Radharani is Hari priya
APPEARANCE OF Srimati Radharani
The Puranas relate a story concerning the divine appearance of Shrimati Radharani as follows. One day, Vrishabhanu Maharaja, who was living at Ravel at that time, went to the bank of Yamuna at around noon to take a midday bath.
As he approached the bank of the Yamuna, he saw a golden lotus flower floating on the water and shining brightly like a thousand suns. Vrishabhanu immediately waded into the river and when he came near to the golden lotus flower, he beheld the most beautiful and radiant form of baby girl lying within the petals of the lotus.
At that same moment, Lord Brahma suddenly appeared in the sky and speaking in a grave voice, informed Vrishabhanu that in his previous life, Vrishabhanu and his wife Kirtida had performed great austerities in order to get the consort of Lord Vishnu as their daughter.
Lord Brahma told Vrishabhanu that this girl was the origin of the goddess Lakshmi and that he should take great care of Her. Lord Brahma then placed the baby girl in the arms of Vrishabhanu who became overjoyed, and after taking permission from Lord Brahma, returned to his home.
Seeing the beautiful baby girl shining like millions of autumnal moons, mother Kirtida was overcome with joy and immediately arranged for all kinds of religious rites to be performed and donated thousands of cows to the brahmanas.
At that time baby Radhika was placed in a gem-studded cradle and gently rocked back and forth by all the little girls of the village. Day by day Her luster increased just like the digits of the moon.
Within a short while it was observed that the baby girl made no noise and had not yet opened Her eyes. Vrishabhanu and his wife feared that their baby girl was perhaps blind from birth and also dumb.
At that time, Srila Narada Muni visited the home of Vrishabhanu and informed him that regardless of the girl’s apparent blindness, they should continue with the birth celebrations. Vrishabhanu made elaborate arrangements for a lavish birth celebration.
RADHA KRPA KATAKSA
(1)
munīndra-vṛnda-vandite triloka-śoka-hāriṇi
prasanna-vaktra-pańkaje nikuñja-bhū-vilāsini
vrajendra-bhānu-nandini vrajendra-sūnu-sańgate
kadā kariṣyasīha māḿ kṛpā-katākṣa-bhājanam
(2)
aśoka-vṛkṣa-vallarī-vitāna-maṇḍapa-sthite
pravāla-vāla-pallava-prabhārunāńghri-komale
varābhaya-spurat-kare prabhūta-sampadālaye
kadā kariṣyasīha māḿ kṛpā-katākṣa-bhājanam
(3)
anańga-rańga-mańgala-prasańga-bhańgura-bhruvāḿ
sa-vibhramaḿ sa-saḿbhramaḿ dṛg-anta-bāṇa-pātanaiḥ
nirantaraḿ vaśī-kṛta-pratīti-nandanandane
kadā kariṣyasīha māḿ kṛpā-katākṣa-bhājanam
(4
taḍit-suvarṇa-campaka-pradīpta-gaura-vigrahe
mukha-prabhā-parāsta-koṭi-śāradendu-maṇḍale
vicitra-citra-sañcarac-cakora-śāva-locane
kadā kariṣyasīha māḿ kṛpā-katākṣa-bhājanam
(5)
madonmadāti-yauvane pramoda-māna-maṇḍite
priyānurāga-rañjite kalā-vilāsa-paṇḍite
ananya-dhanya-kuñja-rājya-kāma-keli-kovide
kadā kariṣyasīha māḿ kṛpā-katākṣa-bhājanam
(6)
aśeṣa-hāva-bhāva-dhīra-hīra-hāra-bhūṣite
prabhūta-śātakumbha-kumbha-kumbhi kumbha-sustani
praśasta-manda-hāsya-cūrṇa-pūrṇa-saukya-sāgare
kadā kariṣyasīha māḿ kṛpā-katākṣa-bhājanam
(7)
mṛnāla-vāla-vallarī-tarańga-rańga-dor-late
latāgra-lāsya-lola-nīla-locanāvalokane
lalal-lulan-milan-manojña-mugdha-mohanāśrite
kadā kariṣyasīha māḿ kṛpā-katākṣa-bhājanam
(8)
suvarṇa-mālikāñcita-trirekha-kambu-kaṇṭhage
tri-sūtra-mańgalī-guṇa-tri-ratna-dīpti-dīdhiti
salola-nīla-kuntala-prasūna-guccha-gumphite
kadā kariṣyasīha māḿ kṛpā-katākṣa-bhājanam
(9)
nitamba-bimba-lambamāna-puṣpa-mekhalā-guṇe
praśasta-ratna-kińkiṇī-kalāpa-madhya-mañjule
karīndra-śuṇḍa-daṇḍikāvaroha-saubhagorake
kadā kariṣyasīha māḿ kṛpā-katākṣa-bhājanam
(10)
aneka-mantra-nāda-mañju-nūpurārava-skhalat-
samāja-rāja-haḿsa-vaḿśa-nikvaṇāti-gaurave
vilola-hema-vallarī-viḍambi-cāru-cańkrame
kadā kariṣyasīha māḿ kṛpā-katākṣa-bhājanam
(11)
ananta-koṭi-viṣṇu-loka-namra-padmajārcite
himādrijā-pulomajā-viriñcijā-vara-prade
apāra-siddhi-ṛddhi-digdha-sat-padāńgulī-nakhe
kadā kariṣyasīha māḿ kṛpā-katākṣa-bhājanam
(12)
makheśvari kriyeśvari svadheśvari sureśvari
triveda-bhāratīśvari pramāṇa-śāsaneśvari
rameśvari kṣameśvari pramoda-kānaneśvari
vrajeśvari vrajādhipe śrī-rādhike namo ’stu te
(13)
itī mamādbhutaḿ stavaḿ niśamya bhānu-nandinī
karotu santataḿ janaḿ kṛpā-kaṭākṣa-bhājanam
bhavet tadaiva sañcita-trirūpa-karma-nāśanaḿ
bhavet tadā vrajendra-sūnu-maṇḍala-praveśanam
TRANSLATION
1) "Oh You who are adorned by the leaders of multitude of sages! Oh You who takes away the miseries of the three worlds! Oh You whose face joyfully blooms like a lotus flower! Oh You who delights in playing love-sports throughout the secret forest bower-houses! Oh most charming daughter of Vrsabhanu, beloved of the King of Vraja, Sri Krsna! Oh You who are always associated with the King of Vraja Sri Krsna! When? Oh, When will You make me the object of Your side-long glance of causeless mercy?"
2) "O You who dwells in a pavilion with a canopy of creepers spread over the branches of asoka trees! Oh You whose soft delicate feet radiate the pink-coral color of freshly sprouted tree- buds! Oh You whose upraised hand bestow the benediction of fearlessness! Oh You who are the source of divine opulences! When? Oh, When will You make me the object of Your side-long glance of causeless mercy?"
3) "Oh You, with the bow of Cupid, Your delightful auspicious crooked bending eyebrows, You shoot Your arrow messages of love from the corners of Your eyes, which cause the charming son of Nanda to be struck with amorous delusions of noble submission to you for all eternity! Oh, When will you make me the object of Your side-long glance of causeless mercy."
4) "Oh You, whose golden form is brilliantly effulgent like lightning and campaka flowers! Oh You whose effulgent face eclipses the beauty of millions of full autumn moons! Oh You whose restless eyes are like cakora partridges moving to and fro! Oh, When will You make me the object of Your side-long glance of causeless mercy?"
5) "Oh You Who are an extremely joyful love-happy youth! Oh You who are decorated with the great happiness of love- intoxicated jealousy, pouting and anger! Oh You who has extreme pure loving affection for Your beloved Sri Krsna! Oh You, the most expert in all the various acts of amorous love! Oh You, the most learned in arranging amorous pastimes of pure love in super opulent secret bower houses in the best of forests! When? Oh, When will make me the object of Your side-long glance of causeless mercy?"
6) "Oh You who are decorated with the diamond necklace of a limitless variety of feminine charms like artistic amorous gestures, ecstatic loving moods, and gentle mannerisms! Oh You, whose incomparable ecstatic love makes Your perfect breasts very plump like golden water jugs or like the temple mounds of a young elephant! Oh You whose enchanting mild sweet smile is like a line of flower pollen on the ocean of joy! When? Oh when, will you make me the object of Your side-long glance of causeless mercy?"
7) "Oh You whose arms are like fresh creepers of lotus stems playfully swaying in waves of the river of Your youthful pastimes! Oh you whose seductive very dark-blue (nila) eyes are like the tip of a creeper blown by a gentle breeze! Oh You whose playful sports and alluring movements so enchant Mohan Krsna that He appears hypnotized by You into wonderful meetings! Oh When will You make me the object of your sidelong glance of causeless mercy?"
8) "Oh You smooth conch shell like neck, marked with three lines is decorated with a pure gold necklace! Oh You whose three strand necklace of woven jasmine garlands decorated with diamonds, emeralds, and pearls radiates splendid effulgence! Oh You whose every dark blue (nila) braids of hair are interwoven the bunches of flowers! When oh when will you make me the object of Your side long glance of causeless mercy?"
(9) "Oh You whose round hips are decorated with a belt of dangling flowers! Oh You whose charmingly thin waist is decorated by a belt of tiny tinkling jeweled bells! Oh you, whose beautifully shaped legs taper gracefully from Your thigh like the trunk of the king of elephants! When, oh When will You make me the object of Your side-long glance of causeless mercy?"
10) "Oh You whose captivating ankle bells make the sounds of various kinds of divine mantras resembling a group of royal swans singing! Oh You whose extreme superexcellent movements put to shame the swaying of a golden creeper! Oh, when will You make me the object of Your side-long glance of causeless mercy?"
11) "Oh You who is humbly worshipped by all the Lord Brahmas in unlimited millions of universes created by Lord Visnu! Oh You who is the bestower of benedictions to the daughter of the Himalayas, Parvati (Siva's wife), the daughter of Puloma, Saci (Indra's wife), and to Brahma's wife, Sarasvati! Oh You Whose toenails glow with the radiance of boundless mystic perfections and opulences! When oh, When will you make me the object of Your side-long glance of causeless mercy?"
12) "O Goddess, Leader of Vedic sacrifices! Oh Goddess leader of pious activities! Oh Goddess Leader of spontaneous devotional service! Oh Goddess Leader of all the demigods and Goddesses! O Goddess, leader of all knowledge in the three Vedas! Oh Goddess leader of enforcing scriptural principles! Oh Goddess Leader of all Goddesses of fortune! Oh Goddess Leader of forgiveness! Oh Goddess Leader of the pleasure forest of Vrindavana! Oh Goddess Leader of Vraja! Oh One and only authority who regulates entrance into Vraja! Oh Sri Radhika! I offer my most respectful obeisances unto You!"
13) May Sri Vrsabhanu-nandini, upon hearing my astonishing prayer recited, bestow Her most merciful side-long glance upon the speaker. At that time one will feel all the effects of past, present and future karma completely destroyed and gain entrance into the assembly of Nanda-nandana's Krsna's eternal loving devotees. That aspiring devotee who chants this prayer on the full moon day, waxing eight lunar day, tenth lunar day, eleventh lunar day (ekadasi), and thirteenth lunar day will find that his mind and intelligence become pure, each and every desire will be fulfilled without fail, and by the most merciful sidelong glance of Sri Radha, one will obtain pure ecstatic love (prema).
The aspiring devotee who recites this prayer one hundred times while in the waters of Sri Radha Kunda up to the thighs, navel, chest or neck attains complete perfection in religiosity, economic development, fulfillment of desires, and liberation - the power by which everything spoken will come true, and great opulence from attaining transcendental majesty. At that time one gets to meet Sri Radhika face to face, seeing Her even with one's own present eyes and Sri Radhika becomes so pleased that She instantly bestows the greatest benediction of being able to see her own beloved Shyamasundara Krsna with one's present eyes. Then Lord Krsna, the Lord of Vraja-dhama, grants one entrance into His eternal ecstatic pastimes, which is the only goal for which true Vaisnavas hanker.
Śrīmatī Rādhārāṇī's Appearance Day — London, August 29, 1971
Prabhupāda: (chants maṅgalācaraṇa prayers) Today is birth, appearance day of Śrīmatī Rādhārāṇī, Rādhāṣṭamī. Fifteen days after Kṛṣṇa's birth, Rādhārāṇī appeared. (pause) Rādhārāṇī is Kṛṣṇa's pleasure potency. Rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktiḥ. The Lord, the Supreme Personality of Godhead, has got varieties of energies, as it is confirmed in the Vedic literature. Parāsya śaktir vividhaiva śruyate [Cc. Madhya 13.65, purport].
Na tasya kāryaṁ karaṇaṁ ca vidyate. The Supreme Lord has nothing to do personally. Na tasya kāryam. He has nothing to do. Just like here in this material world we find some very big man, political head or business head; personally, he has nothing to do. Because he has got so many assistants, secretaries, that personally he hasn't got to do anything. Similarly, the Supreme Personality of Godhead, full with six opulences, why He will have to do something? No. He has got many assistants. Sarvataḥ pāṇi-pādas tat.
In the Bhagavad-gītā: "He has got everywhere His hands and legs." You'll find Kṛṣṇa, He has nothing to do. He's simply engaged in enjoyment with gopīs and Rādhārāṇī. He's not engaged in killing the demons. When Kṛṣṇa kills the demons He's Vasudeva Kṛṣṇa; He's not original Kṛṣṇa. Kṛṣṇa expands Himself. First expansion is Baladeva. From Baladeva-Saṅkarṣaṇa, Pradyumna, Aniruddha, Vāsudeva. So by the Vāsudeva feature He acts in Mathurā and Dvārakā. But Kṛṣṇa in His original feature, He remains in Vṛndāvana.
One of the greatest fiction writers in Bengal, Bankimchandra Chatterjee, he misunderstood Kṛṣṇa that Kṛṣṇa of Vṛndāvana, Kṛṣṇa of Dvārakā, and Kṛṣṇa of Mathurā, They're different persons. Kṛṣṇa (is) the same, one, but He can expand Himself in millions and trillions of forms. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣam [Bs. 5.33]. Advaita. Although ananta-rūpam, still, He's ādyaṁ purāṇa-puruṣam, advaita. There is no such distinction.
So this Kṛṣṇa, when He wants to enjoy, what kind of enjoyment He will have? That has been discussed by Śrīla Jīva Gosvāmī. Kṛṣṇa is Paraṁ Brahman. Brahman, Paramātmā, then Paraṁ Brahman. Absolute Truth, three different features. Someone is realizing the Absolute Truth as impersonal Brahman. Jnanis, those who are trying to understand the Absolute Truth by mental speculation, by dint of his own knowledge, he's realizing the Absolute Truth as impersonal Brahman. And those who are trying to understand the Absolute Truth by meditation, yogis, they realize the Absolute Truth as Paramātmā. Paramātmā is situated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61].
So this Kṛṣṇa, when He wants to enjoy, what kind of enjoyment He will have? That has been discussed by Śrīla Jīva Gosvāmī. Kṛṣṇa is Paraṁ Brahman. Brahman, Paramātmā, then Paraṁ Brahman. Absolute Truth, three different features. Someone is realizing the Absolute Truth as impersonal Brahman. Jnanis, those who are trying to understand the Absolute Truth by mental speculation, by dint of his own knowledge, he's realizing the Absolute Truth as impersonal Brahman. And those who are trying to understand the Absolute Truth by meditation, yogis, they realize the Absolute Truth as Paramātmā. Paramātmā is situated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61].
That feature, Paramātmā feature. Aṇḍantara-sthaṁ paramānu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. That Paramātmā feature is one expansion of Kṛṣṇa. It is stated in the Bhagavad-gītā, athavā bahunaitena kiṁ jñātena tavārjuna ekāṁṣena viṣṭabhyāham. Ekāṁṣena. When Kṛṣṇa and Arjuna was trying to understand about different potential existence of Kṛṣṇa, so He explained in the Twelfth Chapter, "I am this. Amongst them, I am this. Amongst them..." Like that. And He concluded that "How far I shall go on? Better try to understand that only one plenary portion of Me, by entering this universe, the whole cosmic manifestation is existing." Ekāṁṣena sthito jagat [Bg. 10.42]. Jagat.
This material world is existing on one plenary portion of Kṛṣṇa. And Kṛṣṇa enters, aṇḍāntara-sthaṁ paramānu-cayāntara-stham, He enters within this universe. Without His entering, this universe cannot exist. Just like without the spirit soul's entering within this body, this body cannot exist. As soon as the spirit soul goes out, immediately the body's useless. However the body may be prime minister or anything else, as soon as the soul is out of this body, it is not worth even a farthing. Similarly, because Kṛṣṇa enters within this universe, therefore the universe has value. Otherwise it is simply a lump of matter; it has no value. Ekāṁṣena sthito jagat.
So try to understand Kṛṣṇa. And when Kṛṣṇa want to enjoy, what kind of enjoyment that shall be? Try to understand this point. Kṛṣṇa is so great; God is great, everyone knows. So when the great wants to enjoy, then what quality of enjoyment that should be? That is to be understood. Rādhā-kṛṣṇa... Therefore Svarūpa Dāmodara Gosvāmī has written a verse, rādhā-kṛṣṇa-praṇaya-vikṛtiḥ. The loving affairs of Rādhā and Kṛṣṇa is not ordinary, these material loving affairs, although it appears like that. But one who cannot understand Kṛṣṇa, avajānanti māṁ mūḍhāḥ [Bg. 9.11].
Mūḍha, rascals, fools, they understand Kṛṣṇa as ordinary man. As soon as we take Kṛṣṇa as one of us... Mānuṣīṁ tanum āśritāṁ, paraṁ bhāvam ajānantaḥ. These rascals, they do not know paraṁ bhavam. They try to imitate Kṛṣṇa's līlā, rāsa-līlā. There are many rascals. So these things are going on. There is no understanding of Kṛṣṇa. To understand Kṛṣṇa is very difficult.
manuṣyāṇāṁ sahasreṣukaścid yatati siddhaye yatatām api siddhānāṁkaścin māṁ vetti tattvataḥ [Bg. 7.3]
Out of millions of persons, one may try to make his life perfect. Everyone is working like animal. There's no question of perfection of life. The animal propensities: eating, sleeping, mating and defending... So everyone is engaged like animals. They have no other business, just like animal, hogs, dogs, whole day and night working: "Where is stool? Where is stool?" And as soon as he gets some stool, gets some fat, "Where is sex? Where is sex?" No consideration of mother or sister. This is hog's life.
So human life is not meant for hog civilization. So modern civilization is hog civilization, although it is polished with shirt and coat. So, we shall try to understand. This Kṛṣṇa consciousness movement is for understanding Kṛṣṇa. For understanding Kṛṣṇa, it requires little labor, austerity, penance. Tapasya brahmacāryeṇa śamena damena ca. Tapasya. One has to undergo tapasya; brahmacārya, celibacy. Tapasya. Brahmacārya means stopping sex life or controlling sex life. Brahmacārya.
Therefore Vedic civilization is, from the very beginning, to train the boys to become brahmacārī, celibacy. Not that modern days, the schools, boys and girls, ten years, twelve years, they're enjoying. The brain is spoiled. They cannot understand higher things. The brain tissues are lost. So without becoming brahmacārī, nobody can understand spiritual life. Tapasya brahmacāryeṇa śamena damena ca. Śama means controlling the senses, controlling the mind; damena, controlling the senses; tyāgena; śaucena, cleanliness; tyāga, tyāga means charity. These are the processes for understanding oneself, self-realization.
But in this age it is very difficult to undergo all these processes. Practically it is impossible. Therefore Lord Caitanya, Kṛṣṇa Himself, has made Himself easily available by one process:
harer nāma harer nāma harer nāmaiva kevalam kalau nāsty eva nāsty eva nāsty eva gatir anyathā[Cc. Ādi 17.21]
In this age, Kali-yuga... Kali-yuga is considered to be the most fallen age. We are thinking that we are making very much advance, but it is the most fallen age. Because people are becoming like animals. As the animals have no other interest than four principles of bodily necessities—eating, sleeping, mating and defending—so in this age people are interested with four principles of bodily want.
They have no information of the soul, neither they are prepared to realize what is soul. That is the defect of this age. But human form of life is especially meant for realizing himself, "What I am?" That is the mission of human life. Athāto brahma jijñāsā. This life is meant for inquiring about Brahman. Brahman, Paramātmā, Bhagavān. These inquiries should be there. Jijñāsu. They are called jijñāsu, brahma-jijñāsa, jijñāsu, inquiry. As we inquire every morning, "What is the news today?" Immediately we pick newspaper. That inquisitiveness is there. But we are inquiring very base things only. There is no desire to inquire about the highest possibility, brahma-jñāna.
That is the lack of this modern civilization. Inquiring how to earn money: divā cārthehayā rājan kuṭumba-bharaṇena vā [SB 2.1.3]. Not only in this age... In this age it has become the principal factor, but in this material world everyone is engaged simply for these bodily necessities of life. Nidrayā hṛiyate naktam: at night they sleep very sound sleep, snoring. Or sex life. Nidrayā hṛiyate naktaṁ vyavāyena ca vā vayaḥ [SB 2.1.3]. In this way they're wasting time.
And at daytime, divā cārthehayā rājan... And during daytime, "Where is money? Where is money? Where is money?" Artha ihāya. Kuṭumba-bharaṇena vā. And as soon as one gets money, then how to purchase things for family, that's all. Shopping, storing. This is the engagement of materialistic life. Out of that, one who is actually intelligent... Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. Out of many such foolish persons engaged in sleeping, mating, earning money, and providing family with nice apartment and food... This is the general occupation. So out of many thousands of men like that, one is inquisitive how to make perfect this human form of life. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye.
Siddhaye. Siddhi means perfection. So this life is meant for perfection. What is perfection? Perfection means that we do not want miserable condition of life, and we have to get out of it. That is perfection. Everyone is trying to get out of miserable condition of life. But they do not know what is the actual position of miserable life. Miserable condition of life: tri-tāpa-yantanaḥ. So this is called mukti, or liberation, from the misera...
Ātyantika-duḥkha-nivṛttiḥ. Duḥkha, duḥkha means distress. So everybody is trying to get out of distress. But he does not know what is the ultimate goal of getting out of distress. Na te viduḥ. They do not know. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. One can be out of distress when he approaches Viṣṇu. Tad viṣṇuṁ paramaṁ padaṁ sada paśyanti sūrayaḥ. Tad viṣṇoḥ paramaṁ padam. The Viṣṇu planet... Just like here in the material world they're trying to go to the moon planet, but these foolish people do not know what they'll gain even they go to the moon planet. It is one of the material planets.
Kṛṣṇa has already said in the Bhagavad-gītā, abrahma-bhuvanāl lokān. What to speak of this moon planet—it is very near—even if you go to the topmost planet, which is known as Brahmaloka... That is in your front, you can see every day, every night, how many lokas and planets are there. But you cannot go there. You are simply trying to go to the nearest planet. That is also failure. So what is your scientific improvement? But there is possibility. Ā-brahma-bhuvanāl lokān. You can go. The material scientists' calculation is that if one goes forward for forty thousands of years in the light speed, light-year speed, then one can approach the topmost planet of this material world. So at least in the modern scientific calculation, it is impossible.
But one can go; there is process. That we have tried to explain in our small booklet Easy Journey to Other Planets. By yogic process one can go any planet he likes. That is the yogic perfection. When a yogi becomes perfect, he can go to any planet he likes, and the yoga practice goes on, unless the yogi thinks himself that he has made himself perfect to travel to any planet he likes. That is perfection of yoga practice.
So, these are the perfection of life, not that teeny, floating sputnik. (laughter) They do not know what is perfection of life. You can go anywhere. A living entity's name is sarva-gaḥ. Sarva-gaḥ means "one who can go anywhere he likes." Just Nārada Muni. Nārada Muni can travel anywhere he likes, either in the spiritual world or in the material world. So you can also do that. There is possibility. There was a Durvāsā Muni, great yogi. Within one year he traveled all over the universe and went to Viṣṇuloka and again came back.
That is recorded in the history. So these are the perfections of life. And how these perfection can be attained? By understanding Kṛṣṇa. Yasmin vijñāte sarvam eva vijñātaṁ bhavanti. The Upaniṣad says, if you simply understand Kṛṣṇa, then all these things can be understood very easily. Kṛṣṇa consciousness is such a nice thing.
So today, this evening, we are talking about Rādhāṣṭamī. We are trying to understand the chief potency of Kṛṣṇa. Rādhārāṇī is the pleasure potency of Kṛṣṇa. As we understand from Vedic literature, Kṛṣṇa has many varieties of potencies. Parāsya śaktir vividhaiva śruyate [Cc. Madhya 13.65, purport]. Just like the same example, as a big man has got many assistants and secretaries so that he hasn't got to do anything personally, simply by his will everything is done, similarly, the Supreme Personality of Godhead has got varieties of energies, and everything is being done so nicely.
Just like this material energy. This material world, where we are now living... This is called material energy. Bahir-aṅga-śakti. The Sanskrit name is bahir-aṅga, external energy of Kṛṣṇa. So how nicely it is being done, everything in the material energy. That is also explained in the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: [Bg. 9.10] "Under My superintendence the material energy is working." The material energy is not blind. It is... On the background there is Kṛṣṇa. Mayādhyakṣeṇa prakṛtiḥ [Bg. 9.10]. Prakṛti means this material energy. Similarly... This is external energy. Similarly, there is another energy, which is internal energy.
By the internal energy the spiritual world is being manifested. Parās tasmāt tu bhavaḥ anyaḥ [Bg. 8.20]. Another energy, parā, superior, transcendental, the spiritual world. As this material world is being manipulated under the external energy, similarly, the spiritual world is also conducted by the internal potency. That internal potency is Rādhārāṇī.
Rādhārāṇī..., today is Rādhārāṇī's appearance day. So we should try to understand Rādhārāṇī's feature. Rādhārāṇī is the pleasure potency, hlādinī-śakti. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). In the Vedānta-sūtra the Absolute Truth is described as ānandamaya, always in pleasure potency. That ānandamaya potency... Just like ānanda. When you want ānanda, pleasure, you cannot have it alone. Alone, you cannot enjoy. When you are in the circles of friend or family or other associates, you feel pleasure. Just like I am speaking. The speaking is very pleasing when there are many persons here.
I cannot speak alone here. That is not ānanda. I can speak here at night, dead of night, nobody here. That is not ānanda. Ānanda means there must be others. So because Kṛṣṇa, the Absolute Truth, is ānandamaya, therefore eko bahu syām, He has become many. We are also Kṛṣṇa's part and parcel, to give pleasure to Kṛṣṇa. And the chief pleasure potency is Rādhārāṇī.
rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād ekātmānāv api bhuvo (purā) deha-bhedo-gatau taucaitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ rādhā-bhāva-(dyuti)-suvalitaṁ naumi kṛṣṇa-svarūpam [Cc. Ādi 1.5]
So Kṛṣṇa is Param Brahman, as you know from the Bhagavad-gītā. When Arjuna understood Bhagavad-gītā, he affirmed Kṛṣṇa, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. So Kṛṣṇa is Param Brahman. So in this material world we see that a great, saintly person, simply to enjoy brahmānanda, he gives up everything of material enjoyment. He becomes sannyāsī. Ahaṁ brahmāsmi. Just to understand that he is in Brahman realization.
So if one has to give up everything material for Brahman realization, do you think that Paraṁ Brahman, the Supreme Brahman, can enjoy anything material? No. Kṛṣṇa's enjoyment is nothing material. This point should be understood. For Brahman realization we are giving up everything material. And how Paraṁ Brahman can enjoy anything material? This question has been very much nicely discussed by Jīva Gosvāmī.
So when the Param Brahman... First of all, the Param Brahman information is not there in this material world. Little Brahman information is there. Or little Paramātmā information is there. But not Param Brahman, or Bhagavān, information. Therefore it is said, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye
[Bg. 7.3]. Siddhaye means to understand Brahman or Paramātmā. But out of many such persons who have realized Brahman and Paramātmā, hardly a person can know Kṛṣṇa. And that... First of all... [break] ...what we can understand about Kṛṣṇa's pleasure potency? If I want to know some big man. That is one process. And without knowing that big man, how I can understand about his internal affairs? Similarly, if we do not understand Kṛṣṇa, how we can understand how Kṛṣṇa is enjoying? That is not possible. But the Gosvāmīs, they're giving us information what is the pleasure potency of Kṛṣṇa. That is Śrīmatī Rādhārāṇī.
So we have described about the Rādhā-Kṛṣṇa loving affairs in our Teachings of Lord Caitanya in page 264. If you have got this book, you can read it, how the reciprocation of loving affairs of Rādhā-Kṛṣṇa is there, transcendental. So our today prayer to Rādhārāṇī... We pray to Rādhārāṇī because She is the pleasure potency of Kṛṣṇa. Kṛṣṇa means "all-attractive." But Rādhārāṇī is so great that She attracts Kṛṣṇa. Kṛṣṇa is all-attractive, and She is attractive (attractor) of Kṛṣṇa. So what is the position of Śrīmatī Rādhārāṇī? We should try to understand this day and offer our obeisances to Rādhārāṇī.
Rādhe vṛndāvaneśvarī.
tapta-kāñcana-gauraṅgī rādhe vṛndāvaneśvarī vṛṣabhānu-sute devī pranamāmi hari-priye.
Our business is "Rādhārāṇī, You are so dear to Kṛṣṇa. So we offer our respectful obeisances unto You."
tapta-kāñcana-gauraṅgī rādhe vṛndāvaneśvarī vṛṣabhānu-sute devī pranamāmi hari-priye
[I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu, and You are very dear to Lord Kṛṣṇa.]
Rādhārāṇī is hari-priyā, very dear to Kṛṣṇa. So if we approach Kṛṣṇa through Rādhārāṇī, through the mercy of Rādhārāṇī, then it becomes very easy. If Rādhārāṇī recommends that "This devotee is very nice," then Kṛṣṇa immediately accepts, however fool I may be. Because it is recommended by Rādhārāṇī, Kṛṣṇa accepts. Therefore in Vṛndāvana you'll find all the devotees, they're chanting more Rādhārāṇī's name than Kṛṣṇa's. Wherever you'll go, you'll find the devotees are addressing, "Jaya Rādhe."
You'll find still in Vṛndāvana. They are glorifying Rādhārāṇī. They're more interested, worshiping Rādhārāṇī. Because however fallen I may be, if some way or other I can please Rādhārāṇī, then it is very easy for me to understand Kṛṣṇa. Otherwise,
manuṣyāṇāṁ sahasreṣukaścid yatati siddhaye yatatām api siddhānāṁkaścid vetti māṁ tattvataḥ [Bg. 7.3]
If you go by the speculative process to understand Kṛṣṇa, it will take many, many lives. But if you take devotional service, just try to please Rādhārāṇī, and Kṛṣṇa will be gotten very easily. Because Rādhārāṇī can deliver Kṛṣṇa. She is so great devotee, the emblem of mahā-bhāgavata. Even Kṛṣṇa cannot understand what is Rādhārāṇī's quality. Even Kṛṣṇa, although He says vedāhaṁ samatītāni [Bg. 7.26], "I know everything," still, He fails to understand Rādhārāṇī.
Rādhārāṇī is so great. He says that... Actually, Kṛṣṇa knows everything. In order to understand Rādhārāṇī, Kṛṣṇa accepted the position of Rādhārāṇī. Kṛṣṇa wanted to understand the potency of Rādhārāṇī. Kṛṣṇa thought that "I am full. I am complete in every respect, but still, I want to understand Rādhārāṇī. Why?" This propensity made Kṛṣṇa obliged to accept the propensities of Rādhārāṇī, to understand Kṛṣṇa, Himself.
These are, of course, very transcendental, great science. One who is advanced in Kṛṣṇa consciousness and well conversant with the śāstras, they can understand. But still, we can discuss from the śāstra. When Kṛṣṇa wanted to understand Himself, He took the tendency of Śrīmatī Rādhārāṇī. And that is Caitanya Mahāprabhu. Rādhā-bhāva-dyuti-suvalitam. Caitanya Mahāprabhu is Kṛṣṇa, but He has accepted the propensities of Rādhārāṇī.
As Rādhārāṇī is always in feelings of separation of Kṛṣṇa, similarly, in the position of Rādhārāṇī, Lord Caitanya was feeling separation of Kṛṣṇa. That is the teachings of Lord Caitanya, feelings of separation, not meeting. The process of devotional service taught by Caitanya Mahāprabhu and His disciplic succession is how to feel separation from Kṛṣṇa. That is Rādhārāṇī's position, always feeling the separation.
The Gosvāmīs, they also, when they were in Vṛndāvana, they never said that "I have seen Kṛṣṇa." Although they were the most perfect, they never said that "I have seen Kṛṣṇa." Their prayers were like this: he rādhe! vraja-devike! he nanda-suno! kutaḥ. He rādhe, Rādhārāṇī, he rādhe! vraja-devike! ca. Rādhārāṇī does not remain alone. He (She) remains always with His (Her) friends, vraja-devī, Lalitā or Viśākha and other damsels of Vṛndāvana. So the Gosvāmīns are praying, in their mature stage, when they were living at Vṛndāvana, they were praying in this way, he rādhe! vraja-devike! ca lalite! he nanda-suno! kutaḥ:
"Where, Rādhārāṇī, where You are? Where are Your associates? Where You are, Nanda-suno, the son of Nanda Mahārāja, Kṛṣṇa? Where you are, all?" They were searching after. They never said, "I have seen Kṛṣṇa dancing with the gopīs. Last night I saw." (laughter) This is sahajiyā. This is not mature devotee. This is called... They are called sahajiyā. They take everything very cheap—Kṛṣṇa very cheap, Rādhārāṇī very cheap—as if they can see every night.
No. The Gosvāmīs do not teach us like that. They're searching after. He rādhe! vraja-devike! ca lalite! he nanda-suno! kutaḥ, śrī-govardhana-pādapa-tale kālindī-vanye kutaḥ: "Are you there under the Govardhana Hill or on the banks of the Yamunā?" Kālindī-vanye kutaḥ. Ghoṣantāv iti sarvato vraja-pure khedair mahā-vihvalau. Their business was crying like this, "Where You are? Where You are, Rādhārāṇī? Where you are, Lalitā, Viśākha, the associates of Rādhārāṇī? Where You are, Kṛṣṇa? Are You near Govardhana Hill or on the bank of the Yamunā?"
Ghoṣantāv iti sarvato vraja-pure. So throughout the whole tract of Vṛndāvana they were crying and searching after Them, khedair mahā-vihvalau, as if madman. Khedair mahā-vihvalau. Vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau.
So we have to follow the footprints of the Gosvāmīs, how to search out Kṛṣṇa and Rādhārāṇī, Vṛndāvana, or within your heart. That is the process of Caitanya Mahāprabhu's bhajana: feeling of separation, vipralambha, vipralambha-sevā. Just like Caitanya Mahāprabhu, feeling the separation of Kṛṣṇa, He was falling down on the sea. He was coming out of His rest room or His bedroom and going out at dead of night. Nobody knew where He has gone.
So that was His searching. This process of devotional service is taught by Caitanya Mahāprabhu. Not that very easily, "We have seen Kṛṣṇa or seen Rādhārāṇī in rāsa-līlā." No, not like that. Feel the separation. The more you feel separation from Kṛṣṇa, you should understand that you are advancing. Don't try to see Kṛṣṇa artificially. Be advanced in separation feeling, and then it will be perfect. That is the teachings of Lord Caitanya. Because with our material eyes we cannot see Kṛṣṇa. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136].
With our material senses we cannot see Kṛṣṇa, we cannot hear about Kṛṣṇa's name. But sevonmukhe hi jihvādau. When you engage yourself in the service of the Lord... Where the service begins? Jihvādau. The service begins from the tongue. Not from the legs, eyes, or ears. It begins from the tongue.
Sevonmukhe hi jihvādau. If you begin service through your tongue... How? Chant Hare Kṛṣṇa. Use your tongue. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. And take Kṛṣṇa prasādam. The tongue has got two business: to articulate sound, Hare Kṛṣṇa; and take prasādam. By this process you'll realize Kṛṣṇa.
Devotee: Haribol!
Prabhupāda: Don't try to see Kṛṣṇa. You cannot see Kṛṣṇa with your material eyes. Neither you can hear about Him with your material ears. Neither you can touch. But if you engage your tongue in the service of the Lord, then He'll reveal Himself to you: "Here I am." That is wanted. So feel separation of Kṛṣṇa just like Rādhārāṇī, as Lord Caitanya teaches us, and engage your tongue in the service of the Lord; then, one day, when you are mature, you'll see Kṛṣṇa eye to eye.
Thank you very much.
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