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  1. From the album: Shri Shri Radha Krishna : Шри Шри Радха Кришна

    Shri Shri Radha Krishna in Bhandiravan temple in Vraj where Krishna and Radha had the merriage ceremony under the god Brahma guidance. Шри Шри Радха Кришна в храме Бхандираван во Врадже, где Кришна и Радха провели церемонию бракосочетания под руководством бога Брахмы.
  2. Chapter Fifteen of Brahma Vaivarta Purana talks about Shri Radha-Krishna-vivaha (the wedding of Radha and Krishna). Once Nanda baba was carrying little Krishna on his shoulders for tending cows. It started raining heavily and Nanda baba was worried about Krishna and cows, he saw that one forest woman is coming out from the forest. Nanda baba called her and told her to hand over Krishna to mother Yashoda in Nandgaon and he will bring the cows. That forest woman was Shrimati Radharani. She took Krishna in her arms and went on the way to Nandgaon. On the way they both took form of Kishor and Kishori, and lord Brahma came on the scene and as brahman he got both of them married. After that Krishna again took the form of child and Radharani as forest woman and took Krishna to Nandgaon and handed over to mother Yashoda. Krishna also married to all gopis of Vrandavan when lord Brahma stole all cowherd boys and calves. Krishna expanded himself into all cowherd boys and calves. In that year mother Purnmasi (elderly gopi of Vrandavan) got all boys married to respective gopis. All gopis are wifes of Krishna.
  3. One day, when Radhika was a child, She was playing in the dust with Her sakhis when mischievous Krishna suddenly arrived. The sakhis forbade Him to come inside the kunja, but why would Shri Krishna obey them? He entered by force. At that moment, a dust-storm fell upon them by providence, and the entire sky became covered with dust. Nothing could be seen anywhere, and the sakhis fearfully covered their eyes with their hands. Krishna took this opportunity to embrace the youthful Radhika and kiss Her face. This pastime took place at the time of vayah-sandhi, or the period between childhood and youth. Today, Vilas Mandir is situated where this pastime took place. The Adi-varah Purana states: vilas rupine tubhyarii namah Krishnaya te namah sakhivarga sukhaptaya krida-vimala darsine "I offer my obeisances to Shri Krishna in the form of He who plays lovely pastimes. He performs these pastimes simply to give pleasure to the sakhis."
  4. Who is Shrimati Radharani? Shri Krishna is the Supreme Personality of Godhead. It is stated in the Svetasvatara Upanishad (6.8) "The Supreme Lord has multipotencies, which act so perfectly that all consciousness, strength and activity are being directed solely by His will". The material world, where we are now living, is called bahir-anga-sakti, the external energy of Krishna. Krishna explains in the Bhagavad-Gita (9.10): "Under My superintendence the material energy is working". Apart from the material, external energy, there is another energy - the internal energy. By the internal energy the spiritual world is being manifested. As the material world is manipulated under the external energy, the spiritual world is conducted by the internal potency. That internal potency, called the Hladini Sakti, is Shrimati Radharani. In CC Adi 1.5 it is said "The loving affairs of Shri Radha and Krishna are transcendental manifestations of the Lord's internal pleasure-giving potency. Although Radha and Krishna are one in Their identity, They separated Themselves eternally". Shrimati Radharani, as the highest devotee of Shri Krishna, derives the greatest pleasure in serving Him. She is the origin of all the Gopis and of all the Goddesses of Fortune (Lakshmi devi) who are engaged in the service of the Lord. She is the mainstay, the ideal and the ultimate refuge of all devotees embarking on the path of devotional service. Without first getting the mercy of Shrimati Radharani it is impossible to even approach Shri Krishna. The Hare Krishna maha-mantra is in fact a prayer to Shrimati Radharani. The word 'Hare' is derived from 'Hara' which denotes the internal energy or Hladini Sakti of Krishna. This is none other that Shrimati Radharani. When one is chanting the maha-mantra, one is saying: "O Krishna ! O Radha !! Please engage me in your devotional service". Krishna is difficult to approach directly, but He is bhakta-vatsala, always eager to please His devotees. Thus the mood of a devotee is to invoke the compassion of Shrimati Radharani Who then recommends the devotee to Shri Krishna. Since Krishna is easily pleased by Shrimati Radharani, He then readily accepts the devotee in His service. 25 qualities of Shrimati Radharani As explained in Bhakti-rasamrta-sindhu (Nectar of Devotion), Krishna possesses sixty-four transcendental qualities. Shrimati Radharani has twenty-five transcendental qualities, but She can control even Krishna by them. Her transcendental qualities are as follows: (1) She is sweetness personified; (2) She is a fresh young girl; (3) Her eyes are always moving; (4) She is always brightly smiling; (5) She possesses all auspicious marks on Her body; (6) She can agitate Krishna by the flavor of Her person; (7) She is expert in the art of singing; (8) She can speak very nicely and sweetly; (9) She is expert in presenting feminine attractions; (10) She is modest and gentle; (11) She is always very merciful; (12) She is transcendentally cunning; (13) She knows how to dress nicely; (14) She is always shy; (15) She is always respectful; (16) She is always patient; (17) She is very grave; (18) She is enjoyed by Krishna; (19) She is always situated on the highest devotional platform; (20) She is the abode of love of the residents of Gokula; (21) She can give shelter to all kinds of devotees; (22) She is always affectionate to superiors and inferiors; (23) She is always obliged by the dealings of Her associates, (24) She is the greatest amongst Krishna's girl friends; (25) She always keeps Krishna under Her control. Krishna means 'all attractive', since He attracts every one to Him. But Shrimati Radharani attracts even Krishna. Although Krishna says vedaham samatitani - "I know everything" - He fails to understand Radharani. Krishna is acyuta (inconceivable), but for Him Radharani is inconceivable. Radharani is so great. Krishna thought, "I am full. I am complete in every respect, but still I want to understand Radharani." This question obliged Krishna to accept the propensities of Radharani to understand Himself. So five hundred years ago Krishna appeared as Caitanya Mahaprabhu, in the mood of Shrimati Radharani and with Her golden complexion, as His own greatest devotee. Krishna did this to understand the depth of devotion of Shrimati Radharani. Shrimati Radharani on love Shrimati Radharani said: "If you want to understand My love for Krsna then listen... Prema is so great that even the knowers of the Vedas cannot know it, nor others who claim to know it. Sakhi! One who teaches prema to an inquisitive person cannot know it, nor can their hearer know it. It's all just imitation! Prema disappears before both the discriminate and indiscriminate person, but that pure-hearted soul who is free from discrimination and who is full of sacred greed, is able to approach the throne of natural love. That is shown through the lover's activities, which are only dedicated to the happiness of the beloved." "Just as a lion feeds himself on elephants, prema feeds itself, defeating all miseries that are as heavy as mountains and are caused by things of this world, the next world, one's own family, one's enemies or one's most beloved one. That lion of prema is proud of its bodily lustre and is fearless. He can go to sleep without worrying. What worries will the lion have when the dogs of unfavourable attachments bark? Prema shines like a lamp in the darkness." "Because of this deceitfulness, prema appears to be fresh and intoxicating at every moment, giving joy to the three worlds like the cool moon (during union) and heat like the burning sun at the time of universal destruction during separation." "O dear sakhi! In whom else in all the three worlds or beyond them but in Krsna, the prince of the cowherds, is this prema to be found? Only the doe-eyed gopis of Vrndavana can relish this, according to their qualifications." "Sometimes this prema, which gives Krsna unlimited bliss, appears to be lust, but sometimes lust also looks like prema to some people. Krsna, the crown jewel of clever artists, knows this, but that lust does not make Him happy. And when one gopi says: 'O my friend, I'm very much afflicted by feeling of separation. Quickly bring me to Krsna' then You should not think that is lust, because she is only interested in Krsna's happiness then." "Krsna is an ocean of love, a mine of jewel-like qualities, and He is most attractive to the girls. For this He shows symptoms of lust like deceitfulness, naughtiness and crookedness, but this is actually prema. Can a hundred thousand girls, even with great endeavor, satisfy Krsna's desires? None of them can. So it must be their causeless love for Him that makes Him interested in them." "Of all these gopis, Lord Krsna is most attracted to Me. That is well known in the world. That can never be false. He consider My love to be as great as Mount Meru, and the love of the other gopis to be like three or four mustard seeds."
  5. Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja [in describing the many important pastimes that took place in this holy month of Kartika, which in turn establish the glory of Kartika, Srila Narayana Gosvami Maharaja discussed several verses from Srimad-Bhagavatam:] [in describing the many important pastimes that took place in this holy month of Kartika, which in turn establish the glory of Kartika, Srila Gurudeva discussed several verses from Srimad-Bhagavatam:] dhanyah sma mudha-gatayo 'pi harinya eta ya nanda-nandanam upatta-vicitra-vesam akarnya venu-ranitam saha-krsna-sarah pujam dadhur viracitam pranayavalokaih (Srimad-Bhagavatam 10.21.11) It was during this month, while feeling separation from Krsna, that the gopis lamented, "We are not fortunate like the deer in this forest. People say they are foolish, but they are not so. We are foolish, because we don't know how to love Krsna like these deer. When prema is very high, it breaks all boundaries. These deer, although by nature very shy, have broken all boundaries by their intense love for Krsna. They gave up their shyness, they approached Him, and they are exchanging their hearts feelings with Him through their loving glances. We cannot do this, and therefore we are unfortunate. We will be lucky if we can die and take birth as deer in our next life. In that way we can see Krsna and approach Him when He is cow-grazing." In this month the gopis remembered that when Krsna plays on His flute in the forest, the cows become stunned. With eyes of transcendental emotions the gopis see both Krsna and the cows, and further lament in their mood of separation. They see that although it is the nature of animals to spend their time in eating, when Krsna plays His flute these cows forget to eat and instead pick up their ears to hear. Humans have very small ears, but cows have large ears, like cups. Through the cups of their ears these cows drink the nectar of Krsna's flute playing, and when they taste it they forget everything else. They have grass in their mouths, but they forget to chew. Even the calves, who were drinking the milk from the udders of their mothers, are like this. The milk is coming into their mouths, but they have forgotten to swallow. They simply stand with tears gliding down from their eyes, and they embrace Krsna in the core of their hearts. venugitaforgundicaThe love of the cows is not as high as that of the gopis, but due to the nature of their own prema, the gopis think the cows are greater. Those who are maha-bhagavatas, and what to say of maha-maha-bhagavatas like the gopis, see their own love and their own mood in all others. Yet they think, "I am unfortunate; I have no love." In this month, Sri Radhika lamented in separation: purnah pulindya urugaya-padabja-raga sri-kunkumena dayita-stana-manditena tad-darsana-smara-rujas trna-rusitena limpantya anana-kucesu jahus tad-adhim (Srimad-Bhagavatam 10.21.16) ["The aboriginal women of the Vrndavana area become disturbed by lust when they see the grass marked with reddish kunkuma powder. Endowed with the color of Krsna's lotus feet, this powder originally decorated the breasts of His beloveds, and when the aboriginal women smear it on their faces and breasts, they feel fully satisfied and give up all their anxiety."] This is an example of Radhika's madanakhya-mahabhava (the highest ecstatic love for Krsna). Here She glorifies the aboriginal girls who live in the forest, and She says that they are lucky – whereas She is not. In the morning time, when they walk around Giriraja Govardhana, they see some red kunkuma powder on the grass and go to pick it up. This kunkuma came from the lotus feet of Krsnacandra when He was returning home in the early morning on the damp grass, but it originally came from the breasts of His beloved. The Pulindi girls think themselves to be very fortunate to obtain this kunkuma. Simply by their smelling the fragrance, Krsna appears in their hearts, and then they smear that kunkuma paste all over their bodies and faces and thus meet with Krsna in their hearts. There He fulfills all their desires. Radhika is thinking that these Pulindi girls are fortunate, but more fortunate is the grass because it was directly touched by Krsna's feet. Even more fortunate is that beloved gopi from whose breasts this kunkuma has come. That gopi is Radhika Herself, but because of Her madanakya-mahabhava she forgets this – and instead glorifies others. Govardhana-puja also took place in this month. All the Vrajavasis worshiped Giriraja Govardhana and performed Annakuta Mahotsava. Seeing this, Indra became very angry and created torrential rain, and Krsna cut away his pride. In this month, Indra came and worshiped Krsna after his pride was cut, all the demigods performed kirtana, and Krsna received the name Govinda. Saradiya rasa-lila was also performed in this month. As stated in Srimad-Bhagavatam: sri-badarayanir uvaca bhagavan api ta ratrih saradotphulla-mallikah viksya rantum manas cakre yoga-mayam upasritah (Srimad-Bhagavatam 10.29.1) ["Sri Badarayani said: Sri Krsna is the Supreme Personality of Godhead, full in all opulences. Yet upon seeing those autumn nights scented with blossoming jasmine flowers, He turned His mind toward loving affairs. To fulfill His purposes He employed His internal potency."] Although Krsna is Bhagavan, and although He is atmarama (taking pleasure within) and aptakam (fully satisfied), in this month He became inspired by the beauty of the Vrndavana forest. There, in the middle of the night, He left his home and took shelter of Yogamaya: drstva kumudvantam akhanda-mandalam ramananabham nava-kunkumarunam vanam ca tat-komala-gobhi ranjitam jagau kalam vama-drsam manoharam (Srimad-Bhagavatam 10.29.3) ["Lord Krsna saw the unbroken disk of the full moon glowing with the red effulgence of newly applied vermilion, as if it were the face of the goddess of fortune. He also saw the kumuda lotuses opening in response to the moon's presence and the forest gently illumined by its rays. Thus the Lord began to play sweetly on His flute, attracting the minds of the beautiful-eyed gopis."] He began to play on His flute, and the flute sound entered the hearts of the Vraja gopis. They became mugdha, completely bewildered and, forgetting everything else, they ran into the forest to meet with Him. In this month, the gopis who were locked inside their homes were brought to Krsna by a mood of their very strong fire of separation from Krsna. By this viraha-tap, any imperfection in the moods of those who did not yet have sufficient association with the nitya-siddha gopis was completely burned away. By deeply meditating in intense separation they at once met with Krsna in their hearts and embraced Him. These sweet pastimes took place in this month. In this month the gopis saw the footprints of Radhika and said: anayaradhito nunam bhagavan harir isvarah yan no vihaya govindah prito yam anayad rahah (Srimad-Bhagavatam 10.30.28) ["Certainly this particular gopi has perfectly worshiped the all-powerful Personality of Godhead, Govinda, since He was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place."] "This gopi, whom Krsna has taken alone into the forest, leaving all the rest of us, is most fortunate." In this way, all the Vraja gopis give honor to Srimati Radhika in this month. When Krsna disappeared from rasa-lila, the gopis cried and sang in separation the verses from Gopi-gita. One example is as follows: tava kathamrtam tapta-jivanam kavibhir iditam kalmasapaham sravana-mangalam srimad atatam bhuvi grnanti ye bhuri-da janah (Srimad-Bhagavatam 10.31.9) ["The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one's sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent."] This verse is so sweet and powerful that when Sri Caitanya Mahaprabhu heard it from the lotus mouth of Maharaja Prataparudra, He told him, "You have given me so many valuable jewels. I have nothing to give you in return; I have only have my self, so I am embracing you." When Mahaprabhu embraced Prataparudra Maharaja, the bhavas and sweet meanings of the verses of Gopi-gita manifested in his heart. In this month Krsna told the gopis of Vrndavana: na paraye 'ham niravadya-samyujam sva-sadhu-krtyam vibudhayusapi vah ya mabhajan durjara-geha-srnkhalah samvrscya tad vah pratiyatu sadhuna (Srimad-Bhagavatam 10.30.22) ["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."] Krsna said, "O My dear gopis, you have left all other obligations, including your families, and all other dharmas for me. This is very difficult to give up, but you have left all this for my happiness only. Therefore, even if I have a lifetime as long as Brahma, and even if I will serve you for many such lifetimes, still I would not be able to repay you. I would always be indebted to you for the love you have given me." After describing these pastimes of Rasa-lila and Gopi-gita, Srila Sukadeva Gosvamipada stated: vikriditam vraja-vadhubhir idam ca visnoh sraddhanvito 'nusrnuyad atha varnayed yah bhaktim param bhagavati pratilabhya kamam hrd-rogam asv apahinoty acirena dhirah (Srimad-Bhagavatam 10.33.39) ["Anyone who faithfully hears or describes the Lord's playful affairs with the young gopis of Vrndavana will attain the Lord's pure devotional service. Thus he will quickly become sober and conquer lust, the disease of the heart."] Bhagavan Sri Krsna is the Supreme Personality of Godhead, He is transcendental and His katha (descriptions of His glories and pastimes) is very powerful. Of all types of such katha, the katha of His servants is more powerful, the katha of his friends is more powerful, the katha of his parents in vatsalya-bhava is still more powerful, and the katha of His sporting with the young brides of Vraja is the highest and most powerful katha. It is so powerful that if even a fallen or sinful person hears it with faith, it can purify him. If one understands this and hears this katha, gopi-prema must enter into that person's heart, kick aside all anarthas, and turn him into a parama-bhagavata, topmost devotee. aristaIn this month, Krsna killed the demon Sankasura and cut the jewel from his forehead. He then entered the company of all the gopis, who were all wondering to whom He would give that jewel. Krsna was thinking, "If I give the jewel to one, the others will be upset." Therefore, to avoid an argument among the gopis, Krsna gave the jewel to Baladeva Prabhu, who gave it to Madhumangala, who gave it to Srimati Radhika. In this month Krsna killed Aristasura, and as a result of that killing Radha Kunda and Syama Kunda were manifest. That pastime took place today, (Oct 28th) and this holy day is called Bahulastami. In this month, Krsna killed the demons Kesi and Vyomasura, and in this month Akrura came to Vraja and took Krsna and Balarama to Mathura. Krsna also killed Kamsa in this month. In this month Krsna and Balarama performed the upanaya-sanskara (sacred thread ceremony). Because they had been brought up in Vraja, they have the mood that, "I am a cowherd boy and Mother Yasoda and Nanda Baba are My parents." However, Vasudeva and Devaki think, "We are the real parents of Krsna. It is part of the Vedic tradition that parents arrange for the upanaya-sanskara of their child, so if we arrange this function for Krsna, the impression will come in his heart that, "Vasudeva and Devaki are My parents." They tried to do this, but they failed. Krsna had already received the Radha mantra from Bhaguri Rsi. He received this mantra when He was in Vraja, but at that time He had no upanaya-sanskara. His upanaya-sanskara was performed in Mathura according to the duties of ksatryas. Gargacarya gave Krsna the brahma-gayatri mantra, and when Krsna heard this mantra He fainted. Why? Radhika is the predominating deity of gayatri. Then, after His fire yajna, Krsna was looking for his mother and called out, "O Mother, where are you?" Devaki was standing near Him, but Krsna did not approach her – for He was looking for Mother Yasoda. In this way, although the Mathuravasis made the plan to give Krsna the sanskana that He is the son of Vasudeva and Devaki, it failed. This pastime took place in this month. Sri Narada Rsi received the benediction from Krsna that those who will hear His sweet lila-katha in the places of His pastimes, especially during this Kartika month, will surely attain krsna-prema very soon. We should therefore have confidence; we need never become hopeless. We should know that by performing all these simple activities – offering a ghee lamp every day, attending mangal-arati, performing kirtana, singing Sri Damodarastakam, doing parikrama, offering maha-prasada, observing Annukuta Mahotsava, hearing hari-katha in all the pastime places – there is no doubt about success. It is only a question of time, and that time will not be very long. We will attain Krsna-prema and thus serve Radha-Krsna Yugala.
  6. Site Admin

    Sri Radhastami Day

    Mathura, India: September 4, 2003 Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja 5 [You may have read Srila Gurudeva's commentaries on Srila Jayadeva Gosvami's Mangalam-gitam, including one which he spoke on this year's Janmastami Day, August 20, 2003. Each commentary has been simultaneously one and different. Here is a commentary, given on Sri Radhastami Day, two weeks later. Here again, by the manifestation of the mercy of Srimati Radhika in the heart of Srila Maharaja, ever-new meanings are revealed.] Sri Jayadeva Gosvami knows in his heart that the best prayers to Sri Krsna Bhagavan are those which glorify Him in relationship to the gopis, and especially in relation to Srimati Radhika. He therefore begins this kirtana with the words "srita-kamalakuca-mandala! dhrta-kundala! e." Lord Krsna is the foundation, sustainer and basis for the entire universe and for all living entities. His name, form, qualities and pastimes are all incomparable, there is nothing equal or greater to His glories, and all living entities take shelter of Him. In this connection however, "srita-kamalakuca-mandala" - Krsna is taking shelter of the breast of Srimati Radhika. The word Kamala generally means Srimati Laksmidevi; the goddess of fortune; yet here it does not refer to Laksmidevi but to Srimati Radhika. Laksmidevi has no relation with Vrajendra-nandana Syamasundara. Srimati Radhika carries a lotus in Her hand, and therefore Her name is Kamala. When Sri Krsna is about to go to the forest for cow-grazing, surrounded by His many thousands of cows and friends, Srimati Radhika and Her sakhis stand some distance away and perform His arcana ø not with paraphernalia but by their loving sidelong glances. At that time, catching the arrow of Srimati Radhika's glance, Krsna becomes unconscious. Srila Prabhodhananda Sarasvati Thakura has explained in Sri Radha-rasa-sudha-nidhi (39): venum karan nipatitam skhalitam sikhandam bhrastam ca pita-vasanam vrajaraja-sunoh yasyah kataksa-sara-ghata-vimurcchitasya tam radhikam paricarami kada rasena ["As Krsna was on His way to go cow-herding, Radhika threw a sidelong glance at Him, which pierced Him like an arrow. It went straight into His heart, and at once His vamsi fell from His hands."] Sri Krsna begins to faint due to being shot by the arrow of Srimati Radhika's glance. At that time, as He begins to fall to the ground, He takes help from Madhumangala to stand up. By remembering Krsna's form, qualities and pastimes all the living entities in the universe can find satisfaction and fulfillment; but how will He find satisfaction and fulfillment? His happiness lies in His remembrance of the name, form, qualities and pastimes of Srimati Radhika. This is the meaning of "srita-kamalakuca-mandala!" "Dhrta-kundala e." Krsna wears kundala, earrings, and the embodiment of His earrings is the glories of Srimati Radhika. Srila Rupa Gosvami's Ujjvala-nilamani states, "To increase the beauty of Krsna, may this grantha (scripture) be like an ujjvala-nilamani, a jewel on His shark-shaped earrings." "Kalita-lalita-vanamala." Kalita means very beautiful and astonishing, and it refers to Krsna's garland of forest flowers. That garland is made by Srimati Radhika from beli, cameli and juhi flowers, and also from tulsi leaves and manjaris, and it extends from His neck down to His feet. This vana-mala is surrounded by hundreds of bees singing Srimati Radhika's glories, and in this way it is made of Srimati Radhika's glories. "Dina-mani-mandala-mandana! bhava-khandana! e." The general meaning is that Krsna is the ornament decorating this universe which is beautiful when Krsna is present within it. Bhava-khandana refers to that person, Sri Krsna, who puts an end to material existence, and one's material existence will be terminated by remembering Him. "Dina-mani" means the sun. In the brahma-gayatri it is indicated: I mediate on that personality who is the effulgence of the Supreme Lord, and who is honored by the sun. The sun gives light and life to this world, but it is not the root cause. Just as the moon gives light but that light is reflected from the sun, the light and energy and life of the sun comes from para-sakti Srimati Radharani. This is explained in the brahma-gayatri mantra by the words bhargo devasya dhimahi. Devasya refers to Bhagavan Sri Krsna and bargo means power. Krsna's supreme power is Srimati Radhika. Srimati Radharani is Rasesvari, the controller of rasa-lila. Sri Krsna is not actually the controller (Rasesvara). If He is present with all the gopis in the rasa-lila and Srimati Radharani is not there, that rasa-lila cannot continue. "Dina-mani-mandala" also means that Lord Krsna is the dina-mani; the jewel in the rasa-mandala. When Srimati Radharani leaves rasa-lila Krsna feels separation. Here bhava-khandana does not mean that Krsna breaks material existence, but rather that His own separation is only broken by the association of Srimati Radharani. "Muni-jana-manasa-hamsa" the general meaning is that Krsna is a hamsa, swan, who plays upon the cool lake of the hearts of the munis who meditate on Him. "Jaya jaya deva hare" - all glories many times over to that Krsna. The deep meaning is that muni refers to Srila Sukadeva Gosvami because the pastimes of Srimati Radhika breaking the separation of Sri Krsna appeared in his heart. Krsna is like a swan in the heart of the munis, but Srimati Radhika is more prominently in their hearts. When Srila Sukadeva Gosvami spoke Srimad-Bhagavatam he established the subject matter with verses glorifying Srimati Radhika, and this is the evidence that the ultimate subject matter of the Srimad-Bhagavatam is the glory of Srimati Radhika. Krsna Himself states there: na paraye 'ham niravadya-samyujam sva-sadhu-krtyam vibudhayusapi vah ya mabhajan durjara-geha-srnkhalah samvrscya tad vah pratiyatu sadhana ["O gopis, 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. (Srimad-Bhagavatam 10.32.22)] Muni also refers to Srila Jayadeva Gosvami himself, and also to the four Kumaras, because they always keep the asta-kaliya-lila of Sri Sri Radha and Krsna in the core of their hearts. It also refers to Lord Sankaraji because he as well is absorbed in the asta-kaliya-lila of Srimati Radhika. Therefore, "jaya jaya deva! hare" - all glories to the istadevi, worshipful deity of Sri Jayadeva Gosvami, Srimati Radharani. sri-jayadeva-kaver idam kurute mudam mangalam-ujjvala-gitam jay jaya deva! hare (verse 9) Sri Jayadeva Gosvami completed his song with the words, "mangalam-ujjvala-gitam. Is this said for Sri Krsna or for someone else? This is only said for Srimati Radharani. This song is actually unnata-ujjvala gitam; unnata-ujjvala is the loving mood of Srimati Radharani in paramour love. Unnata-ujjvala-rasa applies to Srimati Radharani, not to Lord Krsna. Krsna tastes this rasa, He is its object, but its origin and reservoir is Srimati Radharani. Therefore, in his conclusion, Srila Jayadeva Gosvamis is again offering pranama to his worshipful deity, Srimati Radhika. Krsna does not have the unnata-ujjvala mood; only Radhika has it, and for this mood He performed many austerities and took His birth as Sri Caitanya Mahaprabhu. Unnata-ujjvala-gitam is therefore the kirtana of the glories and mood of Srimati Radhika, the worshipful deity of Srila Jayadeva Gosvami. [The assembled devotees then chanted Sri Radha-Krpa-Kataksa-Stava-Raja and Sri Nanda-Nandanastakam, after which Srila Maharajaji again revealed more meanings.] ananti-koti-visnu-loka-namra-padmajarcite himadrija-pulomaja-virincaja-vara-prade apara-siddhi-rddhi-digdha-sat-padanguli-nakhe kada karisyasiha mama krpa-kataksa-bhajanam? "You are worshiped by Sri Lakmi, the goddess of unlimited millions of Vaikuntha planets. Sri Parvati, Indrani (Indra's wife) and Sarasvati all worship and attain benedictions from You. Meditation on even one of Your toenails grants an infinite variety of perfections ø O Srimati Radhike, when, oh when will You bestow upon me Your merciful sidelong glance?" (Sri Radha-Krpa-Kataksa-Stava-Raja verse 11)] makhesvari! kriyesvari svadhesvari suresvari triveda-bharatisvari pramana-sasanesvari ramesvari! ksamesvari pramoda-kananesvari vrajesvari vrajadhipe sri radhike namo 'stu te "You are the mistress of all kinds of sacrifices (especially of the topmost yugala-milana-yajna); of all actions (since You are the root of all potencies - mula-sakti-tattva); of the mantras uttered at yajnas and of the sacrificial offering presented to the demigods; of all the demigods; of the words of the three Vedas; of the enforcement of all scriptural principles; of Sri Rama-devi (the goddess of fortune); of Sri Ksama-devi (the goddess of forgiveness); and especially of the delightful kunjas in Vrndavana. When will You mercifully make me Your dasi and grant me the qualification to render service in Your amorous pastimes with the prince of Vraja? O Srimati Radhika, owner and maintainer of Vraja! I offer pranama unto You time and again. Srimati Radhika is worshiped in countless universes by all great personalities, such as Himadrija, who is born of the Himalaya Mountain and is therefore Parvati devi, Pulomaja,who is Sacidevi, the wife of King Indra, and Virincaja, who is Sarasvati or Gayatri, the wife of Lord Brahma. Srimati Radhika is worshippable for all of them, and therefore, leaving behind the worship of all others, one should worship Srimati Radhika. "Apara-siddhi-rddhi-digdha-sat-padanguli-nakhe." All potencies and all types of perfection emanate from the effulgence or rays of just one toe-nail of Srimati Radhika. As explained earlier, in this kirtanas She is called "Ramesvari! Ksamesvari Pramoda-kananesvari." She is Rasesvari, the controller of rasa-lila. Sri Krsna is the son of the King of Vraja, Srimati Radhika controls Him by Her love and she is therefore also addressed herein as Vrajadhipe. vrajangana-sunayakam sada sukha-pradayakam jagan-manah pralobhanam namami nanda-nandanam (Sri Nanda-Nandanastakam verse 8) [i offer pranama to Sri Nanda-nandana, who as the lover of the Vraja gopis perpetually delights them and who enchants the minds of all living entities.] "Vrajangana" means the angina, gopis, of Vrndavana, and among them Srimati Radhika is most prominent. "Sunayakam" means that Sri Krsna, in His form of dhira-lalita-nayaka, is under the control of Srimati Radhika. "Sada sukha-pradayakam." The general meaning is that Lord Krsna gives happiness to everyone, and the special meaning is that Srimati Radhika gives happiness to Him. "Jagan-manah pralobhanam." Sri Krsna awakens greed for prema-bhakti within the hearts of everyone. Sri Radha-Krpa-Kataksa-Stava-Raja is sung to give Him happiness, and singing Sri Nanda-Nadanastakam is sung to give happiness to Sri Radha.By singing the glories of Krsna one can attain the lotus feet of Srimati Radharani and by singing Her glories one can attain His lotus feet. Srila Narottama dasa Thakura writes: krsna-nama gane bhai, radhika-carana pai radha-nama gane krsnacandra ["O brother, by chanting Krsna's name you will attain Sri Radha, and by chanting Sri Radha's name you will attain Krsnacandra." (Sri-Radha-Nistha verse 4)] Still, Srila Bhaktivinoda Thakura prays, radha-paksa chadi, je-jana se-jana, je bhave se-bhave thake ami to' Radhika-paksa-pati sada, kabhu nahi heri ta'ke ["I am always in Srimati Radhika's entourage and never look upon the faces of those who are against Her, no matter who they are or what their mood is." (Vrsabhanu-Suta verse 4)] This consideration is called rupanaga-vicara, the deliberation of the conception of those who perform bhajana in the footsteps of Sri Rupa Manjari: "I always take the side of Srimati Radharani." We discussed on Sri Janmastami Day that Srila Jayadeva Gosvami concluded his song by praying, "May that Srimati Radharani, the embodiment of unnata-ujjvala-rasa, bestow Her mercy and bring about auspiciousness to all living entities." Similarly, on this day of Sri Radhastami, I pray that Srimati Radhika will bring about auspiciousness to all of you.
  7. By Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja [september 28, 2014 (In India) is the divine appearance day of Parama-pujyapada Srila Bhakti Pramoda Puri Gosvami Maharaja. In 2001, Srila Bhaktivedanta Narayana Gosvami Maharaja dictated this presentation in Hindi, and it was translated by Sripad Madhava-priya brahmacari.] PuriMahAll glories to Sri Sri Guru and Gauranga The following is a holy heartfelt offering (puspanjali) at the lotus feet of Parampujyapada astottara-sata Sri Srimad Bhakti Pramoda Puri Gosvami Maharaja in his divine remembrance: In November of 1946, I left my home and came to Sri Devananda Gaudiya Matha in Sri Dhama Navadvipa. After a short time, in 1947, at the end of Sri Navadvipa Dhama Parikrama, which was held on the occasion of the divine appearance of Sri Caitanya Mahaprabhu, I took shelter at the lotus feet of my most beloved om visnupada astottara-sata Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja. He made my life successful by initiating me with harinama and diksa initiations. After celebrating the holy festival of Gaura Purnima and Sri Dhama Parikrama, I accompanied Gurudeva to one of the branches of Sri Gaudiya Vedanta Samiti, namely Sri Uddharana Gaudiya Matha in Chinchurah. It was there, at Sri Uddharana Gaudiya Matha, that I had the audience of Parampujyapada astottara-sata Sri Srimad Bhakti Pramoda Puri Gosvami's lotus feet for the first time. He had already accepted the renounced order on March 3, 1947 at Sri Gaura-Gadadhara Matha in Campahatti, from nitya-lila pravista om visnupada astottara-sata Srila Bhakti Gaurava Vaikhanas Maharaja, one of the prominent sannyasa disciples of jagad-guru Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada. I was very impressed by my meeting with him, and my most beloved Gurudeva, Sri Srila Bhakti Prajnana Kesava Gosvami Maharaja, engaged me in his service. Every day I used to go with him to take bath in the Ganges nearby, carrying his outer garment, kaupin and kamandalu (water pot). After bathing, I carried his wet clothes and kamandalu, now filled with water, back to our Matha, and then I fed him prasadam. Moreover, I obeyed the many instructions he used to kindly give me on various occasions. I submissively put so many questions before him, and he used to reply to all my inquiries with great affection. During our discussions in those days, he used to tell me some things about his life history. His name was previously Pramoda Bhusana. His parents were religious and from the brahmana (Cakravarti) caste. He took birth on October 8, 1898 in the village of Gangananda Pura in the district of Jessore, in the present-day Bangladesa. From his very childhood he was fond of hari-kirtana, chanting the Lord's holy names. He felt so much pleasure in hearing hari-kirtana that sometimes he would become forgetful of his bodily condition. During his student life, he met a Gaudiya Vaisnava named Sri Bhaktiratnakara Thakura. Sri Bhaktiratnakara Thakura was the first person to introduce him to the books of Srila Bhaktivinoda Thakura. After receiving the books he studied them thoroughly, and then he began to read Sri Caitanya-caritamrta in the association of that Vaisnava. After completing his B.Sc. degree at Calcutta University, he wanted to continue his education, but the burden of maintaining his family fell on his shoulders. He unwillingly left his studies and accepted employment at the Post Commission in Calcutta. It was during that period that he met jagad-guru nitya-lila pravista om visnupada Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada and was deeply influenced by hearing his powerful hari-katha. In 1923, on the auspicious occasion of Sri Krsna Janmastami, he received diksa from Srila Prabhupada at Ultadanga Gaudiya Matha and was given the name Sri Pranavananda Brahmacari. Srila Prabhupada Sarasvati Thakura was immensely satisfied by his steadiness, full surrender, loving service endowed with bhava, and especially his art of writing. Therefore, he gave him the responsibility of managing sankirtana, preaching, hari-katha, publishing the Dainika Nadia Prakasa, and writing articles for Sri Gaudiya Matha's journals. For the service of the brhad-mrdanga (book publication), Srila Puri Maharaja stayed in various places like Calcutta, Krsna Nagar, and Mayapura. For the sake of preaching gaura-vani, the message of Gaurasundara, he traveled not only throughout Bengal, but also to many places throughout India, and he met with great success. He sometimes traveled with his Gurudeva, Srila Prabhupada, and sometimes with the senior intimate sannyasa disciples of Srila Prabhupada. In this way he served his Gurudeva by internal, mano'bhista seva, fulfilling his innermost cherished desires. After the disappearance of Srila Prabhupada, Srila Bhakti Pramoda Puri Gosvami Maharaja stayed for a few months with my beloved Gurupadapadma Sri Srila Bhakti Prajnana Kesava Gosvami Maharaja, Srila Bhakti Dayita Madhava Gosvami Maharaja, Srila Bhakti Raksaka Sridhara Gosvami Maharaja, and other god-brothers. I had a wonderful opportunity to serve him and hear his hari-katha during that period. He had so much affection for me that he used to consider me his disciple, and I used to respect him as I respected my Gurudeva. On numerous occasions he blessed me with abundant kindness. Once, when we were at Chinchurah Matha, we went together for bathing in the Ganga. I was carrying his cloth and water-pot, and also my own lota (cup) that I still had from my previous home life. I put them down on the ghata and we both entered the water of Bhagavati Bhagirathi for bathing. After bathing I found that my lota was gone. It had been carried away by the waves of the Ganga, which was very near the ocean at that place. Pujyacarana Puri Maharaja smiled and said, "You left your home, family, wife, son and wealth to become a renounced Vaisnava, so what need is there to be attached to a lota?" I was also smiling. Taking his wet clothes and water-pot, we returned to the matha. As long as he was present, every time we met he used to remind me of this pastime, and I also cannot forget the mercy he showed to me throughout my life. After a long time, Prapujya-carana Srila Puri Gosvami Maharaja was given the responsibility of serving the Deity of Sri Ananta Vasudeva of Kalna. The King of Vardhman was unable to serve this Deity. When he observed the pure disposition and devotion of Srila Puri Gosvami Maharaja, he was immensely impressed and offered the service of Ananta Vasudeva to him. Later, Srila Puri Maharaja took charge of the temple along with his disciples. I also went to have his audience there many times at Kalna. I always saw him busy in writing. His pen never stopped. He used to spend every moment in writing articles about pure bhakti, whenever a chance came after completing his fixed number of rounds of harinama, serving the Deity, and studying the sastras. He also used to submit many articles to the journals of different Gaudiya Mathas. Especially, he was the editor-in-chief of "Sri Caitanya Vani", the journal of Srila Bhakti Dayita Madhava Gosvami Maharaja's Matha. sppgm and gurudevaIn the last years of his life, he stayed in Sridhama Mayapura, where he established Sri Gopinatha Gaudiya Matha at Isodyana. In the last stage of his life he stayed at Bankim Muhana Cakratirtha in Sri Purusottama Dhama. Finally, he entered into nitya-lila on November 22, 1999, at 2.07 am. Whenever I used to go to Sridhama Vrndavana, Sridhama Mayapura, or Calcutta, I had the good fortune to have the audience of his lotus feet. At that time I used to present to him whatever new publications we had produced from our Matha in the Hindi language, such as Jaiva Dharma, Caitanya Siksamrta, the Teachings of Sriman Mahaprabhu, Srila Visvanatha Cakravarti Thakura's Bindu, Kirana and Kana, Upadesamrta, Manah Siksa, Raga Vartma Candrika and also some English publications. He was delighted to receive all these books from me, and in return he inspired and instructed me to publish more books of the Gaudiya Vaisnava philosophy. Whenever we would meet he would ask, "What new publications are coming in Hindi?" He was present to pacify us at the time our beloved Gurudeva entered into nitya-lila and also when the Samadhi Mandira was established at Sri Devananda Gaudiya Matha. During his visit, he told us with a melting heart, "Vinoda Da (Srila Bhakti Prajnana Kesava Gosvami Maharaja) was very affectionate to us. Whenever we knew that Vinoda Da was not in Mayapura, we would also cancel our scheduled program to visit Mayapura." He said that there was no one as warmly affectionate as Vinoda Da. In this way, Srila Puri Gosvami Maharaja was fully surrendered and one of the internal associates of Srila Prabhupada. At the time of performing kirtana and giving lectures he would close his eyes, which were brimming with tears, being incessantly immersed in the bhava of bhakti. He would express such deep realizations while discussing bhakti-tattva and rasa-tattva that his whole audience would be enchanted. He was the embodiment of Sriman Mahaprabhu's verse, "trnad api sunicena" (more humble than a blade of grass). He was a topmost self-realized devotee and always deeply appreciative of others' merit. Until this very day, I never saw him criticize anyone, and he even used to give inspiration and respect to this insignificant person who is thoroughly bereft of bhakti. I often saw him walking with his danda, traveling barefoot in Navadvipa Dhama and eighty-four krosa Vraja Mandala Parikrama. Even in his advanced age, I saw him doing parikrama, without eating and drinking, and always singing kirtanas and speaking hari-katha. I went to see him almost one month and fifteen days prior to his divine disappearance. At that time he was not speaking at all and he kept his eyes closed. I caught hold of his lotus feet and said, "I am your most insignificant servant, Narayana Maharaja." Upon hearing this, he caught both of my hands in his and gave me his blessings. Then he ordered his servants to give me prasadam. I do not know if he spoke to anyone else again after that moment. He entered into nitya-lila at the age of 101 years. He was expert in all siddhanta and a pure devotee in the line of Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada, and I felt so much inspiration from his blessings and instructions. Now, after his entrance into the divine transcendental pastimes of the Lord, I am bereft of the touch of that hand which used to confer upon me profuse blessings and inspiration, and thus I feel a profound sadness in his absence. In this way I am offering sri sri puspanjali at the lotus feet of such a parama-niskincana (topmost renunciate) mahabhagavata (most superior devotee), Sri Sri Bhakti Pramoda Puri Gosvami Maharaja. May he be pleased to shower his causeless mercy upon me. Vaisnava krpalesaprarthi, Tridandisvami Bhaktivedanta Narayana Maharaja
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    The Glory of Sri Radha

    Sri Kesavaji Gaudiya Matha: August 27, 2009, evening. Srila Bhaktivedanta Narayana Gosvami Maharaj [in 2007, in honor of Sri Radhastami, Srila Bhaktivedanta Narayana Gosvami Maharaja gave two discourses on the glories of Srimati Radhika; one on the eve of Radhastami and one on the following morning. Srila Maharaja spoke in his mother tongue, Hindi, and his words were simultaneously translated by Akhilesh dasa Adhikari into the headphones of the English speaking devotees in the audience. This is his discourse of Radhastami eve. ] Sri Krsna was present at Vamsivata, the place of the rasa dance, but He was not happy. He wanted to perform loving pastimes but He was all alone. Srimati Radharani then appeared from His left side, and Sankara (Siva), Sri Gopisvara, appeared from His right side as guru-tattva. Radha ran to Krsna with great pleasure. Ra is for anuragi, meaning ‘deep spiritual loving attachment,’ and dha is for dhavati, which means ‘to run very fast, with great eagerness.’ Krsna worshiped that very Radha, and therefore Her name became Radhika. When Krsna first appeared in Gokula, Narada came for His darsana and thought, “Krsna never appears alone; His hladini-sakti must also have been born.” In the meantime, Vrsabhanu Maharaja was staying in Raval, where he daily took bath in the river Yamuna. One day, fifteen days after the birth of Lord Krsna, just after taking his bath, Vrsabhanu Maharaja saw a thousand-petaled lotus flower in the Jamuna. In the middle of that lotus flower was a beautiful baby girl sucking Her thumb and moving Her hands and legs. Seeing Her, he immediately picked Her up, took Her in his arms, brought Her to his wife Kirtika, and placed Her on Kirtika’s lap. Not many people know Radhika as the daughter of Kirtika-devi; they mostly know Her as the dear daughter of Vrsabhanu Maharaja. Just after the appearance of that baby girl, Narada went to Vrsabhanu Maharaja’s home and inquired from him, “Has there been any child born of you?” Vrsabhanu Maharaja replied, “Yes, a son called Sridama.” Narada then blessed Sridama and asked, “Has there been any child born more recently?” Vrsabhanu Maharaja replied, “Yes, a few days ago a daughter was born; I was blessed with a daughter.” Narada asked Vrsabhanu Maharaja, “May I see your daughter? I want to do Her chart and bless Her. I will describe Her future qualities. Please gather candana, Yamuna water, and other paraphernalia so that I can perform a ceremony to bless Her.” Vrsabhanu Maharaja then went inside the house and Narada entered a trance of meditation. While he was meditating, that baby girl manifested an exquisite youthful form. Lalita and Visakha were also present, and Lalita told him, “Why are you continuing to meditate; stand up and offer your obeisances.” Narada then received a one-moment darsana of Radhika, but because his thirst to see Her was not quenched, he went to Narada-kunda and performed austerities for thousands of years, without eating, and continually chanting Radha mantra-japa. At that time Radharani appeared to Him, gave him Her service, and he became Naradiya gopi. We know these details from sastra. Srimad-Bhagavatam states, “Ete camsa-kalah pumsah krsnas tu bhagavan svayam – Krsna is the original Supreme Personality of Godhead.” Although Sri Krsna is the supreme worshipful Lord of all, He Himself worships Sri Radha. The aim of the author, Srila Vyasadeva, in manifesting Srimad-Bhagavatam was to describe Sri Krsna’s pastimes with Srimati Radhika and to establish Her glories. Srila Sanatana Gosvami and Srila Visvanatha Cakravarti Thakura say that rasa-lila, the most exalted pastime in Srimad-Bhagavatam, was performed for the sake of Srimati Radhika. Krsna personally told Her, “It is for You that I reside in Vraja.” sata-koti gopi madhava-man rakhite narilo kori jatan (verse 11 of Varaja-vipine) [“Millions of cowherd damsels are unable to please the mind of Madhava although endeavoring to do so.” “The flute song calls the name of Radhika – ‘Come here, come here, Radhe!’ Syama calls out in the night. (verse 12) “When the sri-rasa-mandala comes to a halt in search of Beloved Radha He then goes. (verse 13) “Please appear, O Radhe! Kindly save My life!” calling out while weeping Kan in the forest. (verse 14) “In a secluded grove embracing Radhika regaining His life and soul, Hari is relieved. (verse 15) “Saying, ‘Without You, where is the rasa dance? Only because of You do I live in Vraja.” (verse 16) “At the lotus feet of such a Radhika this Bhaktivinoda says weeping, (verse 17) “’Among Your personal associates please count me also; making me Your maidservant keep me as Your own.’” (verse 18)] Even though millions of gopis were also present in the arena of rasa, they could not attract Krsna’s mind when Radhika disappeared from rasa-lila. Radharani first disappeared from the rasa-lila, in maan; Krsna did not disappear from there alone. He left the rasa dance to search for Her. Very worried and crying, “Radhe Radhe,” He finally found Her. The other gopis, who had left the rasa dance to search for Krsna, now saw two sets of footprints. One set was Krsna’s footprints, and the other, smaller and more delicate set belonged to a lady. Lalita and Visakha and the other gopis of Sri Radha’s party, who had been searching both Radha and Krsna, knew that this second set of footprints belonged to Srimati Radhika. Very pleased, they thought, “Oh, Krsna is not alone; He has taken our prana-priya (dearmost) sakhi with Him. At the same time, however, they were sad, thinking, “We can’t serve Her now, because we are not with Her.” The other gopis, those who are not in Radha’s party, uttered this verse: anayaradhito nunam bhagavan harir isvarah yan no vihaya govindah prito yam anayad rahah [“Certainly this particular gopi has perfectly worshiped the all-powerful Personality of Godhead, Govinda, since He was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place.” (Srimad-Bhagavatam, 10.30.28)] “Oh, this girl who is with Krsna is so fortunate. Krsna has taken Her and has thus broken our pride (saubhagya-mada).” They understood that this girl was superior to them: “She had surely served Narayana and pleased Him, and due to Narayana’s blessing upon Her, Krsna took Her alone.” Thus, Radhika is the topmost of all of Krsna’s beloveds, and rasa-lila was performed in order to establish Her superiority. It was performed for Her pleasure. After all the gopis sang their song of separation, Krsna appeared to them and uttered this verse: na paraye 'ham niravadya-samyujam sva-sadhu-krtyam vibudhayusapi vah ya mabhajan durjara-geha-srnkhalah samvrscya tad vaù 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. (Srimad-Bhagavatam, 10.32.22)] “Oh gopis, for My sake you left your shyness, the instructions of your superiors, and your lives as householders, which were meant to keep you bound. By your saintly nature, may you free Me from My debt.” One of the ways in which Radhika pleases Krsna is by entering into the loving stage called maan, Her sulky mood of affectionate jealous anger towards Him. Sometimes Her maan has no external cause, and sometimes it has a cause. The vipaksa (rival) gopis headed by Candravali criticize Radharani by saying, “She doesn’t feel ashamed or shy to do maan? I don’t want to see Her face.” On the other hand, Radhika criticizes Candravali, “Candravali knows nothing about pleasing a beloved. She doesn’t know how to do maan.” Candravali’s affection for Krsna is grta-sneha, very smooth. Radhika’s affection is madhu-sneha, like madhu, honey, which is smooth and also sweet. Candravali’s affection is compared with ghee, which needs sugar to become sweet, but madhu is sweet on its own. The stages of Radhika’s love are adiruddha, mohan and madan mahabhava. These stages of love are so elevated that Krsna Himself cannot experience them. Therefore, in order relish them, Krsna appears in Sri Navadvipa dhama, along with His associates, in the form of Sri Caitanya Mahaprabhu. For this same purpose, Mahaprabhu went to see Sri Raya Ramananda at Godavari and asked him many questions. In Sri Krsna’s pastimes, Raya Ramananda is Visakha-devi, Radharani’s gopi friend, who understands all of Radharani’s moods. This very same Visakha, in the form of Raya Ramananda, trained Mahaprabhu in realizing these moods. After their meeting, Mahaprabhu told him, “I am so pleased; this is why I came. My desires are now fulfilled. Please come to Jagannatha Puri and help Me there.” Tomorrow morning we will sing the glories of Radha and perform abhiseka (Her bathing ceremony). We will also offer puspanjali (the flowers of our hearts) by describing Her glories in detail. Then we will go out with nagara sankirtana to householder devotees’ homes to collect gifts for Srimati Radhika, as we do every year. Then we will return to the Matha, with kirtana, and bring all the presents to the altar. Then we will all sit together and participate in kirtana in the Matha.
  9. Site Admin

    Radha Kund Appearance Day

    A holy dip in Radha Kund on the auspicious day of Ahoi Ashtami is considered very significant. Couples who have problems in conceiving come here to seek blessings of Radharani, the consort of Lord Krishna. The bathing day falls on Krishna Paksha Ashtami in the month of Kartik as per Purnimant calendar followed in North India. It is believed that a holy dip in Radhakunda tank on the auspicious day of Ahoi Ashtami helps couples to conceive a child. Due to this belief, thousands of couples come to Govardhan every year and take a holy dip together in Radha Kunda. The midnight time, which is known as Nishita time, is considered the significant moment to take the holy dip. Hence bathing begins at midnight and continues throughout the night. To seek the blessings of Radharani to conceive soon, couples perform puja after standing in the water tank and offer Kushmanda, white raw pumpkin, which is famously known as Petha. Kushmanda is offered after decorating it with red cloth. Even those couples, whose wishes were fulfilled, revisit Radha Kund as gratitude of thanks to Goddess Radha Rani.
  10. On, October 20, 2014; Jaya Varusha Aippasi Pooram, HH 46th Srimath Azhagiyasingar, Srivan Sathakopa Sri Ranganatha Yathindra Maha Desikan Performed Vijaya Yathirai to Vrindavan.On this occasion Srimath Azhagiyasingar had Poorna Kumbha Mariyadhai on Her Deve Mandhir and On October 21 Srimath Azhagiyasingar performed Abhigamanam Aardhanam where Theertham Sri Satari Prasada Vinyogam taken place systamatically Theertham Sri Satari Prasada Vinyogam taken place systamatically after that Srimath Azhagiyasingar performed Mangalasasanam in Srimath Srirangam Andavan Ashramam Sri Srinivasa Perumal Sannidhi followed by Srimath Azhagiyasingar performed Mangalasasanam in Keshi ghat Janaki Vallabh Mandhir and then Srimath Azhagiyasingar made Vijayam to NidhiVanam its the place where where Sri Krishna performed the Rasalila with Radharani decorating her hair with flowers and her lotus feet. Radha and Krishna would sometimes spend the night here.Lot of Sishyas took part in the Srimath Azhagiyasingar Mangalasasanam and received the blessings of Srimath Azhagiyasingar and Divya Dampathis. These are the some of the photos taken on this occasion..
  11. Mathura, 2014.11.10 (VT): Hema Malini, Mathura’s Member of Parliament, showed her devotion for Radha Rani by adopting her birth place Rawal as a model village, to which she will give special attention for its overall development. This village Rawal is all set to be transformed into a model village after the Cinestar turned politician adopted it under the Sansad Adarsh Gram Yojna’. ‘SAGY’ is a development project launched by PM Narendra Modi on October 11, on the event of the birth anniversary of the social reformer Jai Prakash Narayan. ‘SAGY’ is a rural development scheme in which a Member of Parliament across all the political parties has been invited by the Prime Minister to adopt a hamlet and transform it into a model village be 2016. The development will be focused in the socio cultural enhancement of the rural communities. Rawal comes under the Baldeo block, and has the significance of being the maternal home of Radha Rani, the divine consort of Shri Krishna. It is said that Radha Rani took birth in Raval, from where her mother Kirttida came. Hema Malini said that when she was canvassing she happened to visit the village. She never knew that she would adopt this village one day. She was blessed for getting an opportunity to concentrate on the development of culturally significant village. The Maant, Baldeo, Goverdhan and Chhata blocks were amongst those surveyed in the search for a village that would be ideal as a model for rural development. When Uma Bharti visited Mathura, she appealed to Hema to adopt Nagla Chandrabhan, which is the birth place of Pt. Deen Dayal Upadhyay. But Hema preferred the village which is on bank of Yamuna, having 4400 population. The village Rawal is constituted of the settlements of Nagla Gopi, Nagla Raji, Nagla Kola and Nagla Maharaj. The main occupation of this village is agriculture. There is no government service available in this village. No sign of development can be seen in it. The development will be done in public-private partnership, where Iskcon and the Art of Living have promised her to become the private partners in the development. Some corporate houses have shown their interest to become partner in the overall development of the adopted village. The M.P wants to work on building roads, bringing electricity, setting up drinking water facilities, establishing schools, hospitals and library.
  12. avikala-mati devyāś cāru kuṇḍāṣṭakaṁ yaḥ paripaṭhati tadīyollāsi-dāsyārpitātmā aciram iha śarīre darśayaty eva tasmai madhu-ripur ati-modaiḥ śliṣyamāṇāṁ priyāṁ tām Anyone who recites this beautiful Radhakuṇḍāṣṭakam for goddess Radha with an unagitated mind and a fixed intelligence and who submits him/her-self to her blissful service will soon see Madhuripu (Krishna) in her delightful embrace, even while being in this (material) body! Stavāmṛta Kaṇā Vyākhyā by Radha Kund Mahant Pandit Ananta Das Babaji Maharaj: In this verse Shripada Das Goswami describes the phala-śruti (benediction on the reciters) of Śrī Radhakuṇḍāṣṭakam. Can there be any doubt that there must be an extraordinary, indescribable fruit (result) from reciting this Śrī Kuṇḍāṣṭakam, which is filled with the glorification of Shri Radha Kund? This lake, which is most dear to Shri Krishna, just like sākṣāt mādanākhya-mahābhāvavatī kṛṣṇa-priyā śiromaṇi Shri Radharani, which bestows a love for Krishna just like Shri Radha’s on anyone who simply bathes there once, and which blesses anyone who serves it by seeing it or touching it with the greatest love, culminating in the personal service of Shri Radha? Shri Raghunath says: “Anyone who has dedicated himself to the service of Shri Radha in topmost bliss and who recites this Radhakuṇḍāṣṭakam with a steady intelligence is qualified to receive the above-mentioned boon.” The word avikala-mati then means that there must be no doubt at all in the intelligence of the reciter about the glories of Radha Kund being described in these eight verses. Unswerving faith in the words of the saints, the spiritual master and the scriptures is called śraddhā. This śraddhā qualifies the devotee to commence bhajana or devotional practice. A person who doubts the words of the saints, the spiritual master or the scriptures can’t experience anything tanglible as a result from his devotional practice, therefore the saints and the scriptures have adviced us to do bhajana, consisting of hearing and chanting, while keeping unswerving faith in the scriptures and in the guru. The word avikalamati can also mean niścayātmikā buddhi, the fixed intelligence described in Bhagavad Gītā (2.41). Shrila Vishwanath Chakravartipada comments as follows on this verse and thereby gives the following definition of niścayātmikā buddhi: mama gurūpadiṣṭaṁ bhagavat-kīrtana-smaraṇa-caraṇa paricaraṇādikam etad eva mama sādhanam, etad eva mama sādhyam, etad eva mama jīvātuḥ, sādhana-sādhya-daśayos tyaktum aśakyam etad eva me kāmyam, etad eva me kāryam, etad-anyaṁ na me kāryaṁ, nāpy abhilaṣaṇīyaṁ svapne’pīty atra sukham astu duḥkhaṁ vāstu saṁsāra naśyatu vā na naśyatu tatra mama kvāpi kṣatir ity evaṁ niścayātmikā buddhiḥ “The devotional service my Guru has given me, consisting of hearing, chanting, remembering and serving the lotus feet of my beloved deity is my practice, my goal and my very life. Neither in the stage of sādhana, nor in the state of perfection will I be able to give up this order. This is what I desire, this is my duty and I don’t want to do anything else, not even in dreams! It may make me happy, it may make me miserable, it may liberate me from material life, it may not liberate me from material life, all this doesn’t matter to me! This attitude is called niścayātmika buddhi.” This is also the kind of determination of a person who is dedicated to the service of Shri Radha, which is the most blissful and most delicious thing existing in the kingdom of devotion: “The service of Shri Radha is my goal, it is my practice, it is my very life, I am absolutely unable to give up the service of Shri Radha. It may make me happy, it may make me unhappy, I may take birth in any kind of womb, I may go either to heaven or hell as a result of my activities – let my only duty and activity be the practice of rādhā-dāsya, consisting of hearing, chanting, remembering or serving the deity of Shri Radha!” If an avikalamati person, who is thus exclusively fixed in the service of Shri Radha, recites this Radhakuṇḍāṣṭakam, he then will swiftly be able to see Shri Radharani in the embrace of Shri Krishna. This is the highest perfection for the Gauḍīya Vaiṣṇavas, for their only desire is: ballabī bhujalatābaddhe brahmaṇi mano me ramate “May the Supreme Brahman delight my mind as he is bound by the vine like arms of the gopīs!” rādhāpade kori yihoṅ ātma-samarpaṇa; rādhā pada-dāsī nāma koreche dhāraṇa śrī rādhāra manohara ei kuṇḍāṣṭaka; nitya pāṭha kore yiho loṭāye mastaka kṛṣṇa-candra tāra prati hon suprasanna; yugala darśana bhāgye hoy upasanna rādhāliṅgita kṛṣṇe sādhaka śarīre; śrī kuṇḍa dekhāye dena rādhākuṇḍa-tīre kuṇḍa-taṭe vāsa kori raghunātha dāsa; bhajanaa sampuṭa korilā prakāśa “Krishna-candra will be very satisfied with anyone who surrenders unto Radha’s lotus feet, who bears a name thus marking her as a maidservant of Radha’s lotus feet and who always recites this enchanting Radhakuṇḍāṣṭakam, rolling with his head (at the feet of this aṣṭakam) and he will bestow the audience of the Yugala Kiśora to such a fortunate soul. Such a devotee will be able to see Shri Radha wrapped in Shri Krishna’s embrace on the bank of Radha Kund. In this way Shrila Raghunath Das Goswami, who lives on the bank of Radha Kund, opens the basket of his bhajan and shows us its contents.” Thus ends Shrila Raghunath Das Goswami’s Radhakuṇḍāṣṭakam.
  13. Day 8: Places visited: Singar, Bichhor, Vismoran (Braja Chora) The yatra is now travelling in the outer Muslim villages, where no yatra has gone before. These villages are in the northwest corner of Braj, which fall within Haryana state. The leading kirtaneers wore the abaya (black robe) of the Muslim women. What a surprise it was for the to see ‘their own-dressed wise’ chanting the holy names. The reception was a kind of silent admiration. After all they are Brajabasis with Hindu blood in their veins. Singar We first came to the village Singar, the word śṛngāra means decorating and at this place three types of decorating līlās were performed. This is according to the scriptures and the great saints. The first of these līlās is where Shri Radhika made did Krishna’s śṛngāra and he did hers. Since this event took place in this very village, it is called Singar. The second event is with the cowherd boys, the little friends of Krishna, who decorated him with wild flowers and leaves. In this way they decorated him in this very village. Thirdly, Krishna along with his cowherd friends decorated the cows. Their horns were garlanded with varieties of pearls, garlands of wild flowers, and precious diamonds. This was not only because the cow is the mother of the universe, but because they just adored their cows. These are the three activities of śṛngāra that gave this village its name. Bichhor After Singar comes the village Bichhor, vichoḍanā means being separated. After Shri Krishna and Shri Radhika unite in śṛngāra-līlā, i.e., decorating themselves, they then come to this village where they have to then separate, going their separate ways. Radha heads to Barsana and Krishna to Nandagaon. Therefore the pastime of separation takes place here, giving the name Bichhor to this local. Another name for this place is Vismoran Ban, from which Bichhor is a derivative. The explanation given by the great saints of Braja is that Bichhor comes from the word Braja Chora. Since the town is on the border of Braja and from here one can go out of Braja. Choḍa means leaving or the leaving place, thus the name of Braja Chora means the village from which one can leave Braja.
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