Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
[Purusottama Month comes every two years and eight months, in the leap-year. This year, 2015, it is from June 16-July 15 (in America). You will find a list of the foodstuffs that are prohibited for this month at the bottom of this lecture. This lecture was given by Srila Narayana Gosvami Maharaja three leap-years ago, at the beginning of his Hari-katha festival in Badger, California, in 1999:]
This is Purusottama Month. Krsna is Purusottama, the Supreme Person, and therefore this month is actually Krsna’s month. Among all the incarnations, Krsna Himself is Purusottama. Therefore, this month is also supreme among all months, as is the month of Karttika. We are also so fortunate to be here in New Vraja, very near to Giriraja-Govardhana. Syama-Kunda and Radha-kunda are also here. All the pastime places of Vrndavana are here, as Vrndavana itself has manifested here. Peacocks are dancing, and so much is reminding us of Sri Vrndavana-dhama.
In India we observe this Purusottama Month in the presence of Purusottama, in His own place, Nilacala, at Jagannath Puri [Purusottama-ksetra]. Devotees spend one month there, observing certain rules and regulations and rising early in the morning at 4:00 AM. Those who want krsna-bhakti, and those who want to observe this Purusottama month, maintain many rules from the beginning of the month.
In India we do not shave, but I am not telling you what to do; it depends on you. Here in the West it is not so strict, because Srila Bhaktivedanta Svami Maharaja has given some concession to Western devotees. You can follow by always hearing hari-katha and by observing those regulations which you can easily maintain. At least try to wake up very early in the morning, put on tilaka, and perform all sandhya practices [spiritual duties of early morning, noon, and early evening; particularly early morning] If the diksa-mantras have been given to you, then this should be done with all faith and honor.
You should also observe the arati ceremony. You can either perform it yourself, or come here, where we have a temple in Nirguna’s house and mangala-arati is performed. If the devotees live very far away, they can do arati where they reside. After arati some kirtanas should be performed, as we do here: guru-vandana (prayers), guru-parampara vandana, vaisnava-vandana, and gaura-nityananda vandana, like hari haraye namah krsna yadavaya namah, yadavaya madhavaya kesavaya namah, and then radha-krsna vandana. Make arrangements, in the morning or evening, to sing “Jaya radha jaya krsna jaya vrndavana…”, and at the same time perform tulasi-parikrama. Wherever you are, offer some water to tulasi, even one or two drops, and do tulasi-parikrama and kirtana daily.
Without the mercy of tulasi, Vrnda-devi, you cannot enter the realm of pure bhakti. This is true for both Vrnda-devi and Yogamaya. Yogamaya arranges all the pastimes of Krsna, Mahaprabhu and so on. In Navadvipa she is Prauddha Yogamaya, and in Vraja, Yogamaya Purnamasi. The Lord’s amorous pastimes in the secluded groves of Vrndavana are especially arranged by Srimati Vrnda-devi. In fact, Vrndavana is named after her. Without the mercy of Vrnda-devi, you cannot enter the realm of service to Sri Sri Radha-Krsna, neither can you enter Vrndavana. Even if you are outwardly in Vrndavana, you may still be in the net of maya. If you want to actually be in Vrndavana, you will have to receive the mercy of Vrnda-devi. Therefore perform parikrama to her form as Tulasi, at least in this month.
Offer all bhoga to Radha-Krsna, Mahaprabhu or your Thakurji. Then, at the time of honoring maha-prasada, recite the jaya-dhvani prayers and:
sarira abidya-jal, jodendriya tahe kal,
jive phele visaya-sagore
ta’ra madhye jihva ati, lobhamoy sudurmati,
ta’ke jeta kathina samsare
krsna baro doyamoy, koribare jihva jay,
swa-prasad-anna dilo bhai
sei annamrta pao, radha-krsna-guna gao,
preme dako caitanya-nitai
[“O Brother, this material body is a lump of ignorance, and the senses are a network of paths leading to death. We have fallen into this ocean of material sense enjoyment. Of all the senses the tongue is the most difficult to control and is always very greedy to taste things. But Krsna is so merciful that He gives us His prasada, the remnants from His own mouth, to help us conquer the tongue. This prasada is full of nectar. Take this prasada and glorify Radha and Krsna. With love call for the help of Caitanya and Nitai.” (Srila Bhaktivinoda Thakura)]
You should not ‘take’ maha-prasada, and you should not ‘eat’ maha-prasada. You should try to serve it. You should not ‘chant’ harinama; you should serve harinama. You should not ‘hear’ hari-katha, but you should serve hari-katha with your ears. Never go to ‘see’ the Deities. Instead you should think, “I’m going before the Deity so that He may see me.” You cannot see the Deities, but you can pray, “Oh, please see me. Please give me Your mercy. I cannot see You. With these eyes I see You as a statue made of stone, gold, copper or brass.” Krsna is not like this, and Sri Caitanya Mahaprabhu is not like this. Therefore, try to follow these rules and regulations so that this month will be successful.
On Sunday we will make a festival for Giriraja-Govardhana. From today, try to prepare some offerings. Some dry preparations can be made beforehand, and at least 360 preparations should be made. Also, all devotees coming from far away should be hosted with gentle, sweet words. Try to look after their problems – very politely and with sweet words.
*Fasting from eggplant, tomatoes, loki, parmal, urad dhal, honey, sesame seeds, mustard seeds and mustard oil for 1 month.
Yogurt can be taken in this month, and then the second month of Caturmasya resumes when Purusottama month ends, and again fast from yogurt until the third month of Caturmasya.
Check the calendar to see when Purusottama month ends for your city as it is different in all cities:http://www.purebhakti.com/resources/vaisnava-calendar-mainmenu-71.html
No shaving for brahmacaris and sannyasis.
“So the object of our sadhana should be to attain rati”
Srila BV Narayan Maharaja’s Prema Bhakti Archive
“So the object of our sadhana should be to attain rati”
Srila BV Narayan Maharaja’s Prema Bhakti Archive
Srila Bhakti Siddhanta Saraswati Thakur Prabhupada
The Difference Between Offensiveness and Weakness of Heart by Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada
sri sri guru gauranga jayatah!
Year-6, Issue 7
Posted: 25 August, 2013
nitya-lila pravista om visnupada
Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja
Inspired by and under the guidance of
nitya-lila pravista om visnupada
Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
The Difference Between Offensiveness
and Weakness of Heart
by Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada
Question 1: Is the surrendered soul bound to attain the topmost welfare?
Answer: Most definitely. The very same moment we surrender, our welfare is confirmed, as if it is already in our hands. One’s welfare is ensured when one becomes dependent upon the principal owner. Until we are fully surrendered, or to the extent we are not surrendered, we are simply embracing discomfort for ourselves.
Sri Krsna has not brought us to this world to inflict pain upon us. But by utilizing our independence improperly, we have by our own actions chosen inauspiciousness and our own distress. As soon as we develop faith in His benevolent words, our false ego of being the doer shall be dispelled forever. Then we shall no longer make a mad dash to celebrate our bravado in the field of karma. Instead, we shall surrender unto His lotus feet in order to truly listen to Him.
Question 2: What are the symptoms of a surrendered soul?
Answer: The prime symptom of a surrendered soul is that he has relinquished any notion of being the doer. Renouncing this notion and exclusively accepting Sri Krsna as one’s maintainer and guardian is the constitutional characteristic of surrender (saranagati). For one who is surrendered, there is no need of being the doer. When the conception of being a fully protected and maintained maidservant of Sri Vrsabhanu-nandini appears in our heart, then no other worldly identifications, which are all insignificant in comparison, can overpower it.
“I am dependent on Sri Krsna.” Unless one develops this identification, true surrender, or truly taking shelter (asraya), has not yet occurred. Prior to this, it is natural to maintain the ego of being the doer.
Question 3: Is human birth greater than birth as a demigod?
Answer: Yes. Definitely. Thus, even the demigods desire to be born as humans. The demigods are so immersed in enjoying sensual pleasures that they are not able to accommodate the thought that their future is a veritable arsenal of distress. They are always engrossed in the intoxication of enjoying temporary pleasures. Since they remain demigods for a fixed duration only, upon exhausting the fruits of their good deeds they are bound to take birth again on the earthly planet.
Human beings tend to care about their futures more than any other form of life does. The demigods live a much happier and more carefree life than humans do, and they are able to engage in material pleasures for a longer duration, but then in the end, they face difficulties. The demigods are surrounded with the virtues of high birth, opulence, fame and so forth, and so they constantly seek to augment their opulence.
We consider them to be great because they have more avenues for enjoying pleasure. But despite this inferiority to demigods, humans have the special advantage of being able to weigh the long-term benefits and misfortune an action may bring. But if a human imitates the demigods and remains engaged in simply furthering his opulence, he too becomes unable to consider his true welfare.
Compared to demigods, humans have a greater opportunity to engage in bhagavad-bhajana and associate with the sadhus. On this basis, human birth is understood to be actually superior to birth as a demigod.
In human life various difficulties arise at every moment, reminding us that this world and all its pleasures are in fact of a temporary nature. But for demigods, whose life is comparatively full of uninterrupted sensual pleasure, realization of the temporary nature of the world is not easily attained. Thus, by taking birth as humans we are granted these interruptions in pleasure and, consequently, we can make preparations for our true welfare by correctly identifying what is actually, ultimately beneficial, and distinguishing it from what is not.
Question 4: Who is our most benevolent friend?
Answer: There is no truer or more benevolent friend in this world than he who causes us to become attracted to chanting the holy names of the Lord. All of the charity done by a million philanthropists, each as great as Karna*, seems very ordinary and small when compared to the immense benevolence of those who engage in preaching the glories of the holy names.
* C.f. Mahabharata. Karna is renowned as the most charitable character in Mahabharata. He famously donated his armour, which was a part of his own flesh, to Indra without hesitation.
Question 5: How may one attain Krsna’s mercy-potency?
Answer: When someone surrenders exclusively unto the lotus feet of sri gurudeva, then sri gurudeva transmits Krsna’s potency into the heart of that disciple. Thereafter, this krpa-sakti, or mercy-potency, is nourished by the disciple’s sincere service, and it gradually destroys all of his anarthas (meaningless impediments to attaining bhakti) and misfortune. But if he stops rendering service or if he becomes wholly uninspired in his service, then his anarthas will regain their prominence and Krsna’s potency will gradually diminish within him. If a person wants a seed to become a strong tree, he must carefully water it until it germinates, and then protect it from being assaulted by the environment while it is still tender and young. In the same way, it is essential to nurture Krsna’s potency within the heart – the potency received from sri gurudeva – by constantly engaging in bhajana.
Question 6: What is the difference between offensiveness (aparadha) and weakness of heart (hrdaya-durbalata)?
Answer: A person with “weakness of heart” (hrdaya-daurbalata) and a person with offensiveness (aparadha) do not exactly fall into the same category, although in due course of time weakness of heart may transform into offensiveness. He who is still in the former stage feels antipathy towards base cravings which lead to sin and towards making offences. He is unable to give up committing sin or making offences despite knowing that they are extremely wrong. But he who is an offender does not even consider these things to be wrong. He thinks that whatever actions he performs are good, that his own understanding of the world is correct, and that those who are true sadhus are mistaken if they disagree.
A person suffering from weakness of heart must not accept that his base cravings (kamana) have any value, and he must not actively relish them. Rather he should discard them out of disgust. It can then be understood that Krsna’s mercy is truly upon him. Otherwise he will be cheated out of receiving Krsna’s mercy.
Translated by the Rays of The Harmonist team
from Srila Prabhupadera Upadesamrta
Questions re-numbered for this on-line presentation
Srila Prabhupadera Upadesamrta is a compilation of Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada’s instructions, in question-and-answer form.
Next Issue – Year 6, Issue 8: To Be Announced, 24 September, 2013
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Srila Bhaktivedanta Narayana Gosvami Maharaja
In Honor of Sri Radhastami
[This year, 2013, Sri Radhastami, the divine appearance day of the Supreme Mistress of all Gaudiya Vaisnavas, Srimati Radhika, is on Sept. 13th (in India). In honor of this day [see endnote 3], we are happy to offer this ever-fresh and ever nourishing lecture given by Srila Bhaktivedanta Narayana Maharaja, in The Hague, Holland, on July 9, 2005. As an invocation to the tenth annual Holland Harikatha festival, Srila Maharaja requested the devotees to sing Srila Rupa Gosvami’s prayer, “Sri Sri Radhika Pada-Padme Vijnapti.” He then gave an elaborate explanation of the prayer:]
radhe! jaya jaya madhava-dayite
gokula-taruni mandala-mahite (1)
damodara-rati vardhana vese!
hari-niskuta-vrndavipine se! (2)
lalita-sakhi! guna ramita-visakhe! (3)
karunam kuru mayi karuna-bharite!
Radhe – what is the meaning of Radhe? “Aradyate iti.” Sri Krsna Himself worships Srimati Radhika, and Radhika worships Him. When She came from Krsna’s left side in the rasa-lila She at once ran to Him to worship Him – and He ran towards Her. “Radhe Jaya Jaya – Radhe, all glories to You, all glories to You.”
“Madhava Dayite – You are very near and dear to Lord Madhava.”
yasyah kadapi vasanancala-khelanottha-
yogindra-durgama-gatir madhusudano ‘pi
tasya namo ‘stu vrsabhanu-bhuvo dise ‘pi
(Radha-rasa-sudha-nidhi, verse 2)
[“Obeisances to the direction that faces Sri Vrsabhanu’s daughter. When the breeze coming from that direction playfully moves the edge of Her garment, Lord Krsna, who cannot be attained by even the kings of the yogis, thinks that His life has now become a great success.”]
Once, Sri Krsna did something that offended Srimati Radhika, and She entered a sulky mood. She was sitting on one side of Radha-kunda, and Krsna was on the other side in feelings of great separation from Her. The breeze coming from Radha’s side touched the beautiful fragrance of Radha-kunda and also the veil of Radhika – not Radhika, but the veil which held Her fragrance. That breeze then touched Krsna and He exclaimed, “My life is successful! My life is successful!”
So many sages and saintly kings are able to control their minds, and their minds are thus purified. Yet, even in their meditation they cannot touch the lotus feet of Sri Krsna. On the other hand, by any connection with Radhika, by even the fragrance of Her veil, that same Krsna was overwhelmed. Radhika is so glorious.
venum karan nipatitam skhalitam sikhandam
bhrasdanca pita-vasanam vraja-raja-sunoh
tam radhikam paricarami kada rasena
(Radha-rasa-sudha-nidhi, verse 39, by Srila Prabhodhananda Sarasvati)
[“When will I delight in the service of Srimati Radharani? Struck by the arrow of Her side-long glance Krsna faints, His flute falls from His hands, the peacock feathers on His head become loosened and His yellow scarf slips from His neck.”]
Srila Prabhodhananda Sarasvati writes: “When will I have a chance to serve Srimati Radhika with rasa – manjari-rasa – which is so high-class, even more so than the transcendental stages of sneha, maan, raga, anuraga and still more than that.”
radha-preyan vidhur jayati
[“Let Krsna, the Supreme Personality of Godhead, be glorified! By virtue of His expanding attractive features, He subjugated the gopis named Taraka and Pali and absorbed the minds of Syama and Lalita. He is the most attractive lover of Srimati Radharani and is the reservoir of pleasure for devotees in all transcendental mellows.” (Caitanya-caritamrta Madhya-lila 8.142)]
When Sri Krsna plays His flute, all the gopis are controlled. He is an ocean of rasa. By His beauty and flute playing He controls Taraka, Pali, Candravali; and others such as Bhadra and Syamala and Lalita, are also controlled by Him. He also controls all the cows with His flute. Yet, when He saw Srimati Radhika, that flute fell from His hands and His peacock feather fell down to Her lotus feet.
“Brasdanca pita vasanam – He did not know that His yellow shawl was also falling down. He became totally mad and at once fainted.” Srimati Radhika is so glorious, and therefore Srila Rupa Gosvami sings, “Radhe, Jaya Jaya Madhava Dayite.”
Srila Sukadeva Gosvami has quoted Sri Krsna in Srimad-Bhagavatam:
na paraye ’ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatu sadhuna
[“I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation.”]
Srila Jayadeva Gosvami has also quoted Krsna in Gita-govinda:
mama sirasi mandanam
dehi pada pallavam udharam
Sri Krsna is begging Srimati Radhika, “O Devi, I am taking My ears in My hand.*[See endnote 1] I have done something wrong. I promise that in the future I will never again commit any offense to You. Be pleased with Me. I am offering My flute and My peacock feather at Your feet. I cannot tolerate Your separation for even a moment. I will die without You. So please excuse My fault. Please excuse Me.”
Sri Jayadeva Gosvami could not write this,*[See endnote 2] but our Gosvamis, like Srila Rupa Gosvami, who is Sri Rupa Manjari, could do so. How glorious is Radha. “Jaya Jaya Madhava Dayite – Sri Krsna is controlled by Srimati Radhika.”
“Gokula taruni mandala mahite – So many gopis live in Gokula. They are extremely beautiful, and Candravali is especially beautiful, but not like Radhika. Taruni mandala mahite – in this world no one is as near and dear to Krsna as Radhika.”
“Damodara rati vardhana-vese – Damodara is controlled by His mother, but in this connection that very Damodara is now controlled by Radhika. Vardana vese – to increase Sri Krsna’s love and affection, She appears in beautiful ways.”
“Hari-niskuta vrndavipinese” – Hari refers to Krsna who takes the heart of everyone, especially the gopis. His garden is Vrndavana, where Yamuna is flowing, peacocks are dancing and cuckoos are singing. Everywhere there are beli, cameli, and kadamba flowers. All stimuli are fully present. There, Krsna is not Vrndavanesvara (the Lord and controller of Vrndavana). Because Vrnda has given Vrndavana to Srimati Radhika – She is Vrndavanesvari. Especially, Sri Krsna is not Rasesvara (the Lord and controller of rasa-lila); rather, Radhika is Rasesvari. Sri Krsna is one of the participants, but Radhika is all-in-all.
“Jaya Jaya – O Devi, be glorious, be glorious [meaning be victorious – “Please take victory over my lust, greed, etc., and make me Yours.” (adapted from Srila Narayana Gosvami Maharaja’s Gopi-gita verse 1 commentary)] Sprinkle a particle of Your mercy upon me.”
lalita-sakhi! guna ramita-visakhe! (verse 3)
“You are like the moon that has arisen from the ocean of Vrsabhanu Maharaja’s love. [According to Srimad-Bhagavatam, the moon was born from the churning of the ocean.]
“Lalita sakhi guna-ramita-visakhe – You are the sakhi of Lalita.” In what way?
dhurte vrajendra-tanaye tanu susthu-vamyam
ma daksina bhava kalankini laghavaya
radhe giram srnu hitam iti siksayantim
devim gunaih sulalitam lalitam namami
(Sri Lalitastakam, verse 4)
[“I offer pranama unto Sri Lalita-devi, the charming treasure-house of all good qualities, who instructs Srimati Radhika in this way: “O Kalankini (unchaste one)! Radhe! Listen to my good instructions which are favorable for you! Vrajendra-nandana is very crafty (dhurta). Don’t display Your mood of gentle submission (daksina bhava) to Him; instead, in all circumstances be contrary.”]
Srimati Lalita-devi is so near and dear to Srimati Radhika that sometimes she controls Radhika. “Dhurte vrajendra – Lalita says, ‘Vrajendra-nandana (Sri Krsna, the son of Nanda Maharaja) is a high class of cheater. He is black inside and He is black outside. He is black everywhere; so don’t be submissive towards Him. Always act in such way as to control Him. Don’t give up Your maan (transcendental loving anger).’” Radhika wants to give up Her maan, but Lalita tells Her not to do so. “Radhe giram srnu hitam iti siksayantim” – Lalita is guru of Radhika, and therefore She can give anyone the dasya-prema of Radhika.
yam kam api vraja-kule vrsabhanu-jayah
preksya sva-paksa-padavim anurudhyamanam
sadyas tad-ista-ghatanena krtarthayantim
devim gunaih sulalitam lalitam namami
[“I offer pranama unto the supremely charming Sri Lalita-devi, the treasure-house of all good qualities. Upon seeing any young maiden anywhere in Vraja and discerning that she is inclined towards her priya–sakhi Srimati Radhika, Lalita immediately tells Radha that She must accept this person in Her own party (sva–paksa). Radha obeys Lalita, who thus fulfills that maiden’s desires.” (Sri Lalitastakam, verse 7)]
Visakha took birth on the same day that Radhika took birth, so her beauty and other qualities are similar to Radhika’s. Her voice is so sweet, even more so than Sri Krsna’s. All her qualities are like Radhika’s. I pray that she will make me her disciple and give me training on how to serve Radhika and Krsna.
karunam kuru mayi karuna-bharite!
In this verse Srila Rupa Gosvami says that even those who are first-class brahmavadis, like Sukadeva Gosvami (when he first appeared in this would) and the four Kumaras (who are forever five years old, who are always naked, and who are the first sons of Lord Brahma) are glorifying Srimati Radhika. Nisanta-lila (the end-of-night pastimes of Radha and Krsna) and other pastimes of asta-kaliya-lila (the 24-hour daily pastimes of Radha and Krsna) were told to the four Kumaras by Lord Siva, and then they wrote about it in the Brhat-vamana Purana. So Srila Rupa Gosvami is glorifying Sanaka, Sananda, Sanat, and Sanatana Kumara.
In this connection, Sanatana means Sanatana of the four Kumaras. But Srila Sanatana Gosvami has also glorified Her, especially in Brhad-bhagavatamrta and in his Vaisnava Tosani commentary of Srimad-Bhagavatam.
And we are now also glorifying Radhika, so that this Holland festival will be successful. More than 1,000 devotees have come here from various parts of Europe, Australia, England, Russia, and various other countries. There may be some problems. No one can satisfy everyone, and especially it is not possible to satisfy a child. If some problem comes, therefore, with hosting or prasadam or anything else – it may come – please tolerate.
You have all come for hari-katha, and we will give you hari-katha. We will give that hari-katha which Srila Bhaktivedenta Svami Maharaja, your Prabhupada, has left for me. He told me, “You should give this.”
Try to drink the nectar of hari-katha with the two cups of your ears. Srila Sukadeva Gosvami has told about this, but not openly like I am telling. Sukadeva Gosvami has never openly told Radhika’s name in the Srimad-Bhagavatam, nor did he reveal the names of Candravali or Lalita and Visakha. But Srila Bhaktivinoda Thakura has revealed this, and in his parampara I am also telling you so many secret names and sweet pastimes. Try to take this into your heart, and preach our mission throughout the world. Don’t be weak. “Radhe Jaya Jaya Madhava Dayite.”
*[endnote 1 – pulling on ones own ears with both hands indicates one’s admitting an offense and begging forgiveness]
*[endnote 2 – Jayadeva Gosvami was somewhat hesitant to write the entire verse, because he had a hint of an opulence mood toward Sri Krsna. So, while he was out of his house, Krsna Himself, in the form of Jayadeva, came to his house and wrote the rest of the verse in his devotee’s notebook.]
ON SRI RADHASTAMI
[In the early morning of September 14th, 2002, in order to commence the celebration of Sri Radhastami in the opulently decorated Sri Kesavaji Gaudiya Matha in Mathura, Srila Narayana Gosvami Maharaja requested the devotees to sing “Sri Krsna Virahe” by Srila Bhaktivinoda Thakura. After that he explained some of the verses as follows:]
sri krsna-virahe, radhikara dasa, ami to’ sahite nari
yugala-milana, sukhera karana, jivana chadite pari
[“I am absolutely unable to tolerate Sri Radhika’s pitiable condition when She is suffering in separation from Sri Krsna, but I am fully prepared to immediately give up my life for the sake of Their happy reunion.” (Verse 1)]
Without the guidance of Srila Bhaktivinoda Thakura, it is not possible to render service to Srimati Radhika. In the mood of a maidservant of Srimati Radhika, Srila Bhaktivinoda Thakura has written that he cannot tolerate Radhika’s condition during the time of Her separation from Krsna. And, for Their meeting together, he is readily prepared to easily give up his life.
radhika-carana, tyajiya amara, ksaneke pralaya hoya
radhikara tare, sata-bara mari, se duhkha amar soya
[“If I were ever to renounce Radhika’s lotus feet for even an instant, I would be totally devastated. For Her sake I will gladly tolerate the pain and agony of death hundreds of times.” (Verse 2)]
Srila Bhaktivinoda Thakura is saying: “I can give up anything. I can even give up Krsna, but I cannot give up the lotus feet of Radhika, even for a moment. For the service of Radhika I am prepared to die hundreds and millions of times, but I could never tolerate giving up Her association for a second. When will that day come that I can render some service to Her lotus feet? How can I have attachment for this Radhika, and how can I attain the perfect service of Her lotus feet?
e heno radhara, carana yugale, paricarya pabo kabe
haha braja-jana, more doya kori, kabe vraja-vane laibe
[“When will I be able to serve Radhika’s two lotus feet? Alas, I beg you all, O residents of Vraja, please be merciful to me now. When will you take me into the forests of Vraja?” (Verse 3)]
vilasa manjari, ananga manjari, sri rupa manjari ara
amake tuliya, loho nija pade, deho more siddhi sara
[“O Vilasa Manjari! O Ananga Manjari! O Rupa Manjari! Please lift me up and bring me close to your own lotus feet, thereby bestowing upon me the ultimate perfection.” (Verse 4)]
Weeping bitterly, Srila Bhaktivinoda Thakura is praying, “O Vrajavasis, please be merciful to me! Place me in the service of the Divine Couple. Especially, please place me in the service of Radhika’s lotus feet. When will that day come that Sri Vilasa Manjari and others will take me to Vraja? I long to render service.”
[The devotees then sang Srila Gaura-Kisora dasa Babaji Maharaja’s “Uddesye Racita Gita Boliya Pracalita,” (The Song Glorifying the Life Goal of Srila Raghunatha dasa Gosvami)]
[The following is the first Bengali verse and the English translations of all the verses:]
kothaya go premamyi radhe radhe
Radhe, radhe go, jaya radhe, radhe
Where is She who is full of prema? All glories to Sri Radha. (1)
O Radha! Please give me Your darsana and save my life. Your wretched beggar calls out to You, “Radhe, Radhe!” (2)
O Radha, You enjoy pleasure pastimes in the forest of Vrndavana, wherein You enchant the mind of Krsna. (3)
O Radha, You are the crest-jewel among Your eight principal sakhis. O Radha, daughter of Vrsabhanu Baba. (4)
Raghunatha dasa Gosvami was always calling out, “Radhe! Radhe!” (5)
…sometimes at Kesi Ghata, sometimes at Vamsi Vata. (6)
…sometimes in Nidhuvana, sometimes at Seva Kunja. (7)
…sometimes at Radha Kunda, sometimes at Syama Kunda. (8)
…sometimes at Kusuma Sarovara, sometimes at Giriraja Govardhana. (9)
…sometimes at Talavana, sometimes at Tamalvana. (10)
Raghunatha dasa wears simple cloth which appears to be dirty because he is always rolling on the earth crying out, “Radhe! Radhe!” (11)
Calling out “Radhe! Radhe,” his eyes are bursting with a flood of tears. (12)
He wanders throughout the lanes of Vrndavana crying out, “Radhe! Radhe!” (13)
He knows nothing but Radha-Govinda throughout the day and night (56 dandas: 1 danda= 24 minutes). Radhe! Radhe! (14)
He takes rest for only 4 dandas (1 hr. 36 min.) At that time he receives darsana of Radha-Govinda in his dreams. Radhe! Radhe! (15)
[Srila Narayana Maharaja:] Srila Krsnadasa Kaviraja Gosvami has heard from Srila Svarupa Damodara, Srila Raya Ramananda, Srila Rupa Gosvami, and especially from Srila Raghunatha dasa Gosvami, and thus he is presenting this tattva. Srimati Radhika’s name is Govinda-nandini (She who makes Sri Krsna happy), and there is nothing higher than this.
Srila Krsnadasa Kaviraja Gosvami has revealed some of the names of Radhika in his Caitanya-caritamrta Adi-lila chapter four. One of Her names is Govinda-nandini. Govinda is the controller of everything. He is the extreme limit of the conception of the Supreme Lord, Sri Krsna. He is full with unlimited opulence and sweetness. Who can give happiness to Him? Only one personality can do so – Krsna Himself in the form of Srimati Radhika.
She is Govinda-mohini. Krsna attracts all living entities, including animals, trees and creepers. He especially attracts all the Vraja gopis, but Radhika can attract Him. Krsna bewilders everyone in this world by His maya-sakti, and in the spiritual world He bewilders all by His beautiful form, qualities, and pastimes. He can bewilder everyone; yet Srimati Radhika can bewilder Him.
Radhika is Govinda sarvasya. She is everything to Krsna. She is the be-all-and-end-all of Krsna; for Him, nothing remains.
Sri Radha is sarva-kanta siromani, the crown jewel of all Krsna’s beloveds. All the gopis were searching for Krsna after His disappearance from the Rasa dance. When Her own svapaksa gopis (the gopis from Her own group) saw Her footprints along with Krsna’s, they became very happy – knowing them to be Hers. However, when the other groups of gopis saw them, not knowing to whom they belonged, they could only understand that this particular gopi had served Krsna more than any other – and therefore He left the Rasa dance with Her alone.
Sri Radha Herself has manifested as Candravali and all the other gopis. There is no other beloved of Krsna – only Srimati Radhika. She Herself has become all the Laksmis (Goddesses of Fortune), and all the queens of Dvaraka. If one thinks deeply about this, he will understand Her greatness. Sita-devi and all the Laksmis are manifestations of Radha, and She assumes these forms to fulfill Krsna’s desires.
She is Krsna-mayi; She sees Krsna everywhere – inside and outside of Herself. Wherever Her mind or senses go, it is only for and about Krsna. When She sees a tamal tree She thinks, “Oh, there is Krsna.” Her name is Radhika because She fulfills all the desires of Krsna and because He Himself worships Her. An example of His worshipping Her is when He took Her to a solitary place after leaving the Rasa dance, at which time even the vipaksa-gopis (rival party) also confirm this. Radhika is Para-devata, just as Krsna is: She is the most worshipable of all. Moreover, She is worshiped by Krsna Himself. Is She not therefore worshipable by everyone?
Once Radhika asked Vrnda-devi, “Where are you coming from?” Vrnda-devi replied, “I’m coming from Radha-kunda. I saw Krsna there.” Radharani asked, “What was He doing?” Vrnda-devi replied that He was dancing. Radha then asked, “Oh, who was His dancing teacher?” Vrnda-devi told Her, Your reflection, Radhika, which He sees in every tree.
Whatever prema exists in this world comes from Radhika. She is the mother of everyone because she nourishes everyone by giving them prema. Krsna is the principle Deity of all jivas, and Radhika is also. This is confirmed in the Brahma-samhita :
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
[“I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency (hladini). Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa.”]
Sri Radhika is sarva-laksmi-mayi, which means that all the various gopis emanate from Her, and She is therefore the predominating deity of all the sakhis. As many beloveds as there are, She is their controlling deity.
She is also known as Kanti, which means that during Rasa-lila, only She could fulfill all the desires of Sri Krsna. There were hundreds of millions of gopis dancing, but when Radhika left, the Rasa dance stopped. Krsna appears as Mahaprabhu in order to taste all of Radhika’s loving moods; He cannot do so in Vraja-lila.
What are Krsna’s thoughts when He is in Mathura and Dvaraka and feeling separation from Radhika? He prays to Her, “O most worshipful Radha! My mind always remains with You. I’m always anxious for the dust of Your lotus feet. Somehow, in some form, I stay in Vrndavana. O Srimati Radhika, I am roaming in those forests, playing on My flute, only in search of You. O Radhika, I go to the Yamuna, not to take bath, but only to meet with You. Otherwise there is no need to go there. I sit on the bank of Yamuna only to meet with You and serve You.
“I stopped grazing cows, and I stopped all other activities. Seeing Your beauty I became so eager; My eyes moved here and there and My mind was restless. I used to wait underneath a kadamba tree, thinking, ‘When will She come by this way?’ I am meditating upon Your qualities, and upon Your beauty which is like the auspicious svati-naksatra (constellation). The skylark (cakora bird) won’t drink any other water besides the water coming from the clouds at the time of the svati-constellation. Similarly, I am like a cakora bird, and Your beauty is like rain falling during that constellation. I am eagerly waiting for You, to have Your darsana. Your beauty and qualities steal My heart. I don’t want those qualities to steal My heart, but I forget everything else in My separation from You.”
Hearing this, Radhika replied, “O Prananatha, lord of My life’s breath, I am Your eternal servant and You are My life and soul, the only love in My life. I surrender Myself unto Your lotus feet. You may love Me or neglect Me, in Your life or by Your mind. You can leave Me and thus bring Me suffering. Whatever Youdesire, Your happiness is My happiness and Your life is My life. I don’t want anything other than Your happiness in my life. As You realize My happiness and sorrows, so I can realize Yours. You feel happiness by seeing Me, but by seeing You I become millions of times more happy. There is no comparison to My happiness in these worlds. I am happy only by seeing Your happiness. I am always blissful because I have no concept of the happiness of others; I only desire Your happiness. I want to see Your happiness from morning to night, and night to morning.
“By seeing Me You become happy, and therefore I decorate Myself in many ways with srngara (ornaments) and alankara (decorations). I do this for You only; I do this because by seeing Me with all these ornaments and decorations You feel great happiness. I dedicate Myself unto Your lotus feet only to increase Your satisfaction and fulfill Your desires. I become so happy when You say to Me, ‘You are My beloved, My mistress, My life and soul.’ No one can understand the happiness I feel; there is no comparison to it in this world.
“When You say to Me, ‘O Swaminiji, O Pranesvari Radhike, O My kanta,’ My heart becomes overjoyed, because You are happy when You taste the words Radha-Pranesvari, etc. I feel shy to hear this, and yet I am also very happy. Externally I feel shy, but internally I am extremely happy.”
Then Krsna said to Radhika, “You are the abode of matchless love. O Vrsabhanu-nandini, (daughter of Vrsabhanu Maharaja), You are the abode of all rasas, and what am I? I am always moving from one forest to another to graze cows. I’m foolish and irreligious. Other than to herd cows, I have no intelligence at all. I don’t know the rules and regulations of love, and only You can teach Me these principles. I am always running after cows and playing hide and seek and other games like a village boy, whereas You are the river of prema. I’m just like terribly hot sand in the summer and You, on the other hand, are the river of love. How can there be any comparison between Yourself and Myself? When You give Me the darsana of Your love, I immediately become happy –there is no comparison to my happiness. When You bestow Your mercy and look towards Me, I become indebted to You.” Krsna also told the gopis during rasa-lila: “I have no qualification. I am only a beggar of Your love.”
na paraye ‘ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatu sadhuna
[“I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have come to Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation.” (Srimad-Bhagavatam 10.32.22)]
Now He confirmed this, as He told Sri Radha, “I am so indebted to You. How can I become free from this debt? Please be merciful; You are the abode of mercy. Only You can give Me love and fulfill My desires.”
Hearing this, Srimati Radhika became shy and replied, “O Syamasundara, O You whose eyes are like lotus petals, O You who are the son of the king of Vraja. You steal My heart. To meet with You I shall give up all the rules and regulations of society. I will leave My in-laws house, I will give up all consideration of shyness, respect from others, religion, and irreligion. I want to come to You and keep You as My own. I want to keep You, even for a moment, but I am only a village girl. I have no quality at all and I am not beautiful. You, on the other hand, are extremely qualified and beautiful, and You are the ornament of Your dynasty. There is no rasa in Me. I have no idea about rasa, whereas You are the abode of rasa. You are the ocean of mercy, so please bestow Your mercy on Me. This is My desire.”
Without the mercy of Srila Rupa Gosvamipada and Srila Raghunatha dasa Gosvami, no one would have been able to write about these topics. The conception that Radhika is the center of all is exclusively for those in our Gaudiya Sampradaya. We have the speciality that “Krsna is feeling separation from Radhika.” No other acaryas can write about all the truths present herein.
Srila Gaura-Kisora dasa Babaji Maharaja is glorifying and praying to Srila Raghunatha dasa Gosvami in this kirtana called “Uddesye Racita Gita Boliya Pracalita.” He says there that Raghunatha dasa Gosvami was always roaming, sometimes in Nidhuvana and sometimes in Vamsivata, and calling out, “Radhe! Radhe!”