As 25 qualidades transcendentais de Srimati Radhika

1 - Ela é muito doce

2 - Ela é juvenil

3 - Seus olhos de lótus estão sempre se movimentando

4 - Ela sorri docemente

5 - Ela tem todas as marcas auspiciosas em Seu corpo

6 - Ela faz Krsna feliz com o aroma de Seu corpo.

7 - Ela é perita na arte de cantar.

8 - Sua fala é encantadora

9 - Ela sabe fazer brincadeiras e falar agradávelmente

10 - Ela é sempre muito humilde e dócil

11 - Ela é cheia de compaixão e misericórdia

12 - Ela é esperta e ágil

13 - Ela realiza Seus deveres muito bem

14 - Ela é tímida

15 - Ela é sempre educada

16 - Ela é sempre calma

17 - Ela é sempre digna e séria

18 - Ela sabe como desfrutar a vida

19 - Ela está situada na plataforma mais elevada de amor extático.

20 - Ela é a fonte de amor dos residentes de Gokula

21 - Ela é a mais famosa devota submissa.

22 - Ela é sempre carinhosa com as pessoas mais velhas.

23 - Ela é muito submissa ao amor de Suas amigas.

24 - Ela é a principal de todas as gopis.

25 - Ela sempre mantém Krsna sob Seu controle.

Segredo do amor...

Deus rouba o coração de todos, mas existe alguém que rouba o coração dele, e essa pessoa é Srimati Radhika. A potência de seu amor se manifesta como Srimati Radhika, que o ama mais do que tudo. Radha é o tesouro do coração de Krsna.

The Meaning of Radhe

Saturday, 09 July 2005

Srila Bhaktivedanta Narayana Maharaja lecturing in Holland. The Hague, Holland: July 9, 2005 Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja [As an invocation to the 10th annual Holland Harikatha festival, Srila Narayana Maharaja asked the devotees to sing Srila Rupa Gosvami’s prayer, “Radhe, Jaya Jaya Madhava Dayite.” He then gave an elaborate explanation of the prayer, and the transcription of that explanation is below:] radhe! jaya jaya madhava-dayite gokula-taruni mandala-mahite damodara-rati vardhana vese! hari-niskuta-vrndavipinese! vrsabhanudadhi-nava-sasi-lekhe lalita-sakhi! guna ramita-visakhe! karunam kuru mayi karuna-bharite! sanaka-sanatana-varnita-carite Radhe – what is the meaning of Radhe? “Aradyate iti.” Lord Sri Krsna Himself worships Srimati Radhika, and Radha worships Him. When She came from Krsna’s left side in the rasa-lila She at once ran to Him to worship Him – and He ran towards Her. “Radhe Jaya Jaya – Radhe, You should be glorious, You should be glorious.” “Madhava Dayite – You are very near and dear to Lord Madhava.” yasyah kadapi vasanancala-khelanottha- dhanyati-dhanya-pavanena krtartha-mani yogindra-durgama-gatir madhusudano 'pi tasya namo 'stu vrsabhanu-bhuvo dise 'pi [“Obeisances to the direction that faces Sri Vrsabhanu's daughter. When the breeze coming from that direction playfully moves the edge of Her garment, Lord Krsna, who cannot be attained by even the kings of the yogis, thinks that His life has now become a great success.” (Radha-rasa-sudha-nidhi, verse 2)] Once, Sri Krsna did something that offended Srimati Radhika, and She entered a sulky mood. She was sitting on one side of Radha-kunda, and Krsna on the other side. The breeze coming from Radha’s side touched the beautiful fragrance of Radha-kunda and also the veil of Radhika – not Radhika, but the veil which held her fragrance. That breeze then touched Krsna and He exclaimed, “My life is successful! My life is successful!” So many sages and saintly kings are able to control their minds, and their minds are thus purified. Yet, even in their meditation they cannot touch the lotus feet of Sri Krsna. On the other hand, by any connection with Radhika, by even the fragrance of Her veil, that same Krsna was overwhelmed. Radhika is so glorious. venum karan nipatitam skhalitam sikhandam bhrasdanca pita-vasanam vraja-raja-sunoh yasyah kadaksa-sara-ghata-vimurcchitasya tam radhikam paricarami kada rasena [“When will I delight in the service of Srimati Radharani? Struck by the arrow of Her side-long glance Krsna faints, His flute falls from His hands, the peacock feathers on His head become loosened and His yellow scarf slips from His neck.” (Radha-rasa-sudha-nidhi, verse 39, by Srila Prabhodhananda Sarasasvati)] Srila Prabhodhananda Sarasvati writes: “When will I have a chance to serve Srimati Radhika with rasa – manjari-rasa – which is so high class, even more so than the transcendental stages of sneha, maan, raga, anuraga and still more than that.” akhila-rasamrta-murtih prasrmara-ruci-ruddha-taraka-palih kalita-syama-lalito radha-preyan vidhur jayati [“Let Krsna, the Supreme Personality of Godhead, be glorified! By virtue of His expanding attractive features, He subjugated the gopis named Taraka and Pali and absorbed the minds of Syama and Lalita. He is the most attractive lover of Srimati Radharani and is the reservoir of pleasure for devotees in all transcendental mellows.” (Caitanya-caritamrta Madhya-lila 8.142)] When Sri Krsna plays His flute, all the gopis are controlled. He is an ocean of rasa. By His beauty and flute playing He controls Taraka, Pali, Candravali; and others, such as Bhadra and Syamala and Lalita are also controlled by Him. He also controls all the cows with His flute. Yet, when He saw Srimati Radhika, that flute fell from His hands and His peacock feather fell down to Her lotus feet. “Brasdanca pita vasanam – He did not know that His yellow shawl was also falling down. He became totally mad and at once fainted.” Srimati Radhika is so glorious, and therefore Srila Rupa Gosvami therefore sings, “Radhe, Jaya Jaya Madhava Dayite.” Srila Sukadeva Gosvami has quoted Sri Krsna in Srimad-Bhagavatam: na paraye ’ham niravadya-samyujam sva-sadhu-krtyam vibudhayusapi vah ya mabhajan durjara-geha-srnkhalah samvrscya tad vah pratiyatu sadhuna [“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.” (Srimad-bhagavatam 10.32.22)] Srila Jayadeva Gosvami has also quoted Krsna in Gita-govinda: smaragarala kandanam mama sirasi mandanam dehi pada pallavam udbharam Sri Krsna is begging Srimati Radhika, “Oh, Devi, I am taking My ears in My hand.*[See endnote 1] I have done something wrong. I promise that in the future I will never again commit any offense to You. Be pleased with Me. I am offering My flute and My peacock feather at Your feet. I cannot tolerate Your separation for even a moment. I will die without You. So please excuse My faults. Please excuse me.” Sri Jayadeva Gosvami could not write this,*[See endnote 2] but our Gosvamis, like Srila Rupa Gosvami who is Sri Rupa Manjari could do so. How glorious is Radha. “Jaya Jaya Madhava Dayite – Sri Krsna is controlled by Srimati Radhika.” “Gokula taruni mandala mahite – So many gopis live in Gokula. They are extremely beautiful and Candravali is especially beautiful, but not like Radhika. Taruni mandala mahite – in this world no one is as near and dear to Krsna as Radhika.” “Damodara rati vardhana-vese – Damodara is controlled by His mother, but in this connection that very Damodara is now controlled by Radhika. Vardana vese – to increase Sri Krsna's love and affection, She appears in such beautiful ways.” “Hari-niskuta vrndavipinese” – Hari means Krsna, who takes the heart of everyone, especially the gopis. His garden is Vrndavana, where Yamuna is flowing, peacocks are dancing and cuckoos are singing. Everywhere there are beli, cameli and kadamba flowers. All stimuli are there. There, Krsna is not Vrndavanesvara (the Lord and controller of Vrndavana). Because Vrnda has given Vrndavana to Srimati Radhika – She is Vrndavanesvari. Especially, Sri Krsna is not Rasesvara (the Lord and controller of rasa-lila), rather, Radhika is Rasesvari. Lord Krsna is one of the participants, but Radhika is all-in-all. “Jaya Jaya – Oh Devi, be glorious, be glorious. Sprinkle a particle of Your mercy upon me.” vrsabhanudadhi-nava-sasi-lekhe lalita-sakhi! guna ramita-visakhe! (verse 3) “You are like the moon, who has arisen from the ocean of Vrsabhanu Maharaja’s love. [According to Srimad-bhagavatam, the moon was born from the churning of the ocean.] “Lalita sakhi guna-ramita-visakhe – You are the sakhi of Lalita.” In what way? dhurte vrajendra-tanaye tanu susthu-vamyam ma daksina bhava kalankini laghavaya radhe giram srnu hitam iti siksayantim devim gunaih sulalitam lalitam namami [“I offer pranama unto Sri Lalita-devi, the charming treasure-house of all good qualities, who instructs Srimati Radhika in this way: ‘O Kalankini (unchaste one)! Radhe! Listen to my good instructions which are favorable for you! Vrajendra-nandana is very crafty (dhurta). Don't display Your mood of gentle submission (daksina bhava) to Him; instead, in all circumstances be contrary.’” (Sri Lalitastakam, verse 4)] Srimati Lalita-devi is so near and dear to Srimati Radhika that sometimes she controls Radhika. “Dhurte vrajendra – Lalita says, ‘Vrajendra-nandana (Sri Krsna, the son of Nanda Maharaja) is a high class of cheater. He is black inside and He is black outside. He is black everywhere; so You should not be submissive towards Him. Always act in such way as to control Him. Don’t give up your maan (transcendental anger).’” Radhika wants to give up Her maan, but Lalita tells Her not to do so. “Radhe giram srnu hitam iti siksayantim” – Lalita is Guru of Radhika, so She can give anyone the dasya-prema of Radhika. yam kam api vraja-kule vrsabhanu-jayah preksya sva-paksa-padavim anuruddhyamanam sadyas tad-isa-ghadanena krtarthayantim devim gunaih sulalitam lalitam namami [“I offer pranama unto the supremely charming Sri Lalita-devi, the treasure-house of all good qualities. Upon seeing any young maiden anywhere in Vraja and discerning that she is inclined towards her priya-sakhi Srimati Radhika, Lalita immediately tells Radha that She must accept this person in Her own party (sva-paksa). Radha obeys Lalita, who thus fulfills that maiden’s desires.” (Sri Lalitastakam, verse 7)] Visakha took birth on the same day that Radhika took birth, so her beauty and other qualities are similar to those of Radhika. Her voice is so sweet, even more so than Sri Krsna’s. All her qualities are like those of Radhika. I pray that She will make me her disciple and give me training on how to serve Radhika and Krsna. karunam kuru mayi karuna-bharite! sanaka-sanatana-varnita-carite In this verse Srila Rupa Gosvami says that even those who are first-class brahmavadis, like Sukadeva Gosvami (when he first appeared in this would) and the Four Kumaras (who are forever 5 years old, who are always naked, and who are the first sons of Lord Brahma) are glorifying Srimati Radhika. Nisanta-lila (the end-of-night pastimes of Radha and Krsna) and other pastimes of asta-kaliya-lila (the 24-hour daily pastimes of Radha and Krsna) were told to the four Kumaras by Lord Siva, and then they wrote about it in the Brhat-vamana Purana. So Srila Rupa Gosvami is glorifying Sanaka, Sananda and Sanat and Sanatana Kumara. In this connection, Sanatana means Sanatana of the Four Kumaras. But Srila Sanatana Gosvami has also glorified Her, especially in Brhad-bhagavatamrta and in his Vaisnava Tosani commentary of Srimad-Bhagavatam. And we are now also glorifying Radhika, so that this Holland festival will be successful. I know that more than 1,000 devotees have come here from various parts of Europe, Australia, England, Russia and various other countries. There may be some problems. No one can satisfy everyone, and especially it is not possible to satisfy a child. If some problem comes, therefore, with hosting or prasadam or anything – it may come – please tolerate. You have all come for hari-katha, and we will give you hari-katha. We will give that hari-katha which Srila Bhaktivdenta Swami Maharaja, your Prabhupada, has left for me. He told me, “You should give this.” Try to drink the nectar of hari-katha with the two cups of your ears. Srila Sukadeva Gosvami has told about this, but not openly like I am telling. Sukadeva Gosvami has never openly told Radhika’s name in the Srimad-Bhagavatam, nor did he reveal the names of Candravali or Lalita and Visakha. But Srila Bhaktivinoda Thakura has revealed this, and in his parampara I am also telling you so many secret names and their sweet pastimes. Try to take this into your heart, and preach our mission throughout the world. Don’t be weak. “Radhe Jaya Jaya Madhava Dayite.” *[Endnote 1 – pulling on ones own ears with both hands indicates ones admitting an offense and begging forgiveness] *[Endnote 2 – Jayadeva Gosvami was somewhat hesitant to write the whole verse, because he had a hint of an opulence mood toward Sri Krsna. So, while he was out, Krsna Himself, in the form of Jayadeva, came to his house and wrote the rest of the verse in his devotee’s notebook.] Erratum: Please excuse us. In the class of June 15 part 1, entitled, “What are You Doing, My Brothers, My Sisters” we wrote: For abhideya-tattva (the established truths regarding the relationship between God and the living entity) and sadhana-tattva (the truths regarding the process to realize that relationship), Srila Bhaktivinoda Thakura has taken examples from the eleventh canto. According to Jaiva Dharma it should be: Abhideya tattva and Sadhana tattva: The means to achieve the ultimate goal of Krsna Prema is called abhideya tattva. The practice one adopts to bring about that result (the goal) is known as sadhana. Therefore sadhana bhakti (devotional practice) is called abhideya. Editorial Advisors: Pujyapada Madhava Maharaja and Sripad Brajanatha dasa Transcriber and typist: Vasanti dasi Editor: Syamarani dasi

The Appearance Place Of Srimati Radharani

Friday, 17 October 2003

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Srila Narayana Maharaja speaking at Ravel

Ravel, India: October 17, 2003
Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

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By the mercy of Sri Guru and Vaisnavas, we have come to the appearance place of Sri Krsna’s svarupa-sakti, Mahabhava Svarupini Srimati Radhika. Due to differences in different kalpas (millenniums), the pastimes of Srimati Radhika’s appearance manifest in different ways.

vrsabhanudadhi-nava-sasi-lekhe!
lalita-sakhi guna-ramita-visakhe!

[“Just as the moon was produced from the churning of the Milk Ocean, You have arisen like the new moon from the ocean of Vrsabhanu Maharaja’s affection for You. O dearmost friend of Lalita! O You who have captivated the heart of Your intimate sakhi Visakha with Your charming (lalita) qualities of friendship, kindness and loyalty to Krsna.” (Sri Sri Radhika Pada-Padme Vijnapti verse 3)]

Srimati Radhika is very near and dear to Sri Vrsabhanu Maharja. Therefore, most people call Her Vrsabhanu-nandini, the beloved daughter of Vrsabhanu Maharaja. Very few people call Her Kirtida-nandini. The word ravel means “great landlord”, and therefore this place is named after Vrsabhanu Maharaja. One early morning he went to the Yamuna to bathe, and there he saw a very effulgent thousand-petal lotus flower. In the middle of the lotus was a very attractive baby girl – Srimati Radhika. With great affection he took that girl to his house, gave Her to Kirtida-sundari, his beautiful wife Kirtida, and they adopted Her.

Srila Narayana Maharaja in Ravel

Sometimes Srimati Radhika appears directly in Varsana. There, Sri Vrsabhanu Maharaja went to Vrsabhanu Kunda early in the morning and, just as here, he found Srimati Radhika there on a thousand-petal lotus.

Understanding that the Supreme Lord, sarva-saktiman (the all-powerful) Sri Krsna had already appeared on Earth, Sri Narada Muni concluded that His svarupa-sakti, His complete internal potency, Srimati Radhika, must have also appeared somewhere. He went to the house of Vrsabhanu Maharaja and, after receiving his obeisances, asked him if he had any children. Vrsabhanu Maharaja replied, “Yes, I have a son named Sridama.” Rsi Narada asked, “Do you have a daughter?” Vrsabhanu Maharaja replied, “Yes we have one daughter.” Rsi Narada said, “I want to see Her, to give Her blessings and read Her future.”

Vrsabhanu Maharaja became very happy that Sri Narada Muni wanted to see his daughter. Sri Naradaji asked him to quickly bring some paraphernalia for the worship and for Srimati Radhika’s receiving blessings. As soon as Vrsabhanu Maharaja went outside, Narada Muni began to pray to Srimati Radhika’s lotus feet, “Kada karisyasiha mam krpa-kataksa-bhajanam? – O Srimati Radhika, when will You bestow Your mercy upon me?”

Srimati Radhika then displayed Her kisori form – Her ever-present, eternal form as a thirteen and a half year-old girl – along with Lalita, Visakha and all the asta-sakhi gopis. At that time Sri Narada Muni felt very happy. That is why he is always present in Vrndavana – to get the darsana of Srimati Radhika.

Our hope is that by coming to this place, by hearing the hari-katha from the lotus mouth of Sri Guru, and by touching the dust here, this appearance place of Srimati Radhika may also appear in our hearts and give us mercy and inspiration. Our hope is that Her nearest and dearest, Sri Guru, will pray for us so that we will one day become Her maidservants.

Editorial Advisors: Pujyapada Bhaktivedanta Madhava Maharaja and Sripad Brajanatha dasa
Translator: Pujyapada Bhaktivedanta Damodara Maharaja
Transcriber: Vasanti dasi
Typist: Anita dasi
Editor: Syamarani dasi

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After The Play - Varsana - November 2003

Saturday, 01 November 2003

Srila Maharaja in Varsana Varsana, India November 1, 2003 Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja [Over 1000 devotees participated in this year's Vraja Mandala parikrama. A beautiful play called "The Meeting in the Disguise of a Girl Doctor" by Srila Visvanatha Cakravarti Thakura was presented for the pleasure of Srila Maharaja and the devotees while they were in Varsana. A summary of the play is as follows: Jatila told her daughter Kutila that she is unable to protect her daughter-in-law Srimati Radhika from Sri Krsna. Therefore, she decided to confine Her inside the house so that She would not be bitten by the eager glances of Sri Krsna. Danistha came to Yavat to request that Srimati Radharani cook, because Krsna did not eat anything prepared by anyone else. Srimati Radhika would generally go to Nandagaon everyday to cook, but because Jatila now made Her stay in the house, she could not go. While Danistha was there, she whispered a secret into Lalita and Radhika's ear and then left. Visakha then came to Jatila crying and said a snake had bitten Srimati Radhika. Jatila sent Kutila to get Abhimanyu and a snake-bite doctor to come and chant special mantras to free Srimati Radhika from the snake poison. She herself then went to Paurnamasi and told her everything that had happened. Paurnamasi said she would help, and she took Jatila to see Gargi, the daughter of Garga Muni. She asked Gargi if she had learned the proper snake mantras from her father. Gargi replied that she had not, but fortunately her younger sister named Vidyavali had, and fortunately Vidyavali was now visiting Vraja from Kasi where she lived with her husband. Jatila begged Gargi to come to her home with Vidyavali to free Srimati Radhika from the deadly snake poison. Meanwhile, Danistha and the other gopis who had pre-planned the events disguised Sri Krsna as Vidyavali. When "Vidyavali" arrived at the home of Srimati Radhika she told Jatila that in order to cure Jatila's daughter-in-law, she would need to chant mantras over Her body and also chew betel nut while chanting a special mantra on it, and then give it to Srimati Radhika to chew. Jatila agreed. Vidyavali sent everyone out of Srimati Radhika's room and pretended to have a conversation with the snake, and Sri Krsna Himself played the part of the snake. In the conversation that ensued between Vidyavali and the snake, Sri Krsna in the voice of the snake explained to Jatila that the dreadful incident was the result of a curse on her. If she would continue to keep Radharani from Her service at Nandagaon, no doctor would be able to reverse the power of the curse. In this way her son, who would be bitten by the snake on the very next day, and her daughter-in-law would both surely die. Hearing this from outside the door, Jatila quickly agreed to let Srimati Radharani go to Nandagaon everyday with no obstruction. In this way Sri Krsna and Srimati Radharani were able to meet, and the Divine Couple were both cured of the snake bite of separation. After the performance, and after offering obeisances to Srila Maharaja, the players listened as their Guru Maharaja blessed all those who participated and then gave instructions for the spiritual advancement of the players and all others present:] I want you all to give up your enjoying moods – lust, sense gratification, and the like. So many cases are being brought to my attention regarding these matters – three or four cases daily – that I become puzzled and think, "What to do?" In this drama Jatila became puzzled about whether or not she should continue to send her daughter-in-law to the house of Mother Yasoda. She thought if she would not send Radhika then her son Abhimanyu might die, and if she would send Her, then all would criticize and ask, "Why is your daughter-in-law going to see Krsna?" Similarly I am puzzled, thinking, "Should I continue to preach in Western countries about the goal of Krsna’s service, or should I stop?" Those I believed in tried to cheat me. They should not try to cheat me. They have endeavored for sense gratification for so many lives, so why should they not give this human life to the lotus feet of Lord Krsna? My lady disciples should be determined and think, “Do or Die!” There are so many examples for ladies to follow, like Srimati Gangamata Thakurani, Gargi, Savitri and many hundreds of thousands more. If males can be brahmacaris and sannyasis, why can't the ladies also control their senses? Why? You should all be like brahmacaris and sannyasis. Our mission is only to preach that we should give our hearts fully to Sri Sri Radha and Krsna, not to any other person. We have some honor for Gurudeva and we have given everything to his lotus feet, but of course that attachment is not in the realm of lust or sense gratification. A guru is so-called and a cheater if he cannot take away all impurities from the disciple's heart. If he cannot cleanse all impurities, why should he be a guru? Guru should be ideal, our brahmacaris and sannyasis should not deviate, and our girls should also not deviate. They should be ideal. They should not come to me with concerns for satisfying their lust and other sense desires. I cannot help with that. Don't be animals – donkeys and monkeys. Be pure devotees like Hanuman and Srila Raghunatha dasa Gosvami. In this way we can preach the mission of Srila Rupa Gosvami and Sri Caitanya Mahaprabhu throughout the world. The mission of Sri Caitanya Mahaprabhu is: anarpita-carim carat karunayavatirnah kalau samarpayitum unnatojjvala-rasam sva-bhakti-sriyam harih purata-sundara-dyuti-kadamba sandipitah sada hrdaya-kandare sphuratu vah saci-nandanah (Sri Vidagdha Madhava of Srila Rupa Gosvami) "May that Lord, who is known as the son of Srimati Sacidevi, be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the age of Kali by His causeless mercy to bestow what has not been given in a very long time – manjari-bhava, the service of Srimati Radhika as her confidential maidservant." Ladies should not try to attract males and males should not try to attract ladies. They should try to become attracted to Sri Krsna and Srimati Radhika. My blessings to all who were in the play. Try to follow my instructions, and thus you will be happy in your life. Gaura Premanande! Editorial Advisors: Pujyapada Madhava Maharaja and Sripad Brajanath dasa Transcriber: Govinda Priya dasi Editor: Syamarani dasi Assistant Editor and typist: Rangadevi dasi

Sri Radhastami Day

Thursday, 04 September 2003

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Srila Narayana Maharaja speaking at Ravel

Mathura, India: September 4, 2003
Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

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[You have recently received three or four of Parama-pujyapada Srila Bhaktivedanta Narayana Maharaja's commentaries on Srila Jayadeva Gosvami's Mangalam-gitam, the latest being what he spoke on this year’s Janmastami Day, August 20, 2003. Each commentary has been simultaneously one and different. Here is still another commentary, given on Sri Radhastami Day, two weeks after Janmastami. Here again, by the manifestation of the mercy of Srimati Radhika in the heart of Srila Maharaja, ever-new meanings are revealed. Srila Maharaja requested Sripada Aranya Maharaja to give the intermittent translation, and during the Hindi those devotees with headsets were also able to "follow along" by hearing the simultaneous translation of Gaurasundara dasa brahmacari.]

Sri Jayadeva Gosvami knows in his heart that the best prayers to Sri Krsna Bhagavan are those which glorify Him in relationship to the gopis, and especially in relation to Srimati Radhika. He therefore begins this kirtana with the words "srita-kamalakuca-mandala! dhrta-kundala! e." Lord Krsna is the foundation, sustainer and basis for the entire universe and for all living entities. His name, form, qualities and pastimes are all incomparable, there is nothing equal or greater to His glories, and all living entities take shelter of Him. In this connection however, "srita-kamalakuca-mandala" ø Krsna is taking shelter of the breast of Srimati Radhika. The word Kamala generally means Srimati Laksmidevi; the goddess of fortune; yet here it does not refer to Laksmidevi but to Srimati Radhika. Laksmidevi has no relation with Vrajendra-nandana Syamasundara. Srimati Radhika carries a lotus in Her hand, and therefore Her name is Kamala.

When Sri Krsna is about to go to the forest for cow-grazing, surrounded by His many thousands of cows and friends, Srimati Radhika and Her sakhis stand some distance away and perform His arcana ø not with paraphernalia but by their loving sidelong glances. At that time, catching the arrow of Srimati Radhika's glance, Krsna becomes unconscious.

Srila Prabhodhananda Sarasvati Thakura has explained in Sri Radha-rasa-sudha-nidhi (39):
venum karan nipatitam skhalitam sikhandam
bhrastam ca pita-vasanam vrajaraja-sunoh
yasyah kataksa-sara-ghata-vimurcchitasya
tam radhikam paricarami kada rasena

["As Krsna was on His way to go cow-herding, Radhika threw a sidelong glance at Him, which pierced Him like an arrow. It went straight into His heart, and at once His vamsi fell from His hands.”]

Sri Krsna begins to faint due to being shot by the arrow of Srimati Radhika's glance. At that time, as He begins to fall to the ground, He takes help from Madhumangala to stand up. By remembering Krsna's form, qualities and pastimes all the living entities in the universe can find satisfaction and fulfillment; but how will He find satisfaction and fulfillment? His happiness lies in His remembrance of the name, form, qualities and pastimes of Srimati Radhika. This is the meaning of "srita-kamalakuca-mandala!"

"Dhrta-kundala e." Krsna wears kundala, earrings, and the embodiment of His earrings is the glories of Srimati Radhika. Srila Rupa Gosvami's Ujjvala-nilamani states, "To increase the beauty of Krsna, may this grantha (scripture) be like an ujjvala-nilamani, a jewel on His shark-shaped earrings.”

"Kalita-lalita-vanamala." Kalita means very beautiful and astonishing, and it refers to Krsna's garland of forest flowers. That garland is made by Srimati Radhika from beli, cameli and juhi flowers, and also from tulsi leaves and manjaris, and it extends from His neck down to His feet. This vana-mala is surrounded by hundreds of bees singing Srimati Radhika's glories, and in this way it is made of Srimati Radhika's glories.

"Dina-mani-mandala-mandana! bhava-khandana! e." The general meaning is that Krsna is the ornament decorating this universe’ which is beautiful when Krsna is present within it. Bhava-khandana refers to that person, Sri Krsna, who puts an end to material existence, and one's material existence will be terminated by remembering Him.

"Dina-mani" means the sun. In the brahma-gayatri it is indicated: I mediate on that personality who is the effulgence of the Supreme Lord, and who is honored by the sun. The sun gives light and life to this world, but it is not the root cause. Just as the moon gives light but that light is reflected from the sun, the light and energy and life of the sun comes from para-sakti Srimati Radharani. This is explained in the brahma-gayatri mantra by the words bhargo devasya dhimahi. Devasya refers to Bhagavan Sri Krsna and bargo means power. Krsna's supreme power is Srimati Radhika.

Srimati Radharani is Rasesvari, the controller of rasa-lila. Sri Krsna is not actually the controller (Rasesvara). If He is present with all the gopis in the rasa-lila and Srimati Radharani is not there, that rasa-lila cannot continue.

"Dina-mani-mandala" also means that Lord Krsna is the dina-mani; the jewel in the rasa-mandala. When Srimati Radharani leaves rasa-lila Krsna feels separation. Here bhava-khandana does not mean that Krsna breaks material existence, but rather that His own separation is only broken by the association of Srimati Radharani.

"Muni-jana-manasa-hamsa" the general meaning is that Krsna is a hamsa, swan, who plays upon the cool lake of the hearts of the munis who meditate on Him. "Jaya jaya deva hare" ø all glories many times over to that Krsna. The deep meaning is that muni refers to Srila Sukadeva Gosvami because the pastimes of Srimati Radhika breaking the separation of Sri Krsna appeared in his heart. Krsna is like a swan in the heart of the munis, but Srimati Radhika is more prominently in their hearts. When Srila Sukadeva Gosvami spoke Srimad-Bhagavatam he established the subject matter with verses glorifying Srimati Radhika, and this is the evidence that the ultimate subject matter of the Srimad-Bhagavatam is the glory of Srimati Radhika.

Krsna Himself states there:
na paraye 'ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatu sadhana

["O gopis, 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. (Srimad-Bhagavatam 10.32.22)]

Muni also refers to Srila Jayadeva Gosvami himself, and also to the four Kumaras, because they always keep the asta-kaliya-lila of Sri Sri Radha and Krsna in the core of their hearts. It also refers to Lord Sankaraji because he as well is absorbed in the asta-kaliya-lila of Srimati Radhika. Therefore, "jaya jaya deva! hare" ø all glories to the istadevi, worshipful deity of Sri Jayadeva Gosvami, Srimati Radharani.

sri-jayadeva-kaver idam kurute mudam
mangalam-ujjvala-gitam jay jaya deva! hare
(verse 9)

Sri Jayadeva Gosvami completed his song with the words, "mangalam-ujjvala-gitam. Is this said for Sri Krsna or for someone else? This is only said for Srimati Radharani. This song is actually unnata-ujjvala gitam; unnata-ujjvala is the loving mood of Srimati Radharani in paramour love. Unnata-ujjvala-rasa applies to Srimati Radharani, not to Lord Krsna. Krsna tastes this rasa, He is its object, but its origin and reservoir is Srimati Radharani. Therefore, in his conclusion, Srila Jayadeva Gosvamis is again offering pranama to his worshipful deity, Srimati Radhika.

Krsna does not have the unnata-ujjvala mood; only Radhika has it, and for this mood He performed many austerities and took His birth as Sri Caitanya Mahaprabhu. Unnata-ujjvala-gitam is therefore the kirtana of the glories and mood of Srimati Radhika, the worshipful deity of Srila Jayadeva Gosvami. [The assembled devotees then chanted Sri Radha-Krpa-Kataksa-Stava-Raja and Sri Nanda-Nandanastakam, after which Srila Maharajaji again revealed more meanings.]

ananti-koti-visnu-loka-namra-padmajarcite
himadrija-pulomaja-virincaja-vara-prade
apara-siddhi-rddhi-digdha-sat-padanguli-nakhe
kada karisyasiha mama krpa-kataksa-bhajanam?

"You are worshiped by Sri Lakmi, the goddess of unlimited millions of Vaikuntha planets. Sri Parvati, Indrani (Indra's wife) and Sarasvati all worship and attain benedictions from You. Meditation on even one of Your toenails grants an infinite variety of perfections ø O Srimati Radhike, when, oh when will You bestow upon me Your merciful sidelong glance?" (Sri Radha-Krpa-Kataksa-Stava-Raja verse 11)]

makhesvari! kriyesvari svadhesvari suresvari
triveda-bharatisvari pramana-sasanesvari
ramesvari! ksamesvari pramoda-kananesvari
vrajesvari vrajadhipe sri radhike namo 'stu te

"You are the mistress of all kinds of sacrifices (especially of the topmost yugala-milana-yajna); of all actions (since You are the root of all potencies ø mula-sakti-tattva); of the mantras uttered at yajnas and of the sacrificial offering presented to the demigods; of all the demigods; of the words of the three Vedas; of the enforcement of all scriptural principles; of Sri Rama-devi (the goddess of fortune); of Sri Ksama-devi (the goddess of forgiveness); and especially of the delightful kunjas in Vrndavana. When will You mercifully make me Your dasi and grant me the qualification to render service in Your amorous pastimes with the prince of Vraja? O Srimati Radhika, owner and maintainer of Vraja! I offer pranama unto You time and again.

Srimati Radhika is worshiped in countless universes by all great personalities, such as Himadrija, who is born of the Himalaya Mountain and is therefore Parvati devi, Pulomaja,who is Sacidevi, the wife of King Indra, and Virincaja, who is Sarasvati or Gayatri, the wife of Lord Brahma. Srimati Radhika is worshippable for all of them, and therefore, leaving behind the worship of all others, one should worship Srimati Radhika.

"Apara-siddhi-rddhi-digdha-sat-padanguli-nakhe." All potencies and all types of perfection emanate from the effulgence or rays of just one toe-nail of Srimati Radhika. As explained earlier, in this kirtanas She is called "Ramesvari! Ksamesvari Pramoda-kananesvari." She is Rasesvari, the controller of rasa-lila. Sri Krsna is the son of the King of Vraja, Srimati Radhika controls Him by Her love and she is therefore also addressed herein as Vrajadhipe.

vrajangana-sunayakam sada sukha-pradayakam
jagan-manah pralobhanam namami nanda-nandanam
(Sri Nanda-Nandanastakam verse 8)

[I offer pranama to Sri Nanda-nandana, who as the lover of the Vraja gopis perpetually delights them and who enchants the minds of all living entities.]

"Vrajangana" means the angina, gopis, of Vrndavana, and among them Srimati Radhika is most prominent. "Sunayakam" means that Sri Krsna, in His form of dhira-lalita-nayaka, is under the control of Srimati Radhika.

"Sada sukha-pradayakam." The general meaning is that Lord Krsna gives happiness to everyone, and the special meaning is that Srimati Radhika gives happiness to Him.

"Jagan-manah pralobhanam." Sri Krsna awakens greed for prema-bhakti within the hearts of everyone. Sri Radha-Krpa-Kataksa-Stava-Raja is sung to give Him happiness, and singing Sri Nanda-Nadanastakam is sung to give happiness to Sri Radha.By singing the glories of Krsna one can attain the lotus feet of Srimati Radharani and by singing Her glories one can attain His lotus feet. Srila Narottama dasa Thakura writes:

krsna-nama gane bhai, radhika-carana pai
radha-nama gane krsnacandra

["O brother, by chanting Krsna's name you will attain Sri Radha, and by chanting Sri Radha's name you will attain Krsnacandra." (Sri-Radha-Nistha verse 4)]

Still, Srila Bhaktivinoda Thakura prays,

radha-paksa chadi, je-jana se-jana, je bhave se-bhave thake
ami to' Radhika-paksa-pati sada, kabhu nahi heri ta'ke

["I am always in Srimati Radhika's entourage and never look upon the faces of those who are against Her, no matter who they are or what their mood is." (Vrsabhanu-Suta verse 4)]

This consideration is called rupanaga-vicara, the deliberation of the conception of those who perform bhajana in the footsteps of Sri Rupa Manjari: "I always take the side of Srimati Radharani."

We discussed on Sri Janmastami Day that Srila Jayadeva Gosvami concluded his song by praying, "May that Srimati Radharani, the embodiment of unnata-ujjvala-rasa, bestow Her mercy and bring about auspiciousness to all living entities.” Similarly, on this day of Sri Radhastami, I pray that Srimati Radhika will bring about auspiciousness to all of you.

Editorial Advisors: Pujyapada Madhava Maharaja and Sripad Brajanatha dasa
Translator: Pujyapada Aranya Maharaja
Transcriber: Vasanti dasi
Typists: Anita dasi
Editor: Syamarani dasi

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Sri Radhastami

Wednesday, 14 September 2005

Sri Radha

Mathura, India: September 14, 2002 (am)
Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja
[This year, 2005, Sri Radhastami is September 11th. As usual Srila Narayana will be conducting the festivities throughout the day at Sri Kesavaji Gaudiya Matha in Mathura. In order that we can get you a class to read on this very day, we are sending one from a previous year:]

[In the early morning of September 14th, in order to commence the celebration of Sri Radhastami in the opulently decorated Sri Kesavaji Gaudiya Matha in Mathura, Srila Narayana Maharaja requested the devotees to sing "Sri Krsna Virahe" by Srila Bhaktivinoda Thakura. After that he explained some of the verses as follows:]

sri krsna-virahe, radhikara dasa, ami to' sahite nari
yugala-milana, sukhera karana, jivana chadite pari

["I am absolutely unable to tolerate Sri Radhika's pitiable condition when She is suffering in separation from Sri Krsna, but I am fully prepared to immediately give up my life for the sake of Their happy reunion." (Verse 1)]

Only under the guidance of Srila Bhaktivinoda Thakura is it possible to render service to Srimati Radhika. In the mood of a maidservant of Srimati Radhika, Srila Bhaktivinoda Thakura has written that he cannot tolerate Radhika's condition during the time of Her separation from Krsna. And, for Their meeting together, he is readily prepared to easily give up his life.

radhka-carana, tyajiya amara, ksaneke pralaya hoya
radhikara tare, sata-bara mari, se duhkha amar soya

["If I were ever to renounce Radhika's lotus feet for even an instant, I would be totally devastated. For Her sake I will gladly tolerate the pain and agony of death hundreds of times." (Verse 2)]

Srila Bhaktivinoda Thakura is saying: "I can give up anything. I can even give up Krsna, but I cannot give up the lotus feet of Radhika, even for a moment. For the service of Radhika I am prepared to die hundreds and millions of times, but I could never tolerate giving up Her association for a second. When will that day come that I can render some service to Her lotus feet? How can I have attachment for this Radhika, and how can I attain the perfect service of Her lotus feet?

e heno radhara, carana yugale, paricarya pabo kabe
haha braja-jana, more doya kori, kabe vraja-vane laibe

["When will I be able to serve Radhika's two lotus feet? Alas, I beg you all, O residents of Vraja, please be merciful to me now. When will you take me into the forests of Vraja?" (Verse 3)]

vilasa manjari, ananga manjari, sri rupa manjari ara
amake tuliya, loho nija pade, deho more siddhi sara

["O Vilasa Manjari! O Ananga Manjari! O Rupa Manjari! Please lift me up and bring me close to your own lotus feet, thereby bestowing upon me the ultimate perfection." (Verse 4)]

Weeping bitterly, Srila Bhaktivinoda Thakura is praying, "O Vrajavasis, please be merciful to me! Place me in the service of the Divine Couple. Especially, please place me in the service of Radhika's lotus feet. When will that day come that Sri Vilasa Manjari and others will take me to Vraja? I long to render service."

[The devotees then sang Srila Gaura-Kisora dasa Babaji Maharaja's "Uddesye Racita Gita Boliya Pracalita," (The Song Glorifying the Life Goal of Srila Raghunatha dasa Gosvami)]

[The following is the first Bengali verse and the English translations of all the verses:]

Kothaya go premamyi radhe radhe
Radhe, radhe go, jaya radhe, radhe

Where is She who is full of prema? All glories to Sri Radha. (1)
O Radha! Please give me Your darsana and save my life. Your wretched beggar calls out to You, "Radhe, Radhe!" (2)
O Radha, You enjoy pleasure pastimes in the forest of Vrndavana, wherein You enchant the mind of Krsna. (3)
O Radha, You are the crest-jewel among Your eight principal sakhis. O Radha, daughter of Vrsabhanu Baba. (4)
Raghunatha dasa Gosvami was always calling out, "Radhe! Radhe!" (5)
…sometimes at Kesi Ghata, sometimes at Vamsi Vata. (6)
…sometimes in Nidhuvana, sometimes at Seva Kunja. (7)
…sometimes at Radha Kunda, sometimes at Syama Kunda. (8)
…sometimes at Kusuma Sarovara, sometimes at Giriraja Govardhana. (9)
…sometimes at Talavana, sometimes at Tamalvana. (10)
Raghunatha dasa wears simple cloth which appears to be dirty because he is always rolling on the earth crying out, "Radhe! Radhe!" (11)
Calling out "Radhe! Radhe," his eyes are bursting with a flood of tears. (12)
He wanders throughout the lanes of Vrndavana crying out, "Radhe! Radhe!" (13)
He knows nothing but Radha-Govinda throughout the day and night (56 dandas: 1 danda= 24 minutes). Radhe! Radhe! (14)
He takes rest for only 4 dandas (1 hr. 36 min.) At that time he receives darsana of Radha-Govinda in his dreams. Radhe! Radhe! (15)

[Srila Narayana Maharaja:] Srila Krsnadasa Kaviraja Gosvami has heard from Srila Svarupa Damodara, Srila Raya Ramananda, Srila Rupa Gosvami, and especially from Srila Raghunatha dasa Gosvami, and thus he is presenting this tattva. Srimati Radhika's name is Govinda-nandini (She who makes Sri Krsna happy), and there is nothing higher than this.

Srila Krsnadasa Kaviraja Gosvami has revealed some of the names of Radhika in his Caitanya-caritamrta Adi-lila chapter four. One of Her names is Govinda-nandini. Govinda is the controller of everything. He is the extreme limit of the conception of the Supreme Lord, Sri Krsna. He is full with unlimited opulence and sweetness. Who can give happiness to Him? Only one personality can do so - Krsna Himself in the form of Srimati Radhika.

She is Govinda-mohini. Krsna attracts all living entities, including animals, trees and creepers. He especially attracts all the Vraja gopis, but Radhika can attract Him. Krsna bewilders everyone in this world by His maya-sakti, and in the spiritual world He bewilders all by His beautiful form, qualities, and pastimes. He can bewilder everyone; yet Srimati Radhika can bewilder Him.

Radhika is Govinda-sarvasya. She is everything to Krsna. She is the be-all-and-end-all of Krsna; for Him, nothing remains.

Sri Radha is Sarva-kanta siramoni, the crown jewel of all Krsna's beloveds. All the gopis were searching for Krsna after His disappearance from the Rasa dance. When Her own svapaksa gopis (the gopis from Her own group) saw Her footprints along with Krsna's, they became very happy – knowing them to be Hers. However, when the other groups of gopis saw them, not knowing to whom they belonged, they could only understand that this particular gopi had served Krsna more than any other – and therefore He left the Rasa dance with Her alone.

Sri Radha Herself has become Candravali and all the other gopis. There is no other beloved of Krsna – only Srimati Radhika. She Herself has become all the Laksmis (Goddesses of Fortune), and all the queens of Dvaraka. If one thinks deeply about this, he will understand Her greatness. Sita-devi and all the Laksmis are manifestations of Radha, and she assumes these forms to fulfill Krsna's desires.

She is Krsna-mayi; She sees Krsna everywhere – inside and outside of Herself. Wherever Her mind or senses go, it is only for and about Krsna. When She sees a tamal tree She thinks, "Oh, there is Krsna." Her name is Radhika because She fulfills all the desires of Krsna and because He Himself worships Her. An example of His worshipping Her is when He took Her to a solitary place after leaving the Rasa dance, at which time even the vipaksa-gopis (rival party) also confirm this. Radhika is Para-devata, just as Krsna is: She is the most worshipable of all. Moreover, She is worshiped by Krsna Himself. Is she not therefore worshipable by everyone?

Once Radhika asked Vrnda-devi, "Where are you coming from?" Vrnda-devi replied, "I'm coming from Radha-kunda. I saw Krsna there." Radharani asked, "What was He doing?" Vrnda-devi replied that He was dancing. Radha then asked, "Oh, who was His dancing teacher?" Vrnda-devi told Her, Your reflection, Radhika, which He sees in every tree.

Whatever prema exists in this world comes from Radhika. She is the mother of everyone because she nourishes everyone by giving them prema. Krsna is the principle Deity of all jivas, and Radhika is also. This is confirmed in the Brahma Samhita:

ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami

["I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency (hladini). Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa."]

Sri Radhika is Sarva-Laksmi-mayi, which means that all the various gopis emanate from Her, and She is therefore the predominating deity of all the sakhis. As many beloveds as there are, She is their controlling deity.

She is Kanti, which means that during Rasa-lila, only She could fulfill all the desires of Sri Krsna. There were hundreds of millions of gopis dancing, but when Radhika left, the Rasa dance stopped. Krsna appears as Mahaprabhu in order to taste all of Radhika's loving moods; He cannot do so in Vraja-lila.

What are Krsna's thoughts when He is in Mathura and Dvaraka and feeling separation from Radhika? He prays to Her, "O most worshipful Radha! My mind always remains with You. I'm always anxious for the dust of Your lotus feet. Somehow, in some form, I stay in Vrndavana. O Srimati Radhika, I am roaming in those forests, playing on My flute, only in search for You. O Radhika, I go to the Yamuna, not to take bath, but only to meet with You. Otherwise there is no need to go there. I sit on the bank of Yamuna only to meet with You and serve You.

"I stopped grazing cows, and I stopped all other activities. Seeing Your beauty I became so eager; My eyes moved here and there and My mind was restless. I used to wait underneath a kadamba tree, thinking, 'When will She come by this way?' I am meditating upon Your qualities, and upon Your beauty which is like the auspicious svati-naksatra (constellation). The skylark (cakora bird) won't drink any other water besides the water coming from the clouds at the time of the svati-constellation. Similarly, I am like a cakora bird, and Your beauty is like rain falling during that constellation. I am eagerly waiting for You, to have Your darsana. Your beauty and qualities steal My heart. I don't want those qualities to steal My heart, but I forget everything else in My separation from You."

Hearing this, Radhika replied, "O Prananatha, lord of My life's breadth, I am Your eternal servant and You are My life and soul, the only love in My life. I surrender Myself unto Your lotus feet. You may love Me or neglect Me, in Your life or by Your mind. You can leave Me and thus bring Me suffering. Whatever You desire, Your happiness is My happiness and Your life is My life. I don't want anything other than Your happiness in my life. As You realize My happiness and sorrows, so I can realize Yours. You feel happiness by seeing Me, but by seeing You I become millions of times more happy. There is no comparison to My happiness in these worlds. I am happy only by seeing Your happiness. I am always blissful because I have no concept of the happiness of others; I only desire Your happiness. I want to see Your happiness from morning to night, and night to morning.

"By seeing Me You become happy, and therefore I decorate Myself in many ways with srngara (ornaments) and alankara (decorations). I do this for You only; I do this because by seeing Me with all these ornaments and decorations You feel great happiness. I dedicate Myself unto Your lotus feet only to increase Your satisfaction and fulfill Your desires. I become so happy when You say to Me, 'You are My beloved, My mistress, My life and soul.' No one can understand the happiness I feel; there is no comparison to it in this world.

"When You say to Me, 'O Swaminiji, O Pranesvari Radhike, O My kanta,' My heart becomes overjoyed, because You are happy when You taste the words Radha-Pranesvari, etc. I feel shy to hear this, and yet I am also very happy. Externally I feel shy, but internally I am extremely happy."

Then Krsna said to Radhika, "You are the abode of matchless love. O Vrsabhanu-nandini, (daughter of Vrsabhanu Maharaja), You are the abode of all rasas, and what am I? I am always moving from one forest to another to graze cows. I'm foolish and irreligious. Other than to herd cows, I have no intelligence at all. I don't know the rules and regulations of love, and only You can teach Me these principles. I am always running after cows and playing hide and seek and other games like a village boy, whereas You are the river of prema. I'm just like terribly hot sand in the summer and You, on the other hand, are the river of love. How can there be any comparison between Yourself and Myself? When You give Me the darsana of Your love, I immediately become happy –there is no comparison to my happiness. When You bestow Your mercy and look towards Me, I become indebted to You." Krsna also told the gopis during rasa-lila: "I have no qualification. I am only a beggar of Your love."

na paraye 'ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatu sadhuna

["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 Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation." (Srimad-Bhagavatam 10.32.22)]

Now He confirmed this, as He told Sri Radha, "I am so indebted to You. How can I become free from this debt? Please be merciful; You are the abode of mercy. Only You can give Me love and fulfill My desires."

Hearing this, Srimati Radhika became shy and replied, "O Syamasundara, O You whose eyes are like lotus petals, O You who are the son of the kingof Vraja. You steal My heart. To meet with You I shall give up all the rules and regulations of society. I will leave My in-laws house, I will give up all consideration of shyness, respect from others, religion, and irreligion. I want to come to You and keep You as My own. I want to keep You, even for a moment, but I am only a village girl. I have no quality at all and I am not beautiful. You, on the other hand, are extremely qualified and beautiful, and You are the ornament of Your dynasty. There is no rasa in me. I have no idea about rasa, whereas You are the abode of rasa. You are the ocean of mercy, so please bestow Your mercy on Me. This is My desire."

Without the mercy of Srila Rupa Gosvamipada and Srila Raghunatha dasa Gosvami, no one would have been able to write about these topics. The conception that Radhika is the center of all is exclusively for those in our Gaudiya Sampradaya. We have the speciality that "Krsna is feeling separation from Radhika." No other acaryas can write about all the truths present herein.

Srila Gaura-Kisora dasa Babaji Maharaja is glorifying and praying to Srila Raghunatha dasa Gosvami in this kirtana called "Uddesye Racita Gita Boliya Pracalita." He says there that Raghunatha dasa Gosvami was always roaming, sometimes in Nidhuvana and sometimes in Vamsivata, and calling out, "Radhe! Radhe!"

Gaura premanande

Editorial advisor: Sripad Brajanatha dasa
Transcribers: Bimala dasi and Radhika dasi
Editors: Premavati dasi and Syamarani dasi
Typist: Vasanti dasi
Translator: Pujyapada Madhava Maharaja and Pujyapada Radhanath dasa brahmacari (now Pujyapada Damodara Maharaja)

The Glory of Pure Love

Vrndavana, India: October 18, 2005
Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

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[The following is a continuation of a lecture-course on Srila Visvanatha Cakravarti Thakura's book, Prema-samput.]

The book Prema-samput is very exalted; the moods expressed in it cannot be understood by ordinary persons. I will therefore complete it quickly, and then I will begin discussing the book Madhurya-kadambini, which explains the process of gradual development in devotional service.

We have heard how Srimati Radhika is discussing the truth of prema-tattva to Sri Krsna, who has disguised Himself as a damsel from the heavenly planets.

Srimati Radhika told the demigoddess-disguised Krsna, "Prema is 'sva-samvedya dasa.' This means it can only be understood by that person who is experiencing it, and not by another. Prema cannot be described by words; it can be understood by realization and nothing else. Only one in whose heart prema has appeared can understand what it is. Another person cannot understand. Prema cannot be understood by much deliberation, nor can it be understood by an absence of deliberation. Either way, it cannot be understood. On the other hand, unless we deliberate and endeavor to please Krsna, prema will not come.

That desire or tendency – "How can I please Krsna?" – is the symptom of prema. We may understand that someone has achieved prema by looking at his or her various ecstatic emotions, like vyabicari, asta-sattvika-bhava and so on. These symptoms must be seen in the heart in which prema has appeared.

Srimati Radhika continued, "You have described Krsna as being a debauchee, but really, He is the topmost hero or lover (nayaka). He alone has the qualification to love many heroines or lady beloveds (nayikas). The moods seen in Krsna cannot be seen in any other great personality. Even when He performs apparently abominable pastimes such as going to Candravali and other beloveds, still, in that condition He only remembers the happiness that He experienced when He was with Me.

"When I weep in separation from Krsna, all the plants and animals of Vrndavana also weep. Krsna performs pastimes of being with other, rival gopis only to show the world what is prema. This is why Krsna leaves Me and goes to other heroines.

"When a beloved meets with Krsna, all the unlimited happiness of this world multiplied millions of times does not equal one drop of the happiness I experience in association with Krsna. Similarly, all the unhappiness of the world multiplied millions of times cannot be equal to one drop of the unhappiness I experience in His separation."

The qualities of Lord Sri Krsna can only be seen in Him; not in Rama or Narayana. They have the self-conception that, "I am God," and there is great opulence in their intrinsic nature, They come here to protect religion and to destroy irreligion. They have many duties, preoccupations and responsibilities. On the other hand, Sri Krsna has no responsibilities or duties. He only moves the cows from one place to another. He has no worries or responsibilities; He is completely carefree. Therefore, He alone can perform such activities with the gopis, and there is no fault with Him in this regard. It is His quality.

Even Sri Krsna in Dvaraka has many responsibilities, such as killing demons, whereas Krsna in Vrndavana never kills any demons. It is Lord Visnu situated within the body of Krsna who kills them.

As Krsna is unique, so the gopis of Vraja are also unique. Only they can have such unprecedented prema towards Krsna to be able to control Him as they do. Even the queens in Dvaraka cannot control Krsna completely, because they also have other responsibilities and duties, such as nourishing their children and taking care of household duties. The gopis, on the other hand, have left everything – all shyness, chastity, worldly responsibilities, fear of society and fear of scriptural injunctions. They have given up everything for the happiness of Krsna. They have no children – they have nothing but Krsna. They have husbands, but they have no responsibility or attachment towards those husbands.

Srimati Radhika continued speaking to Sri Krsna, who was disguised as a lady from a heavenly planet. She said, "If any gopi tells another, 'Let's go. Take me to meet Krsna. I want to see Him,' this is not lust – because everything they do is for the happiness of Krsna, not for their own happiness. *[See endnote 1] The attraction of the gopis towards Krsna is not lust; it is prema.

"Krsna is an ocean of prema. He has so many apparent disqualifications, such as restlessness, cruelty and thoughtlessness, and He is unreliable – but these are actually His good qualities. If He did not manifest these "disqualifications," the ever-increasingly new tastes of My loving relationship with Him (nava-nava rasa) would not have been able to reach their height. If anyone thinks Krsna's qualities are His faults, that person has no prema. The so-called faults of Krsna are not faults, but qualities."

One example of Srimati Radhika's statement is as follows: Krsna has arranged to meet with Her, but on the way He meets another gopi, like Candravali or Saibya. Srimati Radhika is waiting the entire night, lamenting for Krsna. Krsna comes to Her early in the morning, looking like Nila Rohit (a body of bluish color, with reddish marks everywhere) Mahadeva (Lord Siva) because His eyes are very red. Srimati Radhika asks Him, "Where have you been?" Lying, Krsna replies, "I came directly here, I have not come after being with anyone else." Srimati Radhika's unhappiness then increases, so much so that despite Her meeting with Krsna She feels more separation. She then enters the state of maan (transcendental sulky mood) and calls Him ill-names.

Srimati Radhika continued speaking to the disguised Krsna, explaining Her own mind, "I become angry thinking, 'Why did He go there?' I know that if He goes to any other gopi, He cannot experience the happiness He attains in My association. The anger I display is a manifestation of prema, because I know that He cannot experience full happiness when He goes to another gopi. Krsna then says to Me, 'Yes, yes, I also know that.'

"Krsna is self-satisfied and has no unfulfilled desires. He is never controlled by lusty desires. He is only controlled by pure prema. Only the gopis of Vrndavana can control Him – no one else can do so. When He is late in coming to meet Me due to some disturbance caused by other gopis, I become angry because I see His dissatisfaction and lack of fulfillment. I become unhappy and angry that He hasn't tasted full happiness. My anger is only for His happiness.

"I tell Him, 'If You experienced so much happiness with that other gopi, then go back to her.'

"When Krsna comes to Me with marks on His body from associating with other gopis, I become angry and say to Him, 'You characterless person, get away from here and go back to that other gopi.' Then, in front of Me, Krsna admits all His faults.

"Why does He act the way He does? Prema is like a lamp, and it reveals the innermost intentions of both the hero and the heroine. Their hearts are revealed by the lamp of prema. If prema is spoken, that is, if the lover and beloved say, 'I love you,' then prema is lost. Prema can be compared with camphor. If camphor is placed near a window and the window is open, its aroma evaporates.

"Krsna tells the other gopis, 'You are My most beloved. Apart from you I do not love anyone else." Krsna does not say this to only one gopi, but to all the gopis, including Me. Why does He do this? This is not His fault. All the gopis have great attachment (anuraga) for Him. Each gopi has controlled Him up to the amount of anuraga she possesses. Krsna's meeting with them is not His fault, but His quality. Each gopi captures Him according to her bhakti.

"Another doubt may come. If prema is not spoken, then how is it that sometimes the gopis reveal their prema to Krsna?

yat te sujata-caranamburuham stanesu
bhitah sanaih priya dadhimahi karkasesu
tenatavim atasi tad vyathate na kim svit
kurpadibhir bhramati dhir bhavad-ayusam nah

["O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path." (Srimad Bhagavatam 10.31.19)]

"The gopis expressed themselves to Krsna, "Oh Krsna, we are not satisfied to meditate on Your lotus feet. Rather, we want You to place them on our breasts. Although we are fearful when Your feet come directly upon our breasts, because our breasts are very hard, at the same time we know that you are satisfied." The gopis expressed their prema, so is the prema of the gopis not being dissipated by expressing their heart? *[See endnote 2]

Srimati Radhika continued, "No, this is not a fault in the prema of the gopis. In their case it is simply a symptom of their prema. Their prema can never be diminished or destroyed.

"Listen; I'll give you an example from My own life. Krsna performed the rasa dance with the gopis, and left everyone for Me. Why? He is an ocean of prema. At that time all the gopis were thinking, 'We are the topmost.' Krsna did not want them to think like this, and therefore He took Me away. It is not a fault of Krsna that He took Me away from all the gopis and sat Me on the throne of greatness, giving Me so much honor and position.

"At that time We went to Srngara-vat, and there He personally decorated Me. At that time I was svadhina bhartrika (a heroine or beloved who has controlled Krsna completely). At that time Krsna had no consideration or thought of any other gopi whatsoever. As for Myself, however, I was thinking, 'My sakhis have given their life and soul for My service. How can I alone drink His nectarean association? How can I drink this ocean of prema alone, without My friends? I would be afflicted by the fault of ungratefulness.'

"I could not tolerate the idea of having this fault. I therefore told Krsna, 'I cannot walk anymore. You can carry Me wherever You like.'"

Srimati Radhika desired that all Her sakhis would be able to taste the happiness of Her association with Krsna.

Sri Krsna is Rasika-sekhara, the crest-jewel of heroes, and He could therefore understand the mind of Srimati Radhika. He thought, "Alone, Radhika cannot be happy with Me. She will be happy if Her sakhis can meet Me and Her there. But if all the other gopis find Me alone with Her, they will become envious and angry."

Sri Krsna was referring to the vipaksa and tatastha gopis (those gopis who are opposed and neutral to Srimati Radhika), and Radhika was referring to Her svapaksa sakhis (those gopis who are in Her party and who only desire Her happiness).

At that time He considered, "They will all return to their homes out of anger, and there will be no rasa dance. My desire will not be fulfilled, nor will the desire of Srimati Radhika or any other gopi; we will all be cheated of rasa-lila."

Now at Her home in Yavat, Srimati Radharani continued speaking to Krsna disguised as a heavenly damsel, "What is the necessity of rasa-lila? Krsna desired it, and therefore He called all the gopis with His flute music. So He considered, 'I will leave Radharani for a moment. During that time, when all the other gopis come and see Her condition, they will weep and feel great sympathy for Her. Then, when I return there will be rasa-lila. My desire will be fulfilled, Radharani's desire will be fulfilled and everyone's desire will be fulfilled.' That is why Krsna's leaving Me during rasa-lila is not a fault of His, but a quality.

[At this time Srila Narayana Maharaja paused from speaking on Sri Prema-samput. He requested Sripad Muni Maharaja to sing a few verses from Sri Gita-govinda, and then he explained one of the verses as follows:] It was morning. Sri Krsna was late for His meeting with Srimati Radhika, and She had become sulky. She told Him with some sarcasm, "Oh Krsna, You are so beautiful. By Your sidelong glance You can take the hearts of all gopis. Oh Madhava, Oh Kesava, this is really so." She addressed Him by two of His names – Madhava and Kesava. [Madhava means Husband of the Goddess of Fortune. Kesava means one who has beautiful, wavy hair, or one who decorated the beautiful hair of Srimati Radhika.] She told Him, "Oh You who previously decorated My hair – that very Kesava. Oh Madhava, beloved of all – not only Laksmi. You should at once go away. Don't tell lies. I know everything, for Your body is telling everything. You should go to that gopi who can take away all Your disease of kama (transcendental lust). Why have You come to Me? Oh, I see that you have not slept the entire night. Your eyes tell this, because they are reddish. And You look somewhat drowsy."

[Srila Narayana Maharaja now resumed the topic of Sri Prema-samput:] You should hear this – that which you have never heard before in your life and that which you may never hear for the rest of your life. Hear this very patiently. Then, making this the object of your life, come down from there to sraddha (initial faith) and nistha (steadiness in the devotional process). Starting the day after tomorrow, I will tell you how to achieve this object.

Why did Krsna disappear from the rasa dance? He could understand that all the gopis had a false conception of themselves; thinking that they were as qualified and fortunate as Srimati Radhika. Srimati Radhika also had an angry mood – a sulky mood towards Krsna. She was thinking, "Why is He treating Me the same as the others?"

Therefore, in order to break the false pride of the other gopis, and to please Radhika and break Her sulky mood, Krsna left the rasa arena. He wanted to show the world that Radhika is the topmost gopi. If He had not disappeared, how would the world come to know this? Krsna showed that "among everyone, only Srimati Radhika can completely fulfill My desire."

Tomorrow we will go to Seva-kunja, the place where Lord Sri Krsna performed the pastime of breaking Radhika's sulky mood. Then we will go to Sringara-vata, where He pacified Her by decorating Her. Then finally, we will go to Dhira-samira, the place of rasa-lila.

Thus, as explained by Srimati Radhika, by Sri Krsna's pastime of disappearing, all the other gopis could understand that Her prema is the highest.

Now the disguised Krsna criticized Himself by saying, "Krsna is a very bad person. He killed a lady, He killed a cow, He killed a calf and He killed an innocent snake."

Srimati Radhika replied, "No, it is not like that. Aristasura looked like a bull, but he was not a bull; he was a demon in disguise. Bakasura was not a crane but a demon, and the snake Aghasura was Sin personified. Vatsasura was not an innocent calf, he was also a demon; and Putana was a man-eating witch. In order to protect saintly persons, Lord Visnu entered the body of Krsna and killed those demons. Krsna Himself never killed anyone.

Hearing this, the disguised Krsna became astonished and said, "Oh Radharani, the symptoms of prema described by You are present completely in You alone. I could not understand any of this before, but now I can understand. To the beloved, the faults of the lover are not faults; they are simply qualities."

Endnote 1:
atmendriya-priti-vancha--tare bali 'kama'
krsnendriya-priti-iccha dhare 'prema' nama
["The desire to gratify one's own senses is kama , but the desire to please the senses of Lord Krsna is prema ." (Sri Caitanya-caritamrta, Adi-lila 4.165 – translation by Srila Prabhupada Bhaktivedanta Svami Maharaja)]

Endnote 2:
Excerpt from Srila Narayana Maharaja's commentary on verse 19 of Gopi-gita (Srimad Bhagavatam 10.31.19):
The gopis weep while singing their very sweet songs. Yat te sujata-caranamburuham stanesu. "Oh, we very carefully and gently hold Your lotus feet on our heart."
"Why your heart?" Krsna asks.
"Because this is the best part of our entire body. If someone has something valuable, he wants to keep it on his heart."
Krsna is the life of their life. Dhrtasavas in the first sloka and bhavad-ayusam in the last means "You are our life. Every part of You is our life. Your feet are our life, Your face is our life, Your hands, head and everything about you is our life. We want to keep our life in our heart, and we want to serve it very gently.
"You run here and there on the rough paths in Vrndavana, full of pebbles, thorns and stone chips."
Srila Jiva Gosvami explains there is no need for anxiety because Vrnda-devi has arranged that there are actually no thorns or pebbles. Nothing is wrong. Vrndavana is not a desert or hilly place; it has very gentle terrain. However, it is the nature of any lover that out of concern for her beloved she does not acknowledge this.
Krsna may ask, "Why are you worried about My walking in the forest of Vrndavana?" The gopis reply, "Your lotus feet are so soft – more soft than any lotus. We have realization of this. We keep Your feet in our hands and take them on our very soft breasts. But when we compare the two, we see that Your lotus feet are a million times more gentle, sweet, and soft than our breasts. Our breasts are not rough and hard like the pebbles and thorns in the forest, yet in comparison to Your lotus feet they are not very soft. We therefore hold Your feet there very gently and carefully, so that You will have no pain."
Krsna says, "If you know that in comparison to My feet your breasts are rough, why do you try to keep them there?"
"Oh beloved, we know that if we keep them on our breast You will feel great bliss. We are unhappy to do this. However, knowing that You are receiving pleasure, we forget our suffering and we are also immersed in an ocean of happiness. If we see You get a little pleasure in our behavior or by anything else we do or say, we become filled with ever-increasing happiness."

Editorial Advisors: Sripad Madhava Maharaja and Sripad Brajanatha dasa
Translator: Sripad Damodara Maharaja
Editor: Syamarani dasi
Transcriber: Vasanti dasi
Typist: Janaki dasi