caitanya and the deities of Lord Jagannatha fit into all of this?

 

To find the answers to these questions and more pick up a copy of “The Embankment of Separation” by Srila Gour Govinda Swami.

 

Preview: Who says this? “Oh Radhe! Oh Radhe! Please give Me Your lotus feet. I want to put them on My head.”

 

[Guest guest]

More on Sri Radha-tattva

 

Krsna pleases all the entities of the universe, but who pleases Him? Srimatiji. If Radhika is not there who will give pleasure to Krsna? This is not easy to understand. Those who have no sanga of vaisnavas and are not

doing sadhana will not understand. When we first came in the math, fifteen of us lived in a small room. I used to have the service of washing the dishes and cleaning the lanterns. Vamana Maharaja used to mop the temple and give out the leaf plates. I was a high-ranked police officer, but I was doing this service with love. That is why I am able to tell you today about Radha-tattva -- because my gurudeva blessed me after seeing my service.

 

The ananda that the jivas feel is also a reflection of that sakti, what to say of the ananda of the atma. Light comes from the sun, but it is the sun's rays that bring this light to us. Without the rays we will not even know

that the sun exists. Srimatiji is the sakti who is like the rays.

 

Now the question arises: if Srimati Radhika is the source of all pleasure to Nandanandana, what is the need of lakhs and lakhs of gopis in the rasa dance? The answer is that Radhaji is cintamani, and to give pleasure to

Krsna She assumes kayavyuha-rupa. Not kayavyuha but kayavyuha-rupa. Her expansions are also sometimes called kayavyuha, but actually they are only LIKE kayavyuha. Actually there is a great difference between the two. When Krsna expanded Himself into 16,108 to marry His brides in Dvaraka these forms were kayavyuha because the forms, qualities, characteristics of all His expansions were the same. On the other hand, Srimati's expansions are different in appearance, qualities and moods (dhira and adhira bhavas). Each gopi is a personification of a particular bhava (mood or emotion) of Srimatiji, just as flowers, fruits and creepers, although one with the tree, also have separate identities. So Radhaji assumes lakhs of forms to give

ananda to Krsna.

 

Krsna, Radha, and the gopis cannot describe or narrate this. Even Mahaprabhu cannot describe all this. Only those persons who are tatastha, neutral, can. Only in the association of our acaryas, like Rupa Gosvami and Lokanatha Gosvami, who can enter the lilas, can we properly hear and understand. In rasa dance it appears that there are lakhs of expansions of Krsna, but actually He is moving with superspeed, giving the impression that there are lakhs of Krsnas.

 

Radha, Krsna and Mahaprabhu are so beautiful that They do not need anything to enhance Their beauty. If Mahaprabhu puts mud on Himself He is even more beautiful. Krsna's beauty is original and complete. If His hair is ruffled He is more beautiful, if it gets covered with dust it is still more beautiful. He beautifies His ornaments. They do not beautify Him. So even if He is without ornaments, even if He is naked, He is always more and more beautiful. Similarly, Srimatiji does not need jewelry and cosmetics to make Her attractive. It is Her beauty which sustains Krsna's. She wears all this to please Krsna. Her real jewels are Her bhavas. All Her jewels are nondifferent from Her. They are thus all made of mahabhava. She wears sixteen types of decoration like sindura, uptan, bindi, kumkum.

 

In India the ladies take bath three times a day. Srimatiji also takes three baths a day:

 

karunyamrta-dharaya snana prathama / tarunyamrta-dharaya snana madhyama

(Cc Madhya 8.167)

["Srimati Radharani takes Her first bath in the shower of the nectar of compassion, and She takes Her second bath in the nectar of youth."]

 

Radhika takes Her first bath, early in the morning, called 'karunyamrta.' She is actually not taking bath in water but in Krsna's sneha for Her. What is sneha? That love which increases despite problems and obstacles. When the heart melts, it becomes molten. It liquefies. Krsna's love for Her is like this, and She bathes in it. She bathes in three types of ages. The first bath symbolizes the age when girl's body is beginning to show signs of development from childhood to adolescence. Some serious attitude is beginning to develop. The uptan paste that is put on Srimatiji before She takes bath is mixed with essences of beautiful flowers, fragrant aguru, kumkum color etc. This uptan is actually the pranaya (love) of the sakhis for Srimatiji, making Her glow. Srimatiji is ujjvala, She has golden complexion which shines more after Her first bath. This is called

vaya-sandhi [mixture of childhood and adolescence - pre-teenage years].

 

During the middle bath shyness has developed and youth is beginning. First, when there was no development, there was no need to bother with upper cloth. But now three pieces of cloths are required. One for the head, another for the chest, and one for the lower body, to hide it from Krsna. The color of Srimati's skirt is red which is the color of anuraga (Krsna's love for Her and Her love for Him ). This lahanga (full skirt) is called syama-patta, meaning Syama's anuraga. Srimati's shyness is manifested in three places -- on Her head, in Her eyes and on Her chest. The lavanyamrta, the third bath is taken in the luster of complete and fresh youthful beauty. When Krsna sees Srimatiji, His pitambara and vamsi fall and He even faints at times.

You should meditate on all this. There is no other happiness in this world. To understand this one must do sadhana.

 

(Extract from a lecture by Srila Bhaktivedanta Narayana Maharaja, Radhastami 2000, Mathura)

 

[amanpeter]

From "Radha-Krsna Nectar", Nectar Books (trans. Dasaratha-suta das):

 

Sri Visakha:

 

 

Mother--Sudaksina.

 

Father--Pavana.

 

Husband--Vahika.

 

Complexion--vidyut, like lightning.

 

Cloth--taravali, clusters of stars.

 

Grove--situated to the Northeast, named Visakanandada, is megha or raincloud-like; all things therein are colored of red, green, yellow and black.

 

Service--Divine Couple's clothing and ornaments.

 

Age--14/2/15, exact same age as Radha (born at the exact same moment).

 

Mood--svadhina-bhartrka, heroine who dominates her beloved, taming him according to her whims.

 

Temperament--adhika-madhya, moderately exalted.

 

Favorite instrument--mrdanga.

 

Favorite tune--raga saranga.

 

Maidservant--Vilasa-manjari.

 

8 Girlfriends--Madhavi, Malati, Chandra-reka, Kunjari, Harini, Chapala, Surabhi, Subhanana.

 

Special talents--since her father is very scholarly, she is similarly fully learned in many branches of knowledge; a wise counselor and diplomat in amorous affairs; expert at joking; formulates various methods of arranging the Divine Couple's meetings to facilitate Their tasting of different mellows; skillful in painting leaves and vines on bodily limbs, plus making various types of crowns with flower garlands, and also sewing colorful embroidery on clothes; most intelligent and adept of all the messengers; she also supervises the sakhis and dasis who produce and take care of clothing, as well as Vrinda Devi's maidservants who maintain the flowers, vines, and trees of Vrindavan.

 

Identity in Gaura-lila--Ramananda Raya.

 

Prayer:

 

Whose complexion glows with the luster of a host of lightning-flashes

Who wears charming cloth the graceful radiance of star-clusters

O Sri Radhike! Whose charecteristics and qualities are similar to Your own

Who is engaged in serving nice fragrances and sandalwood paste--I take shelter of Viasakha!

 

------------------

 

Hare Krsna Hare Krsna

Krsna Krsna Hare Hare

Hare Rama Hare Rama

Rama Rama Hare Hare

[amanpeter]

From the "Book of Radha":

 

84) Single-Minded Devotion to the Mellows of Radha's Lotus Feet:

 

Topics of material sense-gratification are useless indeed fearsome like millions of hellish tortures The hard labor

of studying the statements of scripture is also a waste of time Horrors! I am terrified of impersonal liberation!

 

And what is the use of going mad worshipping the Supreme Lord like Sukadeva and the others?

 

Instead--may my mind deeply submerge in the liquid mellows of Radhika's lotus feet...

 

71) Sri Radha: The One and Only Chintamani for Her Bhaktas:

 

...On the border of the Vrindavan arbors... New love's experience causes fickle twitching of crooked

eyebrows--the slightest quiver mesmerizing the Jewel of Vraja...

 

Herself the one and only desire-fulfilling Jewel for Her faithful devotees Like a Jewel from which flows the

nectar of highly condensed ecstatic mellows

 

Her extremely brilliant effulgence flashing like millions of lightning-bright creepers arising --an indescribable

Crest-Jewel amongst lovely maidens-- --enchantress of all the worlds

 

17) The Serving Mood of Sri Radha's Maidservants:

 

...Staying awake in the sportive blissful company of the Topmost Artistic Love-maker within the bower-house

throughout the night...

 

...After nice bath, and fed nice breakfast of sweets...

 

Radhe! When will you fall asleep with your feet gently fondled by my very hands?

 

56) A Manjari's Resolute Devotional Loyalty to Sri Radha:

 

"This maidservant is the object of mercy for the Mistress of My Life..."

 

--Thus thinking He kisses me, embraces me, makes me go wild by the honey-wine of intoxicating amorous love

 

Behaving with a most astonishingly wonderful increase of specially attentive affection towards me

 

--Yet still, Sri Radhe! My mind only remains absorbed in the amazing rasa-pastimes of Your lotus feet

 

82) The Great Souls Who Remain Incognito:

 

Not marking their shoulders with conch-shell, disc, club and lotus

 

Not wearing the wonderful tilaka mark upon their foreheads

 

Not even decorating their necks with lovely strands of Tulasi beads

 

--Due to the power of worshipping their guru--

 

Who are these highly intelligent souls in this world?

 

***By Sri Srila Prabodhananda Saraswati Goswami (trans. Dasaratha-suta dasa, Nectar Books)

 

------------------

 

Hare Krsna Hare Krsna

Krsna Krsna Hare Hare

Hare Rama Hare Rama

Rama Rama Hare Hare

[amanpeter]

Verse 75 of Sri Radharasa Sudhanidhi

 

gaurange mradima smite madhurima netrancale

draghima

vakshoje garima tathaiva tanima madhye gatau

mandima

shroNyam ca prathima bhruvoh kutilima bimbadhare

shoNima

shri radhe hridi te rasena jadima dhyane'stu me

gocarah

 

"O Sri Radhe! May the softness of Your

transcendental golden body, the sweetness of Your

smile, the wideness of Your eyes, the abundance of

your bosom, the slimness of Your waist, the lightness

of your gait, the wideness of Your hips, the

crookedness of Your eyebrows, the redness of Your

cherry-lips and the numbness of Your heart saturated

with aesthetic loving sentiments, be present in my

meditation."

[amanpeter]

Sripad Raghunatha das Gosvami's 'Stavavali":

 

bhajami radham aravinda netram smarami radham

madhura smitasyam

vadami radham karunabharardram tato mamanyasti

gatir na kapi

 

"I worship lotus-eyed Radha, I remember Radha with

Her sweet smile on Her countenance, I speak of

Radha, who melts of compassion. Thus I have no other

shelter."

[amanpeter]

 

Vraja chandrendriya grama vishrama vidhushalika

Krishna sarvendriyonmadi radhety akshara yugmaka

(Srila Raghunatha Dasa Goswami’s 108 names of Sri

Radhikha 45)

 

"Although Krishna is the pleasure giving like cooling

moon for all the inhabitants of Vraja, still Srimati

Radharani is the resting place for all of His senses

which She completely maddens with the two syllables

of Her name Radha.”

 

Yaj japah sakrideva gokulapater akarshakas tat

kshanad

Yatra premavatam samasta purushartheshu sphuret

tucchata

Yan namankita mantra japana parah pritya svayam

madhavah

Shri krishno’pi tad adbhutam sphuratu me radheti

varna-dvayam.

(Sri Radha Rasa Sudhanidhi 95)

 

"May the two strikingly wonderful syllables "Ra-dha”,

that immediately attracts the Lord of Gokula (Krishna)

when they are pronounced even once, that reveals the

insignificance of all human pursuits (other than bhakti

sadhana and prema) when there is love for Them, that

are included in the mantra-formula repeated with great

love by Lord Madhava (Vishnu) and even by Sri

Krishna himself, appear in my heart !”

 

Kalindi tata kunja mandira gato yogindravad yat

pada

Jyotir dhyana parah sada japati yam premashru

purno harih

Kenapy adbhutam ullasad rati rasanandena

sammohitah

Sa radheti sada hridi sphuratu me vidya para dvy

akshara

(Radha Rasa Sudhanidhi 96)

 

"May the surprisingly fine, bliss giving, spiritually

tasteful, endowed with the flavour of absolute

transcendental shringara-love, wish fulfilling and

charming two syllables of Radha’s name, which

represent the highest supreme cognition and are

muttered by Sri Hari (Krishna) who like a great yogi

sits in a bower’s temple on the bank of the Yamuna,

meditating on the effulgence of Shri Radha’s lotus feet

with streaming tears of love, be always revealed in my

heart !

 

Devanam atha bhakta mukta suhridam atyanta duram

ca yat

premananda rasam maha sukhakaram coccaritam

prematah

premnakarnayate japaty atha muda gayaty athalisv

ayam

jalpaty ashrumukho haris tad amritam radheti me

jivanam

(Radha Rasa Sudhanidhi 97)

 

"The divine ambrosial transcendental name of Sri Radha, that remains difficult to utter by the demigods,

the devotees in general, the liberated souls and

Krishna’s friends, is even repeated and described with

love by Hari (Krishna). He listens to this name of Radha

being sung to him by the sakhis and also chants it

congegationally with them in ecstasy. This name of

Radha that consists of the greatest spiritual love, gusto

and bliss, is my very life.”

 

Radha namaiva karyam hy anudinam militam

sadhanadhisa kotis

Tyajya nirajya radha padakamala sudham

sampumarthagra kotih

Radha padabja lila bhuvi jayati sada’manda mandara

kotih

Sri radha kinkarinam luthati caranayor adbhuta

siddhi kotih.

(Radha Rasa Sudhanidhi 144)

 

"If one can simply get into the habit of daily chanting

only the holy name of Radha, millions of best spiritual

practises (exept the different limbs of bhakti sadhana)

will be naturally depreciated and given up. Millions of

greatest human goals of life just worship the

transcendental nectar of Sri Radha ‘s lotusfeet, and are

thus of no interest for those worshipping Them. There

are Millions of wishyielding trees in Sri Radha’s

playground (Vraja) which is always decorated by Her

foot marks, and millions of wonderful mystic

perfections roll at the feet of Sri Radha’s manjaris, but

are simply uncared for by them.”

 

Anulikhyanantan api sad aparadhan madhupatir

Maha premavistas tava parama deyam vimrisyati

Tavaikam sri radhe grinata iha namamrita rasam

Mahimnah kah simam sprisatu tava dasyaika

manasam

(Radha Rasa Sudhanidhi 155)

 

"O Sri Radhe! Madhupati (Krishna) doesn’t take into

consideration the innumerabile offenses committed to

Saints by anyone who relished even once the

sweetness of repeating your delicious holy name, but

rather considers, overwhelmed with great ecstatic love,

to bestow the highest gift of Your personal service to

such a person. Then how can we ever think to

understand the greatness of someone whose mind

always dwells on Your service.”

 

Jaya jaya radha nama vrindavana yara dhama

Krishna sukha vilasera nidhi

Heno radha guna gana na shunilo mora kana

Vanchita korilo more vidhi

(Prema Bhakti Chandrika 108)

 

"Glory, glory to the holy name of Radha, that

permanently dwells everywhere in Vrindavana, and

that is the ocean of Krishna’s blissful transcendental

pastimes. Due to my bad luck I didn’t hear the

glorification of such a Radha.”

 

------------------

 

Hare Krsna Hare Krsna

Krsna Krsna Hare Hare

Hare Rama Hare Rama

Rama Rama Hare Hare

 

[This message has been edited by amanpeter (edited 05-15-2001).]

[amanpeter]

From "Sri Vidagdha-madhava" by Sri Rupa Goswami:

 

 

Seeking to meditate for a moment upon Krsna,

The sage wrests his mind from the objects of sense;

This child draws Her mind away from Him

To fix it on mere worldly things.

The yogi yearns for a tiny flash of Krsna in his heart;

Look--this foolish girl strives to banish Him from Her's! (2.17)

 

 

Just yesterday She was playing in the dust,

Her ears newly pierced,

Her hair, barely as long as a cow's ear,

tied with a colored thread;

Oh, where has this Radha learned such proficiency

in the ways of love

That She has conquered the unconquerable! (7.44)

 

 

Now assuming a steadfast pose,

now showing signs of wavering,

One moment uttering scornful sounds,

the next, words of eagerness,

Now with a look of innocence,

now with glance bewitching

Radhika is split in two

swayed now by anger, now by love. (4.51)

 

 

Words of protest filled with passion,

Gestures of resistance lacking force,

Frowns transmuted into smiles,

Crying dry of tears--friend,

Though Radha seeks to hide Her feelings,

Each attempt betrays Her heart's

Deep love for demon Mura's slayer. (7.38)

 

 

Bold employ of teeth and nails

By one experienced in love sports;

Radha's show of opposition

Gives Hari immeasurable delight. (7.39)

 

********************************

 

Unlike Candravali, whose deferential reserve indicates greater awareness of Krsna's lordly majesty (aisvarya) and constrains Him to show similar courtesy toward her, Radha responds primarily to Krsna's sweet charm (madhurya), and their more intimate love affords Him the greater delight. (from "A Sanskrit Portrait" by Donna Marie Wulff, p.39)

 

------------------

Radhe Radhe ALWAYS Radhe!

[amanpeter]

From Tripurari Maharaja (Sanga):

 

 

Q. In a recent Sanga you wrote, 'Krsna has a chance of

experiencing the

bhava of Radha and in his madness to taste this, jivas also get

the

opportunity to know about it.' How can a jiva taste the bhava of

Sri Radha?

Isn't manjari-bhava the highest a jiva can attain?

 

A. The manjaris of Sri Radha taste her bhava. This is the

secret of

Gaudiya Vaisnavism. The very bhava that Krsna himself yearns for

and has

difficulty tasting can be experienced by sadhakas following in

the line of

Sri Rupa. Manjari bhava is a kind of dasya bhakti within

sringara rasa.

Handmaidens of Radha are so identified with her sentiments that

they

themselves taste those sentiments vicariously. They are 'Radha

snehadhika,'

or more affectionate towards Radha than they are towards Krsna.

They

worship the object of Krsna's worship.

 

This is unique in the religious world. Every religion teaches

that God is

the most venerable object, but we teach about the worshipable

object of

God, Sri Radha. How dear to Krsna must Radha's handmaidens be?

And how

magnanimous is Sriman Mahaprabhu for announcing this to the

world and thus

opening the door to this opportunity? This is explained in

greater detail

in my book, 'Aesthetic Vedanta: The Sacred Path of Passionate

Love'

[amanpeter]

A poem of Saint Suradas:

 

In this 'pada' of Saint Suradas, Radhaji's Gopi friend softens Her anger by portraying Sri

Krishna,not Radha,as the weaker party: "Radha,a look at Your loveliness has Him: He's

weakened and shaken, He's sent me to say, as if war were waged,Kama's army engaged. Your

foot steps-a great elephant gait- the links of anklets,the slope beneath Your navel, And the sound

at Your waist of girdle bells have visited MADHAVA with utter imbalance.

 

The ornamented bodice You've cinched around Your breast seems a breastplate worn by a

victor in war, And when the upper edge of Your garment flows free, it's a pennant of the battle

to His faltering mind.

 

When Your eyebrows raise their perilious bow, and aim their arrowhead,the mark on Your

brow, Then Your unerring eyes pierce Him- the Leader of the Yadavas--shattering His pride.

Your hair is as thick as a royal yak-tail fan and Your crowning veil shades like a regal parasol.

 

Now give me the word.Let me take You to His side. Stretch forth Your Merciful arm."

 

The Courier Girl,lovely and ever so clever, framed these elegant words of Love, Revealing Sur's

LORD'S AMOROUS DESIRE- then broke into a sweet and telling smile.

 

In the next 'pada',The Poet- Gopi challenges Sri Krishna to see if He can remain a simple

Connoisseur of art ,instead of becoming Connoisseur of Love (Rasik)even when the subject of the

beauty of Sri Radhika is brought on the scene.

 

" Listen,let me tell about Vrsabhanu's daughter,

 

About Her beauty,beautiful Syam, which even the night cannot equal.

 

First of all,Her lovely black braid shimmers and shines,I would say, Like a snake with its face

turned toward the moon's, hoping to drink the nectar it holds.

 

How to picture the vermilion powder that separates Her hair?The thought brings defeat. It

resmbles a deep red ray from the sun, parting the darkness with light.

 

Shaded by Her hair is a 'Kumkum'mark Her friends have affixed to Her forehead, As if to

festoon the aura of the moon with liquid beauty distillate.

 

Her eyebrows are fearsome,and near to Her eyes they glisten on that Finest Woman as if

world-conquering Kama had finished his work and passed on to Her his lowered bow.

 

Her eyes are sprightly,Her nose glistens bright, and Her lips are rounded and red, As if between

two wagtails a parrot should perch, tempted by red-berried 'bimbas'below.

 

Elegent earrings;Her nose-ring near Her lips; a charming,alluring chin; A collarbone decked

with two necklaces- no,three-four would evade every metaphor.

 

A scarlet garland circles Her breast; For it matches the practice of Siva,the Yogi- His whiteness

surrounded by smokeless red flames.

 

Beguiller of minds,if You find You can accept what I've described,I will bring Her here to You

And praise You,says Sur,as a Master Connoisseur if You still can lift the Flute to Your lips."

 

(Translation by John S.Hawley,from the book - "Surdas-Poet,Singer,Saint")

 

JAI JAI SRI RADHE!

 

 

------------------

No offense meant to anyone...

[amanpeter]

From `Sri Gita Mala`, by Srila Bhaktivinode Thakur (trans. Dasaratha-suta das, Nectar Books):

 

EIGHTEEN --- THE PROCESS OF BECOMING ONE OF RADHA'S

GIRLFRIENDS

 

Amongst the five divisions of Radharani's sakhis, four

of these groups are nitya-siddha, or eternally situated in

their roles. They did not have to perform any ritualistic

sadhana to achieve their position. The fifth division known

as "sakhi" consist of new gopis who have attained residence

in Vraja by dint of their sadhana practice.

 

These sakhis are also of two varieties --- those still

situated in their sadhana practice as sadhaka manjaris, and

those who are already situated in their spiritual bodies

beyond the rules of sadhana. Thus those who attain

perfection receive the body of a gopi and continuously

worship the Divine Couple in spontaneous love.

 

There are many great saints and devotees as well as

the personified Upanishads themselves who are all attracted

by Lord Krsna, but who haven't accepted the topmost

perfection of receiving the form of a gopi. Although they

are all definitely absorbed in their regulative worship of

the Lord, their eternal spiritual perfection still doesn't

awaken fully, because attainment of the mood of Vraja is a

very uncommon and rare perfection.

 

But it is heard from authoritative sources that there

are some great souls who execute their worship in the mood

of the gopis, catching a firm grip on the lotus feet of one

of Radharani's girlfriends. Then, by the power of that nitya-

sakhi's affectionate favor, one ultimately attains a

residential place in that sakhi's own abode, where she

eternally spends her time waiting on the Divine Couple Sri

Radha and Sri Hari.

 

Thus one becomes one of Radharani's eternal

girlfriends just to be able to render eternal service to the

pleasure of Krsna within the same abode of another sakhi.

This is all due to voluntarily accepting the mood of that

sakhi. This is actually the only real law which allows one

entrance into Vraja --- that is, without the favor on

another merciful gopi, it is absolutely impossible for

anyone to enter into the ecstatic eternal service of the

ecstatic eternal Lovers.

 

 

- ref. Ujjvala-nilamani chapter 3 -

 

EIGHTEEN

 

panca-sakhi madhye cara, nitya-siddha radhikar,

 

se sakale sadhana na koilo

 

sakhi boli' ukta jei, sadhana-prabhave tei,

 

braja-raja pure basa pailo

 

sei sakhi dviprakara, sadhanete siddha ara,

 

sadhana-para boliya ganana

 

siddha boli' akhya tanra, gopi-deha hoilo janra,

 

kori' rage jugala-bhajana

 

krsnakrsta muni-jana, tatha upanisad-gana,

 

je na loilo gopir svarupa

 

sadhana avese bhaje, siddhi tabu na upaje,

 

braja-bhava-prapti aparupa

 

je je sruti muni-gana, gopi haya su-bhajana,

 

korilo skhir pada dhori'

 

nitya-sakhi-krpa-bale, tat-salokya-labha-phale,

 

seva kore sri-radha-sri-hari

 

devi-gana sei bhave, sakhir salokya-labhe,

 

krsna-seva kore sakhi ho'ye

 

vrajer-vidhana ei gopi bina ar keho,

 

na paibe vraja-juva-dwaye

 

NINETEEN --- THE MUTUAL RELATIONSHIP SHARED AMONGST ALL THE

SAKHIS

 

Lord Hari is the Supreme form of consciousness, and

His potency is the Mistress of the Vrndavana forest. All the

Vedas sing about Her being the transcendental internal

potency (para-sakti). To render service to Him Who is the

potential source of all potencies, She expands Her internal

potency into many bodily forms, with numerous different

types of potencies flowing out and spouting from the

energetic source in all directions simultaneously.

 

Her internal potency is the abode and container of all

potencies, and it invokes the other divisions called

sandhini, samvit, and hladini. With its sandhini existence

potency it transform to produce all things of substance

within the spiritual and material worlds. With its samvit

cognizant potency it produces all knowledge, which has a

marginal sector called jiva-sakti, the multitude of

conscious spirit souls. With its hladini pleasure potency,

the assembly of Radha's girlfriends are produced and

enlivened.

 

The topmost divine wealth of the hladini pleasure

potency is the multitude of Her girlfriends, who are all

eternally perfect in spiritual bliss. And the original root

cause and primeval source of this hladini-sakti is none

other than Srimati Radharani Herself, Who is the embodiment

of this supreme pleasure potency. Even the other apparently

opposing gopis, headed by Candravali are all actually

subordinate followers of this transcendental Goddess Sri

Radha, for the fact is that no one can possibly obstruct the

gushing flow of Her pure selfless divine love for Lord

Krsna.

 

The wonderful, unique movement of Their loving affairs

is such that Candravali appears to oppose and rival

Radharani, but this simulated competition is actually

chaste, for it is meant to nourish Radharani's pure love for

Krsna. Indeed, all the sakhis possess many different bodies

and many different moods, but their mind is factually one

and one only, for their sole, mutual interest is to give

complete satisfaction and total pleasure to the youthful

Divine Couple of Vraja.

 

 

NINETEEN

 

parama caitanya hari, tanra sakti banesvari,

 

para sakti boli' vede gay

 

saktimane sevibare, sakti kayavyuha kore,

 

nana sakti tahe bahiray

 

adhara-saktite dhama, ahvaya saktite nama,

 

sandhini-saktite bastu jata

 

samvit-saktite jnana, tatastha jiba-vidhana,

 

hladinite koilo sakhi-brata

 

nitya-siddha sakhi saba, hladinir su-vaibhava,

 

hladini-svarupa mula radha

 

candravali adi jata, sri-radhar anugata,

 

keho nahe radha-premer badha

 

premer vicitra gati, prati-dvandvi ho'ye sati,

 

candra kore radha-prema pusta

 

saba sakhir eka-mana, nana-kaye nana-jana,

 

braja-juva-dvandve kore tusta

 

***Dear prabhus, Please let me know if the Sanskrit(?) is not correctly matched with the English and I'll remove or correct it.

 

[This message has been edited by amanpeter (edited 06-20-2001).]

[amanpeter]

More from `Sri Gita-mala:

 

 

SONG THREE --- ENTRANCE INTO THE GROUP OF LALITA SAKHI

 

(1)

heno hale habe, bilasa manjari,

 

ananga manjari ar

 

amare heriya, ati krpa kori',

 

bolibe bacana sar

 

When, at such a time, will Wilasa Manjari and Ananga

Manjari come along on the same foot-path and, seeing me in

this completely insane condition, will speak to me the

sweetest essence of words?

 

(2)

eso, eso, sakhi ! sri-lalita-gane ,

 

janibo tomare aj

 

grha-katha chari', radha-krsna bhajo,

 

tyajiya dharama-laj

 

They will say, "Come, come, sakhi!Our very dear

friend! From now on you will be counted amongst the

attendants of Sri Lalita Sakhi! Giving up your household

concerns and fear of religious principles, just come along

with us now and worship Sri-Sri Radha-Krsna!"

 

 

(3)

se madhura vani, sunya e jana,

 

se dunhar sri-carane

 

asraya loibe, dunhe krpa kori',

 

loibe lalita-sthane

 

Hearing such sweet words, I will unhesitatingly take

shelter of the lotus feet of both these sakhis, and they

will then show me their merciful favor by catching my hand

and bringing me into the prresence of Sri Lalita Sakhi.

 

(4)

lalita sundari, sadya hoiya,

 

koribe amare dasi

 

swapkunja-kutire, sdibena basati,

 

jani' seba-abhilasi

 

Then the most beautiful and charming Lalita Sakhi will

behave very graciously towards me and will accept me as one

of her own maidservants. She will take me and give me a

residence in a small cottage in her own garden, knowing me

to be intensely desirous of rendering eternal service.

SONG FOUR --- TRAINED UP BY SAKHIS

 

(1)

palya-dasi kori', lalita sundari,

 

amare loiya kabe

 

sri-radhika-pade, kale milaibe,

 

ajna-seba samarpibe

When will Lalita Sundari foster me as her own aspirant

novice maideservant? Then later she wil offer me up unto the

lotus feet of Srimati Radharani, and will place me entirely

at Her disposal for rendering various services according to

Her own merciful orders.

 

(2)

sri rupa manjari, sange jabo kabe,

 

rasa-seba-siksa-tare

 

tad-anuga ho'ye, radha-kunda tate,

 

rohibo harsitantare

When will Sri Rupa Manjari take me along with herself

to the banks of Sri Radha-kunda to give me lessons in the

performance of services to the transcendental mellows? She

will take me there and make me practice by following her

instructions and movements. Thus I will pass my time feeling

great delight within my heart.

 

 

(3)

sri visakha-pade, sangita sikhibo,

 

krsna-lila rasamoy

 

sri rati manjari, sri rasa manjari,

 

hoibe sabe sadoy

 

At the lotus feet of Sri Visakha I will learn music

and songs which are all abounding in the transcendental

mellows of Krsna's pastimes. All of the other sakhis in our

group, including Sri Rati Manjari and Sri Rasa Manjari, will

also share their most kind and affectionate dealings with

me.

 

(4)

parama anande, sakale miliya,

 

radhika carane rabo

 

ei parakasta, siddhi kabe habe,

 

pabo radha-padasaba

 

All of us will mneet together, feeling the greatest

supreme bliss, and we will remaing by the lotus feet of Sri

Radhika. When, oh swhen will there be this highest

excellence of the culmination of spiritual perfection,

whereby I will receive the intoxicating honey flowing from

the lotus feet of Srimati Radharani?

SONG 5 --- ECSTASY AT SRI RADHA-KUNDA

 

(1)

cintamani-moy, radha-kunda-tata,

 

taha kunja sata sata

 

prabala bidruma- moy taru-lata,

 

mukta-phale abanata

 

The banks of Sri Radha-kunda are made of billions of

conscious, ecstatic desire-fulfilling touchstones, and

surrounding the lake are hundreds and hundreds of beautiful

transcendental gardens and groves. All the trees and

creepers in those gardens are made of coral and rubies, and

the fruits they produce are diamonds and pearls. And their

branches are bending down to the ground due to being

overburdened with millions of these lovely gems.

 

(2)

swananda-sukhada, kunja manohara,

 

tahate kutir sobhe

 

basiya tathay, gabo krsna nama,

 

kabe krsna-dasya hobhe

 

My small cottage is shining beautifully within that

most enchanting garden called Svananda-sukhada-kunja. Living

there, I will sing Krsna's holy name, and I will greedily

hanker for that time when I will get the service of Him and

His associates.

 

(3)

emon samoy muralir gan,

 

pasibe e dasi-kane

 

ananda matibo, sakala bhulibo,

 

sri-krsna-vamsir gane

 

At this time, while thinking like this, the songs of a

transcendental flute will suddenly enter this maidservant's

ear. Becoming madly excited by such a sound, I will forget

everything and will only listen spellbound to those

wonderful songs of Sri Krsna's flute.

 

(4)

radhe radhe boli', murali dakibe,

 

madiya iswari nama

 

suniya camaki, uthibe e dasi,

 

kemon koribe prana

 

The low, deep sound of His long murali flute will call

out, "Radhe. . . Radhe. . ." --- the very name of my only

worshipable Empress and Maharani! Startled with wonder by

hearing such a sound, this maidservant will then stand up in

great haste with an anxious heart, wondering what to do

next.

 

SONG 6 --- THE FIRST CHANCE FOR SEVA

 

(1)

nirjana kutire, sri radha-carana,

 

smarane thakibo rata

 

sri rupa manjari, dhire dhire asi,

 

kohibe amaya kota

 

In my solitary cottage, I will constantly remain

absorbed in the remembrance of Sri Radha's lotus feet. By

and by, I will see Sri Rupa Manjari slowly approaching.

Coming up to me, she will then begin saying some very nice

things to me.

 

(2)

bolibe o' sakhi! ki koro basiya,

 

dekhaha bahire asi'

 

jugala milana-sobha nirupama,

 

hoibe carana dasi

 

She will say, "Oh sakhi! My dear friend, what are you

doing sitting here? Just come outside here and look --- just

see Who is coming! The Divine Couple will now perform Their

splendors, unparalleled transcendental meeting, and today

you will be one of the maidservants at Their lotus feet!"

 

 

(3)

swarasiki siddhi, braja-gopi dhana,

 

parama-cancala sati

 

jogir dheyana, nirvisesa jnana,

 

na paya ekhane sthiti

 

The perfections of their personal mellows which are

individually exhibited by each of the gopis of Vraja are all

the real treasures of Vrndavana, and these individual moods

are intelligently fickle and chaste. The so-called

meditations of the yogis, or the impersonal speculations of

the Brahmavadis cannot get any foothold within the realm of

such transcendental mellows as those which are naturally

exhibited by the gopis.

 

(4)

saksat darsana madhyahna lilaya,

 

radha-pada-sevarthini

 

jakhana je seva, koroho jatane,

 

sri radha-carane dhani

 

Seeing Them personally coming and performing Their

midday pastimes there at Radha-kunda, I have become very

much desirous to serve the lotus feet of Sri Radha. And

whenever I get the opportunity to render some small service,

I will perform that service with the greatest care and

attention, and I will thus become rich with the treasure of

Her lotus feet.

 

SONG 7 --- THE GLORIES OF SRI RADHA-KUNDA

 

(1)

sri rupa manjari kabe madhura bacane

 

radha-kunda mahima barnibe samgopane

 

When will Sri Rupa Manjari speak to me with such sweet

words in a private place, vividly explaining to me the

transcendental glories of Sri Radha-kunda?

 

(2)

e caudda bhuvanopari vaikuntha niloy

 

tad-apeksa mathura parama sresta hoy

 

"Beyond these fourteen worlds is the spiritual abode

of the Vaikuntha planets. And beyond that, the area known as

Mathura is the topmost and supreme abode."

 

(3)

mathura-mandale rasa-lila sthana jatha

 

vrndavana sresa ati suno mama katha

 

"Within that Mathura-mandala, the place known as

Vrndavana is best of all, for that is where the rasa-lila

takes place. Please hear me now as I narrate these glories."

 

 

(4)

krsna-lila-sthala govardhana

srestatara

 

radha-kunda srestatam srava-sakti-

dhara

 

"Out of all the places in Vrndavana where Krsna

performs His pastimes, the place known as Govardhana is

best. And the best place in Govardhana is Radha-kunda, which

possesses all transcendental potencies."

 

(5)

radha-kunda-mahima to' koriya sravan

 

lalayita ho'ye ami paribo takhan

 

Whenever I hear the glories of this sacred Radha-

kunda, I become sized with such an eager yearning that I

will swoon and fall down on the spot.

 

(6)

sakhir carane kabe koribo akuti

 

sakhi krpa kori' dibe swarasiki sthiti

 

When will I ever become so intensely eager for the

lotus feet of a sakhi, which will make her so obliged to me

that she will mercifully bestow upon me permanent situation

in my own natural eternal mellow?

SONG 8 --- SIDDHA-DEHA

 

(1)

barane tarit, basa tarabali,

 

kamala manjari nama

 

sare bara barsa, bayasa satata,

 

swananda-sukhada-dhama

 

This maidservant has a complexion just like lightning,

and she is wearing a sari which has star like decorations

all over it. My name is Kamala Manjari. Eternally appearing

to be only twelve-and-a-half years of age, I always live

within the abode of Svananda-sukhada-kunja.

 

(2)

karpura seba, lalitar gana,

 

radha juthesvari hana

 

mamesvari-natha, sri nanda-nandana,

 

amar parana dhana

 

I render the service of preparing the camphor within

the assembly of Lalita Sakhi, of whom Sri Radha is the

leader and the center of all their activities. And the Lord

of my mistress Radha is the delightful Son of Nanda

Maharaja, Who is also the treasure of my life.

 

(3)

sri rupa manjari, prabhrtir sama,

 

jugala sebaya asa

 

abasya se-rupa, seba pabo ami,

 

parakasta su-biswasa

 

I always desire to execute conjugal service similar to

that which is rendered by Sri Rupa Manjari and her

associates. Thus I will certainly get utmost conviction and

faith.

 

 

(4)

kabe ba e dasi, samsiddhi labhibe,

 

radha-kunde basa kori'

 

radha-kunda-seba, satata koribe,

 

purba smrti parihari'

 

When will this maidservant thus attain such complete

spiritual perfection, living by the banks of Sri Radha-

kunda? I will eternally serve Radha and Krsna, and all of my

previous memories will be automatically forgotten.

SONG 9 --- THE MOOD OF A MANJARI

 

(1)

brsabhanu-suta-carana sebane,

 

hoibo je palya-dasi

 

sri radhar sukha, satata sadhane,

 

rohibo ami prayasi

 

For serving the lotus feet of the charming daughter of

King Vrsabhanu, I will become a sheltered maidservant of Her

maidservant. Indeed, I will live only for the happiness of

Sri Radha, and I will always endeavor to increase Her joy.

 

(2)

sri radhar sukhe, krsner je sukha,

 

janibo manete ami

 

radha-pada chari', sri krsna-sangame,

 

kabhu na hoibo kami

 

I will understand within my heart that Krsna feels

happiness only when Radha is happy. I will thus never, ever

dare become desirous of abandoning Radhika's lotus feet to

be with Krsna myself.

 

(3)

sakhi-gana mama, parama suhrt,

 

jugala-premer guru

 

tad-anuga ho'ye, sebibo radhar,

 

carana kalpataru

 

All my associates sakhis are my supreme well-wishers,

my best friends, and they are the teachers of my lessons in

conjugal love. Simply by following them, I will serve the

lotus feet of Radha, which are just like desire-fulfilling

trees.

 

 

(4)

radha-paksa chari', je jana se jana,

 

je bhave se bhave thake

 

ami to' radhika-paksapati sada,

 

kabhu nahi heri ta'ke

 

I am forever partial and prone to favoring the party

of Sri Radhika. I will never even look upon those persons

who have abandoned Her entourage, whoever they may be and

regardless of what they preach.

 

SONG 10 --- THE ULTIMATE PERFECTION

 

(1)

sri krsna-birahe, radhikar dasa,

 

ami to' sahite nari

 

jugala-milana-sukher karana,

 

jibana charite pari

 

Whenever Radha is suffering in separation from Krsna,

and I am unable to give any solace, my heart breaks for I am

unable to tolerate seeing Her condition so pitiful. Then I

am fully prepared to give up my life for the sake of Their

happy reunion.

 

(2)

radhika-carana, tyajiya amar,

 

ksaneke pralaya hoy

 

radhikar tare, sata-bara mari,

 

se duhkha amar soy

 

If I were ever to give up the lotus feet of Sri

Radhika, I would become totally devastated in an instant.

For Her sake, I am prepared to tolerate the pain and the

agony of death hundreds of times.

 

(3)

e heno radhar, carana-jugale,

 

paricarja pa'bo kabe

 

haha braja-jana, more doya kori',

 

kabe braja-bane lo'be

 

When will I be able to serve such a divine pair of

lotus feet as Radha's? Alas, I beg you all, oh residents of

Vraja, please be merciful to me now! When will you take me

int the transcendental forests of Vrndavana?

 

(4)

bilasa manjari, ananga manjari,

 

sri rupa manjari ar

 

amake tuliya, loho nija pade,

 

deho' more siddhi sar

 

Oh Vilasa Manjari! Oh Ananga Manjari! Oh Rupa Manjari!

Please lift me up and bring me close to your own lotus feet,

thus bestowing upon me the quintessence of eternal spiritual

perfection!

 

 

Thus ends Chapter Five of GITA-MALA, entitled "SIDDHI-

LALASA", by Srila Saccidananda Bhaktivinoda Thakura

 

I will serve the lotus feet of Radha, which are just like

desire-fulfilling tree.

 

 

[kailasa]

> For those elevated bhaktas, Hari is blissful.

 

Unless it not so? Radharani thinks about Krisna, if we are connected with Radharani, that occurs. We reflect attachment Radharani to Krisna, in the various forms. " For those elevated bhaktas, Krisna is blissful. " Radha-Krisna blissful, but all rotates around Krisna.

 

"Neglect" Krisna, it is simple a consequence of attachment. Who is more adhered, that most of all and plays freedom. Krisna enjoys both attachment and "neglect", actually all occurs at His(its) desire.

 

Any comments?

 

Interesting verse Sarvabhauma Sataka 18

 

" What quantity(amount) of fidelity to stops Sri Radhi could develop the man, his(its) fidelity stops Sri Krisna Caitanya. " so grows also

 

 

[amanpeter]

From `Loving Search For The Lost Servant", by Swami B.R. Sridhar:

 

 

Once, the Diwan of Bharatpur had come on a pilgrimage with his family to the holiest of places, Sri Radha-kunda, the holy lake of Srimati Radharani. He and his family were circumambulating Radha-kunda. They would fall flat on the ground, offering obeisances lying down with their arms outstretched. Every time they bowed down in this way, they would mark the spot where their fingertips touched the earth. Then they would slowly rise, step forward to where that spot had been marked, and again fall flat, offering their obeisances with great respect and adoration. In this way they were circumambulating the entire Radha-kunda. Upon seeing such intense worship, Paramananda Prabhu, an intimate disciple of our guru maharaja Srila Bhaktisiddhanta Saraswati Thakura, intimated to Prabhupada that the Diwan and his family must have great respect for Radharani to circumambulate the Radha-kunda in such a fashion.

At that time Prabhupada said, "Their angle of vision towards Radha-kunàa and Radharani and Radharani is different from ours. They recognize and revere Krishna. And because Radharani is Krishna's favorite, they also have some reverence for Radha-kunda. But our vision is just the opposite. Our concern is with Radharani. And ONLY BECAUSE SHE WANTS KRSNA DO WE HAVE ANY CONNECTION WITH HIM."

And so, the Gaudiya Vaisnavas know only Radharani. They are concerned only with HER, and HER duties, HER necessities. They are ready to serve HER in all respects, and cannot contemplate any service without HER. That is the highest achievement of the Gaudiya Vaisnavas, that is the special feature of Mahaprabhu's party, and that was announced by Raghunatha Dasa Goswami in his Vilapa-kusumanjali (102):

 

aßabharair-amùta-sindhu-mayaiè kathancit

kalo mayatigamitaè kila samprataì hi

tvaì cet kùpam mayi vidhasyasi naiva kiì me

pranair vraje na ca varoru bakarinapi

 

This verse is a direct prayer to Radharani. It expresses a particular type of hope which is so sweet and reassuring that it is compared with an unlimited ocean of nectar. He says, "There is a hope which is sustaining me and nurturing my existence. With that hope I am somehow passing my days, dragging my life through these tedious times. That nectarine ocean of hope is attracting me and keeping me alive. But my patience has reached its end. I can't endure it any longer. I can't wait any more.

"At this moment if You do not show Your grace to me, I am finished. I shall lose my prospect forever. I shall have no desire to continue my life. It will all be useless. Without Your grace, I can't stand to live another moment. And Vrindavana, which is even dearer to me than my life itself--I am disgusted with it. It is painful; it is always pinching me. And what to speak of anything else, I AM EVEN DISGUSTED WITH KRISHNA. It is shameful to utter such words, but I can have no love even for Krishna unless and until You take me within Your confidential camp of service." This is the prayer of Raghunatha Dasa.

When Srila Bhaktisiddhanta Saraswati Prabhupada would begin to explain this verse, his figure would become transformed. He would become full of emotion; his face would become like that of a phantom.

In this verse, Raghunatha Dasa Goswami, taking an extreme risk, says, "O Radha, if I do not get Your favor, I don't want anything. I WANT YOU AND YOU ALONE. To have an independent relationship with ANYONE else, eliminating You, is impossible in my life. You must be first, and then others. Without You, we can never even think of a separate relationship with Krishna."

Bhaktivedanta Swami Maharaja has written that without Radharani's company, Krishna is not beautiful. Everything is relative--dependent. A teacher depends on the student, and the student depends on his teacher. Although Krishna is the enjoyer, He is completely dependent on the enjoyed, Srimati Radharani. The two are correlative; one cannot be separated from the other. As the enjoyed, Radharani is also absolutely dependent on Krishna, the enjoyer. Radharani says, "My fate is lost forever because I have given Myself, I have sold Myself to many places. When I heard the flute, I dedicated Myself to the song of the flute. When I heard the name of Krishna, I dedicated Myself to that sound. And when I saw a beautiful picture of Krishna, I wholly dedicated Myself to that picture. So in three places I have sold Myself completely, with no possibility of any happiness or peace in My life. If I had dedicated Myself to only one thing, there might have been a possibility of peace, but because I have dedicated Myself in three different places, I am hopeless.

"Seeing the picture of Krishna, I could't but give Myself to that beautiful figure, and so I dedicated Myself fully. The name of Krishna also purchased Me fully. And the sweet sound from the flute--that has also drawn Me to the extreme of dedication. So how can I hope for peace in My life? It is possible, My friends." Radharani did not know it at that time, but the source of Krishna's flute, His name, and His beauty are one. If She could have seen how all three of these meet together, then it would have been possible for Her to have peace of mind. But it is difficult to understand this principle.

How is it that the sound of Krishna's flute, the sound of His name, and a picture of His form are nondifferent from Krishna Himself? Idealism. In Hegel's word, ideal realism. The absolute idea is not to be dismissed as an abstract thing; rather, it is the basis of all existence. Reality is there, but it is ideal realism. And the foundation of the reality of Vrindavana is given by Nityananda,

Baladeva: nitaiyer koruna habe, braje radha-Krishna pabe, dharo nitai caraòa du'khani.

After Bhaktivinoda Thakura describes the position of Radharani in his `Saranagati`, he says, "I want to serve those who have the service of Radharani in their heart. I want to serve the feet dust of those whose only wealth is the service of Sri Radha. I want to fall before them and take the dust of their holy feet. IF YOU CANNOT FIX YOUR MIND IN THE SERVICE OF RADHARANI, THEN ALL YOUR ATTEMPTS TO SERVE KRISHNA ARE USELESS. IF YOU CANNOT ACHIEVE EARNESTNESS IN THE SERVICE OF SRIMATI RADHARANI, THEN ALL YOUR LABOR FOR KRISHNA HAS GONE TO HELL." We cannot conceive of a sun without heat, nor can we conceive of Godhead without His potency. So also, no conception of Krishna is possible without Srimati Radharani. We can't know any Madhava without Radha. She is Krishna's other half--in Srila Bhaktisiddhanta's language, the predominated moiety.

Devotional service as a whole is represented by Her, because both the intensity and the comprehensiveness of Her service to Krishna are unparalleled. There are so many examples of chaste and pious ladies in the ancient history of the Puranas: Saci, the faithful wife of Indra; Sati, the wife of Lord Siva; Laksmidevi, the Goddess of fortune; Satyabhama, Krishna's wife in Dwaraka; Rukmini, the principle queen of Krishna in Dwaraka; and even the antagonists of Radharani, headed by Candravali. All of them represent different aspects of Radharani. They all spring from the main potency which is known as Radha.

 

JAI JAI SRI RADHE!!!

 

[This message has been edited by amanpeter (edited 06-21-2001).]

[kailasa]

"... He expands His own pleasure potency. "

To divide(share) Them it is material.

 

Who is higher, Krisna is higher. Who is more perfect than all serves - Radha. Who of roads Krisna - Radha. Who enjoys - Krisna.

 

We are in a category of the servants and the consciousness of the Supreme servant is directed wholly on Krisna. It also is consciousness Krisna. Us learn(teach) as to become the servant in consciousness Krisna, or

Radha-Krisna, either under protection Radha or in HER CONSCIOUSNESS. But Its(her) consciousness it KRISNA. Not Radha...

 

Prabhupäda: Search of Radha. That is Gauòéya Vaiñëava, vipralambha, in separation, feeling “ Where is Krisna? Where is Krisna? Where is Krisna? ” Govinda-viraheëa me. Çünyäyitaà jagat sarvaà govinda-viraheëa me.

 

You have printed good glorifications, but I about the oters. Qualities Krisna, source of devoted service. Therefore basic purpose it Krisna and from all points of view so it also is. Forgive me, but to be in under protection internal energy this one and with it nobody argues, but to speak that energy it is everything, it is not correct. On the first place Radha For us, but purpose Krisna and Her(it) and ours.

 

Who has taken that of glorification Radha and it tries absolut and it not correctly. Especially to assert(approve) that Its(her) rule(situation) this incorrect statement is higher. In Their attitudes(relations), as variant, yes. But as a whole, is not present. Therefore to speak about it is constant, on my sight is not too correct. Energy not a source, context not essence.

 

Bhaktisidhanta Sarasvati Prabhupad-

: « I shall live at Govardhan. Radha -kund — a highest place: a place mine Guru, ours Guru. They will live here, in immediate proximity to Lila, but we do not suit to live here. We shall live at Govardhan, absolutely nearby. We should be a number(line), as from us it is required to come and to serve to ours Guru, but we should not live in close affinity with them. We are unsuitable ».

 

Swami B.R. Sridhar:

 

Mahaprabhu has offered us: " Try the good luck in Vrindavan. There is such amazing way: Nanda and Yasoda ïëåíèëè Absolut and it(he) creeps at them in a court yard (àõàì èõà Íàíäàì âàíäå jàñéàëèíäå to Pairs Áðàõìà — Ïàäéàâàëè, 126; ×÷ Ìàäõéà 19.96). Try to obtain to itself a rule(situation) there, with what insignificant it was. Try the good luck ". And we — in search of such good luck which is crossing out all other offers.

 

It is incomprehensible, that Brahman, greatest, Absolut , has come to search by any love at gopi of the category. It(he) was pulled together to them so closely and so simply, so on - ñåëüñêè(??). Try the good luck there.

 

We should not search for any experiences in ourselves, divine or any still.

 

Øðèëà Raghunath Äàñ Ãîñâàìè, carrier the Service Radha , speaks by greatest âåðû in Radha — dasyam,: " I shall not allow myself attracted by service more high level — sakhya, service of the friend. Better I always shall keep of low service, dasyam, service the servant. I shall not consider(count) myself as the servant of a high class and I shall keep always services of the low order. But it(he) — it(he) can íàñèëüíî take away me on service of higher sort: „ Is not present, you should not serve here any more; now you should serve in higher quality. "

 

" But I do not consider(count) myself suitable on such secret service, mine Lord. In The close circle you can involve(attract) The best servants, and me allow to serve below ".

 

But servant will gravitate always to low service: äàñéàéà those the mum ðàñî'ñòó — " to me would like to be engaged in service the servant, instead of friend ". It will be by normal bent in Devoted. With such By mind(wit)it(he) in safety.

 

Jàòõà jàòõà Ãàóðà-ïàäàðàâèíäå — all attention, without the rest, devote Gaura-Lila, and that reality itself will enter your consciousness. By indirect, indirect ways she(it) will come to you from the highest world. When she(it) will be pleased with you, Will come on any time to give you to go through her(it), and you will be simply amazed:

 

Our Teacher did not allow us even to read the books, which describe Them: Govinda-lilamrita, even Stava-kusumanjali, even Ujvala-nilamani. It(he) did not allow us to study them and to discuss. Moreover, if it(he) heard, that someone interferes in maximum Lila, described in these books, it caused in it(him) an alarm and displeasure.

 

Once Prabhupad has noticed (though I do not know, how you will apprehend it), when one man — certainly, it(he) was much more senior than all of us — wanted to discuss with it(him) all these themes. It(he) gave to them huge meaning(importance) and, at the end, has left dialogue with Prabhupad and has begun to live lonely life. Before it(he) has rendered a lot of services of mission. Prabhupad has noticed: « About, at him(it) double life. It(he) has married for Krisna , and now at it(her) the child ». Such was the remark Prabhupad, that that man was the man, but, representing itself gopi, wanted as it is possible closer to get acquainted, how live gopi— with the intimate attitudes(relations) gopi and Krisna . It(he) wanted very seriously to devote itself(himself) to this, but Prabhupad has noticed: « About, so it(he) has turned to lady, in ãîïè, and after close dialogue with Krisna she(it) has given rise the child! » Ãàóð Õàðèáîë! (laughs also everyone laugh)

 

[kailasa]

As far as the beauty of the Lord is concerned, He has some special features that distinguish Him from all other living beings, and over and above that He has some special attractive beautiful features by which He attracts the mind of even Rädhäräëé, the supermost beautiful creation of the Lord. He is known, therefore, as Madana-mohana, or one who attracts the mind of even Cupid. Çréla Jéva Gosvämé Prabhu has scrutinizingly analyzed other transcendental qualities of the Lord and affirms that Lord Çré Kåñëa is the Absolute Supreme Personality of Godhead (Parabrahman). He is omnipotent by His inconceivable energies, and therefore He is the Yogeçvara, or the supreme master of all mystic powers. Being the Yogeçvara, His eternal form is spiritual, a combination of eternity, bliss and knowledge. The nondevotee class cannot understand the dynamic nature of His knowledge because they are satisfied to reach up to His eternal form of knowledge.

 

In Våndävana all the pure devotees pray for the mercy of Çrématé Rädhäräëé, the pleasure potency of Lord Kåñëa. Çrématé Rädhäräëé is a tenderhearted feminine counterpart of the supreme whole, resembling the perfectional stage of the worldly feminine nature. Therefore, the mercy of Rädhäräëé is available very readily to the sincere devotees, and once She recommends such a devotee to Lord Kåñëa, the Lord at once accepts the devotee’s admittance into His association. The conclusion is, therefore, that one should be more serious about seeking the mercy of the devotee than that of the Lord directly, and by one’s doing so (by the good will of the devotee) the natural attraction for the service of the Lord will be revived.

 

When He wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rädhäräëé. It is explained by the Gosvämés that Rädhäräëé is the manifestation of the pleasure potency of the Supreme Personality of Godhead.

 

Lord Caitanya is Kåñëa Himself, but He appears as a devotee to taste the sweetness of the transcendental mellow in Himself which is tasted by Çrématé Rädhäräëé, the greatest of all devotees.

 

The feminine feature of the Lord is displayed by goddesses of fortune—Lakñmé, Rädhäräëé, Sétä, etc. All these goddesses of fortune are servitors of the Lord; they are not the Supreme, as falsely imagined by the impersonalist.

 

Caitanya Mahäprabhu prays:

ayi nanda-tanuja kiìkaraà

patitaà mäà viñame bhavämbudhau

kåpayä tava päda-paìkaja-

sthita-dhülé-sadåçaà vicintaya

“My dear Lord, I am Your eternal servant, but somehow or other I have fallen into the ocean of this material world. Kindly pick me up and fix me as a speck of dust at Your lotus feet.” (Çikñäñöaka 5)

 

Çréla Narottama däsa Öhäkura prays:

hä hä prabhu nanda-suta, våñabhänu-sutä-yuta,

karuëä karaha ei-bära

narottama-däsa kaya, nä öheliha räìgä-päya,

tomä vine ke äche ämära

“My dear Lord, You are now present with the daughter of King Våñabhänu, Çrématé Rädhäräëé. Now both of You please be merciful upon me. Don’t kick me away, because I have no shelter other than You.”

In this way the Supreme Personality of Godhead becomes dependent on His devotee. The Lord is invincible, yet He is conquered by His pure devotee. He enjoys being dependent on His devotee, just as Kåñëa enjoyed being dependent on the mercy of mother Yaçodä. Thinking Himself dependent on the devotee gives the Supreme Lord great enjoyment. Sometimes a king may engage a joker, and in the process of joking, the king is sometimes insulted. The king, however, enjoys these activities. Everyone worships the Supreme Lord with great reverence; therefore the Lord sometimes wants to enjoy the chastisement of His devotees. In this way the relationship eternally existing between the Lord and His devotees is fixed, just like the sky overhead.

 

This is the determination of a pure devotee. A pure devotee is never attracted to any exalted position within this material world. He simply wants to associate with the Supreme Personality of Godhead like the inhabitants of Våndävana—Çrématé Rädhäräëé, the gopés, Kåñëa’s father and mother (Nanda Mahäräja and Yaçodä), Kåñëa’s friends and Kåñëa’s servants.

 

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.

 

This was Kåñëa’s inconceivable potency. As explained by Çréla Jéva Gosvämé, rädhä kåñëa-praëaya-vikåtir hlädiné çaktir asmät. Rädhä and Kåñëa are the same. Kåñëa, by expanding His pleasure potency, becomes Rädhäräëé. The same pleasure potency (änanda-cinmaya-rasa) was expanded by Kåñëa when He Himself became all the calves and boys and enjoyed transcendental bliss in Vrajabhümi.

 

As Svarüpa Dämodara Gosvämé has explained, rädhä kåñëa-praëaya-vikåtir hlädiné çaktir asmät (Cc. Ädi 1.5). The ählädiné-çakti is manifested as Rädhäräëé, but Kåñëa and Rädhäräëé are the same, although one is potent and the other is potency.

 

The gopés, headed by Çrématé Rädhäräëé, have the greatest love for Kåñëa, and even a single moment’s separation from Him seems like millions of years to them.

 

kailasa-It would be not necessary be the scientist what to understand, that in maximum sense the woman is happier, when nevertheless win her(it).

[amanpeter]

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

VRNDAVANA IS MADE OF SRIMATI RADHIKA

A LECTURE ON BRAHMARA-GITA, THE SONG OF THE BEE

Sri Kesavaji Gaudiya Matha in Mathura, U.P. India: August 5,

2001

 

[As Srila Prabhupada Bhaktivedanta Swami Maharaja discusses in

detail, in

several places of Sri Caitanya Caritamrta, Teachings of Lord

Caitanya, and

Krsna Book, quoting from Ujjvala-nilamani and other Gosvami

literatures, the

transcendental realm is full of ecstatic emotions. All the

emotions we

experience in this world are perverted reflections of those

experienced in

that realm. Without hearing about that abode from the authorized

disciplic

succession, we conditioned souls can never acquire the taste to

serve there.

Without knowing the goal, there is no question on adopting the

means to

get there. Following in the footsteps of Srila Prabhupada and

our previous

acaryas, and in preparation for the upcoming Radhastami Festival

at the end

of August, Srila Narayana Maharaja gave a series of four

classes, in Hindi,

at the Sri Kesavaji Gaudiya Matha in Mathura, India. The

following is a

translation of the first in that series of Srila Maharaja's

classes ed.)]

 

Vrndavana is Radhamayi. It is made of Srimati Radhika, and

everyone there is

bhava-vibhor, lost in transcendental sentiments. The devotees

here have just

sung a bhajana in which they prayed, "I don't want to leave

Vrndavana", and

the main cause of that prayer is the variagated moods of Radhika

and their

depth of absorption. When Uddhava saw the moods of Radhika at

Uddhava-kyeri,

he became stunned like a wooden doll. Earlier he had been with

Nanda Baba

and he was very moved by his moods and amazed by his deep love.

However,

when he later saw the transcendental ecstasies of divyonmada and

citra-jalpa

in Radhika, he became stunned in helplessness.

 

Srila Rupa Gosvami has written, "I am standing on the shore of

the

fathomless, bottomless, endless ocean of rasa in which there are

various

ripples and waves, and after seeing it I am explaining a portion

of it in

Ujjvala-nilamani."

 

There are various moods in the stage of love in separation

called

divyonmada. One of the symptoms is that the lover speaks

irrelevantly, and

this is called citra-jalpa. There are ten categories of

citra-jalpa, and one

of them is called prajalpa. Prajalpa, in turn, has four

symptoms, and they

are transcendental envy, disrespect, pride, and ridicule or

taunt. The type

of speech in which these four are present is called prajalpa.

[This is not

to be confused with the mundane prajalpa, nor can the other

three be

compared with their mundane perverted reflections. They are all

pure and

transcendental, and one who hears about them from the right

source becomes

purified from the influence of their mundane counterparts.]

 

In Srimad Bhagavatam, chapter forty-seven, called Brahmara-gita,

Srimati

Radhika talks to a bumblebee whom She takes as a messenger of

Krsna:

 

madhupa kitava-bandho ma sprsanghrim sapatnyah

kuca-vilulita-mala-kunkuma-smasrubhir nah

vahatu madhu-patis tan-maninanam prasadam

yadu-sadasi vinambyam yasya dutas tvam idrk

 

["Radharani said: 'O honeybee, O friend of a cheater, don't

touch My feet

with your whiskers, which are smeared with the kunkuma that

rubbed onto

Krsna’s garland when it was crushed by the breasts of a rival

lover! Let

Krsna satisfy the women of Mathura. One who sends a messenger

like you will

certainly be ridiculed in the Yadus' assembly." (SB10.47.11)]

 

When Uddhava wanted to meet with the gopis to give them Krsna's

message, the

gopis took him to where Radhika was lying down at a distance.

They offered

him an asana, but instead of sitting on it he paid his

obeisances to it.

Uddhava then saw a golden doll, on whose limbs sandlewood paste

was smeared,

lying on a bed of lotus petals. She was motionless, and all her

friends were

checking to see whether or not She was alive. She was in such a

state that

Her friends were completely perturbed, and they could not bring

Her to

consciousness.

 

Srimati Radhika was engrossed in a mood in which She was feeling

Krsna in

Mathura. She was thinking, "Krsna cannot live without women, and

therefore

He must be associating with the Mathura-ramanis, the beautiful

young damsels

of Mathura.

 

Radhika began to experience asuya, envy, towards these city

girls. She saw a

madhukara, bumble bee, flying around Her feet and thinking they

were

lotuses. In Her high class of loving mood She thought that the

bee was a

messenger of Krsna, and in this elevated state of divyonmada She

told him,

"Don't touch me." Seeing that bee had come to Her in an

intoxicated state,

She said, "O Madhukara, it appears that My kanta, My beloved,

has sent you

to pacify Me because He feels guilty that He has committed sins

and

offences. He therefore wants to plead through you in humble

submission.

 

"O messenger of Krsna, you are just like Him. He is a cunning

cheater who

deceives people of their wealth, and He is a cheater from all

other points

of view as well. And you are his bosom friend." Srimati Radhika

never called

Krsna 'Krsna' directly, but She addressed Him indirectly by the

use of other

names. She told that bee, "You are the bosom friend of My

priya-bandhu who

is durta, a cheater, and dhita, stubborn.

 

The bumblebee replied, "Don't think in that way, Svamini. Krsna

loves You

and honors You, and therefore He has sent me. He is attached to

You and He

is very rasika.

 

Radhika then said, " Be silent. Do you remember what He said

during

rasa-lila? He said, "O My dear gopis, I was always here. I never

left you. I

just wanted to see how you respond when I disappear. I pretended

to leave in

order to increase your love. A poor man may acquire a diamond

and think it

to be glass. He may thus mishandle it and lose it. Then a friend

may come

and say to him, 'Oh, where is that diamond I gave you?' The poor

man will

reply, 'You never gave me a diamond.' The friend will then say,

'I did.' And

the poor man will then say, 'Oh, I thought it was glass and I

accidentally

threw it away.' 'No, it was a diamond.' When thus convinced,

that poor man

deeply grieves and repents. Therefore, to create a mood of eager

longing in

your heart, and also to show the world how much berievement My

dear gopis

feel, I appeared to have left you. In this way the world will

come to know

the depth of your love."

 

na paraye ’ham niravadya-samyujam

sva-sadhu-krtyam vibudhayunapi vah

yä mabhajan durjara-geha-srnkhalah

samvrscya tad vah pratiyatu sadhuna

(Srimad Bhagavatam 10.32.22)

 

["I am not able to repay My debt for your spotless service, even

within a

lifetime of Brahma. Your connection with Me is beyond reproach.

You have

worshiped Me, cutting off all domestic ties, which are difficult

to break.

Therefore please let your own glorious deeds be your

compensation."]

 

Radhika continued, "Then, when He left for Mathura He said He

would return

in two days. But He didn't fulfill His promise. How can you say

He is

sincere? No, He is a number one cheater. His words are only

external. They

do not come from His heart. He is madhupa, intoxicated from

drinking the

wine of the association of the ladies of Mathura. He is

apavitra, impure,

and I will become impure by your association. So don't touch me.

Go away!"

 

The bumblebee replied, "I am nirdosa, faultless. I am not at all

drunk from

drinking wine."

 

Srimati Radhika then said, "Don't cheat me. What is that on your

mustache?

You were on the garland of Krsna after He associated with

different

Mathura-ramanis and their kumkuma came off on that garland. It

is for this

reason that your mustache is yellowish at the ends.

 

"Krsna has sent you to pacify Me, but I'll not be pacified. You

don't know

how to pacify someone. Carrying the signs of Krsna's meeting

with others is

not the right way. You are foolish like your master.

 

The bumblebee said, "No, He is not like that. If you criticize

my master I

am leaving.

 

Srimati Radhika said, "Wait. I want to say something further.

Krsna is

Madhupati, and that means He is Yadupati. He used to be a gopa,

but recently

He has changed His asrama. He was a gopa, but since He has taken

upanaya-samskara, His sacred thread, in the ksatriya tradition,

He is now

meeting with the beautiful women of Mathura City.

 

We are village girls with no education. We are penniless. We are

without any

wealth. Don’t waste your time trying to pacify us. Go to the

Mathura-ramanis

and they will pay you heavily. They are rich. When Krsna is with

one of

those women, the others will become manani. They will became

angry in

jealousy and Krsna will be able to spend His whole life

pacifying them;

because they are not easy like us. We used to be easily

pacified.

 

"You have said that Krsna loves Me and therefore He has sent

you. I am

surprised, then, how His messenger can be so stupid; not

thinking ahead how

I will react to his yellow mustaches. Krsna was the exact same

way. He never

used to wipe off the signs of having been with other beloveds in

Vrndavana,

and now He must be going with similar signs into the Yadu

assembly. And they

must be ridiculing Him there. How can your master be sincere?

 

In this way, the four symptoms of prajalpa, namely asuya, envy;

garva,

pride; upahasa, ridicule; and avajna, disobedience; are manifest

from the

heart of Radhika.

 

Gaura premanande.

 

[This lecture was translated from Hindi by Sripad Ramacandra

dasa Adhikari]

 

------------------

amanpeter@hotmail.com

[suryaz]

Once as I sat in the courtyard of Krishna Balarama Mandir I met a Brij-bhasi. We talked for a while about Vrindavan and what it meant to me and to him. Towards the end of our conversation he gave me a mantra. He told me he was from one of the local temples and the mantra had been in his family since the time of Mahaprabhu. All family members receive it so they will forever take their birth as Radha's frinds in Vrindavan.

 

The mantra is as follows:

 

Radhe-meri-swamini (spelling ??? sounds like this)

Me Radhe ki das

Janam-janam muhed jiyu (spelling??? sounds like this)

Sri vrindavan me bhas

 

Does anybody know the origin of this mantra?

 

Suryaz

 

[This message has been edited by suryaz (edited 08-21-2001).]

[gtam]

Hi,

O fortunate one, you got the best mantra.I would be more than happy to recite this all the time.

Thanks

 

[suryaz]

Hi, Gtam

 

Received an e-mail from Jaya Sri Radhey to day. S/He me said that the above "is not a 'mantra'" as such. Rather this is "a verse from the popular traditional song of a Rasik Saint from Vrindavan." I still do not know which sadhu. Jaya Sri Radhey also provided a translation of the verse. This is as follows:

 

"The meaning of the verse is beautiful",

 

" 'rAdhe meri swAminI'= Sri Radharani is my BELOVED Mistress,

 

'mai rAdhe ka dAs'= I am the blessed SERVANT of Sri Radhaji

 

'janma-janma mujhe jiyum'= Let me born in EVERY lifetime

 

'zri vRndAvan me vAs'= to RESIDE in the sacred Land of

Vrindavana in Her service!"

 

Hare Krsna

 

Suryaz

 

 

 

[This message has been edited by suryaz (edited 08-23-2001).]

[amanpeter]

HAPPY BIRTHDAY RADHIKA!!! Wish I could offer you a bigger coloured font and pictures, but this will have to do... Ineptly yours, valaya

[amanpeter]

 

 

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

SRIMATI RADHARANI BLAMES KRSNA

A Lecture on Brahmara-gita, The Song of the Bee

Mathura, India: August 10, 2001

 

It is stated in Srimad Bhagavatam, 10.47.15:

divi bhuvi ca rasayam kah striyas tad-durapah

kapata-rucira-hasa-bhru-vijrmbhasya yah syuh carana-raja upaste

yasya

bhatir vayam ka api ca krpana-pakse hy uttamah-sloka-sabdah

 

["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,

Uttamah-sloka."

(BBT)]

 

This verse contains speech known as ujjalpa, as described in

Ujjvala-nilamani (14.188): ["The declaration of 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."]

 

Ujjalpa is also mentioned in Caitanya Caritamrta: ["Imaginative mad

talks, known as citra-jalpa, can be divided into ten categories:

prajalpa, parijalpa, vijalpa, ujjalpa, sanjalpa, avajalpa,

abhijalpa,

ajalpa, pratijalpa and sujalpa. There are no English equivalents for

these different features of jalpa, imaginative talk." (Madhya

23.61)]

 

Srimati Radhika is the crest-jewel of Krsna's beloveds, and She is

now

speaking citra-jalpa. Within citra-jalpa, She is speaking kataksa,

sarcasm, as She criticizes the ladies of Mathura. Sent by Krsna to

Vrndavana from Mathura, Uddhava witnesses Her madness in separation,

and, kneeling at a distance, he thinks, "How can Srimati Radhika

blame

Krsna so severely? We know that Krsna is always in sorrow and pain,

chanting the names 'Radha! Radha! Radha! He has sent me only to

pacify

His grief. Besides that, the Mathura ladies are very chaste."

 

Srimati Radhika continued, as if addressing Uddhava's doubt, "Why am

I

criticizing? Yes, I agree that the Mathura ladies are chaste. At the

same time, we know that Krsna can easily get any girl in the

heavens,

earth, and subterranean heavenly planets. All are completely

attracted

by His beauty, smile, and dancing eyebrows. Any chaste lady will

become

an innocent victim of His duplicity (kapatata), fall into His trap,

and

be easily available to Him. Even the birds and other animals change

their natures.

 

["Seeing Your face encircled by curling locks of hair, Your cheeks

beautified by earrings, Your lips full of nectar, and Your smiling

glance, and also seeing Your two imposing arms which take away our

fear,

and Your chest, which is the only source of pleasure for the goddess

of

fortune, we must become Your maidservants." (Srimad Bhagavatam:

10.29.39)]

 

"Seeing Your curly locks and glance, and also Your two imposing

arms, we

lose all fear and become your maidservants. We take maintenance from

others, but we give all our love to You, though You never gave us a

farthing.

 

“It is not surprising that chaste ladies reverse their nature

because of

Krsna. All living beings do so. The trees and their wives, the

creepers

and their children., the leaves and flowers, all welcome Him as all

family members welcome a sadhu. Even the birds and peacocks become

stunned and forget to speak. They close their eyes like munis, sit

in

the trees, and reverse their nature.

 

"We did not want to see Him, but He forcibly showed Himself to us,

and

now we have lost everything. We lost all our fear of our guru-jana

(superiors), and we also lost our shyness. We see that even Laksmi,

who

lives in the heart of Narayana, became attracted when she saw

Krsna's

beautiful face. She left Narayana and came to Vraja, and still now

she

is performing severe austerities at Baelvana to enter the rasa

dance.

This is all due to the beauty of Krsna.

 

"Prema is like a golden pot filled with poison, with a thin layer of

very good milk on the top. Krsna has unparalleled beauty, aisvarya

and

madhurya. He is, in fact, the treasury of all three, and His beauty

can

drown the universe and attract all, including Himself." When He saw

His

own beauty in a jewelled reflection, He wanted to embrace Himself as

Radharani does.

 

"Krsna is famous as Uttama-sloka, one who gives mercy to the

destitute.

But do you see that Krsna has this quality? No. He is very cruel,

deceitful, and dishonest. No one in the world is like Him."

 

At this time, hearing Radhika speak, Uddhava thought, "What is She

saying? Krsna creates and destroys the worlds, and She is so

severely

criticizing Him?" Uddhava had only come for this reason; to hear

Srimati

Radhika and the other gopis speak in the madness of loving

separation.

Krsna doesn't care for stavas and stutis, the eloquent prayers of

the

sages and demigods sung in awe and reverence for His greatness. He

is

not even fully controlled by Mother Yasoda and the sakhas, for even

they

can't criticize Krsna like this. However, Krsna is so pleased to

come in

the form of a bee, just to hear this 'abuse.'

 

Srimati Radhika continued, "Why do we abuse Him? Because it was for

Him

that we lost everything. We lost the advantages attained by our two

kulas (dynasties), in this world and in paraloka, heaven, and

instead we

are going to hell. Because we loved Krsna as a paramour, we lost all

spiritual and material things. It is not therefore not possible for

Him

to be Uttama-sloka."

 

Lord Brahma cannot imagine all this.

So this is Ujjalpa and it consists of calumny (slander or false

accusations) and asuya, jealous pride.

 

[This class was translated by Srimati Uma devi dasi]

 

------------------

amanpeter@hotmail.com

[valaya]

From Leyh on another thread:

 

I've been reading Srila Prabhupada's "Elevation to Krsna Consciousness recently and in it,he writes:

 

 

"We are Krsna's parts and parcels and have been created to give pleasure to Krsna. The chief pleasure potency is Radharani, and so Radha-Krsna are always together. Whereas the material energy is conducted by the external potency, Maya, the spiritual world is conducted by the internal potency, Radharani. We often pray to Radharani because She is the pleasure potency of Krsna. The very word "Krsna" means all-attractive, but Radharani is so great that She attracts Krsna. If Krsna is always attractive to everyone, and Radharani is attractive to Krsna, how can we imagine the position of Srimati Radharani?

 

We should try humbly to understand and offer Her our obeisances, saying, "Radharani, You are so dear to Krsna. You are the daughter of King Vrsabhanu, and You are Krsna's beloved. We offer our respectful obeisances unto You. Radharani is very dear to Krsna, and if we approach Krsna through the mercy of Radharani, we can easily attain Him. If Radharani recommends a devotee, Krsna immediately accepts him, however foolish he may be. Consequently in Vrndavana we find that devotees chant Radharani's name more often than Krsna's. Wherever we go in India we will find devotees calling, "Jaya Radhe."

 

We should be more interested in worshiping Radharani, for however fallen we may be, if somehow or other we can please Her, we can very easily understand Krsna. If we try to understand Krsna by the speculative process, we will have to spend many lifetimes of speculation; but if we take to devotional service and just try to please Radharani, then Krsna can be very easily realized. Radharani is such a great devotee that She can deliver Krsna."(Elevation to Krsna Consciousness,Chapter Five:Knowing Krsna's Energies)

[talasiga]

Frozen Heart

 

I see a moonlit Radha

Under a lonely maple tree

The snow that came to imprison her

Is captured in her jewellery

 

I see a moonlit Radha

Standing on an icy throne

Her warm feet make holy water

For the thirsty and forlorn

 

Some say she is only found in India

Others say she has no home

Some do only find her

When they begin to roam

 

Some say she is the closest Goddess

Others say she can never be met

But those who sing, "Radhe"

Will come to know her secret

 

I see a moonlit Radha

Under a lonely maple tree

Her warm feet make holy water

As she stands on an icy throne.

 

 

 

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talasiga@hotmail.com