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The Audio Srila Prabhupada Lilamrita
Please find enclosed details a being launched on Gaura Purnima day 2008.
It is a simple audio rendition of sections from "Prabhupada, your ever well-wisher" by Satsvarupa dasa Goswami.
It was recorded here in the UK back in the mid '90's by Bhagavat-Asraya prabhu (ACBSP) at my studio and I edited it into 8 short instalments for inclusion on my weekly radio programme "Nectar of Devotion".
We had such a good response from listeners that it was decided to add "The Audio Srila Prabhupada Lilamrita" to the Nectar of Devotion website archive page.
In doing so I felt it might be nice to create a very simple,
seperate website for the Lilamrita.
The result is http://www.lilamrita.page.tl
It will be officially launched on Gaura Purnima day 2008 for the pleasure of Srila Prabhupada and all the Vaishnava's.
I hope this humble attempt will add to the growing appreciation
of Srila Prabhupada's remarkable achievements.
If other Krishna conscious radio stations would like to broadcast this Lilamrita series they can contact me at email@example.com and I can send them mp3 copies.
Srila Prabhupada Vyasa-puja book 2007
Vyasa-puja is an annual celebration by the devotees of Lord Krishna to offer homage to their guru, or spiritual teacher.
There are two versions of the Vyasa Puja Book based on the speed of your internet connection.
If you are unable to open the file, download Acrobat Reader.
High speed connections, with pictures.
Vyasa-puja Book 2007 [PDF/ZIP, 2.11MB]
Low speed connections, no pictures.
Vyasa-puja Book 2007 (no pictures) [PDF/ZIP, 2.11MB]
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Srimad Bhagavad Gita AS IT IS
Bhagavad Gita: Chapter 7 - Knowledge of the Absolute
bhumir apo 'nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha
WORD FOR WORD
bhumih--earth; apah--water; analah--fire; vayuh--air; kham--ether; manah--mind; buddhih--intelligence; eva--certainly; ca--and; ahankarah--false ego; iti--thus; iyam--all these; me--My; bhinna--separated; prakrtih--energies; astadha--eightfold.
Earth, water, fire, air, ether, mind, intelligence and false ego--all together these eight constitute My separated material energies.
PURPORT by HDG Srila A.C. Bhaktivedanta Swami Prabhupad:
The science of God analyzes the constitutional position of God and His diverse energies. Material nature is called prakrti, or the energy of the Lord in His different purusa incarnations (expansions) as described in the Satvata-tantra:
visnos tu trini rupani
purusakhyany atho viduh
ekam tu mahatah srastr
dvitiyam tv anda-samsthitam
tani jnatva vimucyate
"For material creation, Lord Krsna's plenary expansion assumes three Visnus. The first one, Maha-Visnu, creates the total material energy, known as the mahat-tattva. The second, Garbhodakasayi Visnu, enters into all the universes to create diversities in each of them. The third, Ksirodakasayi Visnu, is diffused as the all-pervading Supersoul in all the universes and is known as Paramatma. He is present even within the atoms. Anyone who knows these three Visnus can be liberated from material entanglement."
This material world is a temporary manifestation of one of the energies of the Lord. All the activities of the material world are directed by these three Visnu expansions of Lord Krsna. These purusas are called incarnations. Generally one who does not know the science of God (Krsna) assumes that this material world is for the enjoyment of the living entities and that the living entities are the purusas--the causes, controllers and enjoyers of the material energy. According to Bhagavad-gita this atheistic conclusion is false. In the verse under discussion it is stated that Krsna is the original cause of the material manifestation. Srimad-Bhagavatam also confirms this. The ingredients of the material manifestation are separated energies of the Lord. Even the brahmajyoti, which is the ultimate goal of the impersonalists, is a spiritual energy manifested in the spiritual sky. There are no spiritual diversities in the brahmajyoti as there are in the Vaikunthalokas, and the impersonalist accepts this brahmajyoti as the ultimate eternal goal. The Paramatma manifestation is also a temporary all-pervasive aspect of the Ksirodakasayi Visnu. The Paramatma manifestation is not eternal in the spiritual world. Therefore the factual Absolute Truth is the Supreme Personality of Godhead Krsna. He is the complete energetic person, and He possesses different separated and internal energies.
In the material energy, the principal manifestations are eight, as above mentioned. Out of these, the first five manifestations, namely earth, water, fire, air and sky, are called the five gigantic creations or the gross creations, within which the five sense objects are included. They are the manifestations of physical sound, touch, form, taste and smell. Material science comprises these ten items and nothing more. But the other three items, namely mind, intelligence and false ego, are neglected by the materialists. Philosophers who deal with mental activities are also not perfect in knowledge because they do not know the ultimate source, Krsna. The false ego--"I am," and "It is mine, which constitute the basic principle of material existence--includes ten sense organs for material activities. Intelligence refers to the total material creation, called the mahat-tattva. Therefore from the eight separated energies of the Lord are manifest the twenty-four elements of the material world, which are the subject matter of Sankhya atheistic philosophy; they are originally offshoots from Krsna's energies and are separated from Him, but atheistic Sankhya philosophers with a poor fund of knowledge do not know Krsna as the cause of all causes. The subject matter for discussion in the Sankhya philosophy is only the manifestation of the external energy of Krsna, as it is described in the Bhagavad-gita.
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Copyright 1983 The Bhaktivedanta Book Trust International. Used with permission.
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(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...)
Bhagavan prabhu has been attempting to arrange a meeting with the Pope. Prabhupada was scheduled to visit the new center in Rome, with a meeting with the Pontiff on the agenda, but after some discussion Prabhupada decided it would be too much endeavor. He questioned the practical advantage of meeting the Pope, saying that simply meeting big men and showing no profit was the business of his Godbrothers like Bon and Tirtha Maharajas. He noted that they always advertise that they met this one or that one, but no actual preaching about Krsna consciousness was really accomplished.
To illustrate the point he told us the story of the tiger and the crane. There was once a tiger who, after eating a small animal, got a bone stuck in his throat. Not being able to dislodge it he called to the crane, "My dear friend, you have a nice long beak. Kindly put your head in my mouth and remove this bone. Otherwise I shall die. Do not be afraid, I shall not harm you, and I shall be very pleased with you." Naturally the crane was wary, for after all the tiger's business was to eat other animals like himself. But he thought that since the tiger is so powerful, if he actually removed the bone, certainly he would give him some benediction. So he agreed and stuck his head in the tiger's mouth. The crane then successfully removed the bone. Relieved, the tiger was about to go when he saw the crane still standing before him expectantly.
"Well, what is it?" the tiger growled.
"My dear sir," said the crane, "I have done what you requested and removed the bone. Kindly give me some benediction."
"What?" roared the tiger, "I have allowed you to put your head in my mouth without biting it off and you want something more?"
Prabhupada then explained that although his Godbrothers go to call on the so-called leaders of society expecting something from them, the leader is thinking, "What, I have given you some of my time and still you want something more?" He said that the conclusion was that there is no profit to be had in meetings such as these. Therefore he decided to tell Bhagavan not to bother arranging a meeting with the Pope.
- From the "A Transcendental Diary Vol 3" by HG Hari Sauri dasa
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Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
"Association of Devotees"
Bombay, November 24, 1974
Listen to the entire lecture on-line:
Nitai: "O My mother, O virtuous lady, these are the qualities of great devotees who are freed from all attachment. You must seek attachment unto such holy men, for this counteracts the pernicious effects of material attachment."
ta ete sadhavah sadhvi
sangas tesv atha te prarthyah
sanga-dosa-hara hi te
So at our present moment we are sanga-dosa-yukta, we are contaminated by the attachment of modes of material nature. Some of us contaminated by the sattva-guna, some of us are contaminated by the rajo-guna, and some of us is contaminated by the tamo-guna, and some of us is contaminated by the tamo-guna. So out of the three, the rajo-guna and tamo-guna is very dangerous. Rajas-tamo-bhavah [SB 1.2.19]. Rajo-guna and tamo-guna means kama-lobhadayas ca ye, to be contaminated by lusty desires and greediness. So one has to overcome in the beginning, at least, the contamination by rajo-guna and tamo-guna. At the present moment, especially in this age, the contamination of tamo-guna is very prominent, and little rajo-guna also, but sattva-guna is practically nil in this age, Kali-yuga. It is said in the sastra that sattva-guna will be practically nil. Rajas-tamah. And the aim of life is to become free from all the contaminations, even sattva-guna contamination. This has been explained in the Bhagavad-gita very nicely in the Fourteenth Chapter, how to become not contaminated, disinfected.
So here Kapiladeva advises that "Mother, if you want to be disinfected, uncontaminated by this material nature, then you associate with sadhu." That was the beginning.
prasangam ajaram pasam
atmanah kavayo viduh
sa eva sadhusu krto
This was the beginning, how to become uncontaminated. We have got some attachment to the material modes of nature. That is the cause of our bondage. Now, if we want to be free from this bondage, uncontaminated, then the same attachment should be transferred to the sadhu. Sa eva sadhusu krtah, the same attachment. Everyone has got attachment. Nobody is free of attachment. The Mayavadi philosophy, they say that "Stop this attachment." The Buddha philosophy says that "Make this attachment zero." This is also a little advancement, but it is not possible to make our attachment zero. That is not possible. Therefore Bhagavan says in the Bhagavad..., param drstva nivartate [Bg. 9.59]. Just like a child has got attachment for playing, and gradually, his attachment should be transferred for reading, going to school, education. But if you stop his attachment, then he will become mad. You must give something. Param drstva nivartate. Just like we are. To the Western devotees, we are advising them -- at least, those who are accepted as our disciples, they must -- no meat-eating. They are accustomed to meat-eating, but that how this meat-eating has been stopped? We have given them nice things, kacuris, srngara, rasagulla. So they have given up meat-eating. So you must give something more palatable. Then detachment will be possible. First of all nullify the attachment, and then give him better attachment. Then he will forget. Param drstva nivartate. You cannot force a living entity by force. Gradually... The same example: a child has got attachment, but by some system, its attachment is turned over.
So similarly, our consciousness is there. Somehow or other, it is now contaminated. So gradually, this contaminated consciousness has to be purified, and then Krsna consciousness automatically will arise, will be awakened, because the Krsna consciousness is original consciousness. Somehow or other, it is now covered by material attachment. So how to give up this material attachment and become attached to Krsna, developing Krsna attachment? The process is sadhu-sanga [Cc. Madhya 22.83]. That is... Sa eva sadhusu krtah moksa-dvaram apavrtam. We have got so many attachment for so many things in the material world, and if you simply... You cannot make it zero; that is not possible. You have to purify. Just like if there is some disease in the eyes, if you simply say, "Pluck it out," that is not treatment. Treatment is: you must remove the disease. If there is cataract, by some way or other, then your eyesight will be revived. Similarly, we have got desires, we have got kama, krodha, lobha, moha, matsarya. These are there. But you have to divert these things for Krsna's service. Kamah krsna-karmarpane. Just like we have got very much attachment toward doing business, for earning money and become very happy. So Krsna says, "Yes, you can do business. There is no harm. But you give Me the result." Yat karosi yaj juhosi yad asnasi yat tapasyasi, kurusva tad mad-arpanam [Bg. 9.27]. He does not say that you have to do something particular. Of course, bhakta, bhakti, but one who is not accepting bhakti cult immediately, to him Krsna says, "All right, never mind. Whatever you do, that's all right." Yat karosi. He does not say that "Do this." Yat karosi yaj juhosi yad asnasi. "Try to give it to Me."
That is the beginning of bhakti-yoga. If you do business and you earn money and spend it for Krsna consciousness, that is also bhakti. That is also bhakti. Just like vivid example is Arjuna. Arjuna is a fighter, and by fighting, he became a devotee; not by chanting Hare Krsna, but by fighting. Krsna advised him to fight. He was, rather, because he was a Vaisnava, he was not willing to fight, to kill. Vaisnava does not like to kill. But if there is necessity... Just like Arjuna had to kill. That is by the order of Krsna, not by his own will. By his own will, Krsna did..., Arjuna did not like to kill, to fight. That is Vaisnava's natural instinct. He does not wish to do harm or to kill anybody. But when a Vaisnava knows that Krsna wants it, he doesn't care for his own consideration. "Never mind." That is practical example, Krsna.
So similarly, sva-karmana tam abhyarcya [Bg. 18.46]. Everyone has got his some particular duty, occupation. If, by executing your occupational duty, you worship Krsna, then your life is perfect. That is the instruction given in Srimad-Bhagavatam, Naimisaranya.
atah pumbhir dvija-srestha
Atah pumbhir dvija-sresthah. Pumbhih, by person. Everyone is engaged in some occupational duty. Formerly it was the varnasrama: brahmana, ksatriya, vaisya, sudra, and brahmacari, grhastha, vanaprastha, sannyasi. Everyone has got some particular duty according to his position. Now, the different occupational duties have expanded. It doesn't matter. If you are engineer, if you are medical man, if you are something else, it doesn't matter. Sva-karmana tam abhyarcya [Bg. 18.46]. But try to serve Krsna by the result of your work. That is bhakti. That we have to learn. Our Krsna consciousness movement does not mean that we are going to stop all activities. No, this is not our mission. You be engaged in your activities, but don't forget Krsna. This is our mission. Be always Krsna conscious.
Therefore Krsna says... How to become Krsna conscious? Yat karosi: "Whatever you do," kurusva tad mad-arpanam: "the result you give Me." Then it will be Krsna consciousness. You always think that you are doing for Krsna. Of course, by the order of Krsna or by His representative, not whimsically. If you do something nonsense and if you think that "I am doing for Krsna," that will not be accepted. It must be verified by the acceptance of Krsna and Krsna's..., or Krsna's representative. Arjuna did not fight without Krsna's order. Therefore we must receive the order. If we say that "We do not find Krsna. How shall I...?" then Krsna's representative. That is sadhu. The Krsna's representative is sadhu. Therefore Kapiladeva is advising herewith that "You, mother, you associate with sadhus." Ete sadhavah.
He has described the symptoms of sadhu. By the last three, four slokas, he has described what is the symptom. Everything should be accepted by the symptom, characteristic. Not that anyone will come: "I am a sadhu." No. We must know by the characteristic of sadhu. That has been described. Similarly, incarnation of God, not that anyone will come and say, "I am incarnation of God." That will not be accepted. We have to see the characteristics of God as they are stated in the sastra, then we can accept somebody as God by uncommon quality.
So apart from God, now our present problem is that we are entangled by the infection of material qualities, rajas-tamo-bhavah [SB 1.2.19] especially. Kama-lobhadayas ca ye, ceta etair anaviddham sthitam sattve prasidati. We have to conquer over the quality, the infection of quality of rajas-tamah, and then we have to situate ourself in sattva-guna. Then we are in the safe position. And if we do not allow to be infected again by the rajo-guna and tamo-guna, if we keep ourself purely in sattva-guna, that is called suddha-sattva, simply purified sattva-guna. Then we will be able to understand what is Krsna, what is God. So not only we have to acquire the qualities of sattva-guna, satyam samah saucah arjavam titiksa, jnanam vijnanam astikyam brahma-karma svabhava-jam... [Bg. 18.42]. These are the characteristic of sattva-guna: truthful... So much so truthful that, as they are stated by the commentators, that even an enemy asks some secret from you, you can say. Suppose a thief has come: "Now, what you have got in your box?" So if you say, "I have got so many thousands of rupees" or "hundreds," truthfulness should be like that. Even to your enemy it should be disclosed. That is called truthfulness. Satyam samah damah saucah, cleanliness. Then controlling the mind, controlling the senses, and simplicity, very simple in behavior, arjava; titiksa, tolerance; and full knowledge; vijnanam, practical application of knowledge; astikyam, full faith in Vedic literature and in God. These are the qualification of sattva-guna.
So everything can be attained very nicely and easily simply by this sadhu-sanga. Sadhu-sanga [Cc. Madhya 22.83]. Therefore we repeatedly say that we are trying to create some sadhu so that in different parts of the world they will preach Krsna consciousness, and people will be able to associate with them, and they will become purified. This is Krsna consciousness movement, that sadhu-sanga. It is very essential. People are suffering on account of being contaminated by the tamo-guna and rajo-guna, becoming entangled simply by lusty desires always, just like cats and dogs. So they are becoming more and more entangled. Unfortunately, they do not know that there is life after death, but they do not know what kind of life is going to happen next after death. They are blind, andha. Andha yathandhair upaniyamanah [SB 7.5.31]. The leaders are also blind.>>> ... <<<And they are leading them. They are also blind. Especially in this age, the human society is in great danger. They do not care what is next. But there is next life. We get it, information, from Krsna: tatha dehantara-praptih [Bg. 2.13]. Dehantara-praptih there is. How you can deny it? The authority says. And we have got experience also. We are having dehantara from boyhood to childhood, from childhood to boyhood, from boyhood to youthhood. In this way, we have changed so many bodies, dehantara. This is called dehantara. Similarly, after death, there will be dehantara. It is very reasonable, but people do not believe it.
So this is our position, and the human life is the opportunity to stop this dehantara. And to stop this dehantara, that is the main business. And how it can be done? Simply by understanding Krsna. And how you can understand Krsna? Simply by association of the devotees. That's all. It is not very difficult. Adau sraddha tatah sadhu-sangah [Cc. Madhya 23.14-15]. Rupa Gosvami says. If you get some faith, "Now I shall become free from this material attachment," then, as it is advised here, sa eva sadhusu krtah. The attachment we have got for material enjoyment -- similar attachment should be for the sadhu, that's all. Suppose I want to drink. As I become mad without getting any drinking, similarly, when you become mad without sadhu-sanga [Cc. Madhya 22.83], then you are liberated. You have to simply divert the attachment. Not to speak of drinking, even those who are smoker, if he cannot smoke for one hour, his throat becomes dried up, "Give me bidi. Give me bidi." So as you have got attachment for the bidi, similar attachment for sadhu will be our liberation. Tat krtah sadhusu. That is to be learned. That you can learn with sadhu-sanga, if you mix with the sadhus. Therefore our mission is if we can create some sadhu and they distribute themself all over the world... As Caitanya Mahaprabhu says,
prthivite ache yata nagaradi grama
sarvatra pracara haibe mora nama
He wants that in every village, every town of the whole world, there may be a center of Krsna consciousness so that people will take advantage of it and they will also become sadhu. This is the mission of Krsna consciousness.
So the sadhus have been described in different way:
We have discussed these verses. A sadhu... Because everything you want to learn, you have to take some penance voluntarily, so we have to give up something in the beginning. Just like we advise, "No illicit sex, no intoxication, even up to smoking bidi and taking tea." So one who is accustomed to these habits, for him to give up immediately these things, it becomes a little painful. Therefore one has to become tolerant, "Never mind. I will have to become free." Just like to become cured from some disease, we agree to undergo surgical operation although it is very painful, tolerate; similarly, we have to learn toleration although there will be some pain. That is called titiksavah.
At the same time we have to become karunikah, taking compassion on the fallen souls. We have to go from country to country, town to town, city to city, village to village, to enlighten them to become Krsna conscious. That is sadhu's duty. Those who are preachers, they are better sadhu than those who have gone to Himalaya. The sadhus who have gone to Himalaya for his personal benefit, that is also good, but those sadhus who are preaching and facing so many difficulties, so many opposing elements, they are better sadhu. They are better sadhu. They are fighting for Krsna's sake. So karunikah. Because they are more compassionate. One sadhu has gone to Himalaya, sitting there in a secluded place not to be bothered by any asadhu. That is also nice, but that is personal interest. But those sadhus are not gone to Himalaya but have left Vrndavana, easy life, and gone to fight to the world, they are better sadhu. That is the opinion of Krsna. Ya idam paramam guhyam mad-bhaktesv abhidhasyati [Bg 18.68]. Na ca tasman manusyesu kascin me priya-krttamah [Bg. 18.69]. Those who are preaching the message of Bhagavad-gita, facing many opposing elements, many difficulties, Krsna says, na ca tasman manusyesu kascin me priya-krttamah: [Bg. 18.69] "Nobody is dearer than him."
So if you want to become very quickly under the recognition of Krsna, then every one of you become a preacher of Krsna consciousness. That is the message of Caitanya Mahaprabhu.
bharata-bhumite haila manusya-janma yara
janma sarthaka kari' kara para-upakara
[Cc. Adi 9.41]
And in India everybody is conscious of Krsna. Somebody... I am asked in foreign countries, "How many Krsna conscious people are there in India?" That "India... In India the cent percent, they are Krsna conscious. Unfortunately they have artificially covered that by the so-called blind leaders." Andha yathandhair upaniyamanah [SB 7.5.31]. The leaders are advising them, "What is the use of becoming Krsna conscious? Now you become technical conscious." So no, that will not make us happy. We have to become Krsna conscious, especially in India, because he has got his birth in India for developing Krsna consciousness. So we should not give up this opportunity. Not only that, we shall become fully Krsna conscious, and we shall go out, outside India, to preach Krsna consciousness movement. That is para-upakara. That is the best welfare activities in the human society. That is Caitanya Mahaprabhu's mission. Bharata-bhumite haila manusya-janma yara [Cc. Adi 9.41]. Of course, He expected from the human being, not from the cats and dogs.
So sadhu-sanga [Cc. Madhya 22.83] is so essential. And sadhu's symptoms are described. And suhrdah. Suhrdah. We have already explained. Suhrdah means well-wisher for everyone. His heart is full of well-wishing for everyone. "Everyone" means for Indians, nationals? No, sarva-dehinam. Sarva-dehinam, all bodies, even for the cats and dogs. A devotee wishes welfare even of the cats and dogs by giving him prasadam: "Take little prasadam." So the dog will be also... There is an instance during Caitanya Mahaprabhu's time. Devotees from Bengal were going to see Caitanya Mahaprabhu, and on the way a dog also began to follow them. So the leader of the party, Sivananda Sena, he was also giving food, prasadam, to the dog, and they had to cross one river, and the boatman would not take the dog. Sivananda Sena paid him some more money, that "You take the dog." This is Vaisnava, that "This dog has taken our company. He is going with us. How I can leave him behind?" So he paid more money: "Please take this dog." This is called suhrdah sarva-dehinam [SB 3.25.21]. And the dog was emancipated. He went to Caitanya Mahaprabhu, and he was sitting as dog, and Caitanya Mahaprabhu was eating something and throwing it to the dog. In this way, the dog got Vaikuntha. This is Krsna consciousness movement, that this consciousness, this sympathy for everyone, can dispatch even a dog to Vaikuntha. Suhrdah sarva-dehinam.
Ajata-satravah: A Vaisnava is not enemy of anyone, ajata-satravah santah, always peaceful. Sadhavah sadhu. This is the first, preliminary symptoms of a sadhu. The next? Mayy ananyena bhavena: "simply attached to Krsna," ananyena bhavena. These are the external, and these are internal. Ananyena bhavena bhaktim kurvanti ye drdham. Simply as Krsna says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66], so a devotee, a pure devotee, is simply attached to Krsna. They are not dis... A devotee is not disrespectful to other demigods. That is a mistake, that "These Krsna devotees, they do not care for other demigods." No. A Krsna devotee cares for the other demigods very rightly because he knows what is the position of the other demigods in comparison to Krsna. Just like Durga, Goddess Durga. In the Brahma-samhita the goddess Durga is worshiped. In which way? Srsti-sthiti-pralaya-sadhana-saktir eka chayeva yasya bhuvanani bibharti durga [Bs. 5.44]. Mother Durga is the external energy, or potency, of Krsna, and she is so powerful that srsti-sthiti-pralaya-sadhana, she can create, she can maintain, and she can annihilate, or bring devastation. She is so powerful. Srsti-sthiti-pralaya-sadhana-saktir eka [Bs. 5.44]. And mother Durga is so powerful alone. Chayeva yasya bhuvanani bibharti durga: "But she is acting not independently, but like the shadow," chayeva. Chayeva yasya bibharti bhuvanani: by the indication of Krsna. That is explained in the Bhagavad-gita also: mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10].
So don't think that this material energy is working independently. She is working under the direction of Krsna. So a devotee knows this. Just like a policeman is working. A sane man knows that he is working not independently, but under the government order. This knowledge required, not that that because policeman has got some power, he becomes God. No. God is not so cheap. You can accept... Parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. God has got multi-energies. One of the energies is Durga, not that she is all in all, no. There are many millions of Durgas, many millions of Sivas, because there are many millions of universes. Just like many millions of police force, similarly, these demigods, there are many, many millions. But God is one. God is not million. Of course, He can expand in million forms; that is different thing. Svamsa, vibhinnamsa.
So this devotee offers respect to the demigods as the assistant or energy of the Supreme Personality of Godhead, not as the supreme power. That is the difference. And one who does not know what is God, they take these demigods as supreme. They are less intelligent. So therefore a devotees offer respect to the demigods, but he knows that Supreme Lord is Krsna. Krsnas tu bhagavan svayam [SB 1.3.28]. Therefore, mayy ananyena bhavena bhaktim kurvanti ye drdham. Drdha-vrata. Bhajante mam drdha-vratah, Bhagavad-gita.
mahatmanas tu mam partha
daivim prakrtim asritah
jnatva bhutadim avyayam
Ananya-bhavena. They... It is not that they disrespect demigod; they give proper respect to everyone. What to the demigods? Even to the ant.
trnad api sunicena
taror api sahisnuna
kirtaniyah sada harih
[Cc. Adi 17.31]
Amanina. Everyone is given respect by Vaisnava. Mat-krte tyakta-karmanas tyakta-svajana-bandhavah. But they are ready to give up family, relatives, everything. Sarva-dharman parityajya [Bg. 18.66]. Mat-krte, only for Krsna's sake, they can... This is sadhu. Then what is their business, activities? Mad-asrayah katha mrstah. They simply take pleasure in talking about Krsna. They simply take pleasure, srnvanti kathayanti ca, by hearing about Krsna. We have got so many things to hear about Krsna, how Krsna is fighting, how Krsna is killing the demons, how Krsna is behaving with the gopis, how Krsna is playing as a cowherd boy, so many things we have got. Therefore Krsna has given us so many literature. If you simply hear and talk about Krsna... We are translating all these books about krsna-katha. Already there are about one and half a dozen books, big, big books. We have to publish sixty books like that, simply about Krsna, simply about Krsna, apart from Bhagavad-gita. So we can read. Srnvatam kathayanti, srnvanti kathayanti. So we have got enough to become sadhu if you simply hear about Krsna and speak about Krsna. Tapanti vividhas tapa naitan mad-gata-cetasah. The immediate relief will be that we shall be saved from the sufferings of this material condition of life.
So these are the symptoms of sadhu, and Kapiladeva is summarizing, "Mother," ta ete sadhavah sadhvi sarva-sanga-vivarjitah, "these symptoms are visible when one has no more any material attachment." Sarvopadhi-vinirmuktam [Cc. Madhya 19.170]. This is sadhu, no more designation, "I am Hindu," "I am Muslim," "I am Christian," "I am American" -- these devotees, they have got no such conception. They are... Every one of them is thinking, "I am servant of Krsna." This is called sarvopadhi-vinirmuktam. These are upadhi. Even this varnasrama, that is also... "I am sannyasi," "I am grhastha," "I am vanaprastha." Caitanya Mahaprabhu has rejected all these things. Naham vipro na ca nara-patih: "I am neither brahmana, nor ksatriya, nor vaisya, nor sudra." Then what You are? Gopi-bhartuh pada-kamalayor dasa-dasanudasah: [Cc. Madhya 13.80] "This is My position." This is called sarvopadhi-vinirmuktam [Cc. Madhya 19.170], no more designation.
So if we become no more designation, then immediately the whole world becomes Vaikuntha. We are fighting -- "I am Hindu," "I am Muslim," "I am Christian," "I am American," "I am Indian," "I am German." The whole disturbance is there. "This is my land. This is your land." The whole world is doing. As soon as they become Krsna conscious, immediately this hellish world become Vaikuntha, immediately, tat-ksanat. Simply one has to learn.
So such important movement we should take very seriously and try to spread it all world wide. That will be the best service to the human society.
Thank you very much. (end)
>>> Ref. VedaBase => Srimad-Bhagavatam 3.25.24 -- Bombay, November 24, 1974
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Sri Yudhishthira MahArAja asked of Lord Sri Krishna, “What is the name of that EkAdasii that occurs during the light fortnight (shukla paksha) of the month of BhAdrapada (August-September “Hrishikesha mase”) ? Who is the worshippable Deity for this EkAdasii, and what merit does one attain in observing it? Kindly reveal all of this to me my Lord.”
The Supreme Personality of Godhead Lord Sri Krishna addressed His devoted Yudhishthira as follows, “This EkAdasii, Oh Yudhishthira, is called VAmana EkAdasii, and it bestows upon those who observe it both great merit and ultimate liberation from material bondage. Therefore, because it removes all one’s sinful reactions, it is also called Jayanti EkAdasii. Just hearing of its glories frees one from all his past misdeeds. So auspicious is this fast that observing it bestows the same merit as that earned by performing a horse sacrifice. There is no better EkAdasii than this, because it awards liberation so easily. Thus if one truly desires freedom from the punishing material world, one should fast on VAmana EkAdasii.
“While observing this holy fast, a Vaishnava should lovingly worship the Supreme Lord in His form as VAmandeva, the dwarf incarnation, whose eyes are like lotus petals. By doing so, he worships all other Deities as well, including BrahmA, Vishnu, and Shiva, and at death he undoubtedly goes to that abode of Sri Hari. In all the three worlds there is no fast that is more important to observe. The reason this EkAdasii is so auspicious is that it celebrates the day when the sleeping Lord Vishnu turns over on His other side; thus it is also known as Parivartinii EkAdasii.”
MahArAja Yudhishthira then asked of the Lord, “Oh JanArdana, please clear up a question I have. How is it that the Supreme Lord sleeps and then turns over on His side? Oh Lord, when You are asleep what happens to all the other living entities? Please also tell me how You bound the king of the demons, Bali DaityarAj (Bali MahArAja), as well as how one may please the brAhmaNas. How does one observe ChAturmAsya, which You mention in the ChAturmAsya-mahAtmya of the Bhavishya PurANa? Kindly be merciful to me and answer these questions.”
The Supreme Personality of Godhead Sri Krishna replied,
“Oh Yudhishthira, lion among Kings, I will gladly narrate to you an historical
event that, simply by hearing, eradicates all one’s sinful reactions.
“In the TretA-yuga there once was a king of the name Bali. Though born in a family dynasty of demons (daityas), he was very devoted to Me. He sang many Vedik hymns to Me and performed the homa rituals (fire sacrifices) just to satisfy Me. He respected the twice-born brahmins and engaged them in performing sacrifices daily. This great soul had a quarrel with Indra, however, and eventually defeated him in battle. Bali took over his entire celestial kingdom, which I Myself had given to Indra. Therefore Indra and all the other devas (demigods), along with many great sages, approached Me and complained about Bali MahArAja. Bowing their heads to the ground and offering many sacred prayers from the Vedas, they worshipped Me along with their spiritual master, Brihaspati. Thus I agreed to appear on their behalf as a dwarf VAmanadeva, My fifth incarnation.”
King Yudhishthira further enquired, “Oh Lord, how was
it possible for You to conquer such a powerful demon, and only by coming
in the form of a dwarf brahmin? Please explain this clearly, for I am Your
“The Supreme Lord, Sri Krishna replied, “Though a dwarf, I was a brAhmaNa, and I approached that pious king Bali to ask him for alms in the form of land. I said, ‘Oh DaityrAj Bali, please give Me just three steps of land in charity. Such a small piece of land will be good as all the three worlds for Me.’ Bali agreed to grant My request without lengthy consideration. But as soon as he vowed to give Me the land, My body began to expand into a gigantic transcendental form. I covered the entire Earth with My feet, all the Bhuvarloka with My thighs, the Swarga heavens with My waist, Maharloka with My stomach, Janaloka with My chest, Tapoloka with My neck, and Satyaloka with My head and face. I covered the entire material creation. Indeed, all the planets of the universe, including the Sun and the Moon, were encompassed by My gigantic form.”
“Seeing this astonishing pastime of Mine, all the demigods, including Indra and Shesha, the king of the snakes, began to sing Vedik hymns and offer prayers to Me. Then I took Bali by the hand and said to him, ‘Oh sinless one, I have covered the whole Earth with one step and all the heavenly planets with the second. Now where shall I place My foot to measure the third step of land you promised Me?’
“Upon hearing this, Bali MahArAja bowed down in humility
and offered Me his head to place My third step. Oh Yudhishthira, I placed
My foot on his head and sent him all the way to PAtAlaloka. Seeing him
thus humbled, I became very pleased and told Bali that henceforth I would
permanently reside in his palace. Thereafter, on Parivartinii EkAdasii,
which occurs during the light part of the month of BhAdra (August-September),
Bali, the son of Virochana, grandson of Prahlad, installed a Deity form
of Me in his residence.
“Oh king, until Haribodhinii EkAdasii, which occurs during the light part of the month of Karttika, I continue to sleep in the ocean of milk. The merit one accumulates during this period is particularly powerful. One should therefore observe Parivartinii EkAdasii carefully. Indeed, it is especially purifying and thus cleanses one of all sinful reactions. On this day the faithful devotee should worship Lord Trivikrama, VAmanadeva, who is the supreme father, because on this day I turn over to sleep on My other side.
“If possible, on this day one should give a qualified person some yogurt mixed with rice, as well as some silver, and then remain awake throughout the night. This simple observance will free one of all material conditioning. One who observes this sacred Parivartinii EkAdasii in the way I have described will surely attain all kinds of happiness in this world and the kingdom of God in the hereafter. One who simply hears this narration with devotion will go to the abode of the demigods and shine there like the Moon itself, so powerful is observance of this EkAdasii. Indeed, this observance is as powerful as the performance of a thousand horse sacrifices.”
Thus ends the narration of the glories of Parivartinii EkAdasii,
or VAmana EkAdasii, which occurs during the light
part of the month of BhAdrapada, from the Brahma-vaivarta PurANa.
These stories have been summarised and slightly changed or abbreviated
from how they are found in the celebrated book, "Ekadasi: The Day of Lord
Hari" 1986. HH Krishna Balaram Swami. Bhaktivedanta Institute Press, Pages
Yudhishthira Maharaj said, “Oh MadhusUdana, Oh killer of the Madhu demon, what is the name of the EkAdasii that occurs during the dark fortnight (krishna paksha) of the month of Ashwina (September-October)? Please describe its glories to me.”
The Supreme Personality of Godhead, Lord Sri Krishna then replied, “This Holy day is called IndirA EkAdasii. If a person fasts on this day, all his sins are eradicated and his forefathers who have fallen into hell are liberated. Oh best of kings, one who simply hears about this sacred EkAdasii achieves the great merit earned by performing a horse sacrifice.
“In the Satya-yuga there lived a king named Indrasena, who was so powerful that he destroyed all his enemies. His kingdom was called Mahishmati-puri. The glorious and highly religious King Indrasena took good care of his subjects, and therefore he was rich in gold, grains, sons, and grandsons. He was greatly devoted to Lord Sri Vishnu as well. He especially enjoyed chanting My name, calling out ‘Govinda! Govinda!’ In this way King Indrasena systematically dedicated himself to pure spiritual life and spent much time meditating on the Absolute Truth.
“One day, as King Indrasena happily and peacefully presided
over his assembly, the perfect orator, Sri NArada Muni, was seen descending.
White as a conch, shining like the moon, like a jasmine flower, like a
lightening bolt, NArada Muni descending from the sky. He is decorated
with matted locks of reddish hair. The king offered Devarishi NArada, the
saint among the devas (demigods), great respect by greeting him with joined
palms, inviting him into the palace, offering him a comfortable seat, washing
his feet, and speaking sweat words of welcome. Then NArada Muni said to
MahArAj Indrasena, ‘Oh king, are the seven limbs of your kingdom prospering?
The seven limbs of a king’s domain being; the king’s well being himself, his ministers, his treasury, his military forces, his allies, the braAhmaNas, the sacrifices performed in his kingdom, and the needs of the king’s subjects.
Is your mind absorbed in thinking of how you can properly perform your occupational duty? Are you becoming more and more devoted and dedicated to the service of the Supreme Lord, Sri Vishnu?
“The king replied, ‘By your kind grace, Oh greatest of sages, everything is quite well. Today, just by your presence all the sacrifices in my kingdom are successful ! Please show me mercy and explain the reason for your kind visit here.’
“Sri NArada, the sage among the devas, then said, ‘Oh
lion among kings, listen to my astonishing words. When I descended from
Brahmaloka to Yamaloka, Lord YamarAja praised me very graciously and offered
me an excellent seat. As I glorified his truthfulness and wonderful service
to the Supreme Lord, I noticed your father in YamarAja’s assembly. Though
he had been very religious, because he broke an EkAdasii fast prematurely,
he had to go to the Yamaloka. Your father gave me a message for you. He
said, “In Mahishmati lives a king named Indrasena. Please tell him about
my situation here – that because of my past sinful deeds I have somehow
been forced to reside in YamarAja’s kingdom. Please give him this message
from me: ‘Oh son, kindly observe the coming IndirA EkAdasii and give much
in charity so I can go upward to heaven.’ “
Philosophically we can understand that very living entity is an individual, and individually everyone has to practice Krishna consciousness to traverse back to home, back to Godhead. As stated in GaruDa PurANa, someone who is suffering in hell cannot practice Krishna consciousness, because this requires some mental peace, which the reactionary tortures of hell make impossible. If a relative of a sinner suffering in hell gives some charity in the name of the sinner, he can leave hell and enter the heavenly planets. But if the sinner's relative observes this EkAdasii fast for his suffering kinsman, the kinsman goes directly to the spiritual world, as stated in this narration based on Brahma-vaivarta PurANam.
“NArada continued, ‘Just to deliver this message, Oh king, have I come to you. You should help your father by observing the fast of IndirA EkAdasii. By the merit you gain, your father will go to heaven.’
“King Indrasena asked, ‘Oh great NAradji, please be merciful and tell me specifically how to observe a fast on IndirA EkAdasii, and also tell me during what month and on what day it occurs.’
“NArada Muni replied, ‘Oh king, please listen as I describe
to you the full process of observing the IndirA EkAdasii. This EkAdasii
occurs during the dark fortnight of the month of Ashwina. On the Dashami
tithi, the day before EkAdasii, rise early in the morning, take bath, and
then do some service for God with full faith. At noon, bathe again in running
water and then offer oblations to your forefathers with faith and devotion.
Be sure not to eat more than once on this day and at night sleep on the
“When you awaken on EkAdasii morning, cleanse your mouth and teeth thoroughly and then with deep devotion for the Lord take this sacred vow: ‘Today I shall fast completely and give up all kinds of sense enjoyment. Oh lotus-eyed Supreme Personality of Godhead, Oh infallible one, please give me shelter at Your lotus feet.” At noon, stand before the sacred form of the Sri Shaligram Shila and worship Him faithfully, following all the rules and regulations; then offer oblations of ghee into the sacred fire, and tarpana directed to help your forefathers. Next, feed qualified Brahmins (obviously non-grain prasadams) and offer them some charity according to your means. Now take the food pindas you offered to your forefathers, smell it, and then offer it to a cow. Next, worship Lord Hrishikesha with incense and flowers, and finally, remain awake all night near the Deity of Lord Sri Keshava.
“Early in the morning of the next day, DvAdasi tithi, worship Sri Hari with great devotion and invite Brahmin devotees to a sumptuous feast. Then feed you relatives, and finally take your meal in silence. Oh king, if you strictly observe a fast on IndirA EkAdasii in this way, with controlled senses, your father will surely be elevated to the abode of lord Vishnu.’ After saying this, Devarishi NArada immediately disappeared from the scene to bless someone else with his presence.
“King Indrasena followed the great saint’s instructions perfectly, observing the fast in the association of his relatives and servants. As he broke his fast on the DvAdasi tithi, flowers fell from the sky. The merit that Indrasena maharaj earned by observing this fast released his father from the kingdom of YamarAja and caused him to attain a completely spiritual body. Indeed, Indrasena saw him rising to the abode of Lord Hari on the back of GaruDa Vahan. Indrasena himself was able to rule his kingdom without any obstacles, and in time when he handed over the kingdom to his son he also went to the spiritual realm of Vaikuntha.
“Oh Yudhishthira, these are the glories of the IndirA EkAdasii, which occurs during the dark fortnight of the month of Ashwina. Whoever hears or reads this narration certainly enjoys life in this world, is freed of all reactions to his past sins, and at the time of death returns home, back to Godhead, where he lives eternally.”
Thus ends the narration of the glories of Ashwina-krishna EkAdasii,
or IndirA EkAdasii,
taken from the Brahma-vaivarta PurANa.
These stories have been summarised and slightly changed or abbreviated from how they are found in the celebrated book, "Ekadasi: The Day of Lord Hari" 1986. HH Krishna Balaram Swami. Bhaktivedanta Institute Press. pages 121-124.
|No.||Name of Ekadasis||Vedik - Hindu Months Fortnights
|Vaishnava Month||Western Months|
|19||Utpanna Ekadasi||Margashira - K||Keshava Mase||Nov-Dec|
|20||Mokshada Ekadasi (Vaikuntha ekadasi Sri Rangam)||Margashira - S||Keshava Mase||Nov-Dec|
|21||Saphala Ekadasi||Pausha - K||Naaraayana Mase||Dec-Jan|
|22||Putrada Ekadasi||Pausha - S||Naaraayana Mase||Dec-Jan|
|23||Trisprisha Ekadasi||Maagha - K||Maadhava Mase||Jan-Feb|
|24||Bhaimi Ekadasi||Maagha - S||Maadhava Mase||Jan-Feb|
|25||Vijaya - Jaya||Phaalguna - K||Govinda Mase||Feb-Mar|
|26||Amalaki Ekadasi||Phaalguna - S||Govinda Mase||Feb-Mar|
|1||Paapavimochani Ekadasi||Chaitra - K||Vishnu Mase||Mar-Apr|
|2||Kamaada - Damanakaaropani Ekadasi||Chaitra - S||Vishnu Mase||Mar-Apr|
|3||Varuthini Ekadasi||Vaisaakha - K||Madhusudana Mase||Apr-May|
|4||Mohini Ekadasi||Vaisaakha - S||Madhusudana Mase||Apr-May|
|5||Aparaa Ekadasi||Jyeshtha - K||Trivikrama Mase||May-June|
|6||Pandava Nirjal Ekadasi||Jyeshtha - S||Trivikrama Mase||May-June|
|7||Yogini Ekadasi||Aashaadha - K||Vaamana Mase||June-July|
|8||Padma - Devasayani Ekadasi||Aashaadha - S||Vaamana Mase||June-July|
|9||Kaamaika Ekadasi||Shravana - K||Sridhar Mase||July-Aug|
|10||Putrada - Pavitraropani Ekadasi||Shravana - S||Sridhar Mase||July-Aug|
|11||Ajaa - Annadaa Ekadasi||Bhaadrapada - K||Hrisikesha Mase||Aug-Sept|
|12||Parivartini - Parshva Ekadasi||Bhaadrapada - S||Hrisikesha Mase||Aug-Sept|
|13||Indiraa Ekadasi||Aaswina - K||Padmanabha Mase||Sept-Oct|
|14||Paashaankusha Ekadasi||Aaswina - S||Padmanabha Mase||Sept-Oct|
|15||Ramaa Ekadasi||Kaarttika - K||Damodara Mase||Oct-Nov|
|16||Haribodhini (Probodhini) Devotthaani (Uttana) Ekadasi||Kaarttika - S||Damodara Mase||Oct-Nov|
|17||Padmini - Vishuddha Ekadasi||Adikamase||Adikamase|
|18||Paramaa - Shuddha Ekadasi||Adikamase||Adikamase|
Chaturmasya in Hari Bhakti Vilas
ITY ASASYA PRABHOR AGRE GRAHANIYAN NIYAMAM VRATI
CATURMASESU KARTAVYAM KRSNA BHAKTI VIVRDDHAYE
(HARI BHAKTI VILASA 15/113 from NAVA-PRASNA PANCARATRA)
After properly praying to the Supreme Lord near Him, one should properly take a vow to follow the proper rules and regulations and process of Caturmasya to increase one's devotion to Lord Sri Krsna.
EKA DASYANTU GRAHANIYAT SANKRANTAU KARKATASYA TU
ASADHYAM VA NARO BHAKTYA CATUR-MASYO DITAM VRATAM
(HARI BHAKTI VILASA 15/114, Sanat Kumara speaks)
In the month of Asadha, either on the Ekadasi when the Lord sleeps or in Cancer Sankranti day or a full moon day, it is the duty of a fasting person to take a vow to fast in Caturmasya with devotion, in front of the Lord.
YO VINA NIYAMAM MARTYO VRATAM VA JAPYAM EVA VA
CATURMASYAM NAYEN MURKHO JIVANN API MRTO HI SAH
(HARI BHAKTI VILASA 15/116 from BHAVISYA PURANA)
Any person in this material world who performs Caturmasya without following any rules and regulations, or fasts, or without chanting any japa, such a foolish person is considered to be dead, even though alive.
SRAVANE VARJAYET SAKAM DADHI BHADRA PADE TATHA
DUGDHAM ASVAYUJE MASI KARTIKE CA AMISAM TYAJET
(HARI BHAKTI VILASA 15/117 from SKANDA PURANA, NAGARA KHANDA)
(While following Caturmasya) one should give up eating leafy vegetables
in the month of Sravana (July-August). In the month of Bhadrapada (August-September),
one should give up yogurt. In the month of Asvina (September-October) one
should give up milk and in the month of Karttika (October-November), one
should give up eating white dahl.
The Chaturmasya Vrata from Haribhakti Vilasa
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.
Read more about vrata, sankalpa and Chaturmasya in general
In Goloka Radharani goes to Barshana (Varshan) for Her Appearance day celebrations
On Bhadra Sukla Saptami, Sridama, Radharani's brother or Her mother Kirtida comes and picks Her from Yavat, Her mother in-law Jatila's house and takes Her to Barshana where there is three day celebration for Her appearance day. Krsna comes from Nandgram and stays for three days to participate in the festival and of course Radha & Krsna enjoy unlimitedly Their ever-new pastimes in Their secret hideouts, even in very house of Vrishbhanu & Kirtida-devi. That is why everyone goes to Barsana on Radhastami for 4:30 am Mangal Arotik at the Sriji temple there.
of Srimati Radharani
Sri Radhastami Puja
Songs, Astakas, and glorifications of Srimati Radhika
Sri Radha-nama - an explanation of Her Divine name
108 Names of Srimati Radharani
1000 Divine Names of Srimati Radharani
The Indescribable Beauty of Srimati Radharani
25 Transcendental Qualities of Srimati Radharani
Sri Radha Kripa Kataksha of Rupa Goswami
Sri Sri Radha-Kripa-Kataksha-Stava-Raja of Lord Shiva
Sri Radha Kunda Astakam
Sri Sri Gandharva Samprarthanastakam of Srila Rupa Goswami
Prayers about Sri Vrindavan Dham - Sri Vrindavan Mahimamrta - Sataka 1
Srimati Radharani's lotus foot emblems and verses
relationship of Krishna, Balaram, Radharani and the Gopis
The Spring God of Love - From “Ananda Vrndavana-campu” by Kavi Karnapura
Paradigm of the Absolute:
Padma Purana on Kartika - Sanatan Goswami presents Damodarastakam - Radharani as the Kartika-devata
Miscellaneous Verses glorifying Srimati Radhika HERE:
Here's a wonderful devotional
site from Padma Inc. http://www.radharani.com/radharani.html
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.
Sri Radha is the Best Gopi:
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
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
“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)
(HH Mahanidhi Swami. 1991. Appreciating Sri Vrindavan Dham. pages 79-84.)
On the outskirts of Gokula we stop at the local
Gaudiya Math temple. Here
we offer respects to the beautiful and opulently worshiped deities of Sri Sri
Radha Gokulananda. Lord Caitanya stands by Their side. On an altar to
Their left are lovely deities of Nanda, Yasoda, Krishna and Balarama.
Krishna in His form of Bala Gopala has a bright, mischievous smile. We are
warmly welcomed and the pujari places Sri Sri Nitai Gaurasundara on the
altar, and offers Them arati and milk sweets. The kirtana is touching.
On our way to Raval we meet modern roads, hooters and fumes. Lord
Caitanya's and Raghava Pandita's parikrama must have walked through
quite a different setting on their way from Gokula to Raval, Radharani's
birthplace, is tucked away in a pleasant and lonely place on the banks of
the Yamuna, and we cross many thorny patches to get there. There is
always a higher price to pay for the sweetest mercy. "In the city of
Mukyervali the precious jewel known as Srimati Radharani took birth in the
mine of Kirtida- devi's womb, which is glorified by jubilant demigods,
sages, ad human beings. I pray that when I enter King Vrsabanu's capital
city of Mukhyeravali-pura, populated with many gopas, gopis and surabhi
cows, I may become drowned in a great flood of transcendental bliss and
Srimati Radharani's birthplace, where she appeared on a golden lotus, is
very special. Brsabanu and Kirtida, after ten thousand years of performing
great austerities as Suchandro and Kalavati, were blessed by Lord Brahma
and received the Queen of the goddesses of fortune as their daughter.
Radharani's appearance in Vrsabhanu's temple was a moment of great
rejoicing. "Sri Radha vanquished the sighs and depressions of everyone.
Her body was as soft as milk cream and she was beautifully shaped. Seeing
Her beauty, Her parents could not control their excitement and repeatedly
looked at her moon like face. The world was reverberant with a glorious
sound , and the gopis, accompanied by musical instruments, sang the
Mangala Gita." (Bhakti Ratnakar 5th wave)
"In fact, Radharani is the internal potency of Sri Krshna, and She eternally
intensifes the pleasure of Sri Krisna. Impersonalists cannot understand this
without the help of a maha- bhagavata devotee. The very name Radha
suggests that She is eternally the topmost mistress for the comforts of Sri
Krishna. Devotees in Vrindavan therefore seek the mercy of Srimati
Radharani in order to be recognised as loving servitors of Sri
Krishna..."(Caitanya Caritamrta, Adi lila 4.56 ppt)
When Lord Caitanya arrived in Raval He became ouerwhelmed with
spiritual joy and seeing Him, people came from all directions, chanting the
holy names. After spending some time here, Lord Caitanya proceeded to
Mathura. When Raghava Pandit's parikrama party come to Raval they felt
great love for Srimati Radharani. They spent all night, here, discussing the
There is a temple of Lardlilal (Radha-Krsna) here. Sitting in the small
temple room listening to Srimati Radharani's glories we are steeped in
thought of Her causeless mercy. "O Queen of Vrindavana, Sri Radha, I
worship you, Your fair complexion is more resplendent than molten gold,
the colour of Your sari the hue of a blue lotus flower...Even the beautiful
lotus in full bloom or the rising full moon offers no comparison to Your
breathtaking face, for it is much more exquisite...The arches of your elegant
eyebrows put to shame cupid's bow. Your cascading black tresses sway
and the dark mascara on Your roving eyes makes them look like restless
black partridges. Your fine nose is decorated by a ring studded with the
noblest pearl, and Your lips are more charing than bright red tulips. Your
sparkling, even teeth are like rows of spotlessly white jasmine buds...O
Srimati Radha! Among all the beloved gopis You are the cherished jewel.
Therefore, kindly be pleased with me..." (Catupuspanjali by Rupa
Breakfast prasad is sumptuous. We sit in rows beneath the trees that shade
the once gorgeously decorated gardens of Raval. A soft breeze is blowing.
Local villagers greet us with an enthusiatic "Jaya Radhe". "Jaya Radhe", we
echo in chorus.
A three kilometre walk along thorny paths bordering the Yamuna leads us
back to Mathura. The Yamuna's sands sparkle like jewels. "Yamuna-devi's
charm is further increased by the lowing of the Surabhi cows that graze on
her beautiful banks. The Kadamba trees lining her shores intoxicate and
exhilarate her with their heady perfume, and she experiences her greatest
ecstasy when Krishna's devotees assemble on her banks. May that
Yamuna-devi, daughter of the sun-god, always purify me." We sit on her
shores to wait for all the devotees to catch up with the main kirtana party.
We see the city of Mathura rise from the plains of Vraja like some ancient
medieval kingdom. We've made it! One hundred and sixty eight miles in
thirty days. A tremendous feeling of accomplishment and exhilartion rises in
our hearts. Our Vraja Mandala Parikrama is almost over and our walk on
the path back home, back to Godhead, has just been shortened. A tall
bridge leads us across the Yamuna back to Mathura, where we take our
final bath at Vishram Ghata. The kirtana reverberates through the crowded
backstreets of the city. . Despite separation from Vraja and the devotees
we may always be united in our desire to fulfill Srila Prabhupada's mission.
Our eagerness to search for Krishna in our service to him is awakened.
Finally the party returned to Visrama Ghat and took a holy dip in the
Jamuna there. We thanked Srimati Radharani by whose grace devotees
had an easy journey through Vraja.
Submerged in the cool green water the devotees reminisce about their
uniquely wonderful experience. "By tasting a single drop of the memory of
the transcendental ocean of sweetness of the divine couple my heart has
become restless. I bow down before the land and people of Vraja. I yearn
to see my two masters." (Vraja- vilas-stava 3)
With a heavy heart, some devotees were feeling transcendental emotions,
separation and regret at the finish of the yatra.
Prabhupada’s family that prayed together and stayed together day and
night for a month had to split and go their separate ways. At the same time,
they all looked rejuvenated and ready to return to their services in different
parts of the world.
Thank you for reading these accounts from our Vraja Mandala Parikrama.
I was suprised with the overwhelming response of appreciation from just a
few grains of nectar dust from Vraja Mandala that I sprinkled in your
direction. I wish I could have done more in this regard.
There is always next time. I look forward to speaking to you during next
year’s 12th annual Vraja Mandala Parikrama. I would prefer to speak to
you face to face in the land of Krishna during that Kartik period.
Otherwise, we will continue more of what we did this year.
Please remind me in case I forget.
Offering our obeisances in the dust of the lotus feet of the devotees again
and again, we pray to always remember the nectar of Vraja Mandala
(Vraj Mandal Parikrama 1997. from VNN. Date: 16-Nov-97, Camp: Raval )
Radharani's birthplace at Rawal (Raval) in Vraj.
Radharani's Palace at Varshana, Vraj.
Pila Pokhar where Radharani's touch made a pokhar (kund) changed colour to golden.
Sri Radha Kunda
The Padma Puräëa confirms that Çré Rädhä is the foremost of the gopés:
“Just as Çrématé Rädhäräëé is most dear to Kåñëa, Her bathing pond is similarly dear. Of all the gopés, She is the most beloved of the Lord.”yathä rädhä priyä viñëos
tasyäù kuëòaà priyaà tathä
“The transcendental goddess Çrématé Rädhäräëé is the direct counterpart of Lord Çré Kåñëa. She is the central figure for all the goddesses of fortune. She possesses all attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord.” (This translation is Çréla Prabhupäda’s English rendering of Caitanya-caritämåta, Ädi 4.83.)devé kåñëa-mayé proktä
käntiù sammohiné parä
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...
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...väsudeve bhagavati
janayaty äçu vairägyaà
jïänaà ca yad ahaitukam
"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
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)
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.”rädhe jaya jaya mädhava-dayite
karuëäà kuru mayi karuëä-bharite
rädhe jaya jaya mädhava-dayite
Srimati Radharani appeared on the eight day of the waxing moon of Hrsikesha (Bhadra) mase, at noon.
One should conduct the worship at noon time. One may construct a mandapa (pavilion) with a vedi (altar), or raised platform, decorate it with colored flags, four doors, banana trees, kumbhas, flowers and surround it with red string.
On the vedi one should draw a sarvatobhadra mandala, and establish a kumbha wound with threads on it. The kumbha should be filled with water, jewels and herbs and decorated with leaves and flowers.
One should establish a conch according to the rules and sprinkle water everywhere reciting the mula mantra of Radha (Shrim Raam Radhikaya namah).
In the eight directions establish pots, starting from the east side, containing sarvausadhi, mahausadhi, bijastaka, navaratna, flowers, fruit, gandha, and chandana water. Water from the pot on the sarvatobhadra mandala should be sprinkled on these pots. One should then perform the puja of Srimati Radhika, or of Sri Sri Radha and Krsna with the regular sixteen items, and as well one may rub sesame and poppy seed powder over Her body before the bath. One may bathe her in panchamrta. Then one should bathe Srimati Radharani in the water from the eight pots starting from the eastern pot.
After the bath one should offer cloth, ornaments, gandha, flowers, incense, lamps, naivedyam, aratrika, stutis, pranamas and circumambulation, as described in the puja manuals.
1. O Goddess! Be merciful to me and reveal Your lotus face to mewhen You and Sri Krsna play in the playgroves of Vrndavana,enjoying like intoxicated, blissful Lordly elephants!
2. O Goddess! In great distress I prostrate myself before You, falling ont he ground, praying piteously unto You with faltering voice. O Gandharvike! After You bestowed Your mercy on this fool, count him (her) amongst Your own people!
3. O Syame (Sri Radhe)! When will I worship You as Indira (Laksmi), when Your beautiful body is bound up by Syama's left arm? Krsna's beauty enchants all the people of the world and is even greater than that of Rama-ramana (Lord Visnu, Laksmi's husband).
4. O Goddess! When can I arrange for Your blissful nocturnal meeting with the son of the king of Vraja in the grove by covering Your body with a cloudblue sari and by removing the anklebells from Your feet?
5. When will this person serve Your lotus feet, that adorn the three worlds by massaging them, as You are sitting together on a playbed made of flowers in a grove, while You are making sweet jokes with each other?
6. O Queen of Vrndavana! When can I fan You with a yaktail fan with a jeweled rod when You and Sri Krsna are sitting under a tree, Your lotus-like faces beautified by drops of perspiration from fatigue after Your pastimes on the shore of Your pond (Sri Radha Kund)?
7. O beautiful-eyed One! It was not me who told Mukunda in which corner of the kunja You were hiding! Citra did it! Don't frown Your eyebrows at me in false anger! When can I take You before the son of the king of Vraja?
8. When You defeat Krsna in a joking argument, You show even greater pride, extending Your proud words to Your blooming friends, who will praise You. When will I see You like this?
9. Anyone who nicely recites these eight prayers to the
daughter of king Vrsabhanu will be accepted by Her in a wave of mercy and
She will joyfully appear before her with Her lover.
(End of Gandharva Samprarthanastakam)
RADHARANI KI JAI! MAHARANI KI JAI!
radharani ki jai, maharani ki jai
bolo barsane vari ki jai jai jai
thakurani ki jai, hari priya ki jai
vrsabhanu-dulari ki jai jai jai
gaurangi ki jai, hemangi ki jai
vrajaraja-kumari ki jai jai jai
vraja-rani ki jai, vraja devi ki jai
gahvara vana vari ki jai jai jai
1. All glories to Radharani! All glories to the greatest of all Queens. Sing the glories of Radharani, who lives in Barsana.
2. All glories to Radha Thakurani (Queen Radha), who is the beloved of Sri Hari. All glories to the beloved daughter of King Vrsabhanu.
3. All glories to Radharani who has a fair complexion and golden limbs.
4. All glories to the Queen of Vraja. All glories to the goddess of Vraja. All glories to Radha who wanders in the Gahvara forest.
munindra vrnda vandite tri loka soka harini
prasanna vaktra pankaje nikunja bhu vilasini
vrajendra bhanu nandini vrajendra sunu sangate
kada karisyasiha mam krpa kataksa bhajana
muni-indra - great sages; vrnda - host; vandite - adored by; tri loka - the three spheres; soka - grief; harini - who did away; prasanna - blooming with joy; vaktra - face; pankaje - lotus; nikunja bhu - secret groves; vilasini - who dallies; vrajendra bhanu vrsabhanu nandini - daughter; Vraja indra - the king of Vraja; sunu - son; sangate - who accompanies; kada - when; karisyasi - will You make?; iha - here; mam - me; krpa - mercy; kataksa - sidelong glance; bhajanam - object.
Adored by the host of great sages, She drives away the grief of the three spheres. Her face like a lotus blooms with joy. Delighting in love's games in secret groves, She is the daughter of King Vrsabhanu and lives in the heart of the son of the King of Vraja. O when will She shower upon me Her sidelong glance of over-flowing grace?
2.asoka vrksa vallari vitana mandapa sthite
pravala bala pallava prabharunanghri komal
varabhaya sphurat kare prabhuta sampad alaye
kada karisyasiha mam krpa kataksa bhajana
asoka vrksa - Ashoka tree; vallari - creeper; vitana - canopy; mandapa - pavillion; sthite - who is seated; pravala - coral; bala - young; pallava - shoots; prabha - lustre; aruna - reddish; anghri - feet; komala - soft; vara - favour; abhaya - fearless; sphurat - eager; kare - hand; prabhuta - abundant; sampad - riches; alaye - repository; kada - when; karisyasi - will You make?; iha - here; mam - me; krpa - mercy; kataksa - sidelong glance; bhajanam - object.
She rests upon a flower throne beneath a canopy of creepers and boughs of Ashoka. Her lotus feet are lustrous red like coral, yet as soft as new-sprouted leaves. Her hand is eager to give the blessing of fearlessness. She is the abode of abundant opulences. O when will She shower upon me Her sidelong glance of overflowing grace?
3.ananga ranga mangala prasanga bhangura bhruvam
sa vibhramam sa sambhrama drg anta bana patanaih
nirantaram vasi krta pratita nanda nandan
kada karisyasiha mam krpa kataksa bhajana
ananga - Cupid; ranga mangala - festive ceremony; prasanga - a stage for; bhangura - arched; bhruve - of the eyebrows; sa vibhramam - together with amorous rolling of the eyes; sa sambhrama - along with coquettish sidelong glancing; drg anta - corner of the eye; bana patanai - by the arrow-noose; nirantaram- perpetually; vasi krta -held captive; pratita - in a bond of allegiance; nanda nandane - the son of Nanda; kada - when; karisyasi - will You make?; iha - here; mam - me; krpa - mercy; kataksa - sidelong glance; bhajanam - object.
By charming movements Her arched eyebrows are the colourful stage of the play of love. By casting the arrow-noose of Her rolling and love-laden sidelong glance, She perpetually holds captive the unswerving allegiance of Sri Nanda-nandana. O when will She shower upon me Her sidelong glance of over-flowing grace?
4.tadit suvarna campaka pradipta gaura vigrahe
mukha prabha parasta koti saradendu mandale
vicitra citra sancarac cakora sava locane
kada karisyasiha mam krpa kataksa bhajana
tadit - lightning; suvarna - gold; campaka - the Champaka blossom; pradipta - radiant; gaura - fair; vigrahe - bodily form; mukha - face; prabha - effulgence; parasta - defeated; koti - crore; sarada - autumnal; indu - moon; mandale - orbs; vicitra - strange; citra - wonderful; sancarat - moving restlessly; cakora sava - Chakora ch...; locane - eyes; kada - when; karisyasi - will You make?; iha - here; mam - me; krpa - mercy; kataksa - sidelong glance; bhajanam - object.
As lightning's radiant illumination, or gold, or the blossoms of the champa is the fairness of Her limbs. The shining brilliance of Her face defeats the glory of a million moons of Sharad. Like young Chakoras, Her restless eyes skip to and fro, as if bewildered by strange and dazzling scenes at each new moment. O when will She shower upon me Her sidelong glance of over-flowing grace?
5. madonmadati yauvane pramoda mana mandite
priyanuraga ranjite kala vilasa pandite
ananya dhanya kunja rajye kama keli kovide
kada karisyasiha mam krpa kataksa bhajana
mada - intoxicating; unma - maddening; ati - yauvane - exceeding youthfulness; pramoda - delightful; mana - sulking mood; mandite - adorned with; priya - the beloved; anuraga - affect; ranjite - saturated with; kala - arts and culture; vilasa - dalliance; pandite - scholar; ananya - unique; dhanya - sanctified; kunja rajya; pleasure groves of Vrndavana; kama - love; keli - play; kovide - expert; kada - when; karisyasi - will You make?; iha - here; mam - me; krpa - mercy; kataksa - sidelong glance; bhajanam - object.
In exceedingly intoxicating youth, Her delightful sulking mood is Her bejeweled ornament. Dyed in Her darling's dedication, She is fully skilled in all the arts of making love. In sanctified groves, incomparable, She is learned in the study of all love's novelties. O when will She shower upon me Her sidelong glance of over-flowing grace?
6. asesa hava bhava dhira hira hara bhusite
prabhuta satakumbha kumbha kumbhi kumbha sustani
prasasta manda hasya curna purna saukhya sagare
kada karisyasiha mam krpa kataksa bhajana
asesa - infinite; hava - blandishments; bhava - sentiments; dhira - calm; hira - diamond; hara - necklace; bhusite - ornamented with; prabhuta - well-formed; satakumbha - golden; kumbha - pitchers; kumbhi - elephant; kumbha - cranial globes; su stani - lovely breasts; prasasta - magnificent; manda - slow; hasya - smile; curna - balm; purna - full; saukhya - mirth; sagare - sea; kada - when; karisyasi - will You make?; iha - here; mam - me; krpa - mercy; kataksa - sidelong glance; bhajanam - object.
The infinite and calm ocean of the sentiments of loving gestures adorns Her neck in the shape of a diamond necklace. Her well developed breasts are like golden water pots or the cranial globes of an elephant. Her slow, enchanting smile glows with a silent bliss like a sea full of mirth. O when will She shower upon me Her sidelong glance of over-flowing grace?
7. mrnala bala vallari taranga ranga dorlate
latagra lasya lola nila locanavalokane
lalal lulan milan manojna mugdha mohanasraye
kada karisyasiha mam krpa kataksa bhajanam
mrnala - lotus stems; bala - young; vallari - creepers; taranga ranga - waving and dancing; doh - arms; late - vines; lata - vine; agra - top; lasya - dance; lola - swaying; nila - blue; locana - eyes; avalokan - glance; lalat - playing; lulat - moving about; milat - making rendezvous; manojna -charming; mugdha - fascinated; mohan - the arch-enchanter; asraye - refuge; kada - when; karisyasi - will You make?; iha - here; mam - me; krpa - mercy; kataksa - sidelong glance; bhajanam - object.
Her slender arms, creeper-slim, rhythmically wave and flow like lotus fibres in a current of water. Like the dancing top of the swaying vine, Her blue lotus eyes flash with enthralling glances. Her playful and alluring movements entice lovely meetings and fascinate Mohan Himself to take refuge in Her charms. O when will She shower upon me Her sidelong glance of over-flowing grace?
8. suvarna malikancita tri rekha kambu kanthage
tri sutra mangali guna tri ratna dipta didhiti
sa lola nila kuntala prasuna guccha gumphi te
kada karisyasiha mam krpa kataksa bhajana
suvarna - gold; malika - necklace; ancita - graceful; tri rekha three lines; kambu - conch; kantha - going round the neck; tri sutra - three cords; mangali guna - auspicious quality; tri ratna - three jewles; dipta - lustrous; didhite - sparkling; sa lola - wavy; nila - black; kuntala - tresses; prasuna - flower; guccha clusters; gumphi - woven with; kada - when; karisyasi - will You make?; iha - here; mam - me; krpa - mercy; kataksa - sidelong glance; bhajanam - object.
On Her neck, graceful as a lovely conch, its beauty enhanced by three lines, She wears a golden necklace. Three lustrous jewels sparkle and swing from three cords, decreeing all fortune and auspiciousness. Her luxuriant black tresses, artfully woven with clusters of flowers, flow in waves towards Her heels. O when will She shower upon me Her sidelong glance of over-flowing grace?
9. nitamba bimba lambamana puspa mekhala gune
prasasta ratna kinkini kalapa madhya manjule
karindra sunda dandika varoha saubhagoruke
kada karisyasiha mam krpa kataksa bhajana
nitamba - hips; bimba - plums; lambamana - wide; puspa flower; mekhala - girdle; gune - virtue; prasasta - splendid; ratna - gems; kinkini - small bells; kalapa - string; madhya - waist; manjule - beautiful; kara - elephant; indra - king; sunda - trunk; dandika - tapering; avaroha - sloping; saubhaga - exquisite beauty; uruke - pertaining to the thigh; kada - when; karisyasi - will You make?; iha - here; mam - me; krpa - mercy; kataksa - sidelong glance; bhajanam - object.
The fullness of Her rounded hips is girdled with a wreath of flowers of excellence. A splendid waist-band of costly gems emits a soft melodious sound like the tinkling of bells, applauding Her beauty. Her graceful thighs are slopy like the tapering trunk of the tusker-king. O when will She shower upon me Her sidelong glance of over-flowing grace?
10. aneka mantra nada manju nupuraravas khalat
samaja raja hamsa vamsa nikvanati gaurave
vilola hema vallari vidambi caru cankrame
kada karisyasiha mam krpa kataksa bhajana
aneka - many; mantra - sacred incantations; nada - chanting; manju - sweet; nupura - anklets; arava - sound; skhalat - jingling; samaja - assembly; raja hamsa - flock; nikvana - melody; ati gaurave - most sonorous; vilola - swaying bewilderingly; hema - golden; vallari - creepers; vidambi - bearing a striking resemblance; caru - elegant; cankrame - locomotion; kada - when; karisyasi - will You make?; iha - here; mam - me; krpa - mercy; kataksa - sidelong glance; bhajanam - object.
Her jingling anklets sweetly resound as the divine and timeless chanting of many mantras, and in their melody is heard all the enchantment of the warbling of a flock of noble swans. The elegant movement of Her limbs is like the bewitching dance of golden creepers. O when will She shower upon me Her sidelong glance of over-flowing grace?
11. ananta koti visnu loka namra padma jarcite
himadri ja puloma ja virinca ja vara prade
apara siddhi vrddhi digdha sat padanguli nakhe
kada karisyasiha mam krpa kataksa bhajana
ananta - endless; koti - crores; visnu loka - abode of Visnu; namra - bowing down; padma ja - Laksi; lotus - born; arcite - worshiped by; himadri ja - Sati, daughter of the Himalayas; puloma ja - Saci, wife of Indra, daughter of Puloma; virinca ja - Sarasvati, born of Lord Brahma; vara - boons; prade - who bestows; apara - unlimited; siddhi - perfections; vrddhi - riches; digdha - smeared; sat - eternally effulgent; pada - anguli - toe; nakhe - nail; kada - when; karisyasi - will You make?; iha - here; mam - me; krpa - mercy; kataksa - sidelong glance; bhajanam - object.
Before whom Laksmi, the goddess of millions of unlimited Vaikunthas, stoops to bow with all humility; from whom Sati, Saci and Sarasvati receive favours; endless riches, supernatural powers, perfection and liberation are attained within the light of Her small toe-nail. O when will She shower upon me Her sidelong glance of over-flowing grace?
12. makhesvari kriyesvari svadhesvari suresvari
tri veda bharatisvari pramana sasanesvari
ramesvari ksamesvari pramoda kananesvari
vrajesvari vrajadhipe sri radhike namo stu te
makha - sacrifices; isvari -Supreme Goddess; kriya - rites and rituals; isvari - Supreme Goddess; svadha - oblations to the forefathers; isvari - Supreme Goddess; sura - gods and saintly persons; isvari - Supreme Goddess; tri veda - the thre Vedas; bharati - utterances; isvari - Supreme Goddess; pramana - evidences; sasana - edicts; isvari - Supreme Goddess; rama - Laksmi, the wife of Visnu; isvari - worshipable Mistress; ksama Bhu, second wife of Visnu; isvari - worshipable Mistress; pramoda - delight; kanana - garden; isvari - Sovereign Queen; Vraja - Vraja, the dwelling place of the cowherds; isvari - Queen; Vraja - Vraja; adhipe - Sovereign Mistress; Sri Radhike - unto Srimati Radhika; namah - obeisances; astu - let there be; te - unto You.
O Goddess Supreme, who presides over all sacrifices, rites and oblations and over the hosts of demigods and saintly persons. O Goddess Supreme, who provides the force to the Vedic utterances and to all arguments of law and logic; O Supreme Mistress of Laksmi and Bhu; O Queen of the celestial gardens of delight; Queen of Vraja, O Sovereign Mistress of Vrndavana, Srimati Radhika, I prostrate before Thee!
13. itidam adbhutam stavam nisamya bhanu nandini
karotu santatam janam krpa kataksa bhajanam
bhavet tadaiva sancita tri rupa karma nasanam
bhavet tada vrajendra sunu mandala pravesanam
iti - thus (ends); idam - this; adbhutam - wonderful; stavam - hymn of glorification; nisamya - hearing; bhanu - Vrsabhanu; nandini - daughter; karotu - ma...; santatam - always; janam - this person; krpa - mercy; kataksa - sidelong glances; bhajanam - object; bhavet - may there be; tada - at the time; eva - certainly; sancita - accumulated; tri rupa - three forms; karma-reactions of work; nasanam - destruction; bhavet - let there be; tada - then; vrajendra - the King of Vraja; sunu - son; mandala - sacred abode; pravesanam - entrance.
May the Daughter of King Vrsabhanu, thus, on hearing this wonderful hymn of Her glories, be pleased to always shower on Me Her sidelong glance of over-flowing grace. Then may the threefold forms of karma, accumulated over many births, be immediately annihilated and may I be granted entrance into the eternal realm of King Nanda's divine son.
The aspiring devotee who recites this hymn on the full-moon day, on the eighth day of the waxing moon, and on the tenth, eleventh and thirteenth days of the waxing and waning moons, achieves the fruition of his desires and, by the grace of Sri Radhika's compassionate sidelong glance, bhakti characterized by prema sprouts in his heart.
The aspirant who recites this hymn one hundred times, while immersed in the waters of Sri Radha-kunda, either up to his waist, up to his navel, up to his chest, or up to his neck, achieves the perfection of his desired ends and whatever he speaks comes true, he is endowed with full spiritual opulence and gets the direct, personal darshan of Srimati Radharani.
Being pleased with him, Srimati Radhika immediately grants him the greatest benediction and he gets to see with his own eyes Her darling sweet Lord, Sri Syamasundara. The Lord of Vraja, in His turn, grants that devotee an entrance into His eternal sports. For the Vaisnavas there is no greater goal to be achieved than this.
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.
aviksatmesvari kascid vrndavana-mahesvarim
tat padamboja-matraika gati dasyati katara
patita tat-saras tire ruda tyartha-ravakulam
tac chri-vaktreksanavaptyai namanyetani sanjagau
Some maidservant, unable to find her mistress, has fallen on the bank of Radhakunda, crying in great anxiety, being very eager to take exclusive shelter of Her lotus feet, glorifying Her by singing the following names of Her:
radha gandharvika gosthayuva-rajaika-kamita
gandharva radhika candrakantir madhava-sangini
1. Radha, 2. Gandharvika, 3. The only girl desired by the prince of Vraja, 4. Who is worshipped by the Gandharva-angels, 5. Whose luster is like the moon, 6. Who accompanies Madhava.
mukunda dayita-vrnda dhammilla mani-manjari
7. Damodar's unrivalled girlfriend, 8. The queen who bestows fame on the Kartika month, 9. The crestjewel of Mukunda's ladyfriends.
bhaskaropasika varsabhanavi vrsabhanuja
ananga manjari jyestha sridama varajottama
10. Who worships the sun, 11. Who belongs to King Vrsabhanu, 12. Who is born from King Vrsabhanu, 13. Ananga Manjari's older sister, 14. Sridama's younger sister, 15. The greatest (fem.)
visakha-savayah prestha visakha jivitadhika
16. Kirtida's daughter, 17. Who is the nectarean object of Her mother's affection, 18. Who is of the same age as Visakha, 19. Who is dearer than life to Visakha.
pranadvitiya lalita vrndavana viharini
lalita prana-laksaika-raksa vrndavanesvari
20. Who is none other than Lalita's very life, 21. Enjoys in Vrndavana, 22. Who saves Lalita's life lakhs of times, 23. Queen of Vrndavana.
vraja go-gopa-gopali jiva-matraika-jivanam
24. Who is as dear to Mother Yasoda as Krsna, 25. Who is the only life of the life of the cows, cowherdsmen and cowherdgirls of Vraja.
govinda pranayadhara surabhi sevanotsuka
26. Who is the object of King Nanda's affection, 27. Who gets parental affection from Balaram, 28. Who is the object of Govinda's love (Govinda is eager to serve His surabhi cows).
dhrta nandisvara-ksema gamanotkanthi-manasa
sva-dehadvaitata drsta dhanistha dhyeya-darsana
29. Who is very eager to go to Nandisvara for serving Krsna, 30. Who is regarded as non-different from her by Dhanistha and seen in her meditations, (Dhanistha is Yasoda's maidservant).
gopendra-mahisi paka-sala-vedi prakasika
ayur-varddha-karaddhana rohini ghrata-mastaka
31. Who is seen in Mother Yadosa's kitchen, 32. Whose cooked grains increase Krsna's life, 33. Whose head is smelt by Rohini.
subala nyasta sarupya subala priti-tosita
mukhara-drk sudha-naptri jatila drsti-bhasita
34. Who has bestowed a form equal to Hers to Subala, 35. Who is very fond of Subala, 36. Who is nectar in Mukhara's eyes, 37. Who is afraid to see Her mother-in-law, Jatila.
madhumangala narmokti janita-smita-candrika
paurnamasi bahih khelat prana-panjara sarika
38. Who smiles like the moonbeams after hearing Madhumangala's jokes, 39. The she-parrot of Whose heart is caught in Paurnamasi's cage.
sva ganadvaita jivatuh sviyahankara-vardhini
sva ganopendra padabja sparsa-lambhana harsini
40. Who is the only life of Her friends, 41. Who increases the pride of Her relatives, 42. Who is very happy to touch Upendra's feet with Her friends.
sviya vrndavanodyana paliki krta-vrndaka
jnata vrndatavi sarva lata-taru-mrga-dvija
43. Who has placed Vrnda in charge of Vrndavana's gardens, 44. Who is known by all the vines, trees, deer and birds of Vrndavana.
isac candana samghrsta nava-kasmira-deha-bhah
java-puspa pritha-hari patta cinarunambara
Whose body shines with fresh vermillion ground with some sandalpaste, 46. Whose silken dress shines more reddish than the java flower.
hari citta camatkari caru nupura nihsvana
47. Whose lotus footsoles make the surface of the earth shine crimson-red, 48. Who astonishes Hari's mind with the sweet sound of Her anklebells.
krsna-sranti-hara sroni pitha-valgita ghantika
krsna sarvasva pinodyat kucancan mani-malika
49. The nice sounds of whose waistbells remove Krsna's fatigue, 50. The pearl necklace on whose firm, raised breasts is everything to Krsna.
nana-ratnollasad sankha-cuda caru bhuja-dvaya
syamantaka-mani bhrajan mani-bandhati-bandhura
51. Whose two beautiful arms are adorned with conchshell bangles inset with various jewels, 52. On Whose wrist the beautiful Syamantaka jewel shines.
suvarna darpana-jyotir ullanghi mukha-mandala
pakka dadima bijabha dantakrstaghabhic chuka
53. The shining of Whose face defeats that of a golden mirror, 54. Whose teeth, that shine like ripe pomegranate seeds, attract the parrot-like Aghabhit (Krsna).
abja-ragadi srstabja-kalika karna-bhusana
saubhagya kajjalankakta netranandita khanjana
55. Whose ruby earrings are shaped like lotus buds, 56. Whose wagtail-like eyes are anointed with beautiful eyeliner, giving great joy to the eyes.
suvrtta mauktika mukta nasika tilapuspika
sucaru nava-kasturi tilakancita-bhalaka
57. Whose nose, that is beautiful as a sesame flower, is adorned with a round pearl, 58. Whose forehead is adorned with beautiful tilak made of fresh musk.
divya veni vinirdhuta keki-pincha-vara-stutih
netranta-sara vidhvamsakrta canurajid dhrtih
59. Whose divine hairbraid is worshiped by peacock feathers (being defeated in beauty), 60. The arrows of Whose glances destroy the patience of Krsna, Who defeated the Canura wrestler.
sphurat kaisora-tarunya sandhi-bandhura-vigraha
madhavollasakonmatta pikoru madhura-svara
61. Who is blooming teenage beauty personified, 62. Who pleases Madhava, 63. Who maddens Madhava with Her sweet, cuckoo-like voice.
pranayuta-sata prestha madhavotkirti-lampata
64. Who is more attached to Madhava's great glories than to millions of lives, 65. Whose nectarean smiles provide bubbles on the waves of Krsna's glances.
punjibhuta jagallajja vaidagdhi-digdha-vigraha
karuna vidravad deha murtiman madhuri-ghata
66. Who is the very form of cleverness, embarrassing the whole world, 67. Whose body melts in kindness, 68. Who is abundant sweetness personified.
jagad-gunavati-varga giyamana gunoccaya
sacyadi subhaga-vrnda vandyamanoru-saubhaga
69. Whose glories arre loudly sung by all the great ladies of the world, 70. Who is incessantly praised by beautiful ladies like Saci.
vina-vadana sangita rasalasya visarada
narada pramukhodgita jagad anandi sad-yasah
71. Who is expert in singing and playing vina in the rasa dance, 72. Whose pure glories are sung by sages headed by Narada, giving joy to the world.
govardhana-guha geha grhini kunja-mandana
candamsu-nandini baddha bhagini-bhava-vibhrama
73. She is the housewife in the caves in Govardhana, 74. She decorates the kunja, 75. She has a sisterly relationship with Yamuna, (Yamuna is the daughter of the sun and Radha is thedaughter of Vrsabhanu, the sun in Taurus).
divya kundalata narma sakhya-dama-vibhusita
76. She is adorned with the wreath of divine Kundalata's friendship, 77. She is the professor in amorous rapture, giving joy to the holder of Govardhana.
girindra-dhara vaksah srih sankhacudari-jivanam
78. She is Laksmi on the chest of the holder of Govardhan, 79. She is the life of the enemy of Sankhacuda, 80. She is the settlement of Cupid for the love of the son of Gokulendra.
vrsa-vidhvamsa narmokti sva-nirmita sarovara
nija kunda-jala-krida jita sankarsananuja
81. Who made Her own pond after the killer of Arista mocked Her, 82. Who defeats Sankarsana's younger brother in sports in Her own pond.
mura-mardana mattebha vihara-mrta-dirghika
girindra-dhara-parindra rati-yuddhoru simhika
83. She is the ambrosial pond of enjoyment for the intoxicated elephant who defeated Mura, 84. She is a powerful lioness fighting amorous sports with the king of lions, the holder of the best of mountains.
sva tanu-saurabhonmatti krta mohana madhava
dor-muloccalana krida vyakuli-krta kesava
85. Who enchants Madhava with Her intoxicating bodily fragrance, 86. Who agitates Kesava by playfully showing Her armpit.
nija kunda-tati kunja klrpta keli kalodyama
divya malli-kulollasi sayyakalpita vigraha
87. Who expands Her artful plays in the kunja on the bank of Her own pond, 88. Who makes a bed of divine jasmine flowers there with joy.
krsna vama-bhuja nyasta caru daksina gandaka
savya bahu-lata baddha krsna daksina sad-bhuja
89. Who places Her beautiful right cheek on Krsna's left arm, 90. Who holds Krsna's right arm with Her left vine-like arm.
krsna daksina caruru slista vamoru-rambhika
girindra-dhara drg-vaksor mardi-sustana-parvata
91. Whose beautiful, broad, banana-like left hip touches Krsna's right hip, 92. Whose nice, mountain-like breasts are being massaged by the Holder of Govardhana.
govindadhara piyusa vasitadhara-pallava
sudha-sancaya carukti sitali-krta madhava
93. Whose leaf-like lips are scented by the nectar of Govinda's lips, 94. Whose beautiful words distribute nectar, cooling Madhava off.
govindodgirna tambula raga rajyat kapolika
krsna sambhoga saphali-krta manmatha sambhava
95. Whose cheeks are colored by the pan from Govinda's lips, 96. Who realizes Krsna's fancies of amorous enjoyments.
govinda marjitoddama rati-prasvinna sanmukha
visakha vijita krida-santi nidralu-vigraha
97. The profuse perspiration from whose face is wiped off by Govinda, 98. Who is being fanned by Visakha when She falls asleep after playing with Krsna.
govinda-carana-nyasta kaya-manasa jivana
svapranarbuda nirmanchya hari pada-rajah kana
99. Who has placed Her life, body and mind at Govinda's lotus feet, 100. Who worships the dust of Hari's lotus feet with billions of hearts.
anumatracyutadarsa sayyamanatma locana
nitya-nutana govinda vaktra-subhramsu-darsana
101. Who curses Her eyes for every second that they do not see Acyuta, 102. Who beholds Govinda's ever-fresh moonlike face.
nihsima hari-madhurya saundaryadyeka-bhogini
sapatnya dhama murali-matra bhagya kataksini
103. Who is the only enjoyer of Hari's endless sweetness and beauty, 104. Who can only blink at the fortune of Her co-wife, the Murali flute.
gadha buddhi-bala krida jita vamsi-vikarsini
narmokti candrikotphulla krsna kamabdi-vardhini
105. Who takes Krsna's flute after defeating Him in a gambling match, 106. Who increases the ocean of Krsna's desires by the full moonbeams of Her joking words.
krsna sarvendriyonmadi radhetyaksara-yugmaka
107. Who is the moonlike resting place for all the senses of the moon of Vraja (Sri Krsna), 108. The two syllables of Whose name Ra-dha madden all of Krsna's senses.
idam sri radhika namnam astottara satojjvalam
sri radhalambhakam nama stotram caru-rasayanam
yo dhite parama pritya dinah katara-manasah
sa natham acirenaiva sa natham iksate dhruvam
Whoever recites these 108 names of Sri Radha, that consists of all beautiful, nectarean Radha-nama, with great love, humility and eagerness, will certainly and swiftly behold Her Master.
iti srimad raghunatha dasa gosvami viracita stavavalyam sri radhika-stottara-sata nama stotram sampurnam.
Thus ends Srimad Raghunatha Dasa Gosvami's Sri Radhika's 108 names-prayer.
1. rasa valita-mrgaksi-mauli-manikya-laksmih
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?
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
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?
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.
Kalindi has stated that ''Surely Sri Radhika is the very soul of Lord Krishna Who is Atma-Rama, that is, One Who delights in Himself alone.''
Bhagavan Krishna is always immersed in Sri Radha consciousness, which is His very soul. Therefore learned sages who have grasped the secret esoteric significance of this deep mellow call him 'Atma-Rama.'
Without the mercy of Srimati Radhika, one can never attain
Krsna. Therefore one must remember them together, as They are always nicely
situated by each others'side.
(Srila Dhyana-chandra Goswami's Paddhati)
Shri Krishna says: O Narada!! If you have faith in the process of prema-bhakti and wish to attain my favour, then please become the worshipper of Srimati Radharani in the mood of ecstatic emotion.
Sri Krishna says: O Narada! I tell you truly truly, again truly, truly, again and again - without the mercy of Srimati Radharani, one cannot attain my mercy.(Narada Purana)
O' Radharani, the queen of Vrndavana, with the medicine of the red lac from Your lotus feet, please bring back to life this person now dead from the bites of the black snake of not seeing You. (Vilapa-kusmanjali by Raghunath Dasa Goswami)
I am Yours alone! I am Yours alone! I cannot live without You! O queen, please understand this and bring me to Your feet. (From Vilapa Kusumanjali by Srila Raghunatha dasa Goswami)
O Syame (Sri Radhe)! When will I worship You as Indira
(Laksmi), when Your beautiful body is bound up by Syama's left arm? Krsna's
beauty enchants all the people of the world and is even greater than that
of Rama-ramana (Lord Visnu, Laksmi's husband).
SRI SRI GANDHARVA SAMPRARTHANASTAKAM By Srila Rupa Goswami text 3.
tebhyas tah pasu-pala-pankaja-drsas-tabhyo 'pi sa radhika (Sri Upadesamrta,10): and the high devotion of Srimati Radharani is categorically different from that of all the Gopis. The type of service found in Her is practically unaccountable, inconceivable. srutibhir vimrgyam (Bha: 10.47.61): the Rsis, the Seers, saw that the Vedic mantras were eternal. They are not creators of the mantras in the Vedas, they are only seers and feelers of spiritual current; they are only observers.
Sri Gopala-Tapani Upanishad: Chapter One [ Translated by Kusakratha Dasa ] text 42
Commentary by Srila Baladeva Vidyabhushana: The goddess
of fortune here is Srimati Radharani, who is described in the Purusa-bodhini
Upanisad. "Candravali and Radhika always remain at Lord Krishna's side.
Laksmi, Durga, and the Lord's other potencies are expansions of Sri Radhika."
The Gautamiya Tantra also explains: The transcendental goddess Srimati
Radharani is the direct counterpart of Lord Sri Krishna. She is the central
figure for the goddess of fortune. She possesses all the attractiveness
to attract the all-attractive Personality of Godhead. She is the primeval
internal potency of the Lord.
Sripad Raghunatha das Gosvami's 'Stavavali"
radheti nama nava sundara sidhu mugdham
krishNeti nama madhuradbhuta gadha dugdham
sarva kshaNam surabhi raga himena ramyam
kritva tad eva piba me rasane kshudharte
"O my tongue suffering from thirst! Please mix the delicious fresh enchanting nectar of the name Radha with the wonderfully sweet condensed milk of the name KrishNa, add the fragrant delightful ice of pure passionate love and drink this charming drink at every moment!"
bhajami radham aravinda netram smarami radham madhura
vadami radham karunabharardram tato mamanyasti gatir na kapi
"I worship lotus-eyed Radha, I remember Radha with Her sweet smile on Her countenance, I speak of Radha, who melts of compassion. Thus I have no other shelter."
Shrila Prabhodananda Sarasvati.
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
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 ditress.
Srila Narottama Das Thakur Mahashaya
Radhika charana renu, bhushana koriya tanu
Anayase pabe giridhari
Radhika charanashraya, ye kore se mahashaya
Tare mui yai bolihari.
(Prema Bhakti Chandrika 107)
"Anyone who decorates his body with Radhika’footdust easily attains Giridhari. Anyone who takes shelter of Radhika’s lotusfeet is a commendable great soul of very fine spiritual taste and intelligence whom I repeatedly praise.”
The glory of name 'Radha' is explained below:
'ra' sabdoccaranad eva sphito bhavati madhavah
'dha' sabdoccarata pascad dhavatyeva sa-sambhramah
Simply by vibrating the sound 'Ra', Sri Krishna's ecstatic jubiliation fully blooms; simply upon hearing the sound 'dha', He chases after vibrator with great awe and reverence. (Brahma Vaivarta Purana)
'ra' sabdam kurvatas trasto dadami bhaktim uttamam
'dha' sabdam kurvatah pascat yami sravana lobhatah
(Lord Sri Krishna proclaims): ''The moment I hear the sound 'Ra' from anyone's lips, I grant them My supreme prema-bhakti. But the next moment when I hear the sound 'dha', I completely lose Myself and become intoxicated in Radha-nama. Because of My great longing to hear the name of My Beloved, I run after the devotees who chant Radha-nama.''
radhety evam ca samsiddha ra-karo dana-vacakah
dha nirvanam ca tad-datri tena radha prakirtita
The holy name of Radha is fully accomplished in perfection as follows: the syllable 'Ra' denotes dana, bestowal of a gift, and the syllable 'dha' indicates nirvana, liberation. Thus, She Who mercifully bestows liberation into the eternal kingdom of painlessness is called 'Radha.' (Brahma Vaivarta Purana, Sri Krishna-janma-khanda)
sa radheti sada hrdi sphuratu me vidya-para dvayaksara
Let the name of Sri Radha, in which the two divine syllables are embodied and which personifies para-vidya (the ultimate truth) eternally shine in my heart. (Radha-Rasa-Sudha-Nidhi 96 by Srila Prabodhananda Sarasvati)
radheti me jivanam
Sri Radha and Radha alone or the nectarean name of Sri
Radhe is my life breath. (Radha-Rasa-Sudha-Nidhi 97)
Why Krsna is called Atma-Rama?
dhruvam atmasti radhika
Kalindi has stated that ''Surely Sri Radhika is the very
soul of Lord Krishna Who is Atma-Rama, that is, One Who delights in Himself
atma tu radhika tasya tayaiva ramanad asau
atma-rama iti prokto muni-bhir gudha vedi-bhih
Bhagavan Krishna is always immersed in Sri Radha consciousness,
which is His very soul. Therefore learned sages who have grasped the secret
esoteric significance of this deep mellow call him 'Atma-Rama.'
No Krsna without Srimati Radharani
vina radha-prasadena krsna-praptir na jayate
tatah sri-radhika-krsnau smaraniyau su-samyutau
Without the mercy of Srimati Radhika, one can never attain Krsna. Therefore one must remember them together, as They are always nicely situated by each others' side. (Srila Dhyana-chandra Goswami's Paddhati)
prema-bhaktau yadi sraddha mat prasadam yadicchasi
tada narada bhavena radhaya radhako bhava
Shri Krishna says: O Narada!! If you have faith in the process of prema-bhakti and wish to attain my favour, then please become the worshipper of Srimati Radharani in the mood of ecstatic emotion. (Bhavisyottara Purana)
satyam satyam punah satyam satyam eva punah punah
vina radha prasadena mat-prasado na vidyate
Sri Krishna says: O Narada! I tell you truly truly, again
truly, truly, again and again - without the mercy of Srimati Radharani,
one cannot attain my mercy. (Narada Purana)
Prayers to Radharani
damsair eva mrtam janam
bhesajair devi jivaya
O Radharani, the queen of Vrndavana, with the medicine of the red lac from Your lotus feet, please bring back to life this person now dead from the bites of the black snake of not seeing You. (Vilapa-kusmanjali by RDG)
na jivaami tvayaa vinaa
iti vijnaaya devi tvam
naya mam caranaantikam
I am Yours alone! I am Yours alone! I cannot live without
You! O queen, please understand this and bring me to Your feet.
(From Vilapa Kusumanjali by Srila Raghunatha dasa Goswami)
Sri Caitanya Caritamrita of Krsnadasa Kaviraja Goswami
C.C. Adi 1.6
Desiring to understand the glory of Radharani's love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She relishes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appears from the wonb of Srimati Sacideve, as the moon appears from the ocean.
The essence of the hladini potency is love of God, the essence of love of God is emotion [bhava], and the ultimate developement of emotion is mahabhava. Sri Radha Thakurani is the embodiment of mahabhava. She is the repository of all good qualities and the crest jewel among all the lovely consorts of Lord Krsna. Of these two gopis [Radharani and Candravali], Srimati Radharani is superior in all respects. She is the embodiment of mahabhava, and She surpasses all in good qualities. (Ujjvala-nilamani 2)
Her mind, senses and body are steeped in love for Krsna. She is Krsna's own energy, and She helps Him in His pastimes.[Adi 4.68-71]
Lord Krsna made Srimati Radharani close Her eyes in shame before Her friends by His words relating Their amorous activities on the previous night. Then He showed the highest limit of cleverness in drawing pictures of dolphins in various playful sports on Her breasts. In this way Lord Hari made His youth successful by performing pastimes in the bushes with Sri Radha and Her friends. [B.r.s. 2.1.231] (CC Adi 4.117)
CC Adi 4.214-221
Among the gopis, Srimati Radhika is the foremost. She surpasses all in beauty, in good qualities, in good fortune, and above all, in love. Just as Radha is dear to Lord Krsna, so Her bathing placed [Radha-kunda] is dear to Him. She alone is His most beloved of all gopis. (Padma Purana)
O Partha, in all the three planetary systems, this earth is especially fortunate, for on earth is the town of Vrndavana. And there the gopis are especially glorious because among them is My Srimati Radharani. (Adi Purana-Krsna to Arjuna)
All the other gopis help increase the joy of Krsna's pastimes
with Radharani. The gopis act as instruments of Their mutual enjoyment.
Radha is the beloved consort of Krsna, and She is the wealth of His life.
Without Her, the gopis cannot give Him pleasure.
Lord Krsna, the enemy of Kamsa, left aside the other gopis during the rasa dance and took Srimati Radharani to His heart, for She is the helper of the Lord in realizing the essence of His desires. (Gita-Govinda 3.1 - Krsna leaves rasa lila to search for Radha)
Lord Caitanya appeared with the sentiment of Radha. He preached the dharma of this age-the chanting of the holy name and pure love of God. In the mood of Srimati Radharani, He also fulfilled His own desires. This is the principal reason for His appearance.
C.C. Adi 4.238-272
Once Lord Krsna considered with His heart: "Everyone says that I am complete bliss, full of all rasas. All the world derives pleasure from Me. Is there anyone who can give Me pleasure? One who has a hundred times more qualities than Me could give pleasure to My mind. One more qualified than Me is impossible to find in the world. But in Radha alone I feel the presence of one who can give Me pleasure. Although My beauty defeats the beauty of ten million cupids, although it is unequalled and unsurpassed and although it gives pleasure to the three worlds, seeing Radharani gives pleasure to My eyes. The vibration of My transcendental flute attracts the three worlds, but My ears are enchanted by the worlds of Srimati Radharani. Although My body lends fragrance to the entire creation, the scent of Radharani's limbs captivates My mind and heart. Although the entire creation is full of differnt tastes because of Me, I am charmed by the nectarean taste of the lips of Srimati Radharani. And although My touch is cooler than ten million moons, I am refreshed by the touch of Srimati Radhika. Thus although, I am the source of happiness for the entire world, the beauty and attributes of Sri Radhika are My life and soul. In this way My affectionate feelings for Srimati Radharani may be understood, but on analysis I find them contradictory. My eyes are fully satisfied when I look upon Srimati Radharani but by looking upon Me, She becomes even more advanced in satisfaction. The flutelike murmur of the bamboos rubbing against one another steals Radharani's consciousness, for She thinks it to be the sound of My flute. And She embraces a tamala tree, mistaking it for Me. 'I have gotten the embrace of Sri Krsna,' She thinks, 'so now My life is fulfilled.; Thus She remains immersed in pleasing Krsna, taking the tree in Her arms. When a favorable breeze carries to Her the fragrance of My body, She is blinded by love and tries to fly into that breeze. When She tastes the betel chewed by Me, She merges in an ocean of joy and forgets everything else. Even with hundreds of mouths I could not express the transcendental pleasure She derives from My association. Seeing the luster of Her complexion after Our pastimes together, I forget My own identity in happiness. The sage Bharata has said that the mellows of lover and beloved are equal. But he does not know the mellows of My Vrndavana. The happiness I feel when meeting Radharani is a hundred times greater than the happiness I get from meeting others
My dear auspicious Radharani, Your body is the source of all beauty. Your red lips are softer than the sense of immortal sweetness, Your face bears the aroma of a lotus flower, Your sweet words defeat the vibrations of the cuckoo, and Your limbs are cooler than the pulp of sandalwood. All My transcendental senses are overwhelmed in ecstatic pleasure by tasting You, who are completely decorated by beautiful qualities. (spoken by Lord Krsna to Radha, Lalita-Madhava 9.9 by Rupa Goswami)
Her eyes are enchanted by the beauty of Lord Krsna, the enemy of Kamsa. Her body thrills in pleasure at His touch. Her ears are always attracted to His sweet voice, Her nostrils are enchanted by His fragrance, and Her tongue hankers for the nectar of His soft lips. She hangs down her lotuslike face, exercising self-control only by pretense, but She cannot help showing the external signs of Her spontaneous love for Lord Krsna. (Rupa Goswami thus describes the countenance of Srimati Radharani)
Considering this, I can understand that some unknown mellow in Me controls the entire existence of My captivator, Srimati Radharani. I am always eager to taste the joy that Radharani derives from Me. In spite of various efforts, I have not been able to taste it. But My desire to relish that pleasure increases as I smell its sweetness. I have appeared in the world to taste mellows. I shall taste the mellows of pure love in various ways. I shall teach devotional service, which springs from the spontaneous love of the devotees, by demonstrating it Myself with My pastimes. But these three desires have not been satisfied, for one cannot enjoy them in a contrary postition. Unless I accept the luster of the ecstatic love of Sri Radhika, these three desires cannot be fulfilled. Therefore, assuming Radharani's sentiments and bodily complexion, I shall descend to fulfill these three desires. In this way Lord Krsna came to a decision. Simultaneously, the time came for the incarnation of the age. At that time Sri Advaita was earnestly worshiping Him. Advaita attracted Him with His loud calls. First Lord Krsna made His parents and elders appear. Then Krsna Himself, with the sentiments and complexion of Radhika, appeared in Navadvipa, like the full moon, from the womb of mother Saci, which is like an ocean of pure milk.
From Radha-Krsna Gannodesa Dipika by Srila Rupa Goswami:
Once Srimati Radharani was inside a pitch dark room. O the grond there
was water, pebbles,
thorns etc., someone asked Her what She was doing. Radharani to whch She replied: "...on the no
moon day (Amavasya), how will I go in the forest to meet Krsna. If I go, may be these
things disturb Me in My service to Krsna. Therefore from now on I am
practicing to walk on them."