radhe

[Guest guest]

Lord KRISHNA says to RADHARANI in B.V.P.(Krishna Khanda),

 

"yadhA tvaM rAdhikA devI

goloke gokule tathA

 

vaikuNTeca mahA lakShmIr

bhavatI ca sarasvatI

 

bhavatI martyalakSmIzca

kSIroda sayina priyA

 

dharma putra vadhUstvaM ca

sAntir lakSmI svarUpiNi

 

kapilasya priyA kAntA

bhArate bhAratI satI

 

dvArAvatyAM mahAlakSmIr

bhavatI rukmiNI satI

 

tvaM sIta mithilayAM ca

tvacchAyA draupadi satI

 

rAvaNena hRtA tvaM ca

tvaM ca rAmasya kaminI"

 

O Radhey!Just as You are My Beloved Soul of Goloka and the Queen of Gokula,

 

in the same way You manifest as Maha Lakshmi and Sarasvati in Vaikunta,

 

and also as Martyalakshmi,the consort of Lord Vishnu.

 

You appear as the opulent form of Santi who is the wife of Dharmaputra.

You alone are Bharati Sati,the consort of Kapila Deva.

 

You manifest in Dvaraka,as Mahalakshmi,Queen Rukmini and

Your Shadow Itself takes up the form of Draupadi Sati.

 

You ALONE appear in Mithila as Sita Devi and become the Beloved of Sri Rama and are abducted by Ravana.

 

"tulasI puNya rupa ca

gaGgA bhuvana pAvanI

 

brahma loke ca sAvitrI

kalayA tvaM vasundharA

 

goloke rAdhikA tvaM ca

sarva gopAlakezvarI"

 

You are Radhika,

the Eternal Mistress of all Gopis in Goloka.

 

You are also identified as the origin of Prakriti,

and as Savitri in Lord Brahma's abode.

You are worshipped as the Sacred Plant Tulasi and

as ever purifying River of the three worlds, Ganga,

and in part as Mother Earth.

 

"'ra'zabdaz ca mahA viSNur

vasvAni yasya lomasu

 

vizva prANiSu vizveSu

'dha' dhAtrI mAtru vAcakaH

 

dhAtrI mAtAhaM yetesaM

mUla prakritirIzvarI"

 

The syllable 'rA' signifies Mahavishnu,in whose hair-pores the world exists;

 

The syllable 'dhA' means creatrix or wet nurse (dhAtri),in the sense of mother (of Mahavishnu in Whose pores

worlds containing all creatures exists).

 

So Radhaji is the wet nurse,

the Mother of all the creation,(including Mahavishnu)

the Goddess Mulaprakriti,

 

the Original Potency of Lord.

 

"rakSa rakSa jaganmAtA

aparAdhaM kSamasva me

 

zizunAM aparAdhena

kuto mAtAhi kupyAti"

 

Situated in the Maternal Role Radhaji can be approached by devotees more freely by praying,

"Protect me,protect me,O Mother of the world.

Forgive my faults.

 

Where is the mother who is angered with the faults her own children?"

 

"Adau rAdhAM samuccArya

pascAt kRSNaM parAtparaM"

(BVP)

 

"Adau samuccarred rAdhAM

pazcAt kRSNaM ca mAdhavaM

 

ZrIkRSNo jagatAM tAto

jaganmAtA ca rAdhikA

 

pituH zata guNe mAtA

vandyA garIyasI"

 

(Narada Panca Ratram)

 

First utter the Name of Mother of the world 'RAdhA' and

afterwards the Name of Father,Supreme Self, 'KrishNa',

 

because,the Guru of Father is the Mother and so she is worshippable hundred times more.

 

Sri Krishna says to Sri Narada Muni in

Padma Purana-

 

"ahaM ca lalitA devI

rAdhikAyA ca gIyate

 

ahaM ca vAsudev Akhyo

nityaM kAma kalAtmakaH

 

satyaM yoshi tvarUpo'haM

yoSicchAhaM sanAtanI

 

ahaM ca lalita devI

puM rUpA kRSNa vigrahA

 

avayor antaraM nAsti

satyaM satyaM hi nAradA"

 

O Narada!There is NO DIFFERENCE between US,

for We always are of ONE SINGLE ETERNAL DIVINE FORM.

 

"AtmAnaM cintayet tatra

tAsAm madhye manoramAM

 

rUpa yauvana saMpannAM

kisorIM pramad AkritiM

 

rAdhikAnucarIM nityaM

tat sevana parAyaNAM

 

kRSNAd apyadhikaM prema

rAdhikAyAM prakurvatIM"

 

(Padma Puranam)

 

The devotees,who accept Sakhi Bhava

(Gopi Bhava),

follow the sadhana given in Padma Purana,

which states that one should consider oneself to be

a young,beautiful woman,a loving companion of Sri Radhika,

intent on Her service,

 

but the humble devotee will see himself as unqualified for such a position, and they will not follow

that path, and the highest affection is

given to those by

 

holding Her in GREATER affection than Sri Krishna.

 

Vrindavan Viharini Alibeli Sarkar ki Jai,

Nikunja Viharini Rangili Sarkar ki Jai,

 

Jaya,Jaya Sri Radhey!

[Guest guest]

 

so, this is the situation concerning Radha.

 

she is God,the enjoyer.

when you think yourself as the enjoyer,

you will be attracted to enjoy like Radha,

to enjoy madhurya rasa, for you,

the process of considering yoruself like a gopi,

may be undertaken.

 

the humble devotee, will see things differently.

He will see himself as unqualified,for such a position,

his vision will not be motivated by the enjoying

motive, he will see himself as wanting to be enjoyed.

 

For him , the vision changes, the manjaris are little

girls, they may have some side line in rasa lila,

for them the sports between Radha and the gopis

versus Krishna and gopas are not available.

 

these pastimes are given by rupa in his plays,

in the dana-keli, the toll lila, we can see

the rasa there, the lila between those groups.

 

only the devotee who is free from the explotative

mentality of trying to be the enjoyer of madhurya

rasa, what Prabhupada called the last snare of maya,

"trying to become god" is applicable here.

god is the supreme enjoyer, Radha is the enjoying aspect

of god at the highest ,intimate level.

 

the last snare of maya, trying to be the enjoyer of the

madhurya lila,that is Radha's position,as well as the gopis, the humble devotee will see this truth, and not

be attracted to enjoying that rasa, but be the enjoyed.

 

for him,another reality is opened up.

As the bhagavatam states the gopas have performed

many lives of pious activities, who knows

how much pious activities they could have performed,

to be enabled to roll around the fields of Vraja

with Krishna.

 

 

[Guest guest]

A.C.Bhaktivedanta............

 

krsna-bahirmukha hana bhoga vancha kare

nikata-stha maya tare japatiya dhare

 

As soon as we forget or defy to enjoy with Krsna... Just like a big man, a rich man... So the rich man is enjoying along with the servants are also enjoying. The servants are not poor in a rich man's house. He is eating of the same thing. He is also riding on the same car with the master. Rather, the driver is in the front, and the master is in the back. So in this way we are part and parcel of Krsna. Just like in a family, why you take the risk of family? For enjoyment. I am alone. I can remain happy. Now, why you take the wife? I know if I marry then there will be children, there will be so many responsibilities. But why you accept? For happiness. Similarly, Krsna is the supreme happy person. So we are part and parcel of Krsna. To remain with Krsna always... And He becomes happy, we are happy. This is our position.

 

So that we have forgotten. We wanted to be happy. Just like there are many examples: A very rich man's son, he wants to become happy without his father. He becomes independent, comes out of home and goes here and there, but he does not become happy. There are many instances. Again he comes back home. Similarly, our position in this material world is like that. Our position is very jubilant and happy, anandamayo 'bhyasat, sac-cid-ananda. Sat-cit-anan... We have got our eternal life, sat; cit, and full of knowledge; and blissful, as Krsna has got. Therefore because we are part and parcel of Krsna, mamaivamso jiva-bhuta, so Krsna, if Krsna is good, so I am also good. If Krsna is happy, then I must be happy. If Krsna is jubilant, then I must be jubilant. Wherefrom we get this idea of happiness? Because we are part of Krsna. Just like Krsna dances with the gopis, we also want to dance with young girls here, in this material world, Why? Wherefrom this idea we have got? The idea is already there, and we are part and parcel of Krsna. Therefore we have got this propensity. So anandamayo 'bhyasat.

 

But this thing can be purely enjoyed not alone in this material world, but you have to go back to home, go back to Krsna, and there is your real life. Krsna comes therefore. He displays His rasa dance in Vrndavana to attract these fallen souls, that "If you want enjoyment, why not come back to Me? Here is the enjoyment. Here is the enjoyment, eternal enjoyment. Why you are rotting in this material world and becoming implicated, sometimes as Brahma and sometime as the worm in the stool? Enjoyment, varieties of enjoyment. Why? Why you are so become fool?" Therefore Krsna says, He comes here, sarva-dharman parityajya mam ekam saranam vraja: [bg. 18.66] "You come to Me. Why you are bothering in this way and suffering?" But people will not hear. That is the difficulty. That is the difficulty. Krsna displays what is the standard of happiness with Krsna in Vrndavana. Krta-punya-punjah.

 

ittham satam brahma-sukhanubhutya

dasyam gatanam para-daivatena

mayasritanam nara-darakena

sakam vijahruh krta-punya-punjah

[sB 10.12.11]

 

Sukadeva Gosvami is remarking... When he saw, means he came to the position of Krsna's playing with the cowherds boys, so the cowherd boys are playing. Sometimes Krsna is defeated. He has to take one cowherd boy on His shoulder. So Sukadeva Gosvami is studying that "Who are these cowherd boys? They're playing with Krsna. They are not ordinary cowherd..." krta-punya-punjah: "After many, many births accumulation of pious activities, now they have come to play with Krsna."

 

So this is the position. Ittham satam brahma-sukhanubhutya. Here is Krsna. Who is that? The Supreme Brahman, Parabrahman. The jnanis, they want to appreciate the Supreme Brahman. Satam. Brahma-sukha, brahma-sukha. They are after brahma-sukha. Here is the source of brahma-sukha. Brahmano 'ham pratistha. So here is the... Just like the light, illumination -- there is a source of light, the sunshine, illumination. The source is the sun globe. Similarly, the brahmajyoti, what is the source? Krsna says, brahmanah aham pratistha: "I am the source. From Me it is coming." Therefore the same thing is... Ittham brahma-sukhanubhutya: "the source of brahma-sukha." Ittham brahma-sukhanubhutya dasyam gatanam para-daivatena. And dasyam gatanam: "Those who have accepted the principle of to become servant of God," means the devotees. The devotees, they never want to become one with Brahman effulgence, sayujya-mukti. They will never accept this. They want to keep their individuality and enjoy with Krsna. That is Vaisnava philosophy. Ittham brahma-sukhanubhutya dasyam gatanam para-daivatena. Para-daivata: "the Supreme Lord." And mayasritanam nara-darakena: "And those who are under the influence of maya, they are thinking Krsna as ordinary human child," nara-darakena. But after all, these boys who are playing, sakam vijahruh krta-punya-punjah: [sB 10.12.11] "After accumulating many lives' pious activities, now they are promoted here at Vrndavana to play with Krsna."

 

So to play with Krsna, to become associate of Krsna, to dance with Krsna, it is not ordinary thing. We want to do that. We want to do that here. We have got many sporting club, dancing club, because we want to do that. But we want to do in this material world. That is our defect. The same thing, you can do with Krsna. Just become Krsna conscious and you get the opportunity. Why you are suffering here for sporting and dancing? That is called dharmasya hy apavargyasya. Stop this, I mean to say, always painful condition of material life. Tyaktva deham punar janma naiti [bg. 4.9]. Because we have got this material body. This material body means reservoir of all suffering. By artificial method, so-called scientific advancement, we are trying to patch up, but that is not real happiness. You can go on continuing patching up. This is called maya. Bhutva bhutva praliyate. You cannot... The real purpose is that everyone wants to live and enjoy, but the maya will not allow. You can have very nice skyscraper building, but have you made any insurance that you will be allowed to enjoy this house? "No, sir, there is no such insurance." At any moment the nature will call, "Please get out, immediately.No, I have got to do some business.No more, sir. Please get out immediately." Can you stop that? Then why you are making plan? Your real plan is not there. Whether you will be allowed to stay here? There is no insurance. And why you are taking so much trouble? Therefore, nunam pramattah kurute vikarma [sB 5.5.4], the whole day, night, they are working like ass, but there is no assurance whether the happiness for which he is laboring so hard will be allowed to be enjoyed. There is no certainty.

 

 

[Guest guest]

this is from Sridhar deva goswami

 

On the instruction of his Gurudeva Devarsi Narada, Vyasadeva had to undergo a progressive development (Bha: 1.5). Narada is established in non-calculative devotion (jnana-sunya-bhakti, or jnana-vimukta-bhakti-paramah), and above Narada is Uddhava, who is established in exclusive divine love for Krsna (premaika-nisthah). Until one reaches Goloka, where there is full-fledged Krsna conception, all other stages may be changeable. There is no further change when one is firmly established in his serving relationship with the Original Lord (svayam-bhagavan), Krsna. In the narrative of Brhad-Bhagavatamrtam, Gopakumara passes through Vaikuntha, Ayodhya, Mathura, Dvaraka, and then he finally arrives in Vrndavana. There, his particular divine relationship with the Lord firmly culminates in friendship (sakhya-rasa). For him, the previous stages were passing, although for others a permanent relationship may occur in one of them. They are progressive stages of 'positive immortality.'

 

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

 

Me again, so in Brhad Bhagavatamrtam,

"the condensed nectar of the bhagavatam"

by Sanatana , we see the conclusion he has arrived at.

 

Narada takes us on a journey of enlightenment,

ultimately we enter(narada , and gopa kumara,

who represents the jiva.)Vraja after visiting

the various other realms in Vaikuntha,Ayodhya,

Dwarka, etc,, always we are not satisfied,

we feel as is there is something missing.

 

eventually we enter Vraja, there the story ends,

Krishna sees Narada and gopa kumara,

he runs up to gopa kumara and feints in ecstacy,and the story ends with the other gopas taking gopa kumara for talks.

 

this is the condensed version of all of the knowledge of the vedic literature.

[Guest guest]

this is from Bhaktivinode

 

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

 

Sexuality symbolizes the highest attraction and the acme of deliciousness of transcendental service. In the Amorous Performances of Vraja, the secrets of the eternal life are exhibited in their uncovered perfection in the activity of the Love of unalloyed souls.

[Guest guest]

more from Bhaktivinode

 

In the position of complete realization of the activity of the uncovered soul a person becomes eligible for participation in the Transcendental Pastime or Lila of Sri Krishna (Bh. 1/7/10 and Sridhara Swami's commentary on the same). The realization of this all-absorbing Love for Sri Krishna is the FRUIT or Prayojana of the eternal spiritual activities of all pure souls.

 

Goloka-Vrindavana is realizable in the symbolic Vrindavana that is open to our view in this world by all persons whose Love has been perfected by the mercy of the inhabitants of Transcendental Vraja, and not other-wise. The grossest misunderstanding of the subject of the Vraja Lila of Sri Krishna is inevitable if these considerations are not kept in view. All persons, under the sinister influence of the deluding power of Nescience, are subject to such misunderstanding in one form or another. They are fated to see nothing but a mundane tract of country in the terrestrial (Bhauma) Vrindavana and the practice of the grossest forms of debauchery in the Vraja Pastimes of Sri Krishna.

 

But the true esoteric vision of the maha-bhagavata is very different from realization of deluded humanity. It is described in Bhagavata X/35/9 and sequel, and also in Chaitanya-charitamrita Madhya-Lila, 17-55: