Lecture by Srila Prabhupada on Srimati Radharani’s Appearance Day, London, August 29, 1971
Prabhupāda:
. . . asya jñānāñjana-śalākayā
cakṣur unmīlitaṁ yena tasmai śrī-gurave-namaḥ / śrī-caitanya-mano-‘bhīṣṭaṁ sthāpitaṁ yena bhū-tale / svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam
vande ‘haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca/ śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam / sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ
śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca / he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate / gopeśa gopikā-kānta rādhā-kānta namo ‘stu te
tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari / vṛṣabhānu-sute devi praṇamāmi hari-priye / vāñchā-kalpa-tarubhyaś ca kṛpā-sindhubhya eva ca
patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ / śrī-kṛṣṇa-caitanya prabhu nityānanda / śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda
hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare / hare rāma hare rāma rāma rāma hare hare /
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 (CC Adi 1.5). The Lord, the Supreme Personality of Godhead, has got varieties of energies, as it is confirmed in the Vedic literature, parāsya śaktir vividhaiva śruyate, na tasya kāryaṁ karaṇaṁ ca vidyate. (Śvetāśvatara Upaniṣad 6.8, CC Madhya 13.65, purport). 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 Vāsudeva 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 writer in Bengal, Bankimchandra Chatterjee, he misunderstood Kṛṣṇa that Kṛṣṇa of Vṛndāvana, Kṛṣṇa of Dvārakā and Kṛṣṇa of Mathurā, They’re different persons. Kṛṣṇa, 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 Brahma. Brahma, Paramātmā, then Paraṁ Brahma. 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, yogīs, 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 ekāṁśena viṣṭabhyāham (BG 10.42).
Ekāṁṣena. When Kṛṣṇa . . . 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 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 (CC Adi 1.5). 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 sahasreṣu / kaścid yatati siddhaye / yatatām api siddhānāṁ
kaścin vetti māṁ 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 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. Tapasā brahmacāryeṇa śamena damena ca. (SB 6.1.13) 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 Adi 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 Brahma. Brahma, 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 tick 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. 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-tapa-yātanaḥ. 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 (Ṛg-veda 1.22.20). 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 (BG 8.16). 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 Planet. By yogic process one can go any planet he likes. That is the yogic perfection. When a yogī becomes perfect, he can go to any planet he likes, and the yoga practice goes on, unless the yogī 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 yogī. 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 (Muṇḍaka Upaniṣad 1.3). The Upaniṣad says if you simply understand Kṛṣṇa, then all these things can be understood very easily. Kṛṣṇa consciousness is such nice thing.
(pause)
Rādhārāṇī is Kṛṣṇa’s pleasure potency. Rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktiḥ (CC Adi 1.5). The Lord, the Supreme Personality of Godhead, has got varieties of energies, as it is confirmed in the Vedic literature, parāsya śaktir vividhaiva śruyate, na tasya kāryaṁ karaṇaṁ ca vidyate. (Śvetāśvatara Upaniṣad 6.8, CC Madhya 13.65, purport). 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 Vāsudeva 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 writer in Bengal, Bankimchandra Chatterjee, he misunderstood Kṛṣṇa that Kṛṣṇa of Vṛndāvana, Kṛṣṇa of Dvārakā and Kṛṣṇa of Mathurā, They’re different persons. Kṛṣṇa, 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 Brahma. Brahma, Paramātmā, then Paraṁ Brahma. 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, yogīs, 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 ekāṁśena viṣṭabhyāham (BG 10.42).
Ekāṁṣena. When Kṛṣṇa . . . 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 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 (CC Adi 1.5). 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 sahasreṣu / kaścid yatati siddhaye / yatatām api siddhānāṁ
kaścin vetti māṁ 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 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. Tapasā brahmacāryeṇa śamena damena ca. (SB 6.1.13) 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 Adi 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 Brahma. Brahma, 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 tick 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. 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-tapa-yātanaḥ. 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 (Ṛg-veda 1.22.20). 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 (BG 8.16). 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 Planet. By yogic process one can go any planet he likes. That is the yogic perfection. When a yogī becomes perfect, he can go to any planet he likes, and the yoga practice goes on, unless the yogī 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 yogī. 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 (Muṇḍaka Upaniṣad 1.3). The Upaniṣad says if you simply understand Kṛṣṇa, then all these things can be understood very easily. Kṛṣṇa consciousness is such 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 (Śvetāśvatara Upaniṣad 6.8, 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. 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 syāma, 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 tau / caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ / rādhā-bhāva-(dyuti)-suvalitaṁ naumi kṛṣṇa-svarūpam (CC Adi 1.5)
So Kṛṣṇa is Param Brahma, as you know from the Bhagavad-gītā. When Arjuna understood Bhagavad-gītā, he affirmed Kṛṣṇa, para brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). So Kṛṣṇa is Param Brahma. 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 Brahma realization, do you think that Paraṁ Brahma, the Supreme Brahma, can enjoy anything material? No. Kṛṣṇa’s enjoyment is nothing material. This point should be understood. For Brahma realization we are giving up everything material. And how Paraṁ Brahma can enjoy anything material? This question has been very much nicely discussed by Jīva Gosvāmī.
So when the Param Brahma . . . first of all, the Param Brahma information is not there in this material world. Little Brahma information is there. Or little Paramātmā information is there. But not Param Brahma, or Bhagavān, information. Therefore it is said, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). Siddhaye means to understand Brahma or Paramātmā. But out of many such persons who have realized Brahma and Paramātmā, hardly a person can know Kṛṣṇa. And that . . . first of all . . .
(break) . . . what we can understand about Kṛṣṇa’s pleasure potency? Just like 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. You are the daughter of King Vṛṣabhānu and 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
Rādhārāṇī is hari-priya, 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 sahasreṣu / kaścid yatati siddhaye / yatatām api siddhānāṁ /
kaścid 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 (CC Adi 1.5). 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-vane 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.
Devotees: 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.
Devotees: Haribol!
Prabhupāda: 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.
Devotees: Haribol. All glories to His Divine Grace. (offer obeisances) (end)
=========================
SRILA PRABHUPADA EXPLAINS - GLORIES OF SRIMATI RADHARANI
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. 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 syāma, 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 tau / caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ / rādhā-bhāva-(dyuti)-suvalitaṁ naumi kṛṣṇa-svarūpam (CC Adi 1.5)
So Kṛṣṇa is Param Brahma, as you know from the Bhagavad-gītā. When Arjuna understood Bhagavad-gītā, he affirmed Kṛṣṇa, para brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). So Kṛṣṇa is Param Brahma. 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 Brahma realization, do you think that Paraṁ Brahma, the Supreme Brahma, can enjoy anything material? No. Kṛṣṇa’s enjoyment is nothing material. This point should be understood. For Brahma realization we are giving up everything material. And how Paraṁ Brahma can enjoy anything material? This question has been very much nicely discussed by Jīva Gosvāmī.
So when the Param Brahma . . . first of all, the Param Brahma information is not there in this material world. Little Brahma information is there. Or little Paramātmā information is there. But not Param Brahma, or Bhagavān, information. Therefore it is said, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). Siddhaye means to understand Brahma or Paramātmā. But out of many such persons who have realized Brahma and Paramātmā, hardly a person can know Kṛṣṇa. And that . . . first of all . . .
(break) . . . what we can understand about Kṛṣṇa’s pleasure potency? Just like 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. You are the daughter of King Vṛṣabhānu and 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
Rādhārāṇī is hari-priya, 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 sahasreṣu / kaścid yatati siddhaye / yatatām api siddhānāṁ /
kaścid 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 (CC Adi 1.5). 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-vane 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.
Devotees: 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.
Devotees: Haribol!
Prabhupāda: 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.
Devotees: Haribol. All glories to His Divine Grace. (offer obeisances) (end)
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SRILA PRABHUPADA EXPLAINS - GLORIES OF SRIMATI RADHARANI
"Rādhe jaya jaya madhava-dayite. How She is? Gokula-taruṇī-maṇḍala-mahite. Taruṇī, taruṇī 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-taruṇī-maṇḍala-mahite. Dāmodara-rati-vardhana-veśe. And She always dresses Her so nicely that Dāmodara, Kṛṣṇa, becomes attracted by Her beauty. Hari-niṣkuta-vṛndā-vipineśe. And She is the only lovable object of Kṛṣṇa, and She is the queen of Vṛndāvana. This queen of Vṛndāvana."
"Srimati Radharani is the most beautiful, and She always enchants Krishna, but at the same time, Krishna is always the Enchanter of Radharani. This reciprocal attraction of Radharani and Krishna is the basic principal of Lord Caitanya's philosophy." (Srila Prabhupada Letter, May 22, 1969)
"In the Caitanya-caritāmṛta it is said that when Kṛṣṇa comes before Rādhārāṇī, She becomes so much engladdened by seeing the beauty of Kṛṣṇa that She becomes more beautiful. And as soon as Rādhārāṇī becomes beautiful, Kṛṣṇa becomes engladdened and He becomes more beautiful. So unlimitedly there is competition of becoming more beautiful, duhe lage hurai... That is the statement. Competition. Because in the spiritual world everything is unlimited. So unlimitedly, both of Them becoming beautiful and both of Them enjoying unlimitedly. This is Kṛṣṇa consciousness."
(Srila Prabhupada Lecture, New Vrindavan, September 6, 1972)
"In the Lalita-mādhava, Rūpa Gosvāmī explains that the movements of Kṛṣṇa's eyebrows are just like the Yamunā, and the smiling of Rādhārāṇī is just like the moonshine. When the Yamunā and the moonshine come in contact on the bank of the river, the water tastes just like nectar, and drinking it gives great satisfaction. It is as cooling as piles of snow."
(Nectar of Devotion, Chapter 44)
"In the words of Vaiṣṇava poets, it is said that the Lord's beauty is so enchanting that it defeats hundreds of thousands of Cupids. He is therefore called Madana-mohana. It is also described that the Lord sometimes becomes mad after the beauty of Rādhārāṇī. Poets describe that under those circumstances, although Lord Kṛṣṇa is Madana-mohana, He becomes Madana-dāha, or enchanted by the beauty of Rādhārāṇī. Actually, the Lord's beauty is superexcellent, surpassing even the beauty of Lakṣmī in Vaikuṇṭha.
The devotees of the Lord in the Vaikuṇṭha planets want to see the Lord as the most beautiful, but the devotees in Gokula or Kṛṣṇaloka want to see Rādhārāṇī as more beautiful than Kṛṣṇa." (Śrīmad-Bhāgavatam 3.15.42, Purport)
"Kṛṣṇa is the most beautiful, Rādhārāṇī is the most beautiful. Couple, young couple. Our object of worship when we see how nice Rādhārāṇī, how nice Kṛṣṇa, beauty. Yes. Wherefrom the beauty worship has come in this material world unless there is beauty in the original form, Kṛṣṇa and Rādhārāṇī? So, God cannot be nirākāra (without form). Otherwise, why this beauty worship has come?"
"Kṛṣṇa is the most beautiful, Rādhārāṇī is the most beautiful. Couple, young couple. Our object of worship when we see how nice Rādhārāṇī, how nice Kṛṣṇa, beauty. Yes. Wherefrom the beauty worship has come in this material world unless there is beauty in the original form, Kṛṣṇa and Rādhārāṇī? So, God cannot be nirākāra (without form). Otherwise, why this beauty worship has come?"
(Srila Prabhupada Lecture, Bombay, October 13, 1973)
"Rādhe jaya jaya madhava-dayite. How She is? Gokula-taruṇī-maṇḍala-mahite. Taruṇī, taruṇī 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-taruṇī-maṇḍala-mahite. Dāmodara-rati-vardhana-veśe. And She always dresses Her so nicely that Dāmodara, Kṛṣṇa, becomes attracted by Her beauty. Hari-niṣkuta-vṛndā-vipineśe. And She is the only lovable object of Kṛṣṇa, and She is the queen of Vṛndāvana. This queen of Vṛndāvana."
(Srila Prabhupada Radhastami Lecture, Montreal, August 30, 1968)
"Madana means Cupid. Cupid enchants everyone. Cupid. And Kṛṣṇa enchants Cupid. Therefore, His name is Madana-mohana. He's so beautiful that even Cupid is enchanted by Him. But again, on the other side, Kṛṣṇa, although He's so beautiful that He enchants the Cupid, still He is enchanted by Śrīmatī Rādhārāṇī. Therefore, Śrīmatī Rādhārāṇī's name is Madana-mohana-mohinī. Kṛṣṇa is the enchanter of the Cupid, and Rādhārāṇī is the enchanter of that enchanter. So these are very high-grade spiritual understanding in Kṛṣṇa consciousness. It is not fiction or imagination, concoction. They are facts. They are facts. And every devotee can have such privileges if he is actually advanced."
(Srila Prabhupada Lecture, Los Angeles, April 23, 1973)
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