Sunday is Srimati Radhe Rani's appearance day

September 10, 2005

Premambhoja-maranda-stava-raja

by Raghunath Das Goswami

(1)

Radha’s body is the embodiment of true love conceived in the most resplendent cintamani gem, anointed with the sweet-smelling love of her girlfriends, and shining with an inconceivable lustrous splendor.

(2)

She bathes in waves of the nectar of compassion, a shower of the nectar of youthfulness, and a flood of the nectar of charming loveliness, so that the Goddess of Fortune languorous in lassitude at her side.

(3)

Her graceful form is hidden by the silken garment of shyness, decorated with the kunkuma of graceful beauty, and dappled with the black musk of erotic sentiments for Shyamasundar.

(4)

She puts on her natural ornaments, fashioned from the best nine jewels: shivering, tears in the eyes,horripilation,becoming stunned, perspiration, faltering of the voice, blushing,madness and inertness.

(5)

She is garlanded with the flowers of wonderful virtues, such as her sweet-tongued speech. She is adorned with perfumed powders smelling of her sometimes sober and sometimes restless moods.

(6)

Her imperceptible amour-propre is concealed within the coils of her hair. Her forehead is brightened with the tilak of her immense good fortune.

(7)

Hearing Krishna's name and qualities are the ornaments

swinging in splendor and jubilation from her ears.

The reddish color of her lips is produced from the betel nut of her obsession for Krishna.

(8)

The black collyrium on her eyes is the crookedness of her loving affairs. Her body is perfumed by the camphor of her sweet smile, the joking words spilling from her.

(9)

Within the inner apartments of her bodily fragrance is a bed of pride upon which she sits, bemused, while wearing the restless necklace of prema-vaicittya, the love-in-separation felt even in union.

(10)

Her breasts are concealed, bound with a bodice of wounded vanity.The sounds of her lute, her fame and beauty, dry up the faces and hearts of her competitors in love.

(11)

She leans with her lotus hands on the shoulder of her friend, adolescent youth personified, just before beginning to distribute the mead of intoxicating love for Krishna,

herself the personification of the erotic sentiment.

(12)

Please bring back to life this very somber nobody, who is bowing down before you with straw between his teeth,

by sprinkling him with the nectar of your servitorship.

(13)

Oh Gandharvika! A truly compassionate person will not reject even a rascal if he is surrendered to him. Therefore please, never abandon this person who is similarly surrendered to you.

(14)

Whoever recites this hymn entitled "the nectar of the lotus of love," produced of her mercy, will surely attain service at her lotus feet.

September 11, 2005

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Who is Srimati Radharani

http://www.stephen-knapp.com/radharani.htm

Sri Krishna is the Supreme Personality of Godhead. It is stated in the Svetasvatara Upanishad (6.8) "The Supreme Lord has multipotencies, which act so perfectly that all consciousness, strength and activity are being directed solely by His will". The material world, where we are now living, is called bahir-anga-sakti, the external energy of Krishna. Krishna explains in the Bhagavad-Gita (9.10): "Under My superintendence the material energy is working". Apart from the material, external energy, there is another energy - the internal energy. By the internal energy the spiritual world is being manifested. As the material world is manipulated under the external energy, the spiritual world is conducted by the internal potency. That internal potency, called the Hladini Sakti, is Srimati Radharani.

In CC Adi 1.5 it is said "The loving affairs of Sri Radha and Krishna are transcendental manifestations of the Lord's internal pleasure-giving potency. Although Radha and Krishna are one in Their identity, They separated Themselves eternally". Srimati Radharani, as the highest devotee of Sri Krishna, derives the greatest pleasure in serving Him. She is the origin of all the Gopis and of all the Goddesses of Fortune (Lakshmi devi) who are engaged in the service of the Lord. She is the mainstay, the ideal and the ultimate refuge of all devotees embarking on the path of devotional service. Without first getting the mercy of Srimati Radharani it is impossible to even approach Sri Krishna.

The Hare Krishna maha-mantra is in fact a prayer to Srimati Radharani. The word 'Hare' is derived from 'Hara' which denotes the internal energy or Hladini Sakti of Krishna. This is none other that Srimati Radharani. When one is chanting the maha-mantra, one is saying: "O Krishna ! O Radha !! Please engage me in your devotional service". Krishna is difficult to approach directly, but He is bhakta-vatsala, always eager to please His devotees. Thus the mood of a devotee is to invoke the compassion of Srimati Radharani Who then recommends the devotee to Sri Krishna. Since Krishna is easily pleased by Srimati Radharani, He then readily accepts the devotee in His service.

Vrindavan Lila

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When the Lord descends, He is invariably accompanied by His loving associates. Five thousand years when Sri Krishna descended in His original form, as a cowherd boy in Vrindavan, Srimati Radharani accompanied Him in Her original form. She appeared exactly two weeks after the appearance of Sri Krishna on the eighth day of the waning moon (ashtami). Srimati Radharani was found on a lotus flower by Vrashabhanu and his wife Kirtida near the village of Barsana, a few miles away from Nandagrama. It is said that Srimati Radharani first opened Her eyes only when Sri Krishna appeared before Her. Until that time Her eyes were closed.

Understanding the mellows of the relationship between Krishna and Radha is impossible from the mundane perspective. Understanding madhurya-rasa (devotion at the platform of intimacy), which is the highest level of relationship of a devotee with Krishna, is only possible in the most elevated stages of bhakti where there is not even a tinge of material contamination. Therefore Svarupa Damodara Gosvami has written: "The loving affairs of Radha and Krishna are not ordinary, material loving affairs, although they appear like that. Rascals and fools misunderstand Krishna to be an ordinary man. They do not know Krishna's transcendental nature. They try to imitate Krishna's rasa-lila, His dancing with the Gopis". There is no offense greater than this. Devotees starting on the path of bhakti must carefully avoid such offenses. They must simply pray to Srimati Radharani, as their most compassionate Mother, for mercy, for bhakti and for an opportunity to serve Sri Krishna.

Qualities of Srimati Radharani

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As explained in Bhakti-rasamrta-sindhu (Nectar of Devotion), Krishna possesses sixty-four transcendental qualities. Srimati Radharani has twenty-five transcendental qualities, but She can control even Krishna by them. Her transcendental qualities are as follows: (1) She is sweetness personified; (2) She is a fresh young girl; (3) Her eyes are always moving; (4) She is always brightly smiling; (5) She possesses all auspicious marks on Her body; (6) She can agitate Krishna by the flavor of Her person; (7) She is expert in the art of singing; (8) She can speak very nicely and sweetly; (9) She is expert in presenting feminine attractions; (10) She is modest and gentle; (11) She is always very merciful; (12) She is transcendentally cunning; (13) She knows how to dress nicely; (14) She is always shy; (15) She is always respectful; (16) She is always patient; (17) She is very grave; (18) She is enjoyed by Krishna; (19) She is always situated on the highest devotional platform; (20) She is the abode of love of the residents of Gokula; (21) She can give shelter to all kinds of devotees; (22) She is always affectionate to superiors and inferiors; (23) She is always obliged by the dealings of Her associates, (24) She is the greatest amongst Krishna's girl friends; (25) She always keeps Krishna under Her control.

Krishna means 'all attractive', since He attracts every one to Him. But Srimati Radharani attracts even Krishna. Although Krishna says vedaham samatitani - "I know everything" - He fails to understand Radharani. Krishna is acyuta (inconceivable), but for Him Radharani is inconceivable. Radharani is so great. Krishna thought, "I am full. I am complete in every respect, but still I want to understand Radharani." This question obliged Krishna to accept the propensities of Radharani to understand Himself. So five hundred years ago Krishna appeared as Caitanya Mahaprabhu, in the mood of Srimati Radharani and with Her golden complexion, as His own greatest devotee. Krishna did this to understand the depth of devotion of Srimati Radharani.

Mercy of Srimati Radharani

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Srimati Radharani is the ideal maha-bhagvat. As the greatest devotee, She is also the most compassionate. She is unable to bear the suffering of the souls trapped in the material world. The word "aradhaya" (prayers) is derived from "Radha" and means "worshippable". Similarly the word "aparadha" (offenses) means "against Radha". When one performs devotional service, one is pleasing Srimati Radharani and when commits Vaishnava aparadha against Krishna or His devotees, one is offending Radharani. Srimati Radharani is the guardian, the mentor and the benefactor of all aspiring devotees. When a soul starts to inquire about Krishna, Srimati Radharani is most pleased and takes charge of his devotional advancements. As one makes progress, one continues to invoke the mercy of Srimati Radharani and when She is pleased, Krishna is automatically pleased.

All glories to Srimati Radharani !!

From a lecture spoken by Srila Prabhupada on Radhastami, Srimati Radharani's Appearance Day.

Montreal, Canada , August 30, 1968

Now today is our Radhastami ceremony. I must speak now something about Radharani, and then I shall go up, reach my apartment at twelve. In the meantime, you can observe the ceremonies. So, so far Radharani, Radharani, today is the birthday of Srimati Radharani. Radharani is the pleasure potency of Krishna. Krishna is the Supreme Brahman. Just try to understand. Krishna is the Supreme Brahman. Param brahma param dhama pavitram paramam bhavan [bg. 10.12]. So when param brahma wants to enjoy... That enjoying spirit is there in the param brahma. Otherwise we cannot have this enjoying spirit. Because we are part and parcel, therefore we have got that enjoying spirit; but that is materially contaminated. But the fact is there, because Krishna, He is enjoying, this enjoying spirit we have got also, but I do not know how to enjoy. We are trying to enjoy in the matter, in the dull matter. That is spiritual. So brahman, brahman sukhanubhutya. People are trying to feel what is brahma-sukha, pleasure of brahmanubhava. That is not material pleasure. So many yogis, they have given up their family life, their kingdom, and meditating to achieve that Brahman pleasure. Actually, the idea is Brahman pleasure. So many brahmacaris, so many sannyasis, they are trying to achieve that Brahman pleasure, and in order to achieve that Brahman pleasure they are neglecting, they are kicking off all this material pleasure. Do you think that Brahman pleasure is ordinary, this material pleasure? To achieve a portion of Brahman pleasure, if they are kicking off all this material pleasure... Don't talk of ourselves. We are ordinary men. In the history we have got instances, that of Bharata Maharaja. Bharata Maharaja, under whose name this planet is called Bharatavarsa. That Bharata Maharaja was the emperor of the whole world. And as emperor he had his beautiful wife, young children. But at the age of twenty-four years, just young man, he gave up everything. All right. This is very old story, of course, but you know Lord Buddha. He was also a prince. He was also prince, not ordinary man, and he was ksatriya, and he was always enjoying with beautiful women. That is the palace pleasure accustomed in every, in Oriental countries, that in the palace there are many beautiful girls, they're always dancing and giving pleasure to the kings and the prince. So Lord Buddha was also in such pleasure, but he gave up everything and began to meditate.

There are many hundreds of instances in Indian history that to realize the Brahman pleasure they gave up everything. They gave up everything. That is the way. Tapasya means voluntarily accepting something severe for realizing the supreme pleasure. That is called tapasya. So if, for tasting a little Brahman pleasure, all materialistic pleasures are to be given up, do you think that the Supreme Brahman, Lord Krishna, is enjoying this material pleasure? Is it very reasonable? This Krishna, He's enjoying laksmi-sahasra-sata-sambhrama-sevyamanam [bs. 5.29]. Hundreds and thousands of goddess of fortune are engaged in His service. Do you think these laksmis are material women? How Krishna can take pleasure in the material women? No. This is mistake. Ananda-cinmaya-rasa-pratibhavitabhis tabhir ya eva nija-rupataya kalabhih [bs. 5.37]. In the Brahma-samhita you'll find that He expands His ananda-cinmaya-rasa, the mellow of transcendental pleasure potency. And these gopis are expansion of His pleasure potency. And Radharani is the center. Radharani is the center. So Radharani is not... Don't take that Radharani is an ordinary woman like we have our wife or sister or mother. No. She is the pleasure potency. And the birth of Radharani was not from the womb of any human being. She was found by her father in the field. While father was plowing, he saw one little nice child is lying there, and he had no children, so he caught it and presented to the queen, "Oh, here we have got a very nice child.How you got?Oh, in the field." Just see. Radharani's janma is like that. So this janma is today and Radha, this name is sometimes not found in Bhagavata. So the atheistic class of men protest this Radharani's name is not in the Srimad-Bhagavatam. How this name came, Radharani? But they do not know how to see it. There is anayaradhyate. There are many gopis, but there is mention that by this particular gopi He is served more pleasingly. Krishna accepts this gopi's service more gladly. Anayaradhyate. Aradhyate. This aradhate, this word, aradhyate means worshiping. From this word aradhyate, Radha has come. But Radha's name are there in other Puranas. So this is the origin.

So Radha, so Radha and Krishna. Krishna is the enjoyer and He wants to enjoy. So He's the Supreme Brahman. He cannot enjoy anything, atmarama, He can enjoy it in Himself. Therefore Radharani is the expansion of His pleasure potency. Krishna hasn't got to seek external things for His pleasure. No. He is in Himself full, atmarama. So Radharani is expansion of Krishna. Krishna is the energetic, and Radharani is the energy. Just like energy and energetic, you cannot separate. Fire and the heat you cannot separate. Wherever there is fire there is heat, and wherever there is heat there is fire. Similarly, wherever there is Krishna there is Radha. And wherever there is Radha there is Krishna. They are inseparable. But He is enjoying. So Svarupa Damodara Gosvami has described this intricate philosophy of Radha and Krishna in one verse, very nice verse. Radha krishna-pranaya-vikrtir hladini-saktir asmad ekatmanav api bhuvi pura deha-bhedam gatau tau [Cc. Adi 1.5]. So Radha and Krishna is the one Supreme, but in order to enjoy, They have divided into two. Again Lord Chaitanya joined the two into one. Chaitanyakhyam prakatam adhuna. That one means Krishna in the ecstasy of Radha. Sometimes Krishna is in ecstasy of Radha. Sometimes Radha is in ecstasy of Krishna. This is going on. But the whole thing is Radha and Krishna means the one, the Supreme.

So Radha-Krishna philosophy is a very great philosophy. It is to be understood in the liberated stage. Radha-Krishna philosophy is not to be understood in the conditioned stage. But when we worship Radha-Krishna in our conditional stage, actually we worship Laksmi-Narayana. You have seen that picture, this viddhi-marg and raga-marg. Radha-Krishna worship is on the platform of pure love, and Laksmi-Narayana worship is on the regulative principles. So long we do not develop our pure love, we have to worship on the regulative principles. One has to become a brahmachari, one has to become a sannyasi, one has to perform the worship in this way, in the morning he has to rise, he has to offer. So many rules and regulations. There are at least sixty-four rules and regulations. So we shall introduce them gradually as you develop. So in the viddhi-marg, when you have no love for God or Krishna, we have to follow the regulative principles and automatically..., there is practice. When practicing. Just like you practice this mridanga playing. In the beginning it is not in order, but when you become well versed in the practice, the sound will come so nice. Similarly, when we are engaged by regulative principles in the worship of Radha-Krishna, that is called viddhi-marg. And actually when you are on the love platform, then that is called raga-marg. So without viddhi-marg, if anyone wants to learn the raga-marg immediately, that is foolishness. That is foolishness. Nobody can pass M.A. examination without going through the regulative principles of primary schools and colleges. So therefore I do not, I mean to say, indulge in the discussions of Radha and Krishna so easily. Rather go on with the regulative principle at the present moment. Gradually, as you become purified, as you become on the transcendental platform, you'll understand what is Radha-Krishna. Don't try to understand Radha-Krishna very quickly. It is a very big subject.

f we want to understand Radha-Krishna very quickly, then there will be so many prakrita-sahajiyas. In India there are prakrita-sahajiya. Just like Radha-Krishna dancing. Radha-Krishna has become a plaything. The painting Radha-Krishna, Krishna is kissing Radha, Radha is kissing. These are all nonsense. Radha-Krishna philosophy has to be understood by the liberated person, not by the conditioned soul. So we shall await for the fortunate moment when we are liberated, then we shall understand radha-krishna-pranaya-vikrtir. Because Krishna and Radha, They are not on the material field. Try to understand. This is Jiva Gosvami's analysis, that Krishna is the Supreme Brahman. The Supreme Brahman cannot accept anything material. So Radha is not in the material field.

Now there is a very nice song. I shall sing if you can play on the harmonium. Yes. This is a Rupa Gosvami's song. (sings)

radhe jaya jaya madhava-dayite

gokula-taruni-mandala-mahite

damodara-rati-vardhana-vese

hari-niskuta-vrnda-vipinese

vrsabhanu-dadhi-nava-sasi-lekhe

lalita-sakhi guna-ramita-visakhe

karunam kuru mayi karuna-bharite

sanaka-sanatana-varnita-carite

radhe jaya jaya madhava-dayite

This song was sung by Rupa Gosvami. He is the real person, actual person, to understand Radha and Krishna. So he says, "All glories to Radharani." Radhe jaya jaya madhava-dayite. "She's so dear to Krishna." Krishna, everyone is trying to love Krishna, but Krishna is trying to love somebody. Now how great She is. Just try to understand. Everyone, the whole world, the whole universe, all living entities, they are trying to love Krishna. Krishna-prem. Lord Chaitanya describes, prema-pumartho mahan. And Rupa Gosvami described that "You are distributing krishna-prem." So krishna-prem is so valuable, but Krishna is after Radharani. Just see how Radharani is great. Just try to understand the greatness of Radharani. Therefore She is so great, and we have to offer our respect. Radhe jaya jaya madhava-dayite. How She is? Gokula-taruni-mandala-mahite. Taruni, taruni means young girls. You'll see the pictures, they are all young girls. But of all the young girls, She is the most beautiful. She is enchanting to the young girls also. She is so beautiful. Gokula-taruni-mandala-mahite. Damodara-rati-vardhana-vese. And She always dresses Her so nicely that Damodara, Krishna, becomes attracted by Her beauty. Hari-niskuta-vrnda-vipinese. And She is the only lovable object of Krishna, and She is the queen of Vrndavan. This queen of Vrndavan... You'll find in Vrndavan, if you go to Vrndavan, everyone is worshiping Radharani. Rani means queen. They are always speaking, "Jaya Radhe!" Radharani. All the devotees in Vrndavan, they are worshiper of Radharani. Hari-niskuta-vrnda-vipinese. Vrsabhanu-dadhi-nava-sasi-lekhe. And She appeared as the daughter of King Vrsabhanu, and Her companion, Lalita-sakhi and Visakha-sakhi, and the devotees... So on behalf of the pure devotees of Krishna, Rupa Gosvami is praying, karunam kuru mayi karuna-bharite. "Oh, my worshipable Radharani, You are full of mercy. So I am begging of Your mercy because You are so merciful, very easily You offer, bestow Your mercy. So I am begging Your mercy." Karunam kuru mayi karuna-bharite, sanaka-sanatana-varnita-carite. Now somebody may say, "Oh, you are so great, learned scholar, you are so great saintly person, and you are begging mercy from an ordinary girl? How is that?" Therefore Rupa Gosvami says, "Oh, this is not ordinary girl." Sanaka-sanatana-varnita-carite. "This girl's description is possible to be made by great saintly persons like Sanaka-Sanatana. She is not ordinary."

So the lesson is that we should not treat Radharani as ordinary girl, or Krishna as ordinary man. They are the Supreme Absolute Truth. But in the Absolute Truth, there is the pleasure potency, and that is exhibited in the dealings of Radha and Krishna. And Radha's expansion all the gopis, and Krishna is the Supreme Lord.

Thank you very much. Chant Hare Krishna. You can chant? Can you chant? Janardana? All right, you can chant. What is that? No, I have explained that one sloka from this Rama-carita-manasa. Chant Hare Krishna. (end)

Swadyaya - Songs, Astakas, and glorifications of Srimati Radhika:

RADHARANI KI JAI! MAHARANI KI JAI!

radharani ki jai, maharani ki jai

bolo barsane vari ki jai jai jai

thakurani ki jai, hari priya ki jai

vrsabhanu-dulari ki jai jai jai

gaurangi ki jai, hemangi ki jai

vrajaraja-kumari ki jai jai jai

vraja-rani ki jai, vraja devi ki jai

gahvara vana vari ki jai jai jai

1. All glories to Radharani! All glories to the greatest of all Queens. Sing the glories of Radharani, who lives in Barsana.

2. All glories to Radha Thakurani (Queen Radha), who is the beloved of Sri Hari. All glories to the beloved daughter of King Vrsabhanu.

3. All glories to Radharani who has a fair complexion and golden limbs.

4. All glories to the Queen of Vraja. All glories to the goddess of Vraja. All glories to Radha who wanders in the Gahvara forest.

Radhastami Puja (done by individuals):

Srimati Radharani appeared on the eight day of the waxing moon of Hrsikesha (Bhadra) mase, at noon.

One should conduct the worship at noon time. One may construct a mandapa (pavilion) with a vedi (altar), or raised platform, decorate it with colored flags, four doors, banana trees, kumbhas, flowers and surround it with red string.

On the vedi one should draw a sarvatobhadra mandala, and establish a kumbha wound with threads on it. The kumbha should be filled with water, jewels and herbs and decorated with leaves and flowers.

One should establish a conch according to the rules and sprinkle water everywhere reciting the mula mantra of Radha (Shrim Raam Radhikaya namah).

In the eight directions establish pots, starting from the east side, containing sarvausadhi, mahausadhi, bijastaka, navaratna, flowers, fruit, gandha, and chandana water. Water from the pot on the sarvatobhadra mandala should be sprinkled on these pots. One should then perform the puja of Srimati Radhika, or of Sri Sri Radha and Krsna with the regular sixteen items, and as well one may rub sesame and poppy seed powder over Her body before the bath. One may bathe her in panchamrta. Then one should bathe Srimati Radharani in the water from the eight pots starting from the eastern pot.

After the bath one should offer cloth, ornaments, gandha, flowers, incense, lamps, naivedyam, aratrika, stutis, pranamas and circumambulation, as described in the puja manuals.

http://www.stephen-knapp.com/radharani.htm