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Srimad Bhagavad Gita AS IT IS

Bhagavad Gita:   Chapter 6 - Dhyana-yoga

                         cancalam hi manah krsna
                         pramathi balavad drdham
                         tasyaham nigraham manye
                          vayor iva su-duskaram
cancalam--flickering; hi--certainly; manah--mind; krsna--O Krsna; pramathi--agitating; bala-vat--strong; drdham--obstinate; tasya--its; aham--I; nigraham--subduing; manye--think; vayoh--of the wind; iva--like; su-duskaram--difficult.
   For the mind is restless, turbulent, obstinate and very strong, O Krsna, and to subdue it, I think, is more difficult than controlling the wind.
PURPORT by HDG Srila A.C. Bhaktivedanta Swami Prabhupad:
   The mind is so strong and obstinate that it sometimes overcomes the intelligence, although the mind is supposed to be subservient to the intelligence. For a man in the practical world who has to fight so many opposing elements, it is certainly very difficult to control the mind. Artificially, one may establish a mental equilibrium toward both friend and enemy, but ultimately no worldly man can do so, for this is more difficult than controlling the raging wind. In the Vedic literature (Katha Upanisad 1.3.3-4) it is said:

                         atmanam rathinam viddhi
                          sariram ratham eva ca
                       buddhim tu sarathim viddhi
                         manah pragraham eva ca

                          indriyani hayan ahur
                         visayams tesu go-caran
                         bhoktety ahur manisinah
"The individual is the passenger in the car of the material body, and intelligence is the driver. Mind is the driving instrument, and the senses are the horses. The self is thus the enjoyer or sufferer in the association of the mind and senses. So it is understood by great thinkers." Intelligence is supposed to direct the mind, but the mind is so strong and obstinate that it often overcomes even one's own intelligence, as an acute infection may surpass the efficacy of medicine. Such a strong mind is supposed to be controlled by the practice of yoga, but such practice is never practical for a worldly person like Arjuna. And what can we say of modern man? The simile used here is appropriate: one cannot capture the blowing wind. And it is even more difficult to capture the turbulent mind. The easiest way to control the mind, as suggested by Lord Caitanya, is chanting "Hare Krsna," the great mantra for deliverance, in all humility. The method prescribed is sa vai manah krsna-padaravindayoh: one must engage one's mind fully in Krsna. Only then will there remain no other engagements to agitate the mind.

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

Copyright 1983 The Bhaktivedanta Book Trust International. Used with permission.

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Prabhupada Uvacha:
(here's some nectar, sometimes it comes in the form of Srutakirti prabhu's diary, other times from Govinda dasi's diary, Hari Sauri prabhu's Transcendental Diary, Bhurijan prabhu's book, or sometimes from a letter, or other related source, but still nectar...)

Prabhupada's Only Criticism of the Devotees

Later, we sat at Prabhupada's feet and listened to him preach. Material considerations were insignificant as long as we sat there. We wanted to become like he treated us. He treated us as if we were already sincere and compassionate devotees of Krsna. By his association, we wanted to help a thankless world, a world that was caught up in fruitless trivialities and deadly misconceptions. We were neophytes, but Prabhupada's association made Krsna real to us and devotional service the glory of life. Prabhupada spoke intimately with us, like comrades in battle.

"These books are for you," Prabhupada said as he pointed to several of the books he had written. "Do not make it an export business. They only buy and sell to others. For themselves they have no use." Prabhupada imitated a devotee distributing his books, "Please take this book. It is very important." He then took the customer's role: "Oh, it is important? What is it about?" Prabhupada again switched roles. "I don't know, it is for you!" We all laughed sheepishly. "My only criticism of the devotees is that they think my books are for distribution and not for reading."

Prabhupada wanted his disciples to become philosophically strong by studying his books. Sastric study grants us the ability to preach, fixes our intelligence, and purifies our hearts. At this time Prabhupada also asked the devotees,"Why are we so interested in book distribution? Because it is distribution of knowledge. It is distribution of knowledge."

- From the "My Glorious Master" by HG Bhurijana dasa

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

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"Appearance Day Of Srimati Radharani"

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Prabhupada: ...yajno danam tapas caiva pavanani manisinam. There are four stages of spiritual life. The brahmacari, grhastha, vanaprastha and sannyasa. For brahmacari, yajna. Yajna means to satisfy the Supreme Personality of Godhead. Varnasramacaravata purusena parah puman, visnur aradhyate [Cc. Madhya 8.58]. The whole scheme...

(aside:) I thinking I am feeling very hot. I have to take off... In another place it is said, yajnarthat karmanah anyatra karma-bandhanah [Bg. 3.9]. (Prabhupada's clothing is being taken off; it sounds like his sweater.) That's all right. That's all right. Keep it now.

So brahmacari, in the beginning of life... Brahmacari means beginning of life, student life. They must be trained up how to satisfy the Supreme Personality of Godhead. This is the first training. The brahmacari is trained up to rise early in the morning and offers fire sacrifice, then studies of Vedas, then sankirtana. There are so many routine work for brahmacari. So this must be executed. And for grhastha-dana, charity. Grhastha must be prepared or trained up to give charity. And who will accept the charity? The charity will be accepted by the brahmacari and sannyasa. Not the vanaprastha. Brahmacari will accept charity on behalf of the spiritual master. And a sannyasi will accept charity only for his maintenance. That's all. The grhastha cannot accept charity. But a grhastha-brahmana, he can accept charity, but he will not, I mean to say, accumulate money by taking charity. Whatever he gets, he must spend. Then dana-pratigraha. Pratigraha means accept. But he cannot keep in bank a bank balance. He must, whatever extra he has got, he must immediately give in charity. Then he can accept, a grhastha-brahmana, accept charity. There is a proverb in Bengali, that "A brahmana, even if he gets one lakh of rupees, one hundred thousands of rupees, still he is a beggar." Because he will not keep it. He will not keep it for... He will immediately distribute it in charity. Therefore he is called in Bengali lakh take baundigi. (?) It doesn't matter he gets one lakh of rupees contribution, but still he remains a beggar. Because immediately he will distribute. So these things are very important things. Yajna-dana-tapah. And for sannyasi and vanaprastha-tapasya. Tapo divyam [SB 5.5.1]. Tapasya means accepting voluntarily all kinds of inconveniences, voluntarily.

Now, the material activities are that we are trying to avoid inconveniences. Material life is. But spiritual life means to execute tapasya, austerity, penance, even at the risk of all inconvenience. This is called tapasya. So Krsna says, yajna-dana-tapah, karyam na tyajyam. You can give up your family life, but you cannot give up this yajna-dana-tapah. That you cannot, at any circumstances. These things must be continued. Yajna-dana-tapah na tyajyam karyam eva tat. Karyam means "must," "you must perform." The Mayavadi sannyasis, karma-tyagi, they do not work. Their principle is always study Vedanta philosophy, and whatever they require, a little, they will beg, taking alms from grhasthas, and live and follow the strictly the principles of austerity. They are very strict. Those who are really Mayavadi sannyasi, not false, they follow strictly three times taking bathing. Even in severest cold they must. They lie down on the floor and always read Vedanta and Sankhya philosophy. But in spite of all these austerities, they do not approve the worship of Deity, the transcendental form of the Supreme Personality of Godhead. Because they are impersonalist, they do not worship.

So sastra says that ye 'nye 'ravindaksa vimukta-maninas tvayy asta-bhavad avisuddha-buddhayah: [SB 10.2.32] "So these people, although they are thinking of themself as liberated, they have become liberated..." The Mayavadi sannyasis address amongst themselves: namo narayana. "Namo narayana" means every one of them has become a Narayana. This is their philosophy. And from this namo narayana principle, Vivekananda Swami has manufactured the word "daridra-narayana." So Narayana has become very cheap thing for them. Everyone has become Narayana; everyone has become God. Just like the rascal God is now in the hospital. God is under operation. (laughter) A "guruji" God. So they have no shame even that "If I am God, I cannot cure my bodily pains, what kind of God I am?" But these rascals will proclaim that they are God, and there is set of rascals, they will accept, "Oh, here is God." Vivekananda also said that "Why you are finding out God? Don't you see, so many gods are loitering in the street?" So God has become a funny thing for them. No. We do not accept such God. Our God is different. Our God is:

yas tu narayanam devam
samatvenaiva vikseta
sa pasandi bhaved dhruvam
 [Cc. Madhya 18.116]

Our Narayana -- that is real Narayana, exalted -- we cannot even compare with that supreme Narayana with such demigods like Lord Brahma, Lord Siva, what to speak of these rascals. Yas tu narayanam devam brahma-rudradi-daivataih, samatvena vikseta. Any person, rascal, if he thinks that Narayana is equal to Lord Brahma or Lord Siva... There are Mayavadis. They say "Any demigod is as good as Visnu. You can worship any demigod. It doesn't matter. You..." Because their ultimate understanding is that the Absolute Truth is impersonal, and you can imagine any form. It doesn't matter. You ultimately reach that impersonal, merge into the impersonal.

This is their philosophy. But that is not the fact. The ultimate issue of the Absolute Truth is Krsna, Bhagavan. Brahmeti paramatmeti bhagavan iti sabdyate [SB 1.2.11]. Absolute Truth is realized in three phases: first of all impersonal Brahman, then localized Paramatma, and then the Supreme Personality of Godhead, Krsna. Krsnas tu bhagavan svayam [SB 1.3.28]. The Absolute Truth is described as Bhagavan, and there are many expansions of Bhagavan. Advaitam acyutam anadim ananta-rupam [Bs. 5.33]. Ananta-rupam. Krsna has expansion, millions and trillions. Just like as Paramatma. Isvarah sarva-bhutanam hrd-dese 'rjuna tisthati [Bg. 18.61]. Not only He resides in everyone's heart, but in every atom also. Andantara-stha-paramanu-cayantara-stham govindam adi-purusam tam aham bhajami [Bs. 5.35] **. So Krsna has got many expansions. But they are all one. Advaitam acyutam. Just like you have got experience that the sun, if you have got millions of pots, the sun is reflected; you will find millions of suns, but although the sun is one, but we see that millions of suns are there in millions of pots. This is the understanding. God is one, but He can expand Himself in millions and millions. There is no question of counting. Unlimited, but still, one. Advaita. Acyuta. The Mayavadi philosophy is that because God has expanded Himself in so many, all-pervading, therefore he is finished. He is finished. Just like material conception. You take any big paper and make it into pieces and then throw it -- the original paper is lost. There is no more existence. That is Mayavadi philosophy. Mayavadi philosophy means because God is all-pervading, therefore He has no form. He has finished His form. There cannot be any form. And this is material conception. This is not spiritual conception. Spiritual conception is purnasya purnam adaya purnam eva avasisyate [Iso Invocation]. If Krsna is the complete, supreme, so even He expands Himself in millions and trillions of complete forms, still, He is complete. Still, He's complete. This is conception of Krsna. So therefore avyaya. Avyaya means acyuta, avyaya. Acyuta means He does not fall. It is not like that, that in my bank I have got one hundred pounds; if I take one, two, three, four, five in this way, one hundred finished, my bank balance is finished. It is not like that. Krsna is so complete that immediate forms may be expanded from Him; still, He is complete. Purnasya purnam adaya. These verses you have already read in the Isopanisad.

So that is the conception of Krsna. So unless you, from the very beginning you practice yajna, or if you are a grhastha, give in charity, and when you take sannyasa, you undergo tapasya, how you will understand this philosophy? It is not possible. In the Kali-yuga, however, this yajna is not possible. As there are ritualistic yajna, sacrifice as recommended in the Vedas, that is not possible. It is very expensive. You have to acquire so much ghee and grains and so many other things. Feed so many, daily, people. It is very difficult task to perform the ritualistic yajna. Therefore Krsna has made easy. What is that? Yajnaih sankirtana-prayair yajanti hi su-medhasah. That is recommended in Srimad-Bhagavatam:

krsna-varnam tvisakrsnam
yajnaih sankirtana-prayair
yajanti hi su-medhasah
 [SB 11.5.32]

This is the process of performing yajnas. Yajna-dana-tapah. What is that yajna? Krsna-varnam tvisakrsnam. Krsna-varnam. Varna means category. Just like brahmana-varna, catur-varna. Varna means class. Catur-varnyam maya srstam guna-karma-vibhagasah [Bg. 4.13]. As Krsna said. So krsna-varnam: in the category of Krsna. So krsna-varna. Or "One who is describing Krsna," varnayati. Krsnam varnayati iti krsna, iti krsna-varna. Either belonging to the category of Krsna... He is not belonging to the category of the jiva soul. He belongs to the Supreme Personality of Godhead, krsna-varna. Or chanting always the holy name of Krsna. Krsna-varnam tvisa akrsnam. Means He is Krsna... Because He belongs to the category of Krsna, therefore He is Krsna. But we have got conception, Krsna is blackish. Yes, that's a fact. Asitambuda-sundarangam. Asita. Asita means black. Asitambuda. So black cloud. Ambuda means cloud. Asitambuda-sundarangam. His complexion is like blackish cloud, but very, very, very, very beautiful. Kandarpa-koti-kamaniyam. He is so beautiful that many millions of Cupid cannot be compared with Him, although He is black. So here the same Krsna, krsna-varnam, although He belongs to the same category of Krsna, tvisa, by complexion, akrsna. Akrsna. Akrsna means "not Krsna." So it may be any other color. It may be... There are so many colors.

So akrsna. He's not krsna, not blackish. So there may be... But no. There are fixed colors for the Supreme Personality of Godhead. Sukla, suklo raktas tatha pita idanim krsnatam gatah. When Krsna was born at Nanda Maharaja's place, or Krsna appeared then,... So according to Vedic system there is jata-karma. As soon as child is born, immediately horoscope is made and according to horoscope his name is given. There are dasa-karma. Dasa-karma. So one of these is at the birth, that before the child is begotten, there is one samskara, garbhadhana-samskara. Similarly, after the child is born, then another samskara, jata-karma-samskara. So there are so many samskaras. Samskarad bhaved dvijah: By following the samskara, purificatory process, one becomes brahmana. The upanayana-samskara, the sacred thread samskara. So when Krsna was having the jata-karma-samskara by Gargamuni, the priest of Vasudeva... He was sent to Nanda Maharaja to perform the Krsna's jata-karma. So he was a learned astrologer. He said, "Nanda Maharaja, your this son formerly had three other colors: suklo raktas tatha pita. He was of white color, He was of red color, He was of yellow color." Idanim krsnatam gatah. "Now He has appeared in blackish color." Idanim krsnatam gatah. So krsna-varnam tvisakrsnam [SB 11.5.32]. Tvisa means by complexion He is not black. Then He must be either of the three-white, red and yellow.

So Caitanya Mahaprabhu's color is yellowish golden color. Therefore it is said, "He is Krsna, but now He has appeared in golden complexion." Krsna-varnam tvisa akrsnam. And sangopangastra-parsadam. "He is always surrounded by His associates." Anga, upanga. Anga means personal, and upanga means expansion of the expansion, which is called kala. The first expansion is called avatara, and when there is another avatara from avatara, that is called kala. Ramadi-murtisu kala-niyamena tisthan [Bs. 5.39]. Very scientific analysis in the sastra. Not that any rascal comes, "I am God." This is not acceptable. We have to understand sastra-vidhi, as sastra it is said. So about Sri Cai... Because Sri Caitanya Mahaprabhu appeared, the Supreme Personality of Godhead, so many rascals have imitated: "Well, this Nimai Pandita, if He can become avatara, then why not Gadadhara Pandita?" This Ramakrishna, his name was Gadadhar Chatterjee. So he was also imitation of Caitanya Mahaprabhu. Where is the reference in the sastra? So far Caitanya Mahaprabhu is concerned, there are so many innumerable references, in Mahabharata, in Bhagavata, in Purana, in Upanisad. Therefore we accept Him as the Supreme Personality of Godhead. Not by rascal's vote that "Let us vote this man is God; then he becomes." So krsna-varnam tvisakrsnam sangopangastra-parsadam [SB 11.5.32]. He associated with other devotees -- Nityananda Prabhu, Advaita Prabhu, then Gadadhara Prabhu and Srinivasa. Sri-krsna-caitanya prabhu-nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda. Whenever Caitanya Mahaprabhu is present, there are so many devotees. Gaura-bhakta-vrnda. So sangopangastra-parsadam. This is the incarnation of Kali.

So yajnaih sankirtana-prayair yajanti hi su-medhasah [SB 11.5.32]. Those who have got brain substance, not dull, filled up with cow dung, they cannot understand what is the sankirtana-yajna. But sastra says, yajnaih sankirtana-prayair yajanti hi su-medhasah: "Those who have got nice brain substance, they can perform this yajna, sankirtana-yajna." Then it fulfills the injunction of the Bhagavad-gita, yajna-dana-tapah-karma. So for this sankirtana movement, sankirtana-yajna, in this age, before the Deity of Lord Caitanya Mahaprabhu and associated (with) Nityananda, Advaita, others... If not all, at least Nityananda or Gadadhara. Gaura-Gadadhara or Gaura-Nityananda, or all of them, five. Sri-krsna-caitanya prabhu-nityananda. You have got Panca-tattva? No picture here? It was there.

Devotee: When... Revatinandana Swami takes with him travelling.

Prabhupada: Oh, all right. So Gaura-Nityananda is here. That's all right. So this is the yajna. So yajna-dana-tapah-karma na tyajyam. You cannot give up in any stage of life, but because the yajnas mentioned in the Vedas it is not possible to perform in this age Kali-yuga because they are mandah sumanda-matayo manda-bhagya hy upadrutah [SB 1.1.10]. In this age people may advertise themselves they are making very good progress. They are all unfortunate, disturbed. Mandah sumanda-matayo manda-bhagyah. Manda-bhagyah means unfortunate. And upadrutah, always disturbed. This is the position of the people in this age. How they can perform the Vedic ritualistic ceremony? It is not possible. So this is the yajna. So yajnaih sankirtanaih, you keep Sri Caitanya Mahaprabhu and perform yajna, the sankirtana-yajna before Him, and you become all perfect. So easy. So easy. Because you cannot give up yajna. But in this age, Kali-yuga, people are so unfortunate, so rubbish, that it is not possible to perform the Vedic ritualistic yajna. That is not possible. Therefore Krsna has given you the opportunity that you can perform. Kalau tad dhari-kirtanat. Krte yad dhyayato visnum tretayam yajato makhaih [SB 12.3.52]. Makha means yajna. That was performed in the Treta-yuga. And in the Satya-yuga, meditation. In the Dvapara-yuga, Deity worship. Kalau tad dhari-kirtanat. In the Kali-yuga, simply by kirtanad eva krsnasya [SB 12.3.51]. And this is the sastra's injunction.

So I am very pleased that you are keeping this center nicely in our own standard by performing yajna, by sankirtana, and today is Radhastami. You perform. Our yajna is sankirtana, and Srimati Radharani is the pleasure potency of Krsna. Radha krsna-pranaya-vikrtir hladini saktir asmad ekatmanav api bhuvi pura deha-bhedam gatau tau, sri-caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam [Cc. Adi 1.5]. When Krsna... Krsna is one. Ekam advitiyam. But eko bahu syat. He can expand Himself. So when He wants to enjoy, so the pleasure potency is manifested from His personal body. That pleasure potency is Radharani. Radharani is not ordinary living entity. Radharani is Krsna's personal pleasure potency. Hladini-sakti.

So just today is the appearance day of hladini-sakti. So if you want to please Krsna... Because our business is to please Krsna. Hari-tosanam. Our this movement is hari-tosanam. Samsiddhir hari-tosanam. Atah pumbhir dvija-srestha varnasrama-vibhagasah. Varnasrama-vibhagasah. Svanusthitasya dharmasya samsiddhir hari-tosanam [SB 1.2.13]. Not only our. This is the aim. In the Bhagavad-gita it is also said, vedais ca sarvair aham eva vedyah [Bg. 15.15]. The whole Vedic literature is meant for searching out Krsna and to satisfy. So Krsna personally comes to give you the information. Sarva-dharman parityajya mam ekam saranam: [Bg. 18.66] "You rascal, you give up all these engagements. Simply you surrender unto Me."

And what about other demigods? There are so many demigods. What we have to do? Kamais tais tair hrta-jnanah [Bg. 7.20]. "This demigod is worshiped by persons who have lost all intelligence." Hrta-jnana. Hrta-jnana means nasta-buddhayah, one who has lost of the intelligence. There is no need. Simply mam ekam. That is the instruction of Bhagavad... That is the sastra instruction. Visnur aradhyate pantha nanyat tat-tosa-karanam. Na te viduh svartha-gatim hi visnum [SB 7.5.31]. Om tad visnoh paramam padam sada pasyanti. This is Rg Veda mantra. Actual aim of life is to satisfy Lord Visnu, and Krsna is the origin of visnu-tattva. And He is pleased through Radharani. Therefore we don't keep Krsna alone. No. Radha-Krsna. First Radharani. So that day is today. First you have to worship Radharani. If you go through Radharani...

Therefore in Vrndavana you will see all devotees, they will address one another, "Jaya Radhe." Still. Because they know that "If Radharani is pleased, if I can please Radharani..." Radharani is presented, the original pleasure potency, always absorbed in thought of Krsna. So anyone who comes before Radharani to serve Krsna, oh, She becomes so pleased, "Oh, here is a devotee of Krsna." She immediately recommends, "Krsna, oh, here is a devotee. He is better than Me." This is Radharani. I may be a, not devotee. I may be most fallen rascal. But if I try to reach Krsna through Radharani, then my business is successful. Therefore we should worship Radharani first. That is our business. Instead of offering directly one flower to Krsna, you just put it in the hands of Radharani: "My mother Radharani, Jagan-mata, if you kindly take this flower and offer it to Krsna." "Oh," Radharani says, "Oh, you have brought a flower?" Krsna said, patram puspam phalam toyam yo me bhaktya prayacchati [Bg. 9.26], but don't try to offer Krsna directly. Just offer through Radharani. It will be very much appreciated by Radharani.

So this is our philosophy, to please Krsna through Radharani, and just today is the auspicious day of Radharani appearance. So we should offer puspanjali and pray to Radharani that "Radharani, kindly be merciful and tell about me to Your Krsna. To Your Krsna. Krsna is Yours." Krsna, Radha-Krsna. Krsna is not independent. Krsna is Radharani's property. So you have to approach Krsna through Radharani. That is, today is the auspicious day. Worship Radharani very nicely and be happy.

Thank you very much. Hare Krsna. (end)

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© 2001 The Bhaktivedanta Book Trust International. Used with permission.


Energy is always kept on the left side. Radharani
is on the left side of the Lord, and similarly,
Lakshmiji is also on the left side of the Lord. We
are also marginal energy, not exactly like
Radharani or Laksmiji, so we should keep ourself
always on the left side of the Lord, and let us act
as His Arms, or army.

Letter to Brahmananda, August 22, 1968

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Chaturmasya Vrata

"The Cäturmäsya period begins in the month of Äñäòha (June-July) from the day of Ekädaçé called Çayanä-ekädaçé, in the fortnight of the waxing moon. The period ends in the month of Kärtika (October-November) on the Ekädaçé day known as Utthänä-ekädaçé, in the fortnight of the waxing moon. This four-month period is known as Cäturmäsya. Some Vaiñëavas also observe it from the full-moon day of Äñäòha until the full-moon day of Kärtika. That is also a period of four months. This period, calculated by the lunar months, is called Cäturmäsya, but others also observe Cäturmäsya according to the solar month from Çrävaëa to Kärtika. The whole period, either lunar or solar, takes place during the rainy season. Cäturmäsya should be observed by all sections of the population. It does not matter whether one is a gåhastha or a sannyäsé. The observance is obligatory for all äçramas. The real purpose behind the vow taken during these four months is to minimize the quantity of sense gratification. This is not very difficult. In the month of Çrävaëa one should not eat spinach, in the month of Bhädra one should not eat yogurt, and in the month of Äçvina one should not drink milk. One should not eat fish or other nonvegetarian food during the month of Kärtika. A nonvegetarian diet means fish and meat. Similarly, masüra dhal and urad dhal are also considered nonvegetarian. These two dhals contain a great amount of protein, and food rich in protein is considered nonvegetarian. On the whole, during the four-month period of Cäturmäsya one should practice giving up all food intended for sense enjoyment."

Sri Chaitanya Charitamritam Madhya lila 4:169 purport.

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Srimati Radharani Vrindavan walli ki jay jay jay

Sri Radha-astami - The appearance day of Srimati Radharani:

That in Varsana we are under Srimati Radharani's shelter, here is Her janma-lila. He mentioned how Srila Prabhupada was very reserved whenever he talked about Radharani - She is so special, all happiness expands in Her, and Krsna expands Himself in Her, She is the source of all fortune and the original angel. Krsna does not tolerate any offenses against Her. . .
    Saying this, let us remember the pastime about how Srimati Radharani appeared. She came just to serve Krsna. . . She wanted to make devotees for Him, just like Gadadhara Pandit (who is Her expansion), also came to make devotees for MahaPrabhu's.

When King Vrshabhanu offers his Beautiful, blind baby girl to Narada Muni for blessings, Narada Muni became overwhelmed in ecstasy, his hair stood on  end, tears were flowing  from his eyes, all his body was shivering. . .Narada Muni took that girl baby and put her on his lap. He started to think :'I have gone to all the places in the entire universe, no where I had found such a beautiful girl like this. NOWHERE!!
I am very fortunate.' Then he tells King Vrshabhanu that he is very very fortunate to have this baby girl as daughter. Wherever this girl is, this place resides the Goddess of Fortune. So your duty is just to take care of this baby and nothing else. Narada Muni prayed to Radharani with very pleasing prayers, having Her on his lap. He asked Her to give darshan of Her Youthful Kishori form. Radharani being very pleased appeared before him with all Her sakhis and told Narada Muni to meet Her in Kusum Sarovar. Accordingly Narada Muni got darshan of Srimati Radharani in Her Kishori Form which is very very pleasing, which attracts the Supreme Personality of Godhead.

The SKANDA PURANA states that out of many thousands of gopis, sixteen thousand are predominant; and out of 108 gopis, eight are still more prominent; out of eight gopis Radharani and Candravalli are prominent; and out of these two gopis, Radharani is the most prominent” (KB Chap. 31).  “Because Radha possesses all the charm and sweetness, She is the better of the two.  In the Sruti-sastra Radharani is known by the name Gandharva-devi.  Srimati Radharani considers Sri Krsna millions and millions of times more dear than Her own life’s breath”. (RKG)  When we compare the gopis, it appears that Srimati Radharani is most important because Her real feature expresses the highest ecstasy of love.  The mahabhava (ecstasy of love) experienced by the other gopis cannot be compared to that of Sri Radha.  Radharani is the very form of ecstatic love for Sri Krsna who says: “The happiness I feel when meeting Radharani is a hundred times greater than the happiness I get from meeting others”. (CC Adi 4.258) “Srimati Radharani is the beloved consort of Krsna, and She is the wealth of Krsna’s life.  Without Radharani surpasses all in beauty, good qualities, in good fortune, and, above all, in love”. (CC Adi 4.214)
 Being the greatest devotee and the nest worshiper of Sri Krsna, Sri Radha possesses the most exemplary and exalted mentality. “Srimati Radharani said, ‘I do not mind My personal distress.  I only wish for the happiness of Krsna, for His happiness is the goal of My life.  However, if He feels great happiness in giving Me distress, that distress is the best of My happiness.’ Srila Bhaktisiddhanta Sarasvati Thakur says that a devotee does not care about his own happiness or distress, he is simply interested in seeing that Krsna is happy, and for that purpose he engages in various activities.  A pure devotee has no way of sensing happiness except my seeing that Krsna is happy in every respect.  If Krsna becomes happy by giving him distress, such a devotee accepts that unhappiness as the greatest of all happiness”. (CC Antya 20.52v&p)

The Special Reason for Writing the SRIMAD-BHAGAVATAM

 “Since so many Puranas already depict Krsna’s pastimes, it was not necessary to retell Lord Krsna’s pastimes in the SRIMAD-BHAGAVATAM.  What was the special reason for writing the SRIMAD-BHAGAVATAM?  The SRIMAD-BHAGAVATAM was written to introduce and describe the glories of the gopis; and especially to establish Srimati Radharani’s supremely elevated position as the most beloved of the Supreme Lord Krsna”. (SVMP)  According to Srila Visvanatha Cakravati Thakur, in the SRIMAD-BHAGAVATAM verse (10.83.42) the word “sriyah” refers to the supreme goddess of fortune, Srimati Radharani.”  “The transcendental goddess, Srimati Radharani is the direct counterpart of Lord Sri Krsna.  Radha is the central figure for all the goddesses of fortune.  Radharani possesses all attractiveness to attract the all-attractive Personality of Godhead.  Radharani is the internal potency of the Lord”. (BGT)

The Indescribable Beauty of Srimati Radharani

Srimati Radharani is fifteen years old and full of the luster of youth.  Radha is expert in all the sixty-four fine arts and Her transcendental form is like an ocean of nectar.  Radha’s splendid bodily luster is like molten gold or stationary lightning.  Radha wears wonderfully beautiful blue garments, and She is decorated with various pearls and flowers.  Gandharvika (Radha) is very beautiful, and has long, nicely braided hair.  Radha’s splendid forehead is decorated with the red pigment, sindura, and with beautiful locks of curling hair.  Decorated with blue bangles, Sri Radha’s arms have defeated Cupid’s staff with their beauty.  Decorated with black mascara, Radhika’s expanded lotus eyes are the most beautiful in all the three planetary systems.
 Radhika’s nose if as beautiful as a sesame flower and the tip is nicely decorated with a pearl.  Anointed with carious perfumes, Sri Radha is splendidly beautiful.  Radha’s ears are decorated with wonderful earrings and Her nectarean lips defeat red lotus flowers.  Srimati Radharani’s teeth are a row of pearls and Her tongue is very beautiful.  Decorated with a smile of pure love for Krsna, Radha’s beautiful face is as splendid as millions of moons.  The beauty of Radhika’s chin has defeated and bewildered Cupid.  Decorated with a drop of musk, Radha’s chin appears like a golden lotus flower with a bumblebee.
 Bearing all the marks of wonderful beauty, Radha’s neck, back and sides are enchantingly gorgeous.  Radhika’s breast is like splendid golden waterpots covered by a bodice decorated with a pearl necklace.  Srimati Radharani’s beautiful enchanting arms are two red lotus flowers illuminated by the series of moons that are Her fingernails.
 Jeweled rings decorate Radha’s splendidly beautiful fingers.  Charming, full of sweet nectar, and decorated with a deep navel, Sri Radha’s beautiful waist enchants the three worlds.  Radhika’s sloping hips lead to Her charmingly beautiful slender waist which is bound by a creeper of three beautiful folds of skin and decorated with a sash of tinkling bells.
 As beautiful as two exquisite plantain trees, Sri Radha’s thighs enchant the mind of Cupid.  Sri Radha’s beautiful knees are two reservoirs filled with the nectar of various transcendental pastimes.  Radha’s beautiful feet are decorated with jeweled ankle-bells, and Her toes with toe rings as beautiful as the treasure of Varuna. (RKG)

Sri Radha’s Gold and Flower Ornaments

 Srimati Radharani wears twelve different ornaments on Her transcendental form.  These ornaments which include Radha’s crown, earrings, belt, ankle-bells, finger and toe rings, armlets, and jewel necklaces that look like strings of stars are all fashioned from pure gold; they appear like myriad shining suns.  Sri Radha wears a locket containing a picture of Sri Krsna and a signet ring that is engraved with "Radha".  Radha’s Syamantaka jewel is also known as Sankhacuda-siromani” (Sankhacuda’s crest jewel).  Srimati Radhika’s ankle-bells stun Sri Krsna with their tinkling sounds.
 Besides jewels and gold, Radha wears a variety of flower crowns, necklaces, armlets, sashes, earrings, bracelets, anklets and blouses.  Radha taught Lalita-sakhi how to make these flower decorations, which Radharani prefers over the jeweled variety.  Srimati Radhika’s favorite crown is made from flowers and buds of five colours arranged in five points.  The gopis also artistically arrange flowers to create five different kinds of earrings; resembling objects like a peacock, lotus, shark or half-moon. (RKG)
 “The glaringly effulgent tiara’s shimmering halo; beautifully sports in all directs stretching to the horizon.  Glistening, sleek armlets, bracelets and necklaces refract a collective, flickering of jewel-like coronas.  Hip-spanning belt of softly tinkling bells.  Anklets charming musical chimes embellishing the majesty of Her divine lotus feet.  Oh, my dear mind! Just worship the effulgence known as ‘Radha’”. (RRS)

Srimati Radharani’s Clothing

 Wearing light-colored clothes during the full moon and dark colours in the moon’s absence, Sri Radha dresses to please Her beloved Krsna, and to facilitate Her nightly meetings with Her gallant lover, Sri Syamasundara.  Radha’s favourite outfit is a “Krsna-blue” sari and shawl matched with a pink blouse that delights Sri Krsna.
 “Radharani’s upper garment is red like a ruby, and it is the favourite of Lord Hari.  Radha’s lower garment is the color of a blue cloud, and it is Her favourite.” (RKG),  “Sri Krsna said to Sri Radha, ‘All glories to Your wonderful ruby-red silk sari.  O Radha, this sari has doubled the passionate love I bear for You in My heart’”. (UN)

Glorification of Srimati Radharani’s Indescribable Beauty

 Sri Krsna praised Srimati Radharani, ‘My dear Radha, Your curling locks of hair, long restless eyes, firm breasts, slender waist, shyly lowered head, creeper-like arms and jewel-like fingernails are all exquisitely beautiful.  The jubilant festival of Your beauty makes the three worlds tremble in transcendental bliss’”. (UN)
 “The beauty of Srimati Radharani’s eyes forcible devours the beauty of the newly grown blue lotus flower, and the beauty of Radha’s face surpasses that of an entire forest of fully blossomed lotuses.  Radha’s bodily luster seems to place even gold in a painful situation.  Thus the wonderful unprecedented beauty of Srimati Radharani is awakening in Vrndavana”. (Vidagdha-madhava)
 “Entwining this way and that with decorations of fresh forest flowers, and bound and tied up with jewel-threads; Adorned with jasmine garlands of exotic fragrance and hanging down very best of noble gemstones; Your hair style arranged by the hand of Hari, will I ever see it, Oh Radhe?
 “Teeth like rows of pearls and lovely lips like bimba berries; Thin waist, wide hips and a deep navel like a whirlpool of newer youth; This indescribable lover – the very heart of the cleverest maidens – May Radha protect us!
 “Oh moon-faced one! O doe-eyed one! O Goddess! Oh lovely-nosed one! O one with reddish lips! O sweet smiler! O Supreme Laksmi! O creeper-armed one! O lustrous one of conch shell-smooth neck! O one with plantain tree shaped thighs! Oh whose collection of lotus toenails brightly illuminates all directions! When, Oh Radhe, will You be worshipped by me?” (RRS)

Sri Radha’s Twenty-Five Principal Qualities

 Among Radha’s innumerable transcendental attributes, She has twenty-five principal qualities.  1) Radharani is very sweet and most charming to look at;  2) Radha is adolescent and always freshly youthful;  3) Radhika’s eyes are doe-like and restless;  4) Sri Radha’s face is smiling and every blissful’  5) Auspicious, beautiful lines adorn Sri Radha’s lotus hands and feet;  6) Radharani maddens Krsna with Her fragrant bodily aroma;  7) Srimati Radharani is the most exceptional singer and vina player;  8) Radha’s words are charming and pleasing;  9) Radha is expert at telling jokes that delight Krnsa;  10) Srimati Radhika is exceptionally humble;  11) Radha is the embodiment of mercy and compassion;  12) Sri Radha’s intelligence and wit surpasses all;  13) Radharani is expert at performing all activities of love:  14) Shyness is the shining gem in Radha’s character’  15) Srimati Radharani is the beacon light of modesty and never swerves from the path of honesty;  16) radha is never perturbed by worldly sorrow or misery;  17) Sri radha has unbounded gravity and sublimity;  18) Radhika is ever fascinated to unite Herself with Krsna;  19) Radha possesses Mahabhava, the highest sentiments of love;  20) Radharani is the reservoir of loving affairs in Gokula;  21) Radha’s transcendental glories are shining in all the worlds;  22) Sri Radha is most affectionate to her superiors;  23) Radhika is submissive to the love of Her senior girlfriends;  24) Radharani is the chief among Krsna’s gopi lovers;  25) Radha always keeps Sri Krsna under Her control.  Krsna submissively obeys Radha’s command. (CS)
 “Srimati Radharani always keeps Her hand on the shoulders of Her friends and Radha always talks and thinks of the pastimes of Krsna.  Radharani forever offers Krsna a kind of intoxication by Her sweet talks.  Sri radha supplies all the demands of Sri Krsna, and Radharani possesses unique and uncommon qualities meant for Krsna’s satisfaction.  Srimati Radhika is able to fulfill all the desires of Krsna.  No one else can do so.  Radha is so expert in all affairs that the damsels of Vraja come to learn the arts from her”. (TLC Chap.31)

Today is Rädhäñöamé. So pray to Rädhäräëé

Sri Sri Radha Madhava in Mayapur

Prabhupada: So our request is... Everyone who is present here... Today is Rädhäñöamé. So pray to Rädhäräëé. And She is hare, harä. This hare, this word, is Rädhäräëé. Harä, Rädhäräëé. Rädhä or harä  the same thing. So Hare Kåñëa. So we are praying to Rädhäräëé, “My Mother, Rädhäräëé, and Kåñëa.” Hare Kåñëa. “O Kåñëa, O the Lord.” Hare Kåñëa Hare Kåñëa, the same thing, repetition. “O Rädhäräëé, O Kåñëa.” “O Rädhä-Kåñëa.” “Rädhe-Kåñëa” or “Hare Kåñëa,” the same thing. Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare. Again addressing, “O Kåñëa, O Kåñëa, O Rädhäräëé.” Hare Räma. The same thing, again. Hare Räma. Räma is also Kåñëa. Räma is Räma, Räma is Balaräma. They are all Kåñëa. Hare Räma Hare Räma Räma Räma Hare Hare. So this repetition of addressing Rädhä and Kåñëa or Hare Kåñëa is to pray, “My dear Lord, the, and the energy, the spiritual energy of the Lord, kindly engage me in Your service.” That’s all. “I am now embarrassed with this material service. Please engage me in Your service.”
    This is good sense. We are servants here. We are engaged in so many services. But it is not giving us comfort. Na trapä nopaçänti. The service which we are rendering to others, they are not satisfied, I am not satisfied. This is material service. But if you give service to Kåñëa... Svalpam apy asya dharmasya träyate mahato bhayät. A little service can save you from the greatest danger. This is the formula.
    Just like Ajämila. Ajämila, in his boyhood, he was brähmaëa. He was giving service to Viñëu. But in young age he became a victim of a prostitute, and he fell down. But at the end, ante näräyaëa-småtiù, when Yamadüta was coming and were so fearful, he did not know whom to take shelter, but he was attached to his youngest son, whose name was Näräyaëa. So he thought, “This Näräyaëa would give me protection.” So he asked him, “Näräyaëa!” But at the same time he remembered that “That Näräyaëa, oh, hm, I sometimes gave service.” So immediately Näräyaëa saved him. Svalpam apy asya dharmasya träyate mahato bhayät.
    So it is our duty therefore... That is the duty of human life, to become Kåñëa conscious. And that is stated here. Véta-räga-bhaya-krodhä man-mayä mäm upäçritäù, bahavaù. It is not that one or two. Many. Jïäna-tapasä. Jïäna. That is required, knowledge and tapasya. That is human life. If, if we remain just like cats and dogs, eat, sleep and have sex life, beget children and die someday, this is cats’ and dogs’ life. This is not human life. Human life is different. Man-mayä mäm upäçritäù. Jïäna-tapasä pütä. To become purified by knowledge and tapasya. Tapo divyaà yena çuddhyet sattvam. That is the statement of Åñabhadeva. Everywhere. We have to purify our existence, and get out of this repetition of birth and death. That is success of life.
    So we shall pray to Rädhäräëé... What is Rädhäräëé? Rädhäräëé is the pleasure potency of Kåñëa. Pleasure potency. Paräsya çaktir vividhaiva çrüyate. The Supreme Lord has many potencies. Na tasya käryam karaëaà ca vidyate. Therefore He has nothing to do. He has got so many potencies. Just like big man, a rich man. He’s sitting. But his energies, his potencies, are working. Big, big factory. And he knows everything. Similarly, paräsya çaktir vividhaiva çrüyate. He has got many multi-potencies. One of them is this pleasure potency. Pleasure potency...

He also wants pleasure. So when Kåñëa wants... Kåñëa is Paraà Brahman. He cannot enjoy anything material. He has to create the source of enjoyment by His own spiritual potency. That is Rädhäräëé.
    So Rädhäräëé is described in the çästra: rädhä-kåñëa-praëaya-vikåtir hlädiné-çaktir asmäd. That is Kåñëa’s hlädiné-çakti. She gives pleasure to Kåñëa. So She is very kind. And today is Rädhäñöamé. If we pray to Çrématé Rädhäräëé... Therefore in Våndävana you’ll see. They are first of all glorifying, “Jaya Rädhe!” Everywhere you’ll hear. “Jaya Rädhe.”

Guest: Jaya Rädhe.

Prabhupäda: To glorify Çrématé Rädhäräëé. So if Rädhäräëé’s pleased, he’ll be able to approach Kåñëa very easily. And that is the goal of our life. That is the goal of life. Véta-räga-bhaya-krodhä man-mayä mäm upäçritäù. Mäm upäçritäù means you have to take... You cannot take shelter of Kåñëa directly. You have to take shelter of His potency.
Kåñëa is therefore trying to help us. Guru-kåñëa-kåpäya päya bhakti-latä-béja. He is within. He is called caitya-guru. If you are purified... Kåñëa... Buddhi-yogaà dadämi tam. He’ll directly speak you. And so long you cannot, then He sends His representative, the spiritual master, the guru. You can ask through the spiritual master about Kåñëa. Yasya prasädäd bhagavat-prasädaù.
So in this way we have to be absorbed in the thought of Kåñëa. We have to take shelter of Kåñëa. Then... If you take shelter of Kåñëa, this jïäna...

väsudeve bhagavati
bhakti-yogaù prayojitaù
janayaty äçu vairägyaà
jïänaà ca yad ahaitukam

The same thing. Kåñëa will speak. Kåñëa is within you. Simply you have to take shelter of Kåñëa, always thinking of Kåñëa, chant Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma...
Guests: Hare Räma Räma Räma Hare Hare.
Prabhupäda: Thank you very much. That’s all. (end)(A.C. Bhaktivedanta Swami Prabhupada. 23rd September 1974. BG 4:10. class. Srimati Radharani's Appearance day lecture excerpt. Calcutta.)

"Now today is our Rädhäñöami ceremony. I must speak now something about Rädhäräëé, and then I shall go up, reach my apartment at twelve. In the meantime, you can observe the ceremonies. So, so far Rädhäräëé, Rädhäräëé, today is the birthday of Çrématé Rädhäräëé. Rädhäräëé is the pleasure potency of Kåñëa. Kåñëa is the Supreme Brahman. Just try to understand. Kåñëa is the Supreme Brahman. Paraà brahma paraà dhäma pavitraà paramaà bhavän. So when paraà brahma wants to enjoy... That enjoying spirit is there in the paraà 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 Kåñëa, 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 sukhänubhütyä. People are trying to feel what is brahma-sukha, pleasure of brahmänubhäva. 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 brahmacärés, so many sannyäsés, 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 Mahäräja. Bharata Mahäräja, under whose name this planet is called Bhäratavarña. That Bharata Mahäräja 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 kñatriya, 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 Kåñëa, is enjoying this material pleasure? Is it very reasonable? This Kåñëa, He’s enjoying lakñmé-sahasra-çata-sambhrama-sevyamänam. Hundreds and thousands of goddess of fortune are engaged in His service. Do you think these lakñmés are material women? How Kåñëa can take pleasure in the material women? No. This is mistake. Änanda-cinmaya-rasa-pratibhävitäbhis täbhir ya eva nija-rüpatayä kaläbhiù. In the Brahma-saàhitä you’ll find that He expands His änanda-cinmaya-rasa, the mellow of transcendental pleasure potency. And these gopés are expansion of His pleasure potency. And Rädhäräëé is the center. Rädhäräëé is the center. So Rädhäräëé is not... Don’t take that Rädhäräëé is an ordinary woman like we have our wife or sister or mother. No. She is the pleasure potency. And the birth of Rädhäräëé 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. Rädhäräëé’s janma is like that. So this janma is today and Rädhä, this name is sometimes not found in Bhägavata. So the atheistic class of men protest this Rädhäräëé’s name is not in the Çrémad-Bhägavatam. How this name came, Rädhäräëé? But they do not know how to see it. There is anayärädhyate. There are many gopés, but there is mention that by this particular gopé He is served more pleasingly. Kåñëa accepts this gopé’s service more gladly. Anayärädhyate. Ärädhyate. This ärädhate, this word, ärädhyate means worshiping. From this word ärädhyate, Rädhä has come. But Rädhä’s name are there in other Puräëas. So this is the origin.
    So Rädhä, so Rädhä and Kåñëa. Kåñëa is the enjoyer and He wants to enjoy. So He’s the Supreme Brahman. He cannot enjoy anything, ätmaräma, He can enjoy it in Himself. Therefore Rädhäräëé is the expansion of His pleasure potency. Kåñëa hasn’t got to seek external things for His pleasure. No. He is in Himself full, ätmaräma. So Rädhäräëé is expansion of Kåñëa. Kåñëa is the energetic, and Rädhäräëé 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 Kåñëa there is Rädhä. And wherever there is Rädhä there is Kåñëa. They are inseparable. But He is enjoying. So Svarüpa Dämodara Gosvämé has described this intricate philosophy of Rädhä and Kåñëa in one verse, very nice verse. Rädhä kåñëa-praëaya-vikåtir hlädiné-çaktir asmäd ekätmänäv api bhuvi purä deha-bhedaà gatau tau. So Rädhä and Kåñëa is the one Supreme, but in order to enjoy, They have divided into two. Again Lord Caitanya joined the two into one. Caitanyäkhyaà prakaöam adhunä. That one means Kåñëa in the ecstasy of Rädhä. Sometimes Kåñëa is in ecstasy of Rädhä. Sometimes Rädhä is in ecstasy of Kåñëa. This is going on. But the whole thing is Rädhä and Kåñëa means the one, the Supreme.
    So Rädhä-Kåñëa philosophy is a very great philosophy. It is to be understood in the liberated stage. Rädhä-Kåñëa philosophy is not to be understood in the conditioned stage. But when we worship Rädhä-Kåñëa in our conditional stage, actually we worship Lakñmé-Näräyaëa. You have seen that picture, this viddhi-märga and räga-märga. Rädhä-Kåñëa worship is on the platform of pure love, and Lakñmé-Näräyaëa 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 brahmacäré, one has to become a sannyäsé, 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-märga, when you have no love for God or Kåñëa, we have to follow the regulative principles and automatically..., there is practice. When practicing. Just like you practice this mådaìga 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 Rädhä-Kåñëa, that is called viddhi-märga. And actually when you are on the love platform, then that is called räga-märga. So without viddhi-märga, if anyone wants to learn the räga-märga 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 Rädhä and Kåñëa 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 Rädhä-Kåñëa. Don’t try to understand Rädhä-Kåñëa very quickly. It is a very big subject. If we want to understand Rädhä-Kåñëa very quickly, then there will be so many präkåta-sahajiyäs. In India there are präkåta-sahajiyä. Just like Rädhä-Kåñëa dancing. Rädhä-Kåñëa has become a plaything. The painting Rädhä-Kåñëa, Kåñëa is kissing Rädhä, Rädhä is kissing. These are all nonsense. Rädhä-Kåñëa 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 rädhä-kåñëa-praëaya-vikåtir. Because Kåñëa and Rädhä, They are not on the material field. Try to understand. This is Jéva Gosvämé’s analysis, that Kåñëa is the Supreme Brahman. The Supreme Brahman cannot accept anything material. So Rädhä 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 Rüpa Gosvämé’s song. (sings)
rädhe jaya jaya mädhava-dayite


lalitä-sakhé guëa-ramita-viçäkhe

karuëäà kuru mayi karuëä-bharite
rädhe jaya jaya mädhava-dayite

This song was sung by Rüpa Gosvämé. He is the real person, actual person, to understand Rädhä and Kåñëa. So he says, “All glories to Rädhäräëé.” Rädhe jaya jaya mädhava-dayite. “She’s so dear to Kåñëa.” Kåñëa, everyone is trying to love Kåñëa, but Kåñëa 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 Kåñëa. Kåñëa-prema. Lord Caitanya describes, prema-pumärtho mahän. And Rüpa Gosvämé described that “You are distributing kåñëa-prema.” So kåñëa-prema is so valuable, but Kåñëa is after Rädhäräëé. Just see how Rädhäräëé is great. Just try to understand the greatness of Rädhäräëé. Therefore She is so great, and we have to offer our respect. Rädhe jaya jaya madhava-dayite. How She is? Gokula-taruëé-maëòala-mahite. Taruëé, taruëé 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-taruëé-maëòala-mahite. Dämodara-rati-vardhana-veçe. And She always dresses Her so nicely that Dämodara, Kåñëa, becomes attracted by Her beauty. Hari-niñkuta-våndä-vipineçe. And She is the only lovable object of Kåñëa, and She is the queen of Våndävana. This queen of Våndävana... You’ll find in Våndävana, if you go to Våndävana, everyone is worshiping Rädhäräëé. Räëé means queen. They are always speaking, “Jaya Rädhe!” Rädhäräëé. All the devotees in Våndävana, they are worshiper of Rädhäräëé. Hari-niñkuta-våndä-vipineçe. Våñabhänudadhi-nava-çaçi-lekhe. And She appeared as the daughter of King Våñabhänu, and Her companion, Lalitä-sakhé and Viçäkha-sakhé, and the devotees... So on behalf of the pure devotees of Kåñëa, Rüpa Gosvämé is praying, karuëäà kuru mayi karuëä-bharite. “Oh, my worshipable Rädhäräëé, 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.” Karuëäà kuru mayi karuëä-bharite, sanaka-sanätana-varëita-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 Rüpa Gosvämé says, “Oh, this is not ordinary girl.” Sanaka-sanätana-varëita-carite. “This girl’s description is possible to be made by great saintly persons like Sanaka-Sanätana. She is not ordinary.”
    So the lesson is that we should not treat Rädhäräëé as ordinary girl, or Kåñëa 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 Rädhä and Kåñëa. And Rädhä’s expansion all the gopés, and Kåñëa is the Supreme Lord.
    Thank you very much. Chant Hare Kåñëa. You can chant? Can you chant? Janärdana? All right, you can chant. What is that? No, I have explained that one çloka from this Räma-carita-manasa. Chant Hare Kåñëa. (end) (A.C. Bhaktivedanta Swami Prabhupada. 30th August 1968. Srimati Radharani's Appearance Day. Montreal.)

SRI RADHAKUNDASTAKA - Eight Prayers Glorifying Radhakunda

vrsabha danuja nasan narma dharmokti rangair
 nikhila nija sakhibhir yat sva hastena purnam
prakatitam api vrndaranya rajna pramodais
 tad ati surabhi radhakundam evasrayo me

May very fragrant Radhakunda, which, prodded by the gopis' many joking words after Vrsabhasura's death, the king of Vrndavana forest happily built and filled with His own hand, be my shelter.

vraja bhavi mura satroh preyasinam nikamair
asulabham api turnam prema kalpa drumam tam
janayati hrdi bhumau snatur uccair priyam yat
 tad ati surabhi radhakundam evasrayo me

May very dear and fragrant Radhakunda, which for one who bathes in it immediately creates in the land of the heart a desire tree of pure love rare even among the gopi beloveds of Lord Krsna in Vraja, be my shelter.

agha ripur api yatnad atra devyah prasada
 prasara krta kataksa prapti kamah prakamam
anusarati yad uccaih snana sevanubandhais
 tad ati surabhi radhakundam evasrayo me

May very dear and fragrant Radhakunda, where, yearning to attain the merciful sidelong glance of His queen, Lord Krsna, diligently follows Her bathing attendants, be my shelter.

vraja bhuvana sudhamsoh prema bhumir nikamam
 vraja madhura kisori mauli ratna priyeva
paricitam api namna yac ca tenaiva tasyas
 tad ati surabhi radhakundam evasrayo me

May very fragrant Radhakunda, which is named after a girl who is a realm of love for He who is the moon of Vraja, a girl who is like the most precious jewel in the crown of the sweet girls of Vraja, be my shelter.

api jana iha kascid yasya seva prasadaih
 pranaya sura lata syat tasya gosthendra sunoh
sapadi kila mad isa dasya puspa prasasya
 tad ati surabhi radhakundam evasrayo me

The mercy obtained by serving Radhakunda makes the celestial vine of pure love for the prince of Vraja, which is famous for bearing the flowers of service to my queen, sprout. May that very fragrant Radhakunda be my shelter.

tata madhura nikunjah klpta namana uccair
 nija parijana vargaih samvibhaj yasritas taih
madhukara ruta ramya yasya rajanti kamyas
 tad ati surabhi radhakundam evasrayo me

May very fragrant Radhakunda, on the shores of which are many splendid and charming forest groves filled with the sweet sounds of bumblebees and each named after one of Sri Radha's friends, be my shelter.

tata bhuvi vara vedyam yasya narmati hrdyam
 madhura madhura vartam gostha candrasya bhangya
prathayati mitha isa prana sakhyalibhih sa
 tad ati surabhi radhakundam evasrayo me

May very fragrant Radhakunda, on the shore of which, in a pleasant courtyard Queen Radha and Her friends sweetly joke with Lord Krsna, the moon of Vraja, be my shelter.

anudinam ati rangaih prema mattali sanghair
 vara sarasija gandhair hari vari prapurne
viharata iha yasmin dam pati tau pramattau
 tad ati surabhi radhakundam evasrayo me

May very fragrant Radhakunda, where the passionate divine couple daily plays with Their passionate friends in the charming lotus scented water, be my shelter.

avikalam ati devyas caru kundastakam yah
 paripathati tadiyollasi dasyarpitatma
aciram iha sarire darsayaty eva tasmai
 madhu ripur ati modaih slisyamanam priyam tam

To one who is completely dedicated to Queen Radha's service and who happily reads these eight beautiful verses describing Her lake, even in this present body Lord Krsna shows His beloved as He happily embraces Her.

SRI RADHIKASTAKA - Eight prayers Glorifying Sri Radhika

1. rasa valita-mrgaksi-mauli-manikya-laksmih
vraja-vara-vrsabhanoh punya-girvana-valli
snapayatu nija-dasye radhika mam kada nu

When will Sri Radhika, who is a splendid ruby in the crown of all nectarean doe-eyed girls, a swan swimming in the lake of love for  jubilant Lord Krsna, and a celestial vine sprouted from Vraja's exalted King Vrsabhanu, bathe me in Her service?

2. sphurad-aruna-dukula-dyotitodyan-nitamba-
sthalam abhi vara-kanci-lasyam ullasayanti
snapayatu nija-dasye radhika mam kada nu

When will Sri Radhika, who makes the sash of bells dance on Her hips splendid with red silk, and whose necklace of large pearls plays on the waterpots of Her breasts, bathe me in Her service?

3. sarasija-vara-garbhakharva-kantih samudyat-
snapayatu nija-dasye radhika mam kada nu

When will Sri Radhika, who is as splendid as a great lotus whorl, who is new nectar mixed with the camphor of youth, and whose bimba fruit lips blossom with a gentle smile, bathe me in Her service?

4. ati-catulataram tam kananantar milantam
vraja-nrpati-kumaram viksya sanka-kulaksi
madhura-mrdu-vacobhih samstuta netra-bhangya
snapayatu nija-dasye radhika mam kada nu

When will Sri Radhika, who, accidentally meeting restless Krsna in the outskirts of the forest, stared at Him with suspicious eyes as He cast amorous glances at Her and flattered Her with many sweet and gentle words, bathe me in Her service?

5. vraja-kula-mahilanam prana-bhutakhilanam
pasupa-pati-grhinyah krsna-vat-prema-patram
snapayatu nija-dasye radhika mam kada nu

When will Sri Radhika, who the girls of Vraja love as much as their own lives, who the gopa queen Yasoda loves as much as Lord Krsna, and who makes the heart of charming Lalita blossom with love, bathe me in Her service?

6. niravadhi sa-visakha sakhi-yutha-prasunaih
srajam iha racayanti vaijayantim vanante
agha-vijaya-varorah-preyasi sreyasi sa
snapayatu nija-dasye radhika mam kada nu

When will Sri Radhika, who in the company of Visakha at the forest's edge strings a Vaijayanti garland from the flowers of many trees, and who is the beautiful beloved resting on Lord Krsna's handsome chest, bathe me in Her service?

7. prakatita-nija-vasam snigdha-venu-pranadair
druta-gati-harim arat prapya kunje smitaksi
sravana-kuhara-kandum tanvati namra-vaktra
snapayatu nija-dasye radhika mam kada nu

When will Sri Radhika, who smelling the fragrance of Lord Krsna and hearing the sweet sounds of His flute, ran to Him in the forest grove and, scratching Her ears, approached Him with smiling eyes and lowered face, bathe me in Her service?

8. amala-kamala-raji-sparsa-vata-prasite
nija-sarasi nidaghe sayam ullasiniyam
parijana-gana-yukta kridayanti bakarim
snapayatu nija-dasye radhika mam kada nu

When will Sri Radhika, who on a summer evening happily plays with Lord Krsna by Her own lake cooled by breezes touching the many splendid lotuses, bathe me in Her service?

9. pathati vimala-ceta mista-radhastakam yah
parihrta-nikhilasa-santatih katarah san
pasupa-pati-kumarah kamam amoditas tam
nija-jana-gana-madhye radhikayas tanoti

Pleased with any person who, abandoning all hope of material happiness and overwhelmed with love, reads this sweet Sri Radhastaka with a pure heart, the prince of Vraja of His own accord places him among Sri Radha's personal associates.

The imprint of Srimati Radharani's lotus feet on a Govardhan Sila is worshipped in Mungir, Bihar, in the Prem Mandir.


Yo brahma rudra shuka narada bhishma mukhyair
Alakshito na sahasa purushasya tasya
Sadyo vashikarana churnam annata shaktim
Tam radhika charana renum anusmarami.
(Radha Rasa Sudhanidhi 4)

"I constantly remember Shrimati Radharani`s foot dust which is a fragrant transcendental powder possessed of unlimited potency, able to immediately subdue the Supreme being, Shri Krishna Who is not so easily seen even by great devotee-leaders like Brahma, Shiva, Shukadeva, Narada and Bhishma."

gaurange mradima smite madhurima netrancale draghima
vakshoje garima tathaiva tanima madhye gatau mandima
shroNyam ca prathima bhruvoh kutilima bimbadhare shoNima
shri radhe hridi te rasena jadima dhyane'stu me gocarah

"O Sri Radhe! May the softness of Your transcendental golden body, the sweetness of Your smile, the wideness of Your eyes, the abundance of your bosom, the slimness of Your waist, the lightness of your gait, the wideness of Your hips, the crookedness of Your eyebrows, the redness of Your cherry-lips and the numbness of Your heart saturated with aesthetic loving sentiments, be present in my meditation."

verse 75 of Sri Radharasa Sudhanidhi

Vraja chandrendriya grama vishrama vidhushalika
Krishna sarvendriyonmadi radhety akshara yugmaka
(Srila Raghunatha Dasa Goswami’s 108 names of Sri Radhikha 45)

"Although Krishna is the pleasure giving like cooling moon for all the inhabitants of Vraja, still Srimati Radharani is the resting place for all of His senses which She completely maddens with the two syllables of Her name Radha.”

Yaj japah sakrideva gokulapater akarshakas tat kshanad
Yatra premavatam samasta purushartheshu sphuret tucchata
Yan namankita mantra japana parah pritya svayam madhavah
Shri krishno’pi tad adbhutam sphuratu me radheti varna-dvayam.
(Sri Radha Rasa Sudhanidhi 95)

"May the two strikingly wonderful syllables "Ra-dha”, that immediately attracts the Lord of Gokula (Krishna) when they are pronounced even once, that reveals the insignificance of all human pursuits (other than bhakti sadhana and prema) when there is love for Them, that are included in the mantra-formula repeated with great love by Lord Madhava (Vishnu) and even by Sri Krishna himself, appear in my heart !”

Kalindi tata kunja mandira gato yogindravad yat pada
Jyotir dhyana parah sada japati yam premashru purno harih
Kenapy adbhutam ullasad rati rasanandena sammohitah
Sa radheti sada hridi sphuratu me vidya para dvy akshara
(Radha Rasa Sudhanidhi 96)

"May the surprisingly fine, bliss giving, spiritually tastfull, endowed with the flavour of absolute transcendental shringara-love, wish fulfilling and charming two syllables of Radha’s name, which represent the highest supreme cognition and are muttered by Sri Hari (Krishna) who like a great yogi sits in a bower’s temple on the bank of the Yamuna, meditating on the effulgence of Shri Radha’s lotusfeet with streaming tears of love, be always revealed in my heart !

Devanam atha bhakta mukta suhridam atyanta duram ca yat
premananda rasam maha sukhakaram coccaritam prematah
premnakarnayate japaty atha muda gayaty athalisv ayam
jalpaty ashrumukho haris tad amritam radheti me jivanam
(Radha Rasa Sudhanidhi 97)

"The divine ambrosial transcendental name of Sri Radha, that remains difficult to utter by the demigods, the devotees in general, the liberated souls and Krishna’s friends, is even repeated and described with love by Hari (Krishna). He listens this name of Radha being sung to him by the sakhis and also chants it congegationally with them in ecstasy. This name of Radha that consists of the greatest spiritual love, gusto and bliss, is my very life.”

Radha namaiva karyam hy anudinam militam sadhanadhisa kotis
Tyajya nirajya radha padakamala sudham sampumarthagra kotih
Radha padabja lila bhuvi jayati sada’manda mandara kotih
Sri radha kinkarinam luthati caranayor adbhuta siddhi kotih.
(Radha Rasa Sudhanidhi 144)

"If one can simply get into the habit of daily chanting only the holy name of Radha, millions of best spiritual practises (exept the different limbs of bhakti sadhana) will be naturally depreciated and given up. Millions of greatest human goals of life just worship the transcendental nectar of Sri Radha ‘s lotusfeet, and are thus of no interest for those worshipping Them. There are Millions of wishyielding trees in Sri Radha’s playground (Vraja) which is always decorated by Her foot marks, and millions of wonderfull mystic perfections roll at the feet of Sri Radha’s manjaris, but are simply uncared for by them.”

Anulikhyanantan api sad aparadhan madhupatir
Maha premavistas tava parama deyam vimrisyati
Tavaikam sri radhe grinata iha namamrita rasam
Mahimnah kah simam sprisatu tava dasyaika manasam
(Radha Rasa Sudhanidhi 155)

"O Sri Radhe! Madhupati (Krishna) doesn’t take into consideration the innumerabile offenses commited to Saints by anyone who relished even once the sweetness of repeating your delicious holy name, but rather considers, overwhelmed with great ecstatic love, to bestow the highest gift of Your personal service to such a person. Then how can we ever think to understand the greatness of someone whose mind always dwells on Your service.”

Jaya jaya radha nama vrindavana yara dhama
Krishna sukha vilasera nidhi
Heno radha guna gana na shunilo mora kana
Vanchita korilo more vidhi
(Prema Bhakti Chandrika 108)

"Glory, glory to the holy name of Radha, that permanently dwells everywhere in Vrindavana, and that is the ocean of Krishna’s blissful transcendental pastimes. Due to my bad luck I didn’t hear the glorification of such a Radha.”

Krishna nama gane bhai, radhika charana pai
Radha nama gane krishna chandra
Sankshepe kohinu kotha, ghuchao monera byatha
Duhkamaya anya katha dhanda.
(Prema Bhakti Chandrika)

"O brother ! (Sister !) By singing Krishna’s name you will reach Radhika’s lotus feet, and by singing Radha’s name you will reach Krishna-chandra. Now that I have told you this in brief, follow this advice and you will be relieved of your mental distress.

Srimati Radharani
By Stephen Knapp (Srinandanandana dasa ACBSP)

Srimati Radharani is the Supreme Goddess. She is most always seen with Lord Krishna. It is described that She is the Chief Associate and devotee of Lord Krishna, and topmost of all Goddesses. Her name means the She is the most excellent worshiper of Lord Krishna. However, She is also an expansion of the Lord's energy. Since She is also an extension of Krishna, She is the feminine aspect of God. Thus, in the Gaudiya Vaishnava tradition, God is both male and female. They are One, but Krishna expands into two, Himself and Radharani, for the sake of divine loving pastimes. If They remained as One, then there is no relationship, there are no pastimes, and there can be no dynamic exchange of love. (Caitanya-caritamrita, Adi-lila, 4.55-56) Actually, if we all remained merged or amalgamated into one single force or light, then there is no further need of anything else. There certainly would be no need for the material manifestation to provide the innumerable conditioned souls with the means to seek out the way to satisfy their senses, minds, emotions, desires for self-expression, intellectual pursuits, and on and on.

So, similarly, the spiritual world is the manifestation wherein all souls have the opportunity to engage in a multitude of pastimes in loving relationships in full spiritual variety, without the many hindrances we find in this material world. The only difference is that the spiritual world is centered around the Supreme Being. And that Supreme Personality has expanded Himself into Radharani for exhibiting the supreme loving relationship, in which so many others assist Them.

In the Brihad-Gautamiya Tantra, Radharani is described as follows:

devi krishna-mayi prokta
radhika para-devata
sarva-lakshmi-mayi sarva
kantih sammohini para

"The transcendental goddess Srimati Radharani is the direct counterpart of Lord Sri Krishna. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord."

To explain further, Srimati Radharani is also the source of the other goddesses, who are expansions of Her. Just as Lord Krishna is the source of all other expansions and incarnations of God, Radharani is the source of all other expansions of the energies of God, the shaktis, or other goddesses. Thus, Vishnu, Rama, even Shiva are all expansions of the one Supreme Being, and similarly Lakshmi, Sita, and even Durga are all expansions of this Supreme Feminine form of God, Radharani.

It is explained that the beloved consorts of Lord Krishna are of three kinds, namely the goddesses of fortune or Lakshmis, His queens, and the milkmaids of Vraja called the gopis. All of them proceed from Radharani. The Lakshmis are partial manifestations, or plenary portions, of Srimati Radharani, while the queens in Vaikuntha and in Dvaraka are reflections of Her image. The Vraja-devis or gopis are Her expansions and assist in the increase of rasa, or the divine loving pastimes. Among them there are many groups that have various sentiments and moods, which help Lord Krishna taste the sweetness of the rasa dance and other pastimes. (Cc.Adi-lila. 4. 75-81)

"Among the gopis of Vrindavana, Srimati Radharani and another gopi are considered chief. However, when we compare the gopis, it appears that Srimati Radharani is most important because Her real feature expresses the highest ecstasy of love. The ecstasy of love experienced by the other gopis cannot be compared to that of Srimati Radharani." (Ujjvala-nilamani 4.3 of Srila Rupa Gosvami)

Radharani has many names according to Her qualities and characteristics. Some of the names that Radharani is known by include Govinda-anandini--She who gives pleasure to Govinda [Krishna]; Govinda-mohini--She who mystifies Govinda; Govinda-sarvasa--the all-in-all of Lord Govinda; Shiromani Sarva-kanta--the crown jewel of all the Lord's consorts; and Krishnamayi--the one who sees Krishna both within and without. She is also called Radhika in the Puranas because Her worship [aradhana] of the Lord consists of fulfilling His desires. Aradhana is the root of the name Radharani, which indicates one who excels in worshiping the Lord. She is also called Sarva-lakshmi, the original source of all the goddesses of fortune. This also means that She is the supreme energy of Lord Krishna, and represents His six opulences, which include fame, fortune, strength, wealth, knowledge, and detachment. She is also known as Sarva-kanti, which indicates that all beauty and luster rest in Her body, and all the Lakshmis derive their beauty from Her. It also means that all the desires of Lord Krishna rest in Srimati Radharani. As Lord Krishna enchants the world with His beauty and charm, Sri Radha enchants Him. Therefore She is the Supreme Goddess. Sri Radha is the full power, and Lord Krishna is the possessor of full power. (Cc.Adi-lila, 4.82, 84, 87-96) Thus, the two are non-different, as the sunshine is nondifferent from the sun, or as the energy is non-different from the energetic or source of energy.

In this way, without Radha there is no meaning to Krishna and without Krishna there is no meaning to Radha. Because of this, in the Vaishnava tradition we always pay respects first to the Lord's internal energy in the form of Radha, and then to the Lord. Thus They are referred to as Radha-Krishna, or in other names as Sita-Rama, Lakshmi-Narayana, and so on. In this way, Radha and Krishna are one, but when Lord Krishna wants to enjoy, He manifests Himself as Radharani. Otherwise, there is no energy in which Krishna can attain pleasure outside Himself.

To understand Himself through the agency of Radha, or the hladini-shakti, the Lord manifests Himself as Lord Chaitanya, who is Lord Krishna but with the super-excellent emotions of Radharani's love toward Lord Krishna. This is because the Lord accepts a position and the emotions of a devotee in order to fully taste His own sweetness.

It is also described that the potency of love of God is called hladini, the Lord's pleasure potency. Whenever the Lord wants to enjoy pleasure, He exhibits His own spiritual potency known as hladini. And the essence of that love is in the emotion called bhava. The ultimate development of that emotion is mahabhava, or great bhava. Mahabhava is full of the pleasure potency, and it is an exhibition of the highest love for Lord Krishna. Sri Radharani is the embodiment of that transcendental consciousness found in mahabhava. Her mind, senses and body are steeped in that highest sort of love for Krishna. She is as spiritual as the Lord Himself. In fact, being the personification of the hladini-shakti, the pleasure giving energy of the Lord, She is the only source of enjoyment for the Lord. This pleasure potency manifests spiritually as Radharani in a way that attracts even Lord Krishna. He takes no pleasure in anything material. The Lord could never enjoy anything that is less spiritual than Himself. Therefore Radha and Krishna are identical. Then She expands Herself into different forms, known as Lalita, Visakha, and Her other confidential associates that increase the mood of divine love. However, being the Lord's hladini feature, She is also the ultimate source of all happiness for all the living beings. In other words, everything that gives pleasure and happiness within the spiritual or the material worlds is because of Her and the energy that emanates from Her. (Cc.Adi-lila.4.68-72) That same pleasure potency expands and spreads throughout the spiritual worlds, and then descends into the material creation into the many forms of happiness that is experienced by the conditioned soul, though it may be called by different names and perceived in assorted ways. Since we are all parts and parcels of the Lord, we also have that pleasure potency within us to a minute degree. But we are trying to enjoy it in the material world. Therefore we are like sparks that are dying out because we have left our place which is in the blazing fire of Lord Krishna's association.

The Hare Krishna mantra also directs one's attention and devotion to Radha as well as Krishna. Radha is also known as Mother Hara, which is the name Hare in the vocative form within the mantra. So in chanting Hare Krishna, we are first approaching the Lord's internal potency and asking Radha to please engage us in the service of Lord Krishna. Concentrating on Krishna through His names is one form of that service. In other words, it is through Radha that one more easily attains Krishna and service to Krishna. This is the advantage of approaching Lord Krishna through Radharani.

The descriptions of the beauty of Radharani are wonderfully poetic and descriptive. Actually, the residents of Vrindavana care more for Radharani than they do for Lord Krishna. They know that Krishna can be influenced through Radharani. They know that Radha can bring one to Krishna. She is also the compassionate nature of the Lord, and thus more easily approached than trying to reach Lord Krishna directly. And when we read these descriptions of Radha, it is no wonder why they are devoted to Her. For example, it is explained that Srimati Radharani has unlimited transcendental qualities, of which twenty-five are principal. These include: 1) She is very sweet. 2) She is always freshly youthful. 3) Her eyes are restless. 4) She smiles brightly. 5) She has beautiful, auspicious lines. 6) She makes Krishna happy with Her bodily aroma. 7) She is very expert in singing. 8) Her speech is charming. 9) She is very expert in joking and speaking pleasantly. 10) She is very humble and meek. 11) She is always full of mercy. 12) She is cunning. 13) She is expert in executing Her duties. 14) She is shy. 15) She is always respectful. 16) She is always calm. 17) She is always grave. 18) She is expert in enjoying life. 19) She is situated in the topmost level of ecstatic love. 20) She is the reservoir of loving affairs in Gokula. 21) She is the most famous of submissive devotees. 22) She is very affectionate to elderly people. 23) She is very submissive to the love of Her friends. 24) She is the chief gopi. 25) She always keeps Krishna under Her control. In short, She possesses unlimited transcendental qualities, just as Lord Krishna does. (Ujjvala-nilamani, Sri-radha-prakarana 11-15)

In describing Srimati Radharani, it is also said in the Vidagdha-madhava (1.32) by Rupa Gosvami, "The beauty of Srimati Radharani's eyes forcibly devours the beauty of newly grown blue lotus flowers, and the beauty of Her face surpasses that of an entire forest of fully blossomed lotuses. Her bodily luster seems to place even gold in a painful situation. Thus the wonderful, unprecedented beauty of Srimati Radharani is awakening Vrindavana."

"Although the effulgence of the moon is brilliant initially at night, in the daytime it fades away. Similarly, although the lotus is beautiful during the daytime, at night it closes. But, O My friend, the face of My most dear Srimati Radharani is always bright and beautiful, both day and night. Therefore, to what can Her face be compared?" (Vidagdha-madhava 5.20)

"When Srimati Radharani smiles, waves of joy overtake Her cheeks, and Her arched eyebrows dance like the bow of Cupid. Her glance is so enchanting that it is like a dancing bumblebee, moving unsteadily due to intoxication. That bee has bitten the whorl of My heart." (Vidagdha-madhava 2.51)

There is much more to be known about Srimati Radharani, but this should suffice for now. Thus, the spiritual exchange of divine love between Radha and Krishna is the display of the internal energy of the Lord, and is very confidential and difficult to understand. No materialist can begin to understand this topic of the relationship between Radharani and Lord Krishna. But the more we awaken our dormant love for God, which is natural state of being for a fully awakened soul, then the more we can comprehend and actually enter into such spiritual loving exchanges.

You can see more photos and prints of Her in our Krishna Darshan Art Gallery

(This article is available at http://www.stephen-knapp.com)

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

Sri Vamana Dwadasi
Vamana-dwadasi being celebrated in Mayapur 2003

Vamana Dvadasi:(appearance at noon - fast until noon)

After the ekadasi occurs the appearance day of Vamana deva, which is usually a fasting day, being also mahadvadasi. In the case of mahadvadasi fasting on the ekadasi is omitted.

One may perform the puja on the ekadasi night or on dvavasi morning. Lord Vamana appeared at noon.

Sankalpa (ceremonial vow):

     ekadasyam niraharah sthitva caivapare'hani
     bhoksye sri vamanananta saranagata vatsala

One may perform the puja over a kumbha, install a murti or worship Vamana in a salagram, offering sixteen upacaras, a bamboo danda, jala mala, upavita, paduka and umbrella, the articles held by the brahmacari, Vamana deva.

Asana, padyam, arghyam, acamaniyam, madhuparka, bath, cloth, sacred thread, ornaments, gandha, flowers, incense, lamps, naivedyam, betel nut and pranamas may also be offered.

Special arghya (barley, kusa, tulasi, yoghurt, flowers, etc.) prayer is as follows:

     vamanaya namas tubhyam kranta tribhuvanaya ca
     grhanarghyam maya dattvam vamanaya namo'stu te

The next day one may feed the brahmanas, give gifts and break the fast.

Conerning this festival Srila Prabhupada has said:

     Decorate a (little boy), give him a special raised seat, offer him the best prasada. Everyone should offer their respects by touching his feet.

Lord Vämanadeva, the Dwarf Incarnation
Srimad Bhagavatam 8the Canto 18th Chapter Summary

This chapter describes how Lord Vämanadeva appeared and how He went to the sacrificial arena of Mahäräja Bali, who received Him well and fulfilled His desire by offering Him benedictions.

Lord Vämanadeva appeared in this world from the womb of Aditi completely equipped with conchshell, disc, club and lotus. His bodily hue was blackish, and He was dressed in yellow garments. Lord Viñëu appeared at an auspicious moment on Çravaëa-dvädaçé when the Abhijit star had arisen. At that time, in all the three worlds (including the higher planetary system, outer space and this earth), all the demigods, the cows, the brähmaëas and even the seasons were happy because of God’s appearance. Therefore this auspicious day is called Vijayä. When the Supreme Personality of Godhead, who has a sac-cid-änanda body, appeared as the son of Kaçyapa and Aditi, both of His parents were very astonished. After His appearance, the Lord assumed the form of a dwarf (Vämana). All the great sages expressed their jubilation, and with Kaçyapa Muni before them they performed the birthday ceremony of Lord Vämana. At the time of Lord Vämanadeva’s sacred thread ceremony, He was honored by the sun-god, Båhaspati, the goddess presiding over the planet earth, the deity of the heavenly planets, His mother, Lord Brahmä, Kuvera, the seven åñis and others. Lord Vämanadeva then visited the sacrificial arena on the northern side of the Narmadä River, at the field known as Bhågukaccha, where brähmaëas of the Bhågu dynasty were performing yajïas. Wearing a belt made of muïja straw, an upper garment of deerskin and a sacred thread and carrying in His hands a daëòa, an umbrella and a waterpot (kamaëòalu), Lord Vämanadeva appeared in the sacrificial arena of Mahäräja Bali. Because of His transcendentally effulgent presence, all the priests were diminished in their prowess, and thus they all stood from their seats and offered prayers to Lord Vämanadeva. Even Lord Çiva accepts on his head the Ganges water generated from the toe of Lord Vämanadeva. Therefore, after washing the Lord’s feet, Bali Mahäräja immediately accepted the water from the Lord’s feet on his head and felt that he and his predecessors had certainly been glorified. Then Bali Mahäräja inquired of Lord Vämanadeva’s welfare and requested the Lord to ask him for money, jewels or anything He might desire.

Lord Vämanadeva Begs Charity from Bali Mahäräja
Srimad Bhagavatam 8th Canto 19th Chapter Summary

This Nineteenth Chapter describes how Lord Vämanadeva asked for three paces of land in charity, how Bali Mahäräja agreed to His proposal, and how Çukräcärya forbade Bali Mahäräja to fulfill Lord Vämanadeva’s request.
When Bali Mahäräja, thinking Vämanadeva to be the son of a brähmaëa, told Him to ask for anything He liked, Lord Vämanadeva praised Hiraëyakaçipu and Hiraëyäkña for their heroic activities, and after thus praising the family in which Bali Mahäräja had been born, He begged the King for three paces of land. Bali Mahäräja agreed to give this land in charity, since this was very insignificant, but Çukräcärya, who could understand that Vämanadeva was Viñëu, the friend of the demigods, forbade Bali Mahäräja to give this land. Çukräcärya advised Bali Mahäräja to withdraw his promise. He explained that in subduing others, in joking, in responding to danger, in acting for the welfare of others, and so on, one could refuse to fulfill one’s promise, and there would be no fault. By this philosophy, Çukräcärya tried to dissuade Bali Mahäräja from giving land to Lord Vämanadeva.

Bali Mahäräja Surrenders the Universe
Srimad Bhagavatam 8th Canto 20th Chapter Summary

The summary of this Twentieth Chapter is as follows. Despite his knowledge that Lord Vämanadeva was cheating him, Bali Mahäräja gave everything to the Lord in charity, and thus the Lord extended His body and assumed a gigantic form as Lord Viñëu.
After hearing the instructive advice of Çukräcärya, Bali Mahäräja became contemplative. Because it is the duty of a householder to maintain the principles of religion, economic development and sense gratification, Bali Mahäräja thought it improper to withdraw his promise to the brahmacäré. To lie or fail to honor a promise given to a brahmacäré is never proper, for lying is the most sinful activity. Everyone should be afraid of the sinful reactions to lying, for mother earth cannot even bear the weight of a sinful liar. The spreading of a kingdom or empire is temporary; if there is no benefit for the general public, such expansion has no value. Previously, all the great kings and emperors expanded their kingdoms with a regard for the welfare of the people in general. Indeed, while engaged in such activities for the benefit of the general public, eminent men sometimes even sacrificed their lives. It is said that one who is glorious in his activities is always living and never dies. Therefore, fame should be the aim of life, and even if one becomes poverty-stricken for the sake of a good reputation, that is not a loss. Bali Mahäräja thought that even if this brahmacäré, Vämanadeva, were Lord Viñëu, if the Lord accepted his charity and then again arrested him, Bali Mahäräja would not envy Him. Considering all these points, Bali Mahäräja finally gave in charity everything he possessed.
Lord Vämanadeva then immediately extended Himself into a universal body. By the mercy of Lord Vämanadeva, Bali Mahäräja could see that the Lord is all-pervading and that everything rests in His body. Bali Mahäräja could see Lord Vämanadeva as the supreme Viñëu, wearing a helmet, yellow garments, the mark of Çrévatsa, the Kaustubha jewel, a flower garland, and ornaments decorating His entire body. The Lord gradually covered the entire surface of the world, and by extending His body He covered the entire sky. With His hands He covered all directions, and with His second footstep He covered the entire upper planetary system. Therefore there was no vacant place where He could take His third footstep.

Bali Mahäräja Arrested by the Lord
Srimad Bhagavatam 8th Canto 21st Chapter Summary

This chapter describes how Lord Viñëu, desiring to advertise the glories of Bali Mahäräja, arrested him for not fulfilling his promise in regard to the Lord’s third step.
With the second step the Supreme Personality of Godhead reached the topmost planet of the universe, Brahmaloka, which He diminished in beauty by the effulgence of His toenails. Thus Lord Brahmä, accompanied by great sages like Maréci and the predominating deities of all the higher planets, offered humble prayers and worship to the Lord. They washed the Lord’s feet and worshiped Him with all paraphernalia. Åkñaräja, Jämbavän, played his bugle to vibrate the glories of the Lord. When Bali Mahäräja was deprived of all his possessions, the demons were very angry. Although Bali Mahäräja warned them not to do so, they took up weapons against Lord Viñëu. All of them were defeated, however, by Lord Viñëu’s eternal associates, and, in accordance with Bali Mahäräja’s order, they all entered the lower planets of the universe. Understanding Lord Viñëu’s purpose, Garuòa, the carrier of Lord Viñëu, immediately arrested Bali Mahäräja with the ropes of Varuëa. When Bali Mahäräja was thus reduced to a helpless position, Lord Viñëu asked him for the third step of land. Because Lord Viñëu appreciated Bali Mahäräja’s determination and integrity, when Bali Mahäräja was unable to fulfill his promise, Lord Viñëu ascertained that the place for him would be the planet Sutala, which is better than the planets of heaven.

Bali Mahäräja Surrenders His Life
Srimad Bhagavatam 8th Canto 22nd Chapter Summary

The summary of this Twenty-second Chapter is as follows. The Supreme Personality of Godhead was pleased by the behavior of Bali Mahäräja. Thus the Lord placed him on the planet Sutala, and there, after bestowing benedictions upon him, the Lord agreed to become his doorman.
Bali Mahäräja was extremely truthful. Being unable to keep his promise, he was very much afraid, for he knew that one who has deviated from truthfulness is insignificant in the eyes of society. An exalted person can suffer the consequences of hellish life, but he is very much afraid of being defamed for deviation from the truth. Bali Mahäräja agreed with great pleasure to accept the punishment awarded him by the Supreme Personality of Godhead. In Bali Mahäräja’s dynasty there were many asuras who because of their enmity toward Viñëu had achieved a destination more exalted than that of many mystic yogés. Bali Mahäräja specifically remembered the determination of Prahläda Mahäräja in devotional service. Considering all these points, he decided to give his head in charity as the place for Viñëu’s third step. Bali Mahäräja also considered how great personalities give up their family relationships and material possessions to satisfy the Supreme Personality of Godhead. Indeed, they sometimes even sacrifice their lives for the satisfaction of the Lord, just to become His personal servants. Accordingly, by following in the footsteps of previous äcäryas and devotees, Bali Mahäräja perceived himself successful.
While Bali Mahäräja, having been arrested by the ropes of Varuëa, was offering prayers to the Lord, his grandfather Prahläda Mahäräja appeared there and described how the Supreme Personality of Godhead had delivered Bali Mahäräja by taking his possessions in a tricky way. While Prahläda Mahäräja was present, Lord Brahmä and Bali’s wife, Vindhyävali, described the supremacy of the Supreme Lord. Since Bali Mahäräja had given everything to the Lord, they prayed for his release. The Lord then described how a nondevotee’s possession of wealth is a danger whereas a devotee’s opulence is a benediction from the Lord. Then, being pleased with Bali Mahäräja, the Supreme Lord offered His disc to protect Bali Mahäräja and promised to remain with him.

The Demigods Regain the Heavenly Planets
Srimad Bhagavatam 8th Canto 23rd Chapter Summary

This chapter describes how Bali Mahäräja, along with his grandfather Prahläda Mahäräja, entered the planet Sutala and how the Supreme Personality of Godhead allowed Indra to reenter the heavenly planet.
The great soul Bali Mahäräja experienced that the highest gain in life is to attain devotional service under the shelter of the Lord’s lotus feet in full surrender. Being fixed in this conclusion, his heart full of ecstatic devotion and his eyes full of tears, he offered obeisances to the Personality of Godhead and then, with his associates, entered the planet known as Sutala. Thus the Supreme Personality of Godhead satisfied the desire of Aditi and reinstalled Lord Indra. Prahläda Mahäräja, being aware of Bali’s release from arrest, then described the transcendental pastimes of the Supreme Personality of Godhead in this material world. Prahläda Mahäräja praised the Supreme Lord for creating the material world, for being equal to everyone and for being extremely liberal to the devotees, just like a desire tree. Indeed, Prahläda Mahäräja said that the Lord is kind not only to His devotees but also to the demons. In this way he described the unlimited causeless mercy of the Supreme Personality of Godhead. Then, with folded hands, he offered his respectful obeisances unto the Lord, and after circumambulating the Lord he also entered the planet Sutala in accordance with the Lord’s order. The Lord then ordered Çukräcärya to describe Bali Mahäräja’s faults and discrepancies in executing the sacrificial ceremony. Çukräcärya became free from fruitive actions by chanting the holy name of the Lord, and he explained how chanting can diminish all the faults of the conditioned soul. He then completed Bali Mahäräja’s sacrificial ceremony. All the great saintly persons accepted Lord Vämanadeva as the benefactor of Lord Indra because He had returned Indra to his heavenly planet. They accepted the Supreme personality of Godhead as the maintainer of all the affairs of the universe. Being very happy, Indra, along with his associates, placed Vämanadeva before him and reentered the heavenly planet in their airplane. Having seen the wonderful activities of Lord Viñëu in the sacrificial arena of Bali Mahäräja, all the demigods, saintly persons, Pitäs, Bhütas and Siddhas glorified the Lord again and again. The chapter concludes by saying that the most auspicious function of the conditioned soul is to chant and hear about the glorious activities of Lord Viñëu.

SB 8.23.1
çré-çuka uväca
ity uktavantaà puruñaà purätanaà
mahänubhävo ’khila-sädhu-sammataù
baddhäïjalir bäñpa-kaläkulekñaëo
bhakty-utkalo gadgadayä giräbravét

Çukadeva Gosvämé said: When the supreme, ancient, eternal Personality of Godhead had thus spoken to Bali Mahäräja, who is universally accepted as a pure devotee of the Lord and therefore a great soul, Bali Mahäräja, his eyes filled with tears, his hands folded and his voice faltering in devotional ecstasy, responded as follows.

SB 8.23.2
çré-balir uväca
aho praëämäya kåtaù samudyamaù
prapanna-bhaktärtha-vidhau samähitaù
yal loka-pälais tvad-anugraho ’marair
alabdha-pürvo ’pasade ’sure ’rpitaù

Bali Mahäräja said: What a wonderful effect there is in even attempting to offer respectful obeisances to You! I merely endeavored to offer You obeisances, but nonetheless the attempt was as successful as those of pure devotees. The causeless mercy You have shown to me, a fallen demon, was never achieved even by the demigods or the leaders of the various planets.
When Vämanadeva appeared before Bali Mahäräja, Bali Mahäräja immediately wanted to offer Him respectful obeisances, but he was unable to do so because of the presence of Çukräcärya and other demoniac associates. The Lord is so merciful, however, that although Bali Mahäräja did not actually offer obeisances but only endeavored to do so within his mind, the Supreme Personality of Godhead blessed him with more mercy than even the demigods could ever expect. As confirmed in Bhagavad-gétä (2.40), svalpam apy asya dharmasya träyate mahato bhayät: “Even a little advancement on this path can protect one from the most dangerous type of fear.” The Supreme Personality of Godhead is known as bhäva-grähé janärdana because He takes only the essence of a devotee’s attitude. If a devotee sincerely surrenders, the Lord, as the Supersoul in everyone’s heart, immediately understands this. Thus even though, externally, a devotee may not render full service, if he is internally sincere and serious the Lord welcomes his service nonetheless. Thus the Lord is known as bhäva-grähé janärdana because He takes the essence of one’s devotional mentality.

SB 8.23.15
çré-çukra uväca
kutas tat-karma-vaiñamyaà
yasya karmeçvaro bhavän
yajïeço yajïa-puruñaù
sarva-bhävena püjitaù

Çukräcärya said: My Lord, You are the enjoyer and lawgiver in all performances of sacrifice, and You are the yajïa-puruña, the person to whom all sacrifices are offered. If one has fully satisfied You, where is the chance of discrepancies or faults in his performances of sacrifice?
In Bhagavad-gétä (5.29) the Lord says, bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram: the Lord, the supreme proprietor, is the actual person to he satisfied by the performance of yajïas. The Viñëu puräëa (3.8.9) says:

puruñeëa paraù pumän
viñëur ärädhyate panthä
nanyat tat-toña-käraëam

All the Vedic ritualistic sacrifices are performed for the purpose of satisfying Lord Viñëu, the yajïa-puruña. The divisions of society—brähmaëa, kñatriya, vaiçya, çüdra, brahmacarya, gåhastha, vänaprastha and sannyäsa—are all meant to satisfy the Supreme Lord, Viñëu. To act according to this principle of the varëäçrama institution is called varëäçramäcaraëa. In Çrémad-Bhägavatam (1.2.13), Süta Gosvämé says:

ataù pumbhir dvija-çreñöhä
svanuñöhitasya dharmasya
saàsiddhir hari-toñaëam

“O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging his prescribed duties according to caste divisions and orders of life is to please the Personality of Godhead.” Everything is meant to satisfy the Supreme Personality of Godhead. Therefore, since Bali Mahäräja had satisfied the Lord, he had no faults, and Çukräcärya admitted that cursing him was not good.

SB 8.23.16
mantratas tantrataç chidraà
sarvaà karoti niçchidram
anusaìkértanaà tava

There may be discrepancies in pronouncing the mantras and observing the regulative principles, and, moreover, there may be discrepancies in regard to time, place, person and paraphernalia. But when Your Lordship’s holy name is chanted, everything becomes faultless.
Çré Caitanya Mahäprabhu has recommended:

harer näma harer näma
harer nämaiva kevalam
kalau nästy eva nästy eva
nästy eva gatir anyathä

“In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way.” (Båhan-näradéya Puräëa 38.126) In this age of Kali, it is extremely difficult to perform Vedic ritualistic ceremonies or sacrifices perfectly. Hardly anyone can chant the Vedic mantras with perfect pronunciation or accumulate the paraphernalia for Vedic performances. Therefore the sacrifice recommended in this age is saìkértana, constant chanting of the holy name of the Lord. Yajïaiù saìkértana-präyair yajanti hi sumedhasaù (Bhäg. 11.5.29). Instead of wasting time performing Vedic sacrifices, those who are intelligent, those who possess good brain substance, should take to the chanting of the Lord’s holy name and thus perform sacrifice perfectly. I have seen that many religious leaders are addicted to performing yajïas and spending hundreds and thousands of rupees for imperfect sacrificial performances. This is a lesson for those who unnecessarily execute such imperfect sacrifices. We should take the advice of Çré Caitanya Mahäprabhu (yajïaiù saìkértana-präyair yajanti hi sumedhasaù). Although Çukräcärya was a strict brähmaëa addicted to ritualistic activities, he also admitted, niçchidram anusaìkértanaà tava: “My Lord, constant chanting of the holy name of Your Lordship makes everything perfect.” In Kali-yuga the Vedic ritualistic ceremonies cannot be performed as perfectly as before. Therefore Çréla Jéva Gosvämé has recommended that although one should take care to follow all the principles in every kind of spiritual activity, especially in worship of the Deity, there is still a chance of discrepancies, and one should compensate for this by chanting the holy name of the Supreme Personality of Godhead. In our Kåñëa consciousness movement we therefore give special stress to the chanting of the Hare Kåñëa mantra in all activities.

SB 8.23.27.
brahmä çarvaù kumäraç ca
bhågv-ädyä munayo nåpa
pitaraù sarva-bhütäni
siddhä vaimänikäç ca ye
sumahat karma tad viñëor
gäyantaù param adbhutam
dhiñëyäni sväni te jagmur
aditià ca çaçaàsire

Lord Brahmä, Lord Çiva, Lord Kärttikeya, the great sage Bhågu, other saintly persons, the inhabitants of Pitåloka and all other living entities present, including the inhabitants of Siddhaloka and living entities who travel in outer space by airplane, all glorified the uncommon activities of Lord Vämanadeva. O King, while chanting about and glorifying the Lord, they returned to their respective heavenly planets. They also praised the position of Aditi.

SB 8.23.28
sarvam etan mayäkhyätaà
bhavataù kula-nandana
urukramasya caritaà
çrotèëäm agha-mocanam

O Mahäräja Parékñit, pleasure of your dynasty, I have now described to you everything about the wonderful activities of the Supreme Personality of Godhead Vämanadeva. Those who hear about this are certainly freed from all the results of sinful activities.

SB 8.23.29
päraà mahimna uruvikramato gåëäno
yaù pärthiväni vimame sa rajäàsi martyaù
kià jäyamäna uta jäta upaiti martya
ity äha mantra-dåg åñiù puruñasya yasya

One who is subject to death cannot measure the glories of the Supreme Personality of Godhead, Trivikrama, Lord Viñëu, any more than he can count the number of atoms on the entire planet earth. No one, whether born already or destined to take birth, is able to do this. This has been sung by the great sage Vasiñöha.
Vasiñöha Muni has given a mantra about Lord Viñëu: na te viñëor jäyamäno na jäto mahimnaù päram anantam äpa. No one can estimate the extent of the uncommonly glorious activities of Lord Viñëu. Unfortunately, there are so-called scientists who are subject to death at every moment but are trying to understand by speculation the wonderful creation of the cosmos. This is a foolish attempt. Long, long ago, Vasiñöha Muni said that no one in the past could measure the glories of the Lord and that no one can do so in the future. One must simply be satisfied with seeing the glorious activities of the Supreme Lord’s creation. The Lord therefore says in Bhagavad-gétä (10.42), viñöabhyäham idaà kåtsnam ekäàçena sthito jagat: “With a single fragment of Myself, I pervade and support this entire universe.” The material world consists of innumerable universes, each one full of innumerable planets, which are all considered to be products of the Supreme Personality of Godhead’s material energy. Yet this is only one fourth of God’s creation. The other three fourths of creation constitute the spiritual world. Among the innumerable planets in only one universe, the so-called scientists cannot understand even the moon and Mars, but they try to defy the creation of the Supreme Lord and His uncommon energy. Such men have been described as crazy. Nünaà pramattaù kurute vikarma (Bhäg. 5.5.4). Such crazy men unnecessarily waste time, energy and money in attempting to defy the glorious activities of Urukrama, the Supreme Personality of Godhead.
SB 8.23.30
If one hears about the uncommon activities of the Supreme Personality of Godhead in His various incarnations, he is certainly elevated to the higher planetary system or even brought back home, back to Godhead.
SB 8.23.31
Whenever the activities of Vämanadeva are described in the course of a ritualistic ceremony, whether the ceremony be performed to please the demigods, to please one’s forefathers in Pitåloka, or to celebrate a social event like a marriage, that ceremony should be understood to be extremely auspicious.
There are three kinds of ceremonies—specifically, ceremonies to please the Supreme Personality of Godhead or the demigods, those performed for social celebrations like marriages and birthdays, and those meant to please the forefathers, like the çräddha ceremony. In all these ceremonies, large amounts of money are spent for various activities, but here it is suggested that if along with this there is recitation of the wonderful activities of Vämanadeva, certainly the ceremony will be carried out successfully and will be free of all discrepancies.

Thus end the Bhaktivedanta purports of the Eighth Canto, Twenty-third Chapter, of the Çrémad-Bhägavatam, entitled “The Demigods Regain the Heavenly planets.”

These stories - pastimes have been presented here with the idea to help devotees appreciate the wonderful pastimes of the Lord. For further insights into these events one needs to read the books of HDG Srila A.C. Bhaktivedanta Swami Prabhupada, and or view the VedBase Complete Works of His Divine Grace.

All pictures from Srimad Bhagavatam above - Copyright ©2005 The Bhaktivedanta Book Trust
International, on the web at .http://www.krishna.com/. Used with permission.

Courtesy of http://www.vedabase.com/ used with permission

The Chaturmasya Vrata from Haribhakti Vilasa
15th vilasa

Caturmasya Benefits

Bhavisya Purana-  "One who passes the Chaturmasya season without observing religious vows, austerities and chanting of japa, such a fool although living should be considered to be a dead man."
Kanda Purana, Nagava Khunda-  "In the month of shravana (July, August) one should refrain from eating spinach.  In the month of Bhadra (August, September) of yogert in Ashvina (September, October) milk. In Kartik (October, November) meat and urd dall.
Various vows and austerities during Chaturmasya and Their respective results.
"O King, one who is My devotee and is fixed in vow, whether man or woman, for the purpose of Dharma, should accept these various austerities and observances. I shall now describe to you all of them along with their respective results.
1) No salt—One's voice becomes sweet.
2) No oil—One's life is prolonged and gets progeny.
3) No oil massages—One's body becomes beautiful.
4) No cooking with oil—One's enemies are vanished.
5) No licorice and oil—One becomes wealthy.
6) Give up wearing unoffered flowers—One becomes a Vidyadhara in Devapura.
7) Give up six kinds of tastes (spice, sour, bitter, sweet, salty and harsh)—One never becomes ugly, smelly, or obtains a bad birth.
8) Practice of yoga—One goes to Brahmaloka.
9) No betal nuts—One becomes happy.
10) No cooked food (raw fruits & Vegetables)—One obtains purity.
11) No honey—One becomes lustrous.
12) No yogert or milk—One attains Goloka.
13) No cooking with earthen pots—One gets ... (?)
14) No hot food—One gets offspring with a long life.
15) Take rest on the ground or on stone—One becomes an associate of Vishnu.
16) One who gives up meat & honey is a yogi and muni.
17) No intoxicating liquors—One becomes powerful and free from disease.
18) Fast for one day—One is honored in Brahmaloka.
19) No cutting of hair and nails—One gets the benefit of taking bath daily in Ganges.
20) No speaking of grama katha (nonsense)—One's order will never be disobeyed.
21) Eat food on the ground without dish or plate—One obtains a kingdom on Earth.
22) Chant the mantra Namo Narayana—One obtains the result of giving in charity 100 times.
23) Offer prayers to the Lord—One gets the result of giving cows in charity.
24) Touch the lotus feet of the Deity—One becomes a successful person.
25) Clean the temple of the Lord—If one is king he remains so for a Kalpa.
26) Circumambulating the temple three times offering prayers—At the time of death one will mount a swan airplane and go to Vaikuntha.
27) Singing or playing musical instruments in the temple of the Lord—One goes to Gardharvaloka.
28) Take pleasure in studying the sastras—One goes to Vishnuloka.
29) Sprinkle water in the temple—One goes to apsaraloka.
30) Take bath in a holy place—One's body becomes pure.
31) Worship Lord Vishnu with flowers—One goes to Vaikuntha.
32) Eat panchagavya—One gets the result of observing candrayana fasting.
33) Eat one meal a day—One gets the results of performing an Agnihotra.
34) Eat at night only—One gets the result of going to all the places of pilgrimage.
35) Eat at noon only—One attains Devaloka.
36) Take food not obtained by begging or any extraneous endeavor—One gets the results of opening water stands and digging wells.
37) Take bath daily—One will never see hell.
38) No eating on a plate—One gets the result of bathing at Pushkara
39) Eat on a leaf—One obtains the result of living at Kurukshetra.
40) Eat on a stone—One obtains the result of bathing at Prayog.
41) Giving up drinking to six hours—One will not be attacked by diseases.
42) During the Chaturmasya, garlands, caranamrta, candana and water from the conshell of the Lord, mahaprasädam, Deity garlands must be accepted.

In this way one who performs this vrata for the satisfaction of Lord Kesava becomes satisfied himself. O best of the Pandavas, among My devotees, he who accepts these vows and austerities during the Chaturmasya goes to my abode at the time of death, of this there is no doubt.

Vishnu Rahasya-  Lord Brahma to Narada Muni.

If one accepts all these Vaisnava austerities and observances with devotion, one attains the supreme destination O Narada. One who desires within himself to execute all these Vaisnava austerities and vows, his sins obtained within one hundred births is destroyed. If one is exclusively devoted, peaceful, takes daily bath, is fixed in vow and worships the Lord during these four months, he goes to the abode of the Lord. He who accepts the austerity of sleeping on the ground this time when the Vishnu Deity is sleeping in yoga nidra underwater, he goes to the abode of Laxmi.

Read more about vrata, sankalpa and Chaturmasya in general HERE

The vows of Chaturmasya and Kartika are not optional, but should be observed by all, as noted in Hari-bhakti-vilasa (16.19):

niyamena vinA caiva yo nayet kArttikaM mune |
cAturmAsyaM tathA caiva brahma-hA sa kulAdhamaH ||

"He, who lives through the periods of Karttika and Chaturmasya without vows is indeed the killer of a brahmin and the lowest of his dynasty."

Jiva Goswami quotes (BhS 270) on the best of austerities from the Caturmasya Mahatmyam of Skanda Purana:

tathA caivottamaM loke tapaH zrI-hari-kIrtanam |
kalau yuge vizeSeNa viSNu-prItyai samAcaret ||

"Certainly in this world, the best of all austerities is Sri Hari-kirtana. Especially in the age of Kali, it is to be done for the satisfaction of Vishnu."

Many householders, busy as they are in their daily routines and work, may not find the time for kirtan every day. In the four months of Chaturmasya, one should, as the most important of all vows, endeavor to engage daily in kirtan. If the Lord is not glorified and remembered, of what use are the varieties of ritual observances, of which the primary intent is to prepare the mind for those very activities?

All pictures from Srimad Bhagavatam and Iskcon works - Copyright ©2005 The Bhaktivedanta Book Trust
International, on the web at .http://www.krishna.com/. Used with permission.