Below are the 20 most recent journal entries recorded in visvambhara's LiveJournal:

[ << Previous 20 ]

Monday, October 18th, 2010
11:40 pm	The differences between Radharani and Candravali posted Jun 30, 2008 4:13 AM by Vrindavana Dasa [ updated Jun 30, 2008 4:16 AM by Manonatha Dasa ‎(ACBSP)‎ ] Answer They have a difference in mood. Radharani’s mood is fiery, She doesn’t always accept what Krishna does and She looks like as She is rejecting Him. Sri Radha becomes angry and refuses to see the Lord. Krishna is so much in love with Her that in every way tries to appease Her. Lalita Devi supports Radharani’s mood and pushes Her not to accept anything Krishna does. Otherwise, Lalita says, He will be out of control. In order to control the Lord so that He doesn’t make Radharani suffer, the Gopis headed by Lalila and Vishakha, chastise Sri Krishna and tell Him what is the right thing to do. Candravali’s mood is different. She is deeply surrendered to Krishna and accepts whatever He does, and so her sakhis do. Seeing Radharani’s and Her friend’s mood, they cannot tolerate to see Krishna confronted and sometimes chastised. They say Sri Krishna can do whatever He likes, and so they criticize Radharani for this. Already separated by a difference of mentality and also seeing their dearest friend Radharani criticized, Radha’s sakhis are in constant battling mood against Candravali and her group. You may remember that time when Sri Raghunatha Dasa Gosvami, who is a manjari in Lalita’s party, received some milk. He asked to the devotee where that milk came from and the devotee answered “from Sakhisthali” (Candravali’s place). Only by hearing the name of Sakhisthali, Sri Dasa Gosvami became angry and said “I’ll never accept anything coming from Candravali.” These are the ways of transcendental plays. Radharani’s sentiments are deeper and stronger. Those types of feelings give more pleasure to the Lord. Still for her intrinsec nature, Candravali Devi cannot partake of that mood and so two confronting ganas (parties) are eternally existing in Vrindavana. (Comment on this)
Wednesday, June 2nd, 2010
1:07 pm	Jagannatha Puri carpenters protest Jagannath Chariot Makers on Warpath BY: SUN STAFF CORRESPONDENT Jun 01, 2010 — JAGANNATHA PURI, ORISSA — The carpenters engaged in the making of giant wooden chariots for Lord Jagannath, Balabhadra and Devi Subhadra for the forthcoming Rath Yatra have threatened to go on ceasework agitation if the Jagannath Temple administration does not hike their daily incentive in an attractive manner. The traditional carpenters have asked the shrine authorities to iron out the problem by June 4, failing which they would resort to a strike from June 5th. The world famous Rath Yatra is on July 13th. Even though the construction of the chariots started on May 16th, resentment is fast brewing among the chariot makers over the poor payment procedure. "Last year, we had received Rs 120 per day. But this year the temple authorities hiked it to Rs 132 per day. The hike is very low. We cannot work in such a poor payment. The incentive should be Rs 200 at least per day," Nrushingha Maharana, a carpenter said. The unhappy carpenters, who have been rendering service during Rath Yatra for years, had met the temple officials last week and handed over a memorandum demanding better payment. Sources said that seventy-five carpenters are engaged every year for the construction of chariots. The carpenters toil day in day out for nearly two months to make the iconic carts for the presiding Sibling Deities of 12th century shrine. While the height of Lord Balabhadra's chariot will be 45 feet, the chariots of Lord Jagannath and Devi Subhadra stand at 45.6 feet and 44.6 feet, respectively. Most of the carpenters grumbled that they could earn more than Rs 200 per day if they work elsewhere. "We work here for two months only. During rest of the year most of us work outside and make good income. But here, we are paid a pittance," Balaram Mohapatra, another carpenter said. Jagannath temple's public relations officer, Laxmidhar Pujapanda said, "We increased the carpenters' payment to Rs 132 per day from Rs 120. Besides, unlike the past year the carpenters will get more prize money after the Rath Yatra this year. They will receive nearly Rs 30,000 prize money as against Rs 24,000 last year." (Comment on this)
Tuesday, March 16th, 2010
7:57 am	Jagannatha Darshan becomes Costlier at Puri BY: SUN STAFF CORRESPONDENT Mar 14, JAGANNATHA PURI, ORISSA — Attention pilgrims. Be prepared to now pay four times more than the amount you were paying to pay obeisances to Lord Jagannath from a very close range inside the sanctum sanctorum. The Jagannath Temple administration on Saturday announced a hike in the parimanik ticket price for the ‘special' darshan to Rs 100 from Rs 25 per person. Similarly, the price of the second type of parimanik ticket has been increased to Rs 25 from Rs 5. While this ticket doesn't allow devotees to enter the sanctum sanctorum, they can look the Deities from a close distance. "The revised prices of the tickets would be effective from Monday," said Jagannath Temple's public relations officer, Laxmidhar Pujapanda. "The ticket prices had remained unchanged since last four years," he added. The prices of ‘special' tickets have been hiked to help streamline the daily rituals of the temple besides controlling the flow of devotees at the shrine, according to the temple's chief administrator, Ashok Meena. Unlike the past, the temple has also decided to restrict the timing of the ‘paid' darshan that used to be held at unscheduled hours, thereby delaying the daily rituals of the temple for hours together. Going by the new schedule, the ‘special' darshan would be held for at least eight times everyday, each session lasting for nearly 40 minutes, sources said. "In fact, we wanted to stop the system of special (parimanik) darshan completely in the temple (without hampering the normal or free darshan), as it delayed the host of complex rituals of the Deities. But some priests opposed our plan. So we decided to control the parimanik darshan by restricting its timing. We also feel that the rush of pilgrims would wane due to the hiked ticket prices," Meena said. "We would observe the new system for two months. If the rituals are not streamlined, we would review the whole system again," said Meena, who is also the Revenue Divisional Commissioner (central range). Notably, pilgrims get an opportunity to have a glimpse of the Deities free of cost for nearly one hour every day in the morning. The ‘free' public darshan lasts up to five hours during festive seasons. The temple sells nearly four hundred parimanik tickets for ‘paid' darshan on any given day. And the sale of tickets touched nearly two thousand on a peak day, sources said. Recently, the shrine cooks were left in high dudgeon due to the inordinate delay in completion of rituals, which affected their business of selling Mahaprasad in the temple. They alleged the disturbance was being created due to the lack of proper schedule for parimanik darshan and unlimited sale of special tickets among pilgrims. The cooks had even stopped preparing the cooked food for some days, demanding proper conduct of the rituals. According to sources, nearly twenty-three types rituals are performed at the temple on a normal day, which runs from 6 am till late night. On festival occasions, nearly thirty-two types of rituals are solemnized. This is perhaps the only shrine in the country where so many complex rituals are performed daily. (Comment on this)
Saturday, March 13th, 2010
10:28 pm	Songs in Bengali http://kksongs.org/language/list/bengali.html (Comment on this)
Sunday, December 27th, 2009
9:26 pm	Puri Temple Cooks on Warpath, Devotees Suffer Dec 26, JAGANNATHA PURI, ORISSA — The Jagannath Temple was plunged into unprecedented chaos on Saturday following a protest by shrine cooks (suar) that left daily rituals of the sibling Deities completely haywire, and left pilgrims in utter lurch. The shrine suars were angry after bearing heavy financial loss due to non-sale of the Mahaprasad they had prepared on Friday afternoon. Huge quantities of holy food worth nearly Rs 3 lakh could not be sold among devotees and ultimately became waste due to the inordinate delay in completion of daily rituals of the Deities on Friday afternoon. Holding the Jagannath Temple administration responsible for the ‘mismanagement' and demanding compensation towards the loss, the cooks staged a demonstration inside the Jagannath Temple office, located in front of the Royal Palace, a stone's throw from the 12th century shrine. On Saturday morning, more than eighty cooks marched towards the shrine office with the unsold Mahaprasad in kuduas (earthen containers) over their heads. The temple office virtually turned into Ananda Bazar (a market inside Jagannath temple where Mahaprasad is sold) as hundreds of bhog-packed kuduas were kept by cooks as a mark of protest. "We demand compensation for the loss we faced. We incurred loss of nearly Rs 3 lakh. We will not cook Mahaprasad until we get the compensation," Padmanabh Mahasuar, secretary of the Suar Mahasuar Nijog, the body of shrine cooks. "We had prepared Mahaprasad by lunchtime in the afternoon on Friday. But we failed to sell those stuff following delay in completion of rituals by priests in afternoon. Thousands of devotees waited for hours together and returned without getting Mahaprasad," Mahasuar said. "The irregularity in rituals has been taking place almost everyday. The officials have failed to maintain coherency in rituals," he added. "We are trying to sort out the problem. I will discuss the matter with shrine officials regarding giving compensation to cooks. We will also try to streamline daily rituals in temple from Sunday," Puri district collector, Fakir Charan Satapathy said after holding talk with the incensed cooks. The miffed cooks had even reportedly closed the main entrance of the shrine for a few minutes on Friday morning, leading to inconvenience of the pilgrims. The temple, which sees a raft of complex rituals being solemnized every day, plunged into crisis due to the cooks' resentment on Saturday. The cooks had not prepared Mahaprasad for common public till late afternoon. Nearly twenty-five thousand devotees relish Mahaprasad on any given day. On festive occasions, Mahaprasad is prepared for nearly one lakh devotees every day. Sources said the mahaprasad is served four times a day in the temple. Not less than fifteen types of cooked vegetarian foods are prepared daily for the Lord. Around four hundred cooks prepare the sumptuous food every day inside the temple kitchen, which is considered as the world's biggest temple kitchen. The kitchen has the capacity to cook food for at least three lakh people every day, sources said. (Comment on this)
Tuesday, September 8th, 2009
6:28 pm	Why Radharani Created Sri Navadvipa-Dhama By gopijana on Tue, 2009-08-25 15:58. The holy dhama descends with Sri Krsna and His associates and paraphernalia. Sri Mayapur-dhama, however, was Srimati Radharani’s own creation, to lure Krsna away from another lover. In the Ananta-samhita, Siva explains to Parvati why Srimati Radharani created merciful Sri Mayapur-dhama. Lord Siva told Parvati, “As a bee plays in a lotus, Krsna was enjoying with Viraja in the pleasant forest groves of Vrndavana. Moon-faced, doe-eyed Radhika heard this news from one sakhi and hastily ran to find Krsna. Seeing that Radha was coming, Krsna suddenly disappeared and Viraja became a river. When Srimati Radharani arrived there, She could not find them. Absorbed in thoughts of Krsna, Radha began to think of how to attract Him away from Viraja. “She gathered her sakhis together between the Ganga and Yamuna Rivers. She created a beautiful place, decorated with creepers and trees and filled with male and female bumblebees. Deer and bucks were happy enjoing as they wandered about, and the whole area was filled with the fragrance of jasmine, mallika, and malati flowers. That transcendental abode was adorned with tulasi forests and decorated with varous groves. On Radha’s order, the Ganga and Yamuna, with their pleasant water and banks, acted as a moat to protect the garden. Cupid himself, along with springtime, eternally resides there, and the birds constantly sing the auspicious name of Krsna. “Radha, dressed in colorful cloth, then began to play a beautiful melody on a flute in order to attract Krsna. Attracted by that melody, Krsna appeared in that enchanting place. Radha, the attractor of Krsna’s mind, seeing that Krsna had come, held His hand and experienced ecstatic delight. Then Krsna, understanding Radha’s mood, spoke in a voice choked with love. “O lovely-faced Radha, You are My very life. There is no one more dear to Me than You. Therefore I will never leave You. Just for Me You have created this wonderful place. Staying with You, I will transform this place, filling it with new sakhis and groves. The devotees will glorify this place as New (nava) Vrndavana. As this place is like an island (dvipa), the wise will call it Navadvipa. By My order, all the holy places will reside here. Because You have created this place for My pleasure, I will live here eternally. Those people who come here and worship us will eternally attain our eternal service in the mood of the sakhis. O dear Radha, like Vrndavana, this place is extremely pure. If anyone comes here just once, he will obtain the results of going to all sacred places. He will quickly attain devotional service, which satisfies us.’ “O Parvati, “Lord Siva continued, “I have described to you the reason for the appearance of Navadvipa. When heard by mankind, this narration removes all sins and bestows devotional service. Whoever rises early in the morning and with devotion to Gaura recites or hears this story of Navadvipa’s creation will certainly attain Gauranga.” ( from the book ‘The glories and pastimes of Srimati Radharani by HH Bhakti Purusottama Swami) (Comment on this)
Thursday, August 6th, 2009
10:18 pm	lotus feet http://nitaaiveda.com/SG_Translated_and_Main_Scriptures/Hands_and_Feet_of_Nityananda_Gauranga.htm (Comment on this)
Tuesday, June 9th, 2009
12:24 am	The Gora Babas June 5th, 2009 Source: www.hindustantimes.com OMKARESHWAR, INDIA, May 2, 2009: Like the Ganga, the Narmada River has thousands of devotees. Many are from far-off lands, including the “gora babas,” white sadhus. Most of these came for other reasons and stayed to lead the ascetic life after meeting their guru, leaving all behind. Omkarpuri Baba, 52, who came from France 22 years ago, says of his guru, “He gave me as much love as he would give to his own child,” he says. He swept and cooked for his guru until his death. “And prayer; that’s all,” he adds. Narmada Shankar, 44, is originally from Austria. Clad in ochre, his has his chelas (disciples) assist him in many ways, just as he assisted his guru, Brahmachari Raghunathji Maharaj, some 20 years ago. He was once a young man training to be a Catholic priest in Austria. Setting out to find an answer to the eternal mystery, death, he ended up in Omkareshwa and met his guru. Initially dismayed, his parents visited and found him giving first aid to poor villagers at the ashram; they now regard him as a hero. Pujari Ram Das, 53, was born in Italy. In 1975, as part of a team researching India’s holy men, he found his guru, Raghuvir Dasji, on the banks of the Narmada. He stayed with him for 20 years, until he passed away. Then “I roamed the country till I reached Janki ghat in Varanasi and learnt the puja rituals from priest Ram Palak Das. I served as the pujari in a temple in Ayodhya before the trustees of the Hanuman temple asked me to come to Indore.” He arises at 3:30 a.m. and meditates for an hour before cleaning the temple, bathing and dressing the deity, and preparing the prasad for the gods. Does he occasionally offer a prasad of pasta? The lines around his eyes deepen as he laughs, “No, only Indian fare.” (Comment on this)
Sunday, April 19th, 2009
10:04 pm	Krsnadasa Kaviraja Gosvami Sri Krsnadasa Kaviraja Gosvami was born in a Nadiya family of physicians at the village of Jhamatpur, within the district of Barddhaman, near Naihati, in 1496 A.D. His father was Sri Bhagiratha, and his mother was Sri Sunanda. He had a younger brother named Syama das. The deity of Gaura-Nityananda installed by Sri Kaviraja Gosvami is still being worshiped there. It appears that his family line is no more. More information about the early life of Sri Kaviraja is available in a book called Ananda-ratnavali. In Caitanya-caritamrta, Adi-lila chapter five, Sri Kaviraja relates the cause of his leaving family life. Lord Nityananda appeared in his dream and ordered him to go to Vrndavana. He accepted the Gosvamis Sri Rupa, Sri Sanatana, Sri Jiva, Sri Raghunatha, Sri Raghunatha Bhatta and Sri Gopala Bhatta as his instructing spiritual masters. From Sri Lokanatha Gosvami and Sri Raghunatha Bhatta Gosvami he begged permission to write Sri Caitanya-caritamrta. Lokanatha directed Sri Kaviraja that he desired to be unmentioned in his book; that is why, in Sri Caitanya-caritamrta, hardly a reference about Lokanatha Gosvami is to be found. Sri Krsnadasa Kaviraja Gosvami compiled the following books still extant: Sri Govinda-lilamrta, Krsna-karnamrta commentary (Saranga-rangada-tika) and of course, Sri Caitanya-caritamrta. His disappearance is on 12th day of bright fortnight in month of Asvin (the year is not known). (Comment on this)
Saturday, April 4th, 2009
8:25 pm	source: http://krishnascience.com/Vaisnava%20Library/Verses%20-%20prayers%20-%20songs/Names%20of%20cowherd%20boys.htm (Comment on this)
8:19 pm	Names of cowherd boys (From Govinda Vrndavana portion of Gautamiya tantra) Text 119 tasyägre bhagavän räma äsénaù su-mahäsane nitya-yauvana-saàyukto nayanänanda-vigrahaù tasya= of Him, agre= in the presence, bhagavän = Lord, räma= Balaräma, äsénaù= sitting, su-mahäsane= great throne, nityä-yauvanaù= eternal youth, samyukto= endowed with, nayanänanda-vigrahah= whose form brings bliss to the eyes. Facing Lord Kåñëa, on a great throne sits Lord Balaräma, who is eternally youthful, whose form brings bliss to the eyes. Text 120 apaëgeëgita-saàyukto ramya-vakträrünekñaëaù koöi-koténdu-saëkäsa-lävaëyämåta-sägaraù apanga= in the corner of His eyes, in gita= signals, saàyukto= endowed, ramyä-vakträrunekñaëaù= with graceful reddish eyes, kotih-koténdu-sankäsa= the splendor of millions and millions of moons, lävaëya= handsomeness, amåta= of nectar, sägarah= an ocean. ...who sends hinted messages from the corners of His graceful, reddish, bending eyes, who is glorious like millions of millions of moons, who is a great ocean of handsomeness,... Text 121 néla-kuntala-saàsakta-väma-gaëda-vibhüñitaù su-snigdhä-néla-kuntala-néla-vastropaçobhitaù néla= dark, kuntala= hair, saàsakta= touching, väma= left, gaëda= cheek, vibhüñitaù= decorated, sü-snigdhä= glorious, néla= dark, kuntala= hair, néla= blue, vastra= garments, upaçobhitaù= decorated. ..whose glistening dark locks decorate His left cheek, who is dressed in blue garments,... Text122 nélaratnädy-alaìkära-sevyamänaù tanu-çriyaù visrasta-néla-vasana-rasanä-vilasat-kätiù nélaratna= with sapphires, ädy= beginning, alaìkära= ornaments, sevyamänas= served, tanu= of the body, çriyaù= with the splendor, visrasta= loosened, néla= blue, vasana= garments, rasanä= belt, vilasat= splendid, kätiù= belt. ..whose ornaments of sapphires and other jewels are themselves decorated by the glory of His transcendental form, whose blue garments are tied by a belt at His splendid hips,... Text 123 néla-majéra-saàsakta-su-päda-dvandva-räjitaù koté-candra-pratékäça-nakha-maëòala-mäìditaù néla= blue, majéra = anklets, saàsakta= touched, su-päda-dvandvä-räjitah= splendid feet; kotéù-candrä-pratékäça= splendor of ten million moons, nakha-maìdala-mäìditaù= decorated with nails. ...whose glorious feet are decorated with blue anklets, and whose nails are splendid like ten million moons. Text 124 revaty-ädy-anucaryaç ca çatä-saìkhyäç cä yoñitaù täbhiù parivåtä rämaù suçubhe paramaù pumän revaté= with Revaté, ädi= headed, anucaryaç= followers, ca= and, çatä-saìkhyäç= hundred in number, ca= and, yoñitaù= women, täbhiù= of them, parivåtä= surrounded, rämaù= Lord Balaräma, suçubhe= shines, paramah, pumän= the Supreme Personality of Godhead. Lord Balaräma, the Supreme Personality of Godhead, who is surrounded by a hundred maidservants headed by Revati, shines with great splendour. Text 125 yathä kåñëas tathä rämaù subähuù subalo 'pi ca çrédämäù vasudämäç ca sudämäç ca mahäbalaù yathä= as, kåñëas= Kåñëa, tathä= so, rämah= Balaräma, subähuù= Subähu; subala= Subala; api= also; ca= and; çrédämä= Çrédämä; vasudämäù= Vasudämä; ca= and; sudämä= Sudämä; ca= and; mahäbalaù= Mahäbala. As Lord Kåñëa is glorious, so also are glorious Lord Balaräma and the gopas Subähu, Subala, Çrédämä, Vasudämä, Sudämä Mahäbala,... Text 126 lavaëgas ca mahäbähuù stoka-kåñëäù 'rjjunas tathä aàsuka våñabhas caiva våñala jaya-mälavaù ..Lavanga, Mahäbähu, Stoka-kåñëa, Arjjuna, Aàsuka, Våñabha, Våñala, Jaya-mälava,... Text 127 ürjasvé ca çubha-prastho vinodé ca varüthapah rasikas ca madändhas ca mahendras candra-çekharaù Ürjasvé, Çubha-prastha, Vinodé, Varüthapa, Rasika, Madändha, Mahendra, Candra-çekhara,... Text 128 rasälas ca rasändhas ca rasäìgas ca mahäbalaù suräìga jaya-raìgas ca raìgas cänanda-kandaraù ...Rasäla, Rasändha, Rasäìga, Mahäbala, Suräìga, Jaya-raìga, Raìga, Änanda-kandara,... Text 129 nandaù sunandänandas caìcalas capalabalaù çyämala vimalalolaù kamalaù kamalekñaëaù ..Nanda, Sunanda, Änanda, Caìcala, Capala, Bala, Çyämala, Vimala, Lola, Kamala, Kamalekñana,... Text 130 madhuras ca rasändhas ca mädhavas candra-bändhavaù surathas ca mahänando gandharvas candra-bändhavaù ..Madhura, Rasändha, Mädhava, Candra-bändhava, Suratha, Mahänanda, Gandharva, Candra-bändhava,... Text 131 Kandarpa kelé-darpas ca rasendraù sundara jayaù mahendras ca sugandharvaù sarasendraù kalälayaù ..Kandarpa, Kelé-darpa, Rasendra, Sundara, Jaya, Mahendra, Sugandharva, Sarasendra, Kalälaya,... Text 132 sumukha yäsaçéndras ca sänandas candra-bhävanaù rasa-bhåìga rasäläìgo viläsaù keli-känanaù .Sumukha, Yäsaçéndra, Sänanda, Candra-bhävana, Rasa-bhåìga, Rasäläìga, Viläsa, Keli-känana,... Text 133 anantaù kelivän kämaù prema-bhåìgaù kalä-nidhiù sabala nägaraù çyämaù sukämaù sarasa vidhiù .Ananta, Kelivän, Käma, Prema-bhåìga, Kalä-nidhi, Sabala, Nägara, Çyäma, Sukäma, Sarasa, Vidhi,... Text 134 gauräìgaù stoka-govindo devendras candra-mälayaù çyämäìgaù paramänando rasäìgas candra-yädavaù Gauräìga, Stoka-govinda, Devendra, Candra-mälaya, Çyämäìga, Paramänanda, Rasäìga, Candra-yädava,... Text 135 kåñëäìgah stoka-dämä ca vibhaìga rasa-mänavaù premäìgaù stoka-bähus ca hemäìga jaya-yädavaù Kåñëäìga, Stoka-dämä, Vibhaìga, Rasa-mänava, Premäìga, Stoka-bähu, Hemäìga, Jaya-yädava,... Text 136 raktäìgaù stoka-dämas ca tri-bhaìgas ca sunägaraù pavanendraù surendras ca surathendra jayadvrataù Raktäìga, Stoka-däma, Tri-bhaìga, Sunägara, Pavanendra, Surendra, Surathendra, Jayadvrata Text 137 sukhada mohana dämä keli-dämä sumanmathaù sucandras candramän indro vijaya jayä-sekharaù .Sukhada, Mohana, Dämä, Keli-dämä, Sumanmatha, Sucandra, Candramän, Indra, Vijaya, Jayä-sekhara,... Text 138 upendrah stoka-dämä ca sujayaù stoka-nägaraù vasantas ca sumantas ca rasavän rasa-kandaraù Upendra, Stoka-dämä, Sujaya, Stoka-nägara, Vasanta, Sumanta, Rasavän, Rasa-kandara,... Text 139 kämendrah kämavän kämo 'jitendras candra-caìcalaù dambhaù sudambha dambhikah para-dambha vidambhakaù Kämendra, Kämavän, Käma, Ajitendra, Candra-caìcala, Dambha, Sudambha, Dambhika, Para-dambha, Vidambhaka,... Text 140 prema-dambha sugandhis ca sudambha dambha-näyakaù upanandas caru-nando rasänanda vilocanaù Prema-dambha, Sugandhi, Sudambha, Dambha-nayaka, Upananda, Caru-nanda, Rasänanda, Vilocana,... Text 141 jaya-nandah prema-nando darpa-nandah sumohanaù bhadra-nandas candra-nando véra-nandah sudhäkaraù Jaya-nanda, Prema-nanda, Darpa-nanda, Sumohana, Bhadra-nanda, Candra-nanda, Vira-nanda, Sudhäkara,... Text 142 Bala-nandah bähu-nandah stoka-nandah yaçaskaraù upananda kåñëänando gaura-nanda visäradaù Bala-nanda, Bahu-nanda, Stoka-nanda, Yaçaskara, Upananda, Krsnänanda, Gaura-nanda, Visärada,... Text 143 çyäma-nanda däma-nandah sukha-nandah priyam-vadaù upakaåñëah kalä-kåñëah bähu-kåñëah sukhäkaraù Çyäma-nanda, Däma-nanda, Sukha-nanda, Priyam-vada, Upakarsna, Kalä-Kåñëa, Bähu-Kåñëa, Sukhäkara,... Text 144 upasämä rasa-stokah prema-dämä jaya-pradaù madhu-kaìöha vikunthas ca sudhä-kanthah priya-vrataù Upasämä, Rasa-stoka, Prema-dämä, Jaya-prada, Madhu-kaìtha, Vikuntha, Sudhä-kantha, Priya-vrata,... Text 145 rasa-kanthas ca vaikunthah sukandas candra-sundarah keli-kanthah prema-kantho vara-kantha rasam-vadaù Rasa-kantha, Vaikuntha, Sukanda, Candra-sundara, Keli-kantha, Prema-kantha, Vara-kantha, Rasam-vada,... Text 146 jaya-kanthah kalä-kantho 'måta-kanthah kaläkaraù nåtya-kendra nåtya-sakto nåtyamän nåtya-çekharaù Jaya-kantha, Kalä-kantha, Amrta-kantha, Kaläkara, Nåtya-kendra, Nåtya-sakta, Nåtyamän, Nåtya-çekhara,.. Text 147 nåtya-raìga nåtya-tuìgo nåtyänandah suyodhanaù rasa-candrah käma-candro rüpa-candra vimohanaù Nåtya-raìga, Nåtya-tuìga, Nåtyänanda, Suyodhana, Rasa-candra, Käma-candra, Rüpa-candra, Vimohana,... Text 148 keli-candrah keli-darpah sudarpa darpa-nägaraù premendrah prema-candras ca prema-raìgädaya tathä Kel-icandra, Keli-darpa, Sudarpa, Darpa-nägara, Premendra, Prema-candra, Prema-raìga, and many other gopas also. Texts 149 and 150 ayutäyuta-gopälo räma-keçavayoù sakhä teñäà rüpaà svarüpaà ca guëa-karmädayo 'pi ca na hi varëayituà çakyaù kalpa-koöi-çatair api ayuta-ayuta= many thousands, gopälo= gopas, räma-keçavayoh = of Kåñëa and Balaräma, sakhä= friends, teñäà= of them, rüpam= the form, svarüpaà= nature, ca = and, guna-karmädayo= beginning with qualities and activities, api= and, ca= also, na= not, hi= indeed, varnäyitum= to describe, çakyah= able, kalpa-koti-çatair= with billions of kalpas; api= even. Kåñëa and Balaräma have many thousands and thousands of gopa friends. Even if I had a billion kalpas to do it, I would not be able to describe all their forms, nature, qualities, and activities. Texts 151 and 152 . candra-maëdala-saìkäsä­su-smitänana-paìkajaù kåñëa-prema-rasämoda- madäghürnéta-locanaù sadä-nåtya-rasähläda-pulaka-prema-vihvalaù sundarä nägaro gauraù subähuù su prakértitaù candra-maìdala-saìkäsä= the splendor of the moon, su-smitänana-paìkajah= smiling lotus face, kåñëa-prema= of love for Lord Kåñëa, rasa= nectar, ämoda-mada= with great happiness, äghürnéta= rolling, locanah= eyes, sadä= always, nåtya= dancing, rasa= nectar, ähläda= happiness, pulaka= hairs erect, prema= love, vihvalah= overcome, sundaro= handsome, nägaro= heroic, gaurah= fair, subähuh= Subähu; su= He; prakértitaù= named. The gopa named Subähu is handsome and heroic. He has a fair complexion. His smiling face is like a lotus flower or a splendid moon. The hairs of His body stand erect with ecstatic love. He is always filled with happiness of dancing. His eyes move restlessly, pushed by the nectar of blissful love for Lord Kåñëa. Texts 153 and 154 gauräìgo näda-gambhéro mahä-dambha-samanvitaù räsa-bhävaù sadämodaù paramänanda-kandaraù kandarpa-koöi-saundaryo nåtya-lélä-viçäradaù sadä prema-rasählädaù subalaù saàprakértitaù The gopa named Subala has a fair complexion and a voice like thunder. He is very proud, always happy, fond of making a tumultuous sound, a source of happiness for others, more handsome than ten million Kämadevas, expert at pastimes of dancing, and always filled with the bliss of ecstatic love. Texts 155 and 156 mahä-raìga-rasolläsa-raktotpala-sama-prabhaù pulaka-sveda-samyukto rati-lekhä-viñäradaù gäyako nartakas caiva malyas candana-jévanaù éçad-ärakta-gauräìgaù çrédämä su prakértitaù mahä-raìga-rasolläsa= blissful in dancing, raktotpala-sama-prabhaha= splendid like a red lotus, pulaka= hair standing erect, sveda= perspiration, samyukto= with, rati-lekhä-visäradaù= expert at writing love-letters, gäyako= singer, nartakas= dancer, ca= and, eva= indeed, malyas= wearing a garland, candana= sandal paste, jévanah= life, éçad= slight, ärakta= red, gaura= fair, aìgah= limbs, çrédämä= Çrédämä, sa= he, prakértitaù= named. The gopa named Çrédämä had a complexion that is fair and ruddy. He is splendid like a red lotus flower, expert at singing and dancing, fond of flower garlands and sandal paste, and expert at writing love letters. He displays the ecstatic symptoms of perspiring and standing erect of the body’s hairs. Texts 157 and 158 sadänanda-rasolläsaù çyäma-sundara-vigrahaù gäyako nartakas caiva mahänandaika-sägaraù rämänénäm parädhinaù dåg-aìcala-manoharaù pulaka-prema-samyukto vasudämä prakértitaù sadänanda-rasolläsaù= always filled with nectar happiness, çyäma-sundara-vigrahah= his form dark and handsome, gäyako= singer, nartakas= dancer, ca= and, eva= indeed. Mahänandaika sägaraù = an ocean of great bliss, rämänénäm= the women, parädhinaù= submissive, dåg-aìcala-manoharaù= with charming side long glance, pulaka-prema-samyukto= the hairs of his body erect in ecstasy, vasudämä= Vasudämä prakértitaù= named. The gopa named Vasudämä is dark and handsome, always filled with the nectar of bliss, a great ocean of bliss, expert at singing and dancing, and obedient to women. His eyes are handsome and the hairs of his body stand erect in ecstasy. Texts 150 and 160 rasiko nägaro gauraù çarad-amburuhekñaëaù agranthi-sarala-sthüla unmäda-nåtya-sundaraù mahä-räsa-rasähläda pulaka-prema-vihvalaù nänä-raìga-rasopetaù sudämä sa ca kértitaù rasiko= expert at tasting nectar, nägaro= heroic, gauraù= fair, çarad-amburuhekñaëaù= with eyes like autumn lotus flowers, agranthi-sarala= honest and straightforward, sthüla-unmäda-nåtya-sundaraù= dancing with wild gracefulness, mahä-räsa= of acting out, rasa= nectar, ähläda= happy, pulako= hairs of the body erect, prema-vihvalaù= overcome with love, nänä-raìga-rasopetaù= tasting the nectar of many pastimes, sudämä= Sudämä, sa = he, prakértitaù = named. The gopa named Sudämä is fair, heroic, straightforward, honest, and expert at tasting nectar. His eyes are like autumn lotus flowers. He dances with a wild gracefulness. He is fond of dancing. The hairs of his body stand erect in ecstatic love. Texts 161 and 162 navéna-nérada-çyämo venünotpulakävaliù kåñëänanda-rasonmäda-vihvala nåtya-caìcalaù sadä-rati-rasämoda-nänä-raìgaika-kandaraù näti-dérgha na kharvas ca mahäbalaù prakértitaù navéna-nérada-çyämo= dark like new monsoon cloud, venüna= with the flute, utpulakävaliù= hairs of the body erect, kåñëa= of Lord Kåñëa, änanda= bliss, rasa= nectar, unmäda-vihvalo= wild, nåtya-caìcalaù= restlest dancing, sadä-rati-rasämoda= always filled with the bliss of ecstatic love, nänä-raìgaika-kandaraù= expert at many pastimes, na= not, ati-dérgho= very tall, na= not, kharvas= very short, ca= and, mahäbalaù= Mahäbala, prakértitaù= named. The gopa named Mahäbala is dark like a new monsoon cloud. He is neither very tall nor very short. The hairs of his body stand erect in ecstasy when he hears Lord Kåñëa’s flute. He is filled with the bliss of ecstatic love for Lord Kåñëa. He is eager to dance. Texts 163 and 164 anaìga-vånda-saundarya-nänämåta-rasäyanaù mahä-çänto mahä-dänto madhuräkåta-sundaraù govinda-darçanähläda-venu-gäna-visäradaù bhru-bhaìga-käma-kodäëdo lavangaù su prakértitaù anaìga-vånda-saundarya= more handsome than hosts of Kämadevas, nänämåta-rasäyanaù= more sweet than a host of nectars, mahä-çanto= very peaceful; mahä-dänto= self controlled, madhuräkåta-sundaraù= handsome and charming, govinda-darçanähläda= very happy to see Lord Kåñëa, venu gäna-visäradaù= expert at playing the flute, bhru-bhaëga= bending eyebrows, käma-kodäëdo= the bow of Kämadeva, lavaëgaù = Lavanga, sa= he, prakértitaù= named. The gopa named Lavanga is more handsome than a host of Kämadevas and more sweet than a host of nectars. He is charming, handsome, peaceful, self-controlled, very happy to see Lord Kåñëa, and expert at playing the flute. His bending eyebrows are like Kämadeva’s bow. Texts 165 and 166 sadänanda-manonmäda-rasämodaika-kandaraù mahä-bala-bhava-çrémän pulakävali-vigrahaù su-dérghaù sundara gauro mahä-prema-rasäkulaù sadä-prema rasählädo mahäbähuù prakértitaù sadänanda-manonmäda= wild with happiness, rasämodaika-kandaraù= the origin of nectar happiness, mahä-bala-bhava= very strong, çrémän= glorious, pulakävali-vigrahaù= the hairs of his body erect, su-dérghaù= very tall, sundaro= handsome, gauro= fair, mahä-prema-rasäkulaù= filled with the nectar of real love, sadä-prema= always full of love, rasählädo= filled with nectar happiness, mahäbähuù= Mahäbähu, prakértitaù= named. The gopa named Mahabahu is very tall and handsome. His complexion is fair. He is wild with happiness and a source of happiness for others. He is always filled with the nectar of spiritual love. The hairs of his body stand erect in ecstasy. Texts 167 and 168 praphulla-pundarékäkño manda-häsyärünodayaù kåñëänanda-rasämoda-unmäda-nåtya-sundaraù pulaka-prema-saàyukto mätsaryädi-niväritaù cira-väsa-rasählädaù stoka-kåñëaù prakértitaù praphulla-pundaréka= blossoming lotus flowers, akño= eyes, manda-häsya= gentle smile, arünodayaù= sunrise, kåñëänanda= the bliss of Lord Kåñëa, rasämoda= the nectar of happiness, unmäda-nåtya-sundaraù= wild and graceful dancing, pulaka-prema-samyukto= hairs of the body standing erect in ecstatic love, mätsaryädi niväritaù= free of envy and other vices, cira-väsa-rasahlädah= filled with eternal bliss, stoka-kåñëah= Stoka-kåñëa, prakértitah= named. The gopa named Stoka-kåñëa has eyes like blossoming lotus flowers and a gentle smile like the rising sun. He is happy when Lord Kåñëa is happy. He dances with wild gracefulness. The hairs of his body stand erect in ecstatic love. He is free of envy and other vices. He is always filled with the nectar of happiness. Texts 169 and 170 kåñëa-prema-rasähläda-vihvalä nåtya-caìcalaù arünendévara-çreëi-dala-nindita-locanaù cäru-candana-liptäìgo vana-mälä-vibhüñitaù sadä-räsa-rasäsakto 'rjjunaù su parikértitaù kåñëa-prema-rasähläda= the nectar happiness of love for Lord Kåñëa, vihvalo= overwhelmed, nåtya-caìcalaù= eager to dance, arüna= red, éndévara-çreëi= lotus flowers, dala= petals, nindita= rebuking, locanaù= eyes, cäru= beautiful, candana= sandal paste, lipta= anointed, aëgo= limbs, vana-mälä-vibhüñitaù= decorated with forest garlands, sadä= eternal, räsa= dancing, rasa= nectar, äsakto= attached, arjjunaù= Arjjuna, sa= he, parikértitaù= named. The gopa named Arjjuna is overwhelmed with the ecstasy of blissful love for Lord Kåñëa. He is eager to dance, has eyes that rebuke the red lotus petals, has graceful limbs anointed with sandal paste, is decorated with a forest garland, and always likes to taste the nectar of dancing. Text 171 su-dérghaù sundara gauro mahä-prema-rasäkulaù nåtya-raìga-samäyukto 'àçukaù su parikértitaù su-dérghaù= very tall, sundaro= handsome, gauro= fair, mahä- prema-rasäkulaù= filled with the nectar of love, nåtya-raìga= dancing, samäyukto= with; aàçukah= Aàçuka; su= he, parikértitaù= named. The gopa named Aàçuka is very tall and handsome. His complexion is fair. He likes to dance and he is always filled with the nectar of spiritual love. Text 172 kåñëa-prema-rasonmädaù kåñëa-varëa-kalevaraù venu-gäna-madämodo våñabhaù su prakértitaù kåñëa-prema-rasonmädaù= intoxicated with the nectar of love for Lord kåñëa, kåñëa-varëa-kalevaraù = dark form, venu-gäna= playing the flute, madämodo= wild with happiness, våñabhaù= Våñabha, sa= he, prakértitaù = named. The gopa named Våñabha is intoxicated by drinking the nectar of love for Lord Kåñëa. His complexion is dark. The music of the flute makes him wild with happiness. Text 173 nåtya-géta-samopetas tapta-käìcana-vigrahaù prema-väri-samäkérëo mälavaù su prakértitaù nåtya-géta-samopetas= singing and dancing, tapta-käìcana-vigraha,= complexion like molten gold, prema-väri-samäkérëo= shedding tears of love, mälavaù= Mälava, sa= he, prakértitaù= named. The gopa named Mälava has a complexion like molten gold. He is expert at singing and dancing and his eyes are filled with tears of love. Text 174 sadä-prema-rasolläsaù çyäma-sundara-vigrahaù gäyako nartakas caiva våñalaù su prakértitaù sadä-prema-rasolläsaù= always filled with the happiness of spiritual love, çyäma-sundara-vigrahaù= dark and handsome form, gäyako= singer, nartakas= dancer, ca= and, eva= certainly, våñalaù= Våñala. Sa= he, prakértitaù= named. The gopa named Vrsala is dark and handsome. He is expert at singing and dancing and he is always filled with the happiness of spiritual love. Text 175 sadä-prema-rasämoda-mada-mudrita-locanaù kåñëeti-näda-gambhéra ürjasvé su prakértitaù sadä= always, prema-rasa= the nectar of love, ämoda= happiness, mada= wild, mudrita= marked, locanaù= eyes, kåñëeti-näda= the sound of Kåñëa, gambhéra= deep, ürjasvé = Ürjasvé, sa= he, prakértitaù= named. The gopa named Ürjasvé chants the name Kåñëa in a deep voice. His eyes are wild with the nectar of eternal love. Text 176 kåñëa-prema-rasonmattaù kåñëa-huëkåti-vihvalaùpulakävali-saàsaktaù subhaprasthaù prakértitaù kåñëa-prema-rasonmattaù= intoxicated by drinking the nectar of love for Lord Kåñëa, kåñëa-huëkåta-vihvalaù= agitated by calling out Lord Kåñëa’s name, pulakävali-saàsaktaù= the hairs of his body erect, çubhaprasthaù= Çubhaprastha, prakértitah= named. The gopa named Çubhaprastha is intoxicated by drinking the nectar of love for Lord Kåñëa. He loudly calls out Lord Kåñëa’s holy name. The hairs of his body stand erect in ecstasy. Text 177 kåñëa-prema-madonmädaù prema-väri-samanvitaù vaivarëya-valitäkäro vinodé su prakiértitaù kåñëa-prema-madonmädaù= mad with love for Lord Kåñëa , prema- väri-samanvitaù= filled with tears of love, vaivarëya-valitäkäro= pale complexion, vinodé= Vinodé, sa= he, prakértitaù= named. The gopa named Vinodé has a pale complexion. His eyes are filled with tears. He is intoxicated with love for Lord Kåñëa. Text 178 govinda-darçanämoda-mada-mudita-locanaù pulakäkorëa-gauräìgo varüthapaù prakértitaù govinda-darçana= the sight of Lord Kåñëa, ämoda= happiness, mada= wild, mudita= marked, locanaù= eyes, pulakäkorëa= hairs erect, gauräìgo= fair limbs, varüthapaù =Varüthapa, prakértitaù= named. The gopa named Varüthapa has a fair complexion, bodily hairs that stand erect in ecstasy, and eyes that become wild with happiness when he sees Lord Kåñëa. Text 179 rasikas ca madändhas ca prema-raìgädayas tathä agamya-mahimäna te sarve-kåñëa samopamäù rasikas= expert at tasting nectar, ca= and, madändhas= blinded with happiness, ca= and, prema-raìgädayas= filled with the happiness of love, tathä= so, agamya= unattainable, mahimänas= glories, te= they, sarve= all, kåñëa-samopamäù= like Lord Kåñëa Himself. The gopas are expert at tasting nectar, filled with ecstatic love, and blind with wild happiness. Filled with indescribable glories, they are like Lord Kåñëa Himself. 180 Many beautiful gopis are the associates of Lord Kåñëa, who enjoys pastimes in Vrndavana. Please hear these gopis’ names. 181 The gopis are Radha, Tilottama, Puspa, Sasirekha, Pryamvada, Manasa, Madhavi, Syama, Candrarekha, Sarada,... 182 ...Citrarekha, Madhumati, Candra, Madanasundari, Visakha, Priya, Candra, Aticandra, Sunagari,... 183 ...Sundari, Premada, Maya, Kamini, Candrasundari, Bhavani, Bhavini, Devi, Candrakanti, Nagari,... 184 ...Rasada, Jayada, Prema, Vijaya, Manohara, Vallabha, Vaisnavi, Kåñëa, Capala, Candra-cancala,... 185 ...Gaurangi, Rangini, Gauri, Rasangi, Kelicancala, rasacandra, Kelicandra, Kamacandra, Mahabala,... 186 ...Rasandha, Madandha, Premandha, Candrakamini, Visadarpa, Rasadarpa, Premadarpa, Vibhavini,... 187 ...Nasadarpa, Vesadarpa, Lasadarpa, Vilasini, Kelikantha, Carukantha, Amrtakantha, Rasayani,... 188 ...Kamala, Cancala, Lila, Kelilila, Kalavati, Rasalila, Rasalila, Premalila, Sarasvati,... 189 ...Nrtyabhadhra, Nrtyacandra, Nrtyaki, Nrtyasevaki, Candrakala, Candralila, Candravati, Suresvari,... 190 ...Induvati, Kalakanti, Bharati, Kåñëavallabha, Nrtyakala, Nrtyalila, Jayalila, Sudurlabha,... 191 ...Rupacandra, Vidambha, Kelidanda, Madhuvrata, Madhukantha, Sukantha, Premakantha, Priyavrata,... 192 ...Lokakantha, Vikuntha, Rasakantha, Jayavrata, Akhila, Sukhada, Vrnda, Kalindi, Kelilalita,... 193 ...Sukeli, Cancala, Ananta, Pavani, Sarvamangala, Santa, Sukanta, Kanta, Premada, Syamasundari,... 194 ...Padmini, Malini, Vani, Sarvesa, Sakti, Uttama, Rasala, Sumukhi, Sananda, Anandadayini,... 195 ...Rasavrnda, Kelivrnda, Premavrnda, Suranjini, Premavrnda, Mukunda, Rasavrnda, Rasottama,... 196 ...Kelibhadra, Kalabhadra, Rasabhadra, Manorama, Lasabhadra, Vesabhadra, Premabhadra, Rasancala,... 197 ...Rupakala, Rupamala, Candramala, Rasavali, Kumari, Malati, Bhakti, Sananda, Anandamanjari,... 198 ...Kåñëapremamada, Bhangi, Tribhangi, Rasamanjari, Premakala, Kamakala, Kesava, Rasavallabha,... 199 ...Candramukhi, Mahagauri, Sumukhi, Kåñëamangala, Gandharva, Keligandharva, Sudarpa, Darpaharini, Tulasi, Mathura, Kasi, Preyasi and Premakamini. (Comment on this)
Thursday, April 2nd, 2009
8:16 am	Monier Williams Sanskrit English dictionary on-line http://hu.wiktionary.org/wiki/F%C3%BCggel%C3%A9k:monier/aa No Devanagary. Easy to use. According to the letters of Sanskrit alphabet. (Comment on this)
Monday, March 30th, 2009
8:38 pm	Sramiti Radharani quotes from www.vanipedia.org 3. Srimad-Bhagavatam SB Canto 3 Although Lord Kṛṣṇa is Madana-mohana, He becomes Madana-dāha, or enchanted by the beauty of Rādhārāṇī. SB 3.15.42, Purport: The beauty of the Lord was so enchanting that it could not be sufficiently described. The goddess of fortune is supposed to be the most beautiful sight within the spiritual and material creations of the Lord; she has a sense of being the most beautiful, yet her beauty was defeated when the Lord appeared. In other words, the beauty of the goddess of fortune is secondary in the presence of the Lord. 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. One who is attracted by the beauty of Rādhā and Kṛṣṇa cannot be attracted by the false beauty of this material world. SB 3.20.31, Purport: The difference between demons and demigods is that a beautiful woman very easily attracts the minds of demons, but she cannot attract the mind of a godly person. A godly person is full of knowledge, and a demoniac person is full of ignorance. Just as a child is attracted by a beautiful doll, similarly a demon, who is less intelligent and full of ignorance, is attracted by material beauty and an appetite for sex. The godly person knows that this nicely dressed and ornamented attraction of high breasts, high hips, beautiful nose and fair complexion is māyā. All the beauty a woman can display is only a combination of flesh and blood. Śrī Śaṅkarācārya has advised all persons not to be attracted by the interaction of flesh and blood; they should be attracted by the real beauty In spiritual life. The real beauty is Kṛṣṇa and Rādhā. One who is attracted by the beauty of Rādhā and Kṛṣṇa cannot be attracted by the false beauty of this material world. That is the difference between a demon and a godly person or devotee. When one is attracted by the transcendental beauty of Rādhā and Kṛṣṇa, he is no longer attracted by material feminine beauty. SB 3.31.38, Purport: Instead of being attracted by material beauty, if one is accustomed to be attracted by the beauty of Rādhārāṇī and Kṛṣṇa, then the statement of Bhagavad-gītā, paraṁ dṛṣṭvā nivartate [Bg. 9.59], holds true. When one is attracted by the transcendental beauty of Rādhā and Kṛṣṇa, he is no longer attracted by material feminine beauty. That is the special significance of Rādhā-Kṛṣṇa worship. That is testified to by Yāmunācārya. He says, "Since I have become attracted by the beauty of Rādhā and Kṛṣṇa, when there is attraction for a woman or a memory of sex life with a woman, I at once spit on it, and my face turns in disgust." When we are attracted by Madana-mohana and the beauty of Kṛṣṇa and His consorts, then the shackles of conditioned life, namely the beauty of a material woman, cannot attract us. Sri Caitanya-caritamrta CC Adi-lila CC Adi 4.214, Translation and Purport: Among the gopīs, Śrīmatī Rādhikā is the foremost. She surpasses all in beauty, in good qualities, in good fortune and, above all, in love. Among all the gopīs, Śrīmatī Rādhārāṇī is the most exalted. She is the most beautiful, the most qualified and, above all, the greatest lover of Kṛṣṇa. CC Adi 4.248, Translation: “Thus although I am the source of happiness for the entire world, the beauty and attributes of Śrī Rādhikā are My life and soul. CC Adi 4.259, Translation: “‘My dear auspicious Rādhārāṇī, Your body is the source of all beauty. Your red lips are softer than the sense of immortal sweetness, Your face bears the aroma of a lotus flower, Your sweet words defeat the vibrations of the cuckoo, and Your limbs are cooler than the pulp of sandalwood. All My transcendental senses are overwhelmed in ecstatic pleasure by tasting You, who are completely decorated by beautiful qualities.’ CC Madhya-lila The ecstasy of love for Kṛṣṇa is known as dhīrā and adhīrā, sober and restless. Such ecstasy constitutes the covering of Śrīmatī Rādhārāṇī’s body, and it is adorned by camphor. Her transcendental anger toward Kṛṣṇa is embodied as the arrangement of the hair on Her head, and the tilaka of Her great fortune shines on Her beautiful forehead. CC Madhya 8.166, Purport: “The love of the gopīs for Kṛṣṇa is full of transcendental ecstasy. It appears to be a brilliant jewel, and enlightened by such a transcendental jewel, Rādhārāṇī’s body is further perfumed and decorated with kuṅkuma. In the morning Her body is bathed in the nectar of compassion, in the afternoon in the nectar of youth, and in the evening in the nectar of luster itself. In this way the bathing is performed, and Her body becomes as brilliant as the cintāmaṇi jewel. She is dressed in various kinds of silken garments, one of which is Her natural shyness. “Her beauty is more and more enhanced, being decorated with the red kuṅkuma of beauty itself and the blackish musk of conjugal love. Thus Her body is decorated with different colors. Her ornaments embody the natural symptoms of ecstasy—trembling, tears, jubilation, stunning, perspiration, faltering of the voice, bodily redness, madness and dullness. In this way Her entire body is bedecked with these nine different jewels. Over and above this, the beauty of Her body is enhanced by Her transcendental qualities, which constitute the flower garland hanging on Her body. The ecstasy of love for Kṛṣṇa is known as dhīrā and adhīrā, sober and restless. Such ecstasy constitutes the covering of Śrīmatī Rādhārāṇī’s body, and it is adorned by camphor. Her transcendental anger toward Kṛṣṇa is embodied as the arrangement of the hair on Her head, and the tilaka of Her great fortune shines on Her beautiful forehead. Śrīmatī Rādhārāṇī’s earrings are the holy names of Kṛṣṇa, as well as the hearing of His name and fame. Her lips are always reddish due to the betel nut of ecstatic affection for Kṛṣṇa. The black ointment around Her eyes is Her tricky behavior with Kṛṣṇa brought about by love. Her joking with Kṛṣṇa and gentle smiling constitute the camphor with which She is perfumed. CC Madhya 8.170, Translation: “Śrīmatī Rādhārāṇī’s personal beauty is the reddish powder known as kuṅkuma, Her affection for Her associates is sandalwood pulp, and the sweetness of Her smile is camphor. All these, combined together, are smeared over Her body. CC Madhya 17.212, Translation: The female parrot said, “Śrīmatī Rādhārāṇī’s affection, Her exquisite beauty and good behavior, Her artistic dancing and chanting and Her poetic compositions are all so attractive that they attract the mind of Kṛṣṇa, who attracts the mind of everyone in the universe.” CC Antya-lila CC Antya 1.136, Translation: “‘Springtime had arrived, and the full moon of that season inspired the Supreme Personality of Godhead, who is complete in everything, with new attraction to meet the beautiful Śrīmatī Rādhārāṇī at night to increase the beauty of Their pastimes.’” CC Antya 1.169, Translation: “‘The beauty of Śrīmatī Rādhārāṇī’s eyes forcibly devours the beauty of newly grown blue lotus flowers, and the beauty of Her face surpasses that of an entire forest of fully blossomed lotuses. Her bodily luster seems to place even gold into a painful situation. Thus the wonderful, unprecedented beauty of Śrīmatī Rādhārāṇī is awakening in Vṛndāvana.’ CC Antya 1.170, Translation: “‘Although the effulgence of the moon is brilliant initially at night, in the daytime it fades away. Similarly, although the lotus is beautiful during the daytime, at night it closes. But, O My friend, the face of My most dear Śrīmatī Rādhārāṇī is always bright and beautiful, both day and night. Therefore, to what can Her face be compared?’ Other Books by Srila Prabhupada Nectar of Devotion Externally She moved Her eyebrows and made a show of rejecting Kṛṣṇa. In this mood Rādhārāṇī looked very beautiful Nectar of Devotion 31: Once when Śrīmatī Rādhārāṇī was standing on the bank of the Yamunā River in the forest of Vṛndāvana, She was attacked by Kṛṣṇa, who was stronger than She. Although She externally expressed a disturbed mood from this incident, within Herself She was smiling and feeling great satisfaction. Externally She moved Her eyebrows and made a show of rejecting Kṛṣṇa. In this mood Rādhārāṇī looked very beautiful, and Śrīla Rūpa Gosvāmī glorifies Her beauty. This is an instance of exhibiting varying feelings in ecstatic love, although the cause is one only—Kṛṣṇa. Let us all look upon the transcendental beauty of Śrīmatī Rādhārāṇī. Nectar of Devotion 44: The beauty of Śrīmatī Rādhārāṇī is described as follows: "Her eyes defeat the attractive features of the eyes of the cakorī bird. When one sees the face of Rādhārāṇī, he immediately hates the beauty of the moon. Her bodily complexion defeats the beauty of gold. Thus, let us all look upon the transcendental beauty of Śrīmatī Rādhārāṇī." Kṛṣṇa's attraction for Rādhārāṇī is described by Kṛṣṇa Himself thus: "When I create some joking phrases in order to enjoy the beauty of Rādhārāṇī, Rādhārāṇī hears these joking words with great attention; but by Her bodily features and counterwords She neglects Me. And I even possess unlimited pleasure by Her neglect of Me, for She becomes so beautiful that She increases My pleasure one hundred times." I have seen the beautiful lotus eyes of Śrīmatī Rādhārāṇī. Nectar of Devotion 50: In the Vidagdha-mādhava, Second Act, verse 31, Kṛṣṇa tells His friend, "My dear friend, what a wonderful thing it is that since I have seen the beautiful lotus eyes of Śrīmatī Rādhārāṇī, I have developed a tendency to spit on the moon and the lotus flower!" This is an example of conjugal love mixed with ghastliness, but there is no incompatibility. Lectures Srimad-Bhagavatam Lectures When Kṛṣṇa comes before Rādhārāṇī, She becomes so much engladdened by seeing the beauty of Kṛṣṇa that She becomes more beautiful Lecture on SB 1.2.8 -- New Vrindaban, September 6, 1972: God is engaged in enjoying with His eternal consort, Śrīmate Rādhārāṇī. This Śrīmate Rādhārāṇī is enchanting Kṛṣṇa, and Kṛṣṇa is enchanting Rādhārāṇī. This is the business of God. Duhe (indistinct) lage hari (?). 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 state. Competition. Because in the spiritual world everything is unlimited. So unlimitedly both of them becoming beautiful and both of them enjoying unlimitedly. Nectar of Devotion Lectures By seeing Rādhārāṇī's beauty, Kṛṣṇa becomes pleased, and Rādhārāṇī, when She sees that Kṛṣṇa is very pleased, She becomes pleased. The Nectar of Devotion -- Calcutta, January 30, 1973: This is the competition going on between Kṛṣṇa and Rādhārāṇī. By Rādhārāṇī, seeing the Rādhārāṇī's beauty, Kṛṣṇa becomes pleased, and Rādhārāṇī, when She sees that Kṛṣṇa is very pleased, She becomes pleased. She becomes more beautiful. And Kṛṣṇa wants to see. In this way there is competition. This is rādhā kṛṣṇa-praṇaya vikṛtir hlādinī śaktir asmād ekātmānāv api deha-bhedaṁ gatau tau [Cc. Ādi 1.5]. This is the exchange of Kṛṣṇa's pleasure potency. Śrīmatī Rādhārāṇī is the manifestation of pleasure potency of Kṛṣṇa. (Comment on this)
8:34 pm	Sramiti Radharani quotes from www.vanipedia.org 2. Śrīmatī Rādhārāṇī is the most exalted devotee of Kṛṣṇa. Nectar of Instruction 10, Purport: When Kṛṣṇa left Vṛndāvana for Mathurā, the gopīs became most dejected and spent the rest of their lives simply crying in separation from Kṛṣṇa. This means that in one sense they were never actually separated from Kṛṣṇa. There is no difference between thinking of Kṛṣṇa and associating with Him. Rather, vipralambha-sevā, thinking of Kṛṣṇa in separation, as Śrī Caitanya Mahāprabhu did, is far better than serving Kṛṣṇa directly. Thus of all the devotees who have developed unalloyed devotional love for Kṛṣṇa, the gopīs are most exalted, and out of all these exalted gopīs, Śrīmatī Rādhārāṇī is the highest. No one can excel the devotional service of Śrīmatī Rādhārāṇī. Indeed, even Kṛṣṇa cannot understand the attitude of Śrīmatī Rādhārāṇī; therefore He took Her position and appeared as Śrī Caitanya Mahāprabhu, just to understand Her transcendental feelings. In this way Śrīla Rūpa Gosvāmī gradually concludes that Śrīmatī Rādhārāṇī is the most exalted devotee of Kṛṣṇa and that Her kuṇḍa (lake), Śrī Rādhā-kuṇḍa, is the most exalted place. Nectar of Instruction 11, Translation and Purport: Of the many objects of favored delight and of all the lovable damsels of Vrajabhūmi, Śrīmatī Rādhārāṇī is certainly the most treasured object of Kṛṣṇa's love. And, in every respect, Her divine kuṇḍa is described by great sages as similarly dear to Him. Undoubtedly Rādhā-kuṇḍa is very rarely attained even by the great devotees; therefore it is even more difficult for ordinary devotees to attain. If one simply bathes once within those holy waters, one's pure love of Kṛṣṇa is fully aroused. Why is Rādhā-kuṇḍa so exalted? The lake is so exalted because it belongs to Śrīmatī Rādhārāṇī, who is the most beloved object of Śrī Kṛṣṇa. Among all the gopīs, She is the most beloved. Similarly, Her lake, Śrī Rādhā-kuṇḍa, is also described by great sages as the lake that is as dear to Kṛṣṇa as Rādhā Herself. Indeed, Kṛṣṇa's love for Rādhā-kuṇḍa and Śrīmatī Rādhārāṇī is the same in all respects. Rādhā-kuṇḍa is very rarely attained, even by great personalities fully engaged in devotional service, not to speak of ordinary devotees who are only engaged in the practice of vaidhī bhakti. Krsna, The Supreme Personality of Godhead Rādhārāṇī and Candrāvalī are even more prominent, and out of these two gopīs, Rādhārāṇī is the most prominent. Krsna Book 32: We understand from the Brahma-saṁhitā and Skanda Purāṇa that Kṛṣṇa is always surrounded by many thousands of goddesses of fortune. The gopīs are all goddesses of fortune, and Kṛṣṇa took them hand in hand on the bank of the Yamunā. It is said in the Skanda Purāṇa that out of many thousands of gopīs, 16,000 are prominent, out of those 16,000, 108 are especially prominent, out of these 108 gopīs, eight gopīs are still more prominent, out of those eight gopīs, Rādhārāṇī and Candrāvalī are even more prominent, and out of these two gopīs, Rādhārāṇī is the most prominent. Lectures Bhagavad-gita As It Is Lectures So gopīs are the topmost devotees. And amongst the gopīs, Śrīmatī Rādhārāṇī is the topmost. Therefore Śrīmatī Rādhārāṇī is greater than Kṛṣṇa. Lecture on BG 2.3 -- London, August 4, 1973: So Kṛṣṇa left Vṛndāvana. All the gopīs, they passed their days simply crying for Kṛṣṇa, but never condemned Kṛṣṇa. Whenever somebody came... Kṛṣṇa also was thinking of them because gopīs are the greatest devotees, topmost devotees. There is no comparison with the devotion of the gopīs. Therefore Kṛṣṇa was always obliged to them. Kṛṣṇa said to the gopīs that "You have to be satisfied with your own business. I cannot return you anything for your love." Kṛṣṇa, the Supreme, the all-powerful, He was unable to repay the debts for the gopīs. Caitanya Mahāprabhu said, ramyā kācid upāsanā vraja-vadhu-vargeṇa yā kalpitā. There is no more better worship than what was conceived by the gopīs. So gopīs are the topmost devotees. And amongst the gopīs, Śrīmatī Rādhārāṇī is the topmost. Therefore Śrīmatī Rādhārāṇī is greater than Kṛṣṇa. Rādhā is the internal potency, we are marginal potency. Lecture on BG 4.5 -- Montreal, June 10, 1968: Guest: We are expansions of Rādhā? Prabhupāda: No. Rādhā is the internal potency, we are marginal potency. Of course, originally, in that sense, everything is Kṛṣṇa's expansion. Sarvaṁ khalv idaṁ brahma. But even there are expansions... That is the difference between Māyāvāda philosophy and Vaiṣṇava philosophy. Caitanya Mahāprabhu...acintya-bhedābheda. We are always simultaneously one and different. Always. We should remember. We are, because we are expansion of Kṛṣṇa, we are expansion of Rādhā also because Rādhā is also expansion of Kṛṣṇa. But still, different. That is the philosophy. One and different simultaneously. Acintya-bhedābheda. Caitanya Mahāprabhu's philosophy is inconceivable simultaneously one and different. Energy. This will be explained in the Seventh Chapter of Bhagavad-gītā. The energies and the energetic is the same. Śakti-śaktimator abheda. Just like sun and the sunshine, they are the same. There is no difference. But the molecules of the sunshine particles, that is not equal to the sun. These truths we shall always remember. Acintyāḥ khalu ye bhāvāḥ. Therefore these are inconceivable. We are simultaneously one with Kṛṣṇa and Rādhā, and at the same time different. This Rādhārāṇī is the source of spiritual inspiration. Lecture on BG 4.10 -- Calcutta, September 23, 1974: So today is Śrīmatī Rādhārāṇī's birthday, Rādhāṣṭamī. So we called you for meeting. This Rādhārāṇī, about some, Rādhārāṇī... Because this Rādhārāṇī is the source of spiritual inspiration. Source of spiritual inspiration. Apareyam itas tu viddhi me prakṛtiṁ parām, jīva-bhūtāṁ mahā-bāho... Prakṛtiṁ parām [Bg. 7.5]. The aparā-prakṛti is this material world, bhūmir āpo 'nalo vāyuḥ [Bg. 7.4]. And there is another prakṛti, parā-prakṛti. That is also mentioned here: mad-bhāvam. Mad-bhāvam means the nature in which Kṛṣṇa is there. In this material nature, although Kṛṣṇa is there, but we do not understand. We cannot see Kṛṣṇa. That is material, forgetfulness of Kṛṣṇa. But when you remember Kṛṣṇa even in this material world, then it becomes spiritual. So we shall pray to Rādhārāṇī... What is Rādhārāṇī? Rādhārāṇī is the pleasure potency of Kṛṣṇa. Lecture on BG 4.10 -- Calcutta, September 23, 1974: If, if we remain just like cats and dogs, eat, sleep and have sex life, beget children and die someday, this is cats' and dogs' life. This is not human life. Human life is different. Man-mayā mām upāśritāḥ. Jñāna-tapasā pūtā. To become purified by knowledge and tapasya. Tapo divyaṁ yena śuddhyet sattvam [SB 5.5.1]. That is the statement of Ṛṣabhadeva. Everywhere. We have to purify our existence, and get out of this repetition of birth and death. That is success of life. So we shall pray to Rādhārāṇī... What is Rādhārāṇī? Rādhārāṇī is the pleasure potency of Kṛṣṇa. Pleasure potency. Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. The Supreme Lord has many potencies. Na tasya kāryam karaṇaṁ ca vidyate. Therefore He has nothing to do. He has got so many potencies. Just like big man, a rich man. He's sitting. But his energies, his potencies, are working. Big, big factory. And he knows everything. Similarly, parāsya śaktir vividhaiva śrūyate. He has got many multi-potencies. One of them is this pleasure potency. Pleasure potency... Śrīmatī Rādhārāṇī is the symbol of internal energy. Lecture on BG 4.11 -- Vrndavana, August 3, 1974: So our business is that we have to take shelter. Instead of taking shelter of the external energy... That is also Kṛṣṇa. There is no doubt. Kṛṣṇa, Kṛṣṇa's energy: nondifferent. But that is not very beneficial to us. We have to take shelter of the internal energy. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. Daivīṁ prakṛtim means internal energy. And Śrīmatī Rādhārāṇī is the, mean, the symbol of internal energy. Therefore we take shelter of Śrīmatī Rādhārāṇī in Vṛndāvana, and that is our perfection of life. Then it will be easier to associate with Kṛṣṇa very easily. That should be our motto. Kṛṣṇa is the most beautiful, Rādhārāṇī is the most beautiful. Lecture on BG 13.19 -- Bombay, October 13, 1973: Yaṁ śyāmasundaram. Kṛṣṇa's another name is Śyāmasundara. He's blackish, but very beautiful. Generally, we don't like to see blackish people. But Kṛṣṇa is so nice. Although He's blackish, He's kandarpa-koṭi-kamanīya. Barhāvataṁsam asitāmbuda-sundarāṅgam. These are described in the Vedic literature. Although He's blackish, He is more beautiful than millions of millions of cupids. Kandarpa-koṭi-kamanīya. So Kṛṣṇa is so beauty. That is His Godliness. Because beauty is also... We don't worship nirākāra. Beautiful, the most beautiful. The most beautiful. 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. Srimad-Bhagavatam Lectures Śrīmatī Rādhārāṇī's name is Madana-mohana-mohinī. Kṛṣṇa is the enchanter of the Cupid, and Rādhārāṇī is the enchanter of that enchanter. Lecture on SB 1.8.31 -- Los Angeles, April 23, 1973: Just like Kṛṣṇa's another name is Madana-mohana. 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. Rādhārāṇī is the expansion of the pleasure potency of Kṛṣṇa. Lecture on SB 1.10.7 -- Mayapura, June 22, 1973: So Kṛṣṇa expands. Ekaṁ bahu syām. Expands. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ [Bs. 5.37]. Kṛṣṇa expands His energy, ānanda-cinmaya-rasa. Rasa, humor, mellows, to enjoy, He expands Himself. Just like Śrī Svarūpa Dāmodara Gosvāmī has given us the definition, Rādhā-Kṛṣṇa and Śrī Caitanya Mahāprabhu. rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam [Cc. Ādi 1.5] Rādhā and Kṛṣṇa, the same Absolute, but Rādhārāṇī is the expansion of the pleasure potency of Kṛṣṇa. We have got potency as Kṛṣṇa has got. Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. This is the Vedic injunction. Parā, they say. Absolute Truth has many potencies, innumerable, vividhaiva śrūyate. One of the potencies is the pleasure potency. Just like we want some pleasure. Pleasure is the constitutional position of spirit soul, or the Absolute Truth. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). God and we, being of the same quality, we are by nature always joyful. So our joyfulness is checked when we are in material condition. Therefore there is struggle. We are hankering after, to revive that joyfulness, but this contamination of material energy, sattva-guṇa, rajo-guṇa, tamo-guṇa, they are checking, obstacles. Just like Rādhārāṇī and the gopīs. They are on the same status, but the gopīs know that "Rādhārāṇī is the better worshiper than us." Lecture on SB 2.1.1 -- Delhi, November 4, 1973: Just like in the material world, everyone is envious. If I become richer than you, then you become envious, that "Oh, how this man has become richer? We are in the same business." So this is material. There is no appreciation. But in the Vaikuṇṭha world there is comparative devotional service. Just like Rādhārāṇī and the gopīs. They are on the same status, but the gopīs know that "Rādhārāṇī is the better worshiper than us." Therefore their only business is how to take Rādhārāṇī and join with Kṛṣṇa. This is Vaikuṇṭha understanding. They are not envious that "Kṛṣṇa loves Rādhārāṇī so much," and they are envious. No, no, not at all. They want it that "Kṛṣṇa loves Rādhārāṇī so much, and Rādhārāṇī loves..." They simply try to join Them. And they are happy, "Oh, Kṛṣṇa and Rādhārāṇī is now joined together." That is their happiness. This is Vaikuṇṭha appreciation. If everything is Kṛṣṇa and Rādhārāṇī is not Kṛṣṇa, what is that? Kṛṣṇa. He (She) is Kṛṣṇa. She is the Kṛṣṇa's pleasure potency. Lecture on SB 2.1.1-5 -- Melbourne, June 26, 1974: Madhudviṣa: Śrīla Prabhupāda, you spoke of inferior energy and superior energy. Those are two general categories. Are there other categories of energies besides that, and specifically how could we understand Śrīmatī Rādhārāṇī? Is She... Prabhupāda: She is spiritual energy. Madhudviṣa: But is She jīva-bhūta or... Prabhupāda: No, no, no. She is Kṛṣṇa. If everything is Kṛṣṇa and Rādhārāṇī is not Kṛṣṇa, what is that? Kṛṣṇa. He (She) is Kṛṣṇa. She is the Kṛṣṇa's pleasure potency. Madhudviṣa: She is not jīva? Prabhupāda: No, no, no. She is Kṛṣṇa. Kṛṣṇa divided Himself into His energy and Himself. That energy, original spiritual energy, is Rādhārāṇī. That is stated by Jīva Gosvāmī. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmāt. When Kṛṣṇa wants pleasure, He cannot accept the inferior energy. The same superior energy, Kṛṣṇa, is divided into two. That is Rādhā and Kṛṣṇa. And again, when they unite, that is Caitanya Mahāprabhu. Divided, they are Rādhā and Kṛṣṇa, and united, Caitanya Mahāprabhu. Śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. Anya means another. So Śrī Kṛṣṇa Caitanya is combination of Rādhā and Kṛṣṇa. And when they are divided into two, that is Rādhā and Kṛṣṇa. This is the purport. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau, śrī-caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptam [Cc. Ādi 1.5]. These are the conclusion. Śrī Caitanya Mahāprabhu is Rādhā-Kṛṣṇa combination. But He is playing the part of Rādhārāṇī to understand Kṛṣṇa. This is Caitanya Mahāprabhu. Rādhārāṇī is the chief gopī and all Her young girl friends, they are also gopīs. Lecture on SB 2.9.14 -- Melbourne, April 13, 1972: Pradyumna: "The goddess of fortune in her transcendental form is engaged in the loving service of the Lord's lotus feet, and being moved by the black bees, followers of spring, she is not only engaged in variegated pleasure-service to the Lord, along with her constant companions, but also she is engaged in singing the glories of the Lord's activities." [SB 2.9.14] Prabhupāda: So this is not impersonal, the actual description of the spiritual world, all personal varieties. There are the bees, there are goddess of fortune, and followed by her associate, and there is service and so many things, all opulences, śrī. Śrīr yasya. Aiśvaryasya ṣriyaḥ yaśasaḥ. The definition of the Lord is given that He's full of beauties. In the Brahma-saṁhitā also, Lakṣmī. And not only one, all of them are lakṣmīs. The associates of Lakṣmī, the maidservants of Lakṣmī, they are also lakṣmīs. They are not ordinary women, just like Rādhārāṇī is the chief gopī and all Her young girl friends, they are also gopīs. They are of the same category. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ [Bs. 5.37]. They are all expansion of Kṛṣṇa, pleasure potency. So this is the information of the Vaikuṇṭhaloka or Goloka Vṛndāvana. Śrīmatī Rādhārāṇī, She is the topmost servitor of Kṛṣṇa. So Her business is to keep pleased always Kṛṣṇa. Lecture on SB 3.25.7 -- Bombay, November 7, 1974: If you want śānti, individually or collectively, nationally or internationally, then you must become Kṛṣṇa conscious. What is that Kṛṣṇa consciousness? The summary is that Kṛṣṇa is the supreme enjoyer: bhoktā. We are not bhoktā. We are simply servant. Just like anywhere, there is a master and the servant. The master is the enjoyer, and the server, servant, is helping the master enjoyment. This is the process. So we living entities, we are eternal servant of God, or Kṛṣṇa. When we speak of Kṛṣṇa, means God. So we are eternal servant of God. So our duty is to help the master to enjoy. Just like here is Kṛṣṇa. The Śrīmatī Rādhārāṇī, She is the topmost servitor of Kṛṣṇa. So Her business is to keep pleased always Kṛṣṇa. That is... That is the symbolic representation. Rādhā. Rādhā means anaya(?) ārādhyate. She is serving, the best service. Anaya(?) ārādhyate. Therefore Kṛṣṇa is very much fond of Rādhārāṇī, because She gives the best service to Kṛṣṇa, in so many ways. She has got sixty-four qualifications. That is mentioned. Therefore She is so, I mean to say, pleasing to Kṛṣṇa. Anaya(?) ārādhyate iti rādhā. Rādhārāṇī is the source of all potencies. Lecture on SB 3.25.14 -- Bombay, November 14, 1974: Sarva-pāpa-vinirmuktam, sarvopādhi-vinirmuktam [Cc. Madhya 19.170]. Upādhi means pāpa. Upādhi... If we get different bodies, that is due to our sinful actions. If I am given the chance to execute as a human being, this human form of body... Bahūnāṁ janmanām ante [Bg. 7.19]. We have got this body after many, many evolutionary process. So this is a chance given to we. Hari hari biphale. Narottama dāsa Ṭhākura is singing, hari hari biphale janama goṅāinu: "My dear Lord, Kṛṣṇa, I have wasted my time for nothing, uselessly." Why? Manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā, jāniyā śuniyā viṣa khāinu: "Because I got this opportunity, the human form of life... It was meant for understanding Kṛṣṇa." Or add Kṛṣṇa with Rādhārāṇī. That is perfect Kṛṣṇa. Kṛṣṇa alone is Vāsudeva, and Rādhā-Kṛṣṇa is perfect, with all potencies. Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. The Absolute Truth with potencies. Śrīmatī Rādhārāṇī is the source of all potencies. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktiḥ. The Rādhārāṇī is the manifestation of Kṛṣṇa's pleasure potency. Kṛṣṇa, when He wants to enjoy, He does not enjoy anything material. He expands His energy, potency. That is Rādhārāṇī. Hlādinī śaktir asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau. Rādhārāṇī is the servitor, serving. Rādhārāṇī is so expert that She always attracts Kṛṣṇa by Her service. Lecture on SB 6.1.62 -- Vrndavana, August 29, 1975: In the Western countries they are artificially trying to become equal, but that is not possible by nature. And there is no such question, inferiority or superiority. There is no such question. Such like the begin, in the beginning, yato vā imani bhūtāni jayante. Janmādy asya yataḥ [SB 1.1.1]. Wherefrom this puruṣa and prakṛti relationship begun? Janmādy asya yataḥ. It has begun from the Absolute Truth. Therefore Absolute Truth is Rādhā-Kṛṣṇa, the same puruṣa and prakṛti. But Rādhārāṇī is the servitor, serving. Rādhārāṇī is so expert that She always attracts Kṛṣṇa by Her service. This is Rādhārāṇī's position. Kṛṣṇa is called Madana-Mohana. Here in Vṛndāvana there is Madana-Mohana, and Rādhārāṇī is called Madana-Mohana-Mohinī. Kṛṣṇa is so attractive that we are attracted by Cupid, and Kṛṣṇa attracts Cupid. Therefore His name is Madana-Mohana. And Rādhārāṇī is so great that She attracts Kṛṣṇa. Therefore She is the greatest. In the Vṛndāvana, therefore, people are accustomed to chant Rādhārāṇī's name more than Kṛṣṇa's name—"Jaya Rādhe." Yes. If you want Kṛṣṇa's favor, you just try to please Rādhārāṇī. So this is the way. We are flattering Lakṣmījī, "Give me some favor," but Kṛṣṇa doesn't flatter anyone. Sometimes He does out of love to Rādhārāṇī. That Lakṣmī is Rādhārāṇī. Therefore She is the topmost of all Lakṣmīs. Lecture on SB 7.9.11 -- Mayapur, February 18, 1976: So we should always remember this, that Kṛṣṇa does not require our service, but if we give some service to Kṛṣṇa, that is our benefit. This is the formula. Don't think that Kṛṣṇa is very much obliged. But He feels obliged. Why? Aviduṣaḥ. We are all fools and rascals. We are thinking that we are giving some service. No. We cannot give any. We are so insignificant that we cannot. He's unlimited, and we are very, very limited, tiny. But still, just the small child gives something to the father... It is father's property, but still, the father is very glad that "This child is giving me a lozenges." He thinks, "This is my big property." (laughs) So always we should remember this verse, that naivātmanaḥ prabhur ayaṁ nija-lābha-pūrṇaḥ. He's always full with six opulences. There is no question of satisfying by giving something. This daridra-nārāyaṇa-sevā has come under this misunderstanding that "We have to serve God, so when God comes as daridra, then we shall give. When God comes with Lakṣmī, with Sītā, with Rādhārāṇī, no, no, that is not required. We don't want to serve that God. We want to serve when God comes as poor man, as invalid with a stick, and begs. Oh I am so great. I am giving God." This is nonsense. This is not... What God cares for you? But they have conceived that, that "God, although He is great, he becomes a small beggar and begs from me." This is material conception of understanding. So here it is clear, nija-lābha-pūrṇaḥ. He's not... He's Lakṣmī-Nārāyaṇa. He's Nārāyaṇa, and why He should become poor? He... Lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ [Bs. 5.29]. Not only one Lakṣmī, not one Rukmiṇī, but many thousands' Lakṣmī, sahasra-sata, many lakhs. We are flattering Lakṣmījī, "Give me some favor," but Kṛṣṇa doesn't flatter anyone. Sometimes He does out of love to Rādhārāṇī. That Lakṣmī is Rādhārāṇī. Therefore She is the topmost of all Lakṣmīs. Rādhā-Kṛṣṇa is one. Rādhārāṇī is the pleasure potency of Kṛṣṇa. Lecture on SB 7.9.28 -- Mayapur, March 6, 1976: So we have to go through the Gosvāmīs and the paramparā system. Then we can understand. Rūpa-raghunātha pade, haibe ākuti, kabe hāma bujhabo, śrī yugala-pīriti. Generally some professional men, they chant Rādhā-kṛṣṇa-praṇaya-vikṛtir. That is not the way. You cannot understand the loving affairs of Rādhā and Kṛṣṇa without understanding the path given by the Gosvāmīs. If you surpass in this way, avoid the way of approaching Rādhā-Kṛṣṇa by reading Bhakti-rasāmṛta-sindhu, The Nectar of Devotion, the Teachings of Lord Caitanya—all of a sudden if you become an upstart to understand Rādhā-Kṛṣṇa love—then you'll misunderstand. That is the way. And people, they try to understand Rādhā-Kṛṣṇa love affairs, jumping all of a sudden. This is not the way. One should be very much eager to understand. Rādhā-kṛṣṇa-praṇaya-vikṛtir āhlādini śaktir asmād ekātmānāv api deha-bhedaṁ gatau tau śrī caitanya-prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ rādhā-kṛṣṇa-bhāva-dyuti There is a... This is the verse by Jīva Gosvāmī that "Rādhā-Kṛṣṇa is one. Rādhārāṇī is the pleasure potency of Kṛṣṇa." Parasya śaktir vividhaiva śrūyate sva-bhāvikī jñāna-bala-kriyā ca [Cc. Madhya 13.65, purport]. Kṛṣṇa is the Supreme Being. When He wants to enjoy pleasure, no material things can supply that. That is not possible. He expands His own energy, and by His own energy He gets the pleasure. So Rādhārāṇī is not ordinary, as the sahajiyās, those who take Rādhā-Kṛṣṇa love affair very easily... No. Then you'll misunderstand. Rādhā-kṛṣṇa-praṇaya-vikṛtir āhlādini śaktiḥ. It is the expansion of pleasure potency of Kṛṣṇa. So gopīs are the topmost, and amongst the gopīs, Śrīmatī Rādhārāṇī is the topmost. Lecture on SB 7.9.55 -- Vrndavana, April 10, 1976: The gopīs, the gopīs, the ideal, the topmost devotee, they gave their everything to Kṛṣṇa, but they did not ask anything from Kṛṣṇa. Their honor, their body, their life—everything, sacrificed everything. Therefore Kṛṣṇa said to the gopīs that "I have no power to repay your debt. You be satisfied with your own activity. I cannot give you anything." So this is the ideal devotion. Therefore Caitanya Mahāprabhu recommended, ramyā kācid upāsanā vrajavadhūbhir yā kalpitā: "There is no more better, sublime upāsana, worship, than it was conceived by the gopīs." They did not want anything. They simply wanted to see Kṛṣṇa, how He is satisfied. Kṛṣṇa is away from home in the forest, and they are thinking, "In the forest there are so many crags, so many stone chipped, and Kṛṣṇa's feet is so soft. How He is walking in the forest?" In this way they are crying. This is gopī, always Kṛṣṇa conscious, and how Kṛṣṇa is happy or not, that is their business. Therefore Caitanya Mahāprabhu recommended, "There is no better form of worship than it was done by the gopīs." So Prahlāda Mahārāja... There are stages of devotees. So gopīs are the topmost, and amongst the gopīs, Śrīmatī Rādhārāṇī is the topmost. Therefore there is no comparison of Rādhārāṇī's love for Kṛṣṇa. There is no comparison. Therefore Caitanya Mahāprabhu took the part of Rādhārāṇī to understand Kṛṣṇa. So these are very confidential subject matter, but they are described in the Caitanya-caritāmṛta, in the beginning. So that is the highest perfection, that don't ask anything from Kṛṣṇa. Try to make such arrangement that Kṛṣṇa may not give you anything; you give to Him. Nectar of Devotion Lectures Rādhā is the superior energy, or spiritual energy. And Kṛṣṇa is the energetic. The Nectar of Devotion -- Vrndavana, October 29, 1972: It is explained by Svarūpa Dāmodara: rādhā-kṛṣṇa-prakr..., praṇaya-vikṛtir hlādinī śaktir asmād ekātmānāv api purā deha-bhedo gatau tau. Rādhā-Kṛṣṇa, They are one. But, although They are one, They bifurcated Themselves as Rādhā and Kṛṣṇa. So there is no difference between Rādhā and Kṛṣṇa. Rādhā is the superior energy, or spiritual energy. And Kṛṣṇa is the energetic. Similarly, this material world is external energy. Similarly, the living entities, they're marginal energy, between the external and internal energy. The living entities are called marginal energy because the living energy has to act under another energy, that either material energy or spiritual energy. So when the living entity is under spiritual energy, that is his normal condition, and when he's under the material energy, that is his abnormal condition. We should always remember. Material energy means forgetfulness of Kṛṣṇa. Rādhārāṇī is the pleasure potency of Kṛṣṇa. The Nectar of Devotion -- Vrndavana, November 11, 1972: Here we are under the influence of this material energy, but those who are devotee of Kṛṣṇa, they are under the influence of internal energy. The internal energy of Kṛṣṇa, it has got three different functions. One of the function is hlādinī śakti. That is Rādhārāṇī. That is Rādhārāṇī. Rādhārāṇī is the pleasure potency of Kṛṣṇa. Sri Caitanya-caritamrta Lectures Rādhārāṇī is the energy, pleasure energy, of Kṛṣṇa. Lecture on CC Adi-lila 1.6 -- Mayapur, March 30, 1975: So the love affairs between Kṛṣṇa and Rādhā... That we have already understood, that Rādhā-Kṛṣṇa combined together is Śrī Caitanya Mahāprabhu. Tad-dvayaṁ caikyam āptam. Tad-dvayam. Dvayam means two, Rādhā and Kṛṣṇa. They are one. There is no difference, energy and the energetic. So Rādhārāṇī is the energy, pleasure energy, of Kṛṣṇa. So when Kṛṣṇa... We have explained this. When Kṛṣṇa wants pleasure, He cannot derive it from anything material. We should not misunderstand that Kṛṣṇa is ordinary human being and He is enjoying like us. Completely different. Rādhārāṇī is the manifestation of Kṛṣṇa's pleasure potency. Rādhārāṇī is the direct pleasure potency, and the all the gopīs, they are expansion of Śrīmati Rādhārāṇī. Lecture on CC Adi-lila 7.8 -- Vrndavana, March 15, 1974: At the present moment, being materially absorbed, accepting ourself as one of the products of this matter... Yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma-ijya-dhīḥ [SB 10.84.13]. I am thinking that "I am product of this material world." "I am product of India," "I am product of brāhmaṇa," "I am product of this family, that family." So this is called jīva-bhūta. And when one understands that "I am not product of this material world. I am not American. I am not Indian. I am not brāhmaṇa. I am not śūdra. I am servant of Kṛṣṇa," that is called brahma-bhūta. Śrī Caitanya Mahaprabhu, He said that "I am not brāhmaṇa. I am not sannyāsī. I am not kṣatriya. I am not householder. I am not brahmacārī. I am not sannyāsī. I am not... I am...," This is definition by negation. He said positive definition: gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsānudāsaḥ [Cc. Madhya 13.80]. "That is my identification. I do not belong to these material categories. I am eternal servant of Kṛṣṇa, who provides, who maintains the gopīs." Therefore it is said, rāsādi-vilāsī, vrajalalanā-nāgara. Vrajalalanā-nāgara: He is the leader of the Vrajalalanā, damsels of Vrajabhūmi. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ [Bs. 5.37]. These gopīs, vrajalalanā, they are not ordinary girls. Then you will mistake. They are ānanda-cinmaya-rasa, Kṛṣṇa's pleasure potency, expansion of pleasure potency. Śrīmati Rādhārāṇī is the direct pleasure potency, and the all the gopīs, they are expansion of Śrīmati Rādhārāṇī. Therefore He is called vrajalalanā-nāgara. So don't think... You have come to Vṛndāvana. Don't think that Kṛṣṇa had rāsa dance with ordinary girls or Kṛṣṇa was ordinary man. As Kṛṣṇa was not man, He's God, similarly, the gopīs and Śrīmati Rādhārāṇī, they're internal potency of God, or Kṛṣṇa. This is... This should be understood. Festival Lectures Rādhārāṇī is the pleasure potency of Kṛṣṇa. Radhastami, Srimati Radharani's Appearance Day -- Montreal, August 30, 1968: Today is the birthday of Śrīmatī Rādhārāṇī. Rādhārāṇī is the pleasure potency of Kṛṣṇa. Kṛṣṇa is the Supreme Brahman. Just try to understand. Kṛṣṇa is the Supreme Brahman. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. So when paraṁ brahma wants to enjoy... That enjoying spirit is there in the paraṁ brahma. Otherwise we cannot have this enjoying spirit. Because we are part and parcel, therefore we have got that enjoying spirit; but that is materially contaminated. Rādhārāṇī is the center. Radhastami, Srimati Radharani's Appearance Day -- Montreal, August 30, 1968: Tapasya means voluntarily accepting something severe for realizing the supreme pleasure. That is called tapasya. So if, for tasting a little Brahman pleasure, all materialistic pleasures are to be given up, do you think that the Supreme Brahman, Lord Kṛṣṇa, is enjoying this material pleasure? Is it very reasonable? This Kṛṣṇa, He's enjoying lakṣmī-sahasra-śata-sambhrama-sevyamānam [Bs. 5.29]. Hundreds and thousands of goddess of fortune are engaged in His service. Do you think these lakṣmīs are material women? How Kṛṣṇa can take pleasure in the material women? No. This is mistake. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ [Bs. 5.37]. In the Brahma-saṁhitā you'll find that He expands His ānanda-cinmaya-rasa, the mellow of transcendental pleasure potency. And these gopīs are expansion of His pleasure potency. And Rādhārāṇī is the center. Rādhārāṇī is the center. So Rādhārāṇī is not... Don't take that Rādhārāṇī is an ordinary woman like we have our wife or sister or mother. No. She is the pleasure potency. And the birth of Rādhārāṇī was not from the womb of any human being. She was found by her father in the field. While father was plowing, he saw one little nice child is lying there, and he had no children, so he caught it and presented to the queen, "Oh, here we have got a very nice child." "How you got?" "Oh, in the field." Just see. Rādhārāṇī's janma is like that. Kṛṣṇa is the energetic, and Rādhārāṇī is the energy. Radhastami, Srimati Radharani's Appearance Day -- Montreal, August 30, 1968: so Rādhā and Kṛṣṇa. Kṛṣṇa is the enjoyer and He wants to enjoy. So He's the Supreme Brahman. He cannot enjoy anything, ātmarāma, He can enjoy it in Himself. Therefore Rādhārāṇī is the expansion of His pleasure potency. Kṛṣṇa hasn't got to seek external things for His pleasure. No. He is in Himself full, ātmarāma. So Rādhārāṇī is expansion of Kṛṣṇa. Kṛṣṇa is the energetic, and Rādhārāṇī is the energy. Just like energy and energetic, you cannot separate. Fire and the heat you cannot separate. Wherever there is fire there is heat, and wherever there is heat there is fire. Similarly, wherever there is Kṛṣṇa there is Rādhā. And wherever there is Rādhā there is Kṛṣṇa. They are inseparable. But He is enjoying. She is the queen of Vṛndāvana. Radhastami, Srimati Radharani's Appearance Day -- Montreal, August 30, 1968: Now there is a very nice song. I shall sing if you can play on the harmonium. Yes. This is a Rūpa Gosvāmī's song. (sings) rādhe jaya jaya mādhava-dayite gokula-taruṇī-maṇḍala-mahite dāmodara-rati-vardhana-veśe hari-niṣkuta-vṛndā-vipineśe vṛṣabhānudadhi-nava-śaśi-lekhe lalitā-sakhī guṇa-ramita-viśākhe karuṇāṁ kuru mayi karuṇā-bharite sanaka-sanātana-varṇita-carite rādhe jaya jaya mādhava-dayite This song was sung by Rūpa Gosvāmī. He is the real person, actual person, to understand Rādhā and Kṛṣṇa. So he says, "All glories to Rādhārāṇī." Rādhe jaya jaya mādhava-dayite. "She's so dear to Kṛṣṇa." Kṛṣṇa, everyone is trying to love Kṛṣṇa, but Kṛṣṇa is trying to love somebody. Now how great She is. Just try to understand. Everyone, the whole world, the whole universe, all living entities, they are trying to love Kṛṣṇa. Kṛṣṇa-prema. Lord Caitanya describes, prema-pumārtho mahān. And Rūpa Gosvāmī described that "You are distributing kṛṣṇa-prema." So kṛṣṇa-prema is so valuable, but Kṛṣṇa is after Rādhārāṇī. Just see how Rādhārāṇī is great. Just try to understand the greatness of Rādhārāṇī. Therefore She is so great, and we have to offer our respect. 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... You'll find in Vṛndāvana, if you go to Vṛndāvana, everyone is worshiping Rādhārāṇī. Rāṇī means queen. They are always speaking, "Jaya Rādhe!" Rādhārāṇī. All the devotees in Vṛndāvana, they are worshiper of Rādhārāṇī. Hari-niṣkuta-vṛndā-vipineśe. Vṛṣabhānudadhi-nava-śaśi-lekhe. And She appeared as the daughter of King Vṛṣabhānu, and Her companion, Lalitā-sakhī and Viśākha-sakhī, and the devotees... So on behalf of the pure devotees of Kṛṣṇa, Rūpa Gosvāmī is praying, karuṇāṁ kuru mayi karuṇā-bharite. "Oh, my worshipable Rādhārāṇī, You are full of mercy. So I am begging of Your mercy because You are so merciful, very easily You offer, bestow Your mercy. So I am begging Your mercy." Karuṇāṁ kuru mayi karuṇā-bharite, sanaka-sanātana-varṇita-carite. Now somebody may say, "Oh, you are so great, learned scholar, you are so great saintly person, and you are begging mercy from an ordinary girl? How is that?" Therefore Rūpa Gosvāmī says, "Oh, this is not ordinary girl." Sanaka-sanātana-varṇita-carite. "This girl's description is possible to be made by great saintly persons like Sanaka-Sanātana. She is not ordinary." So the lesson is that we should not treat Rādhārāṇī as ordinary girl, or Kṛṣṇa as ordinary man. They are the Supreme Absolute Truth. But in the Absolute Truth, there is the pleasure potency, and that is exhibited in the dealings of Rādhā and Kṛṣṇa. And Rādhā's expansion all the gopīs, and Kṛṣṇa is the Supreme Lord. (Comment on this)
8:34 pm	Sramiti Radharani quotes from www.vanipedia.org 1. Srimad-Bhagavatam SB Canto 2 Śrīmatī Rādhārāṇī is the principal head of all such goddesses of fortune, and therefore She is the pleasure counterpart of the Lord and is nondifferent from Kṛṣṇa. SB 2.4.20, Purport: Lord Caitanya was a strict sannyāsī, so much so that He did not allow any woman to come near Him, not even to bow down and offer respects. He never even heard the prayers of the deva-dāsīs offered in the temple of Jagannātha because a sannyāsī is forbidden to hear songs sung by the fair sex. Yet even in the rigid position of a sannyāsī He recommended the mode of worship preferred by the gopīs of Vṛndāvana as the topmost loving service possible to be rendered to the Lord. And Śrīmatī Rādhārāṇī is the principal head of all such goddesses of fortune, and therefore She is the pleasure counterpart of the Lord and is nondifferent from Kṛṣṇa. SB Canto 3 It is explained by the Gosvāmīs that Rādhārāṇī is the manifestation of the pleasure potency of the Supreme Personality of Godhead. SB 3.31.38, Purport: This material attraction, therefore, certainly cannot attract the Supreme Lord. When He wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rādhārāṇī. It is explained by the Gosvāmīs that Rādhārāṇī is the manifestation of the pleasure potency of the Supreme Personality of Godhead. When the Supreme Lord wants to derive transcendental pleasure, He has to create a woman from His internal potency. Thus the tendency to be attracted by womanly beauty is natural because it exists in the spiritual world. In the material world it is reflected pervertedly, and therefore there are so many inebrieties. Sri Caitanya-caritamrta CC Adi-lila Even though many devotees always think of Kṛṣṇa, none can surpass the gopīs, among whom Rādhārāṇī is the leader in thinking of Kṛṣṇa. CC Adi 3.81, Purport: Antaḥ kṛṣṇa refers to one who is always thinking of Kṛṣṇa. This attitude is a predominant feature of Śrīmatī Rādhārāṇī. Even though many devotees always think of Kṛṣṇa, none can surpass the gopīs, among whom Rādhārāṇī is the leader in thinking of Kṛṣṇa. Rādhārāṇī’s Kṛṣṇa consciousness surpasses that of all other devotees. Lord Caitanya accepted the position of Śrīmatī Rādhārāṇī to understand Kṛṣṇa; therefore He was always thinking of Kṛṣṇa in the same way as Rādhārāṇī. By thinking of Lord Kṛṣṇa, He always overlapped Kṛṣṇa. Kṛṣṇa is the transcendental male, and Rādhārāṇī is the transcendental female. CC Adi 4: The third reason that Lord Caitanya appeared was to enjoy the bliss tasted by Rādhārāṇī. The Lord thought that undoubtedly Rādhārāṇī enjoyed His company and He enjoyed the company of Rādhārāṇī, but the exchange of transcendental mellow between the spiritual couple was more pleasing to Śrīmatī Rādhārāṇī than to Śrī Kṛṣṇa. Rādhārāṇī felt more transcendental pleasure in the company of Kṛṣṇa than He could understand without taking Her position, but for Śrī Kṛṣṇa to enjoy in the position of Śrīmatī Rādhārāṇī was impossible because that position was completely foreign to Him. Kṛṣṇa is the transcendental male, and Rādhārāṇī is the transcendental female. Therefore, to know the transcendental pleasure of loving Kṛṣṇa, Lord Kṛṣṇa Himself appeared as Lord Caitanya, accepting the emotions and bodily luster of Śrīmatī Rādhārāṇī. Śrī Kṛṣṇa is the potent factor, and Śrīmatī Rādhārāṇī is the internal potency. CC Adi 4.56, Translation and Purport: Rādhā and Kṛṣṇa are one and the same, but They have assumed two bodies. Thus They enjoy each other, tasting the mellows of love. The two transcendentalists Rādhā and Kṛṣṇa are a puzzle to materialists. The above description of Rādhā and Kṛṣṇa from the diary of Śrīla Svarūpa Dāmodara Gosvāmī is a condensed explanation, but one needs great spiritual insight to understand the mystery of these two personalities. One is enjoying in two. Śrī Kṛṣṇa is the potent factor, and Śrīmatī Rādhārāṇī is the internal potency. According to Vedānta philosophy, there is no difference between the potent and the potency; they are identical. We cannot differentiate between one and the other, any more than we can separate fire from heat. Everything in the Absolute is inconceivable in relative existence. Therefore in relative cognizance it is very difficult to assimilate this truth of the oneness between the potent and the potency. The philosophy of inconceivable oneness and difference propounded by Lord Caitanya is the only source of understanding for such intricacies of transcendence. In fact, Rādhārāṇī is the internal potency of Śrī Kṛṣṇa, and She eternally intensifies the pleasure of Śrī Kṛṣṇa. Impersonalists cannot understand this without the help of a mahā-bhāgavata devotee. The very name “Rādhā” suggests that Śrīmatī Rādhārāṇī is eternally the topmost mistress of the comforts of Śrī Kṛṣṇa. As such, She is the medium transmitting the living entities’ service to Śrī Kṛṣṇa. Devotees in Vṛndāvana therefore seek the mercy of Śrīmatī Rādhārāṇī in order to be recognized as loving servitors of Śrī Kṛṣṇa. Śrīmatī Rādhikā is the transformation of Kṛṣṇa’s love. CC Adi 4.59, Translation: Śrīmatī Rādhikā is the transformation of Kṛṣṇa’s love. She is His internal energy called hlādinī. Śrīmatī Rādhārāṇī is the personified embodiment of these three aspects of transcendental consciousness. CC Adi 4.69, Translation and Purport: Śrī Rādhā Ṭhākurāṇī is the embodiment of mahābhāva. She is the repository of all good qualities and the crest jewel among all the lovely consorts of Lord Kṛṣṇa. The unadulterated action of the hlādinī-śakti is displayed in the dealings of the damsels of Vraja and Śrīmatī Rādhārāṇī, who is the topmost participant in that transcendental group. The essence of the hlādinī-śakti is love of Godhead, the essence of love of Godhead is bhāva, or transcendental sentiment, and the highest pitch of that bhāva is called mahābhāva. Śrīmatī Rādhārāṇī is the personified embodiment of these three aspects of transcendental consciousness. She is therefore the highest principle in love of Godhead and is the supreme lovable object of Śrī Kṛṣṇa. Of these two gopīs [Rādhārāṇī and Candrāvalī], Śrīmatī Rādhārāṇī is superior in all respects. CC Adi 4.70, Translation and Purport: “Of these two gopīs [Rādhārāṇī and Candrāvalī], Śrīmatī Rādhārāṇī is superior in all respects. She is the embodiment of mahābhāva, and She surpasses all in good qualities.” This is a quotation from Śrīla Rūpa Gosvāmī’s Ujjvala-nīlamaṇi (Rādhā-prakaraṇa 3). Śrīmatī Rādhārāṇī is as fully spiritual as Kṛṣṇa. CC Adi 4.71, Translation and Purport: Her mind, senses and body are steeped in love for Kṛṣṇa. She is Kṛṣṇa’s own energy, and She helps Him in His pastimes. Śrīmatī Rādhārāṇī is as fully spiritual as Kṛṣṇa. No one should consider Her to be material. She is definitely not like the conditioned souls, who have material bodies, gross and subtle, covered by material senses. She is all-spiritual, and both Her body and Her mind are of the same spiritual embodiment. Because Her body is spiritual, Her senses are also spiritual. Thus Her body, mind and senses fully shine in love of Kṛṣṇa. She is the personified hlādinī-śakti (the pleasure-giving energy of the Lord’s internal potency), and therefore She is the only source of enjoyment for Śrī Kṛṣṇa. Śrī Kṛṣṇa cannot enjoy anything that is internally different from Him. Therefore Rādhā and Śrī Kṛṣṇa are identical. The sandhinī portion of Śrī Kṛṣṇa’s internal potency has manifested the all-attractive form of Śrī Kṛṣṇa, and the same internal potency, in the hlādinī feature, has presented Śrīmatī Rādhārāṇī, who is the attraction for the all-attractive. No one can match Śrīmatī Rādhārāṇī in the transcendental pastimes of Śrī Kṛṣṇa. CC Adi 4.76, Translation: Just as the fountainhead, Lord Kṛṣṇa, is the cause of all incarnations, so Śrī Rādhā is the cause of all these consorts. CC Adi 4.82, Translation: Rādhā is the one who gives pleasure to Govinda, and She is also the enchantress of Govinda. She is the be-all and end-all of Govinda, and the crest jewel of all His consorts. CC Adi 4.83, Translation: The transcendental goddess Śrīmatī Rādhārāṇī is the direct counterpart of Lord Śrī Kṛṣṇa. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord. CC Adi 4.90, Translation: I have already explained the meaning of “sarva-lakṣmī.” Rādhā is the original source of all the goddesses of fortune. CC Adi 4.96, Translation: Śrī Rādhā is the full power, and Lord Kṛṣṇa is the possessor of full power. The two are not different, as evidenced by the revealed scriptures. The attitude of Śrīmatī Rādhārāṇī is the highest perfection of conjugal love. CC Adi 4.106, Purport: Lord Caitanya’s heart was full of the feelings of Śrīmatī Rādhārāṇī, and His appearance resembled Hers. Svarūpa Dāmodara has explained His attitude as rādhā-bhāva-mūrti, the attitude of Rādhārāṇī. One who engages in sense gratification on the material platform can hardly understand rādhā-bhāva, but one who is freed from the demands of sense gratification can understand it. Rādhā-bhāva must be understood from the Gosvāmīs, those who are actually controllers of the senses. From such authorized sources it is to be known that the attitude of Śrīmatī Rādhārāṇī is the highest perfection of conjugal love, which is the highest of the five transcendental mellows, and it is the complete perfection of love of Kṛṣṇa. In the loving affairs of Rādhā and Kṛṣṇa, Rādhārāṇī is the āśraya feature and Kṛṣṇa the viṣaya. CC Adi 4.135, Purport: Viṣaya and āśraya are two very significant words relating to the reciprocation between Kṛṣṇa and His devotee. The devotee is called the āśraya, and his beloved, Kṛṣṇa, is the viṣaya. Different ingredients are involved in the exchange of love between the āśraya and viṣaya, which are known as vibhāva, anubhāva, sāttvika and vyabhicārī. Vibhāva is divided into the two categories ālambana and uddīpana. Ālambana may be further divided into āśraya and viṣaya. In the loving affairs of Rādhā and Kṛṣṇa, Rādhārāṇī is the āśraya feature and Kṛṣṇa the viṣaya. The transcendental consciousness of the Lord tells Him, “I am Kṛṣṇa, and I experience pleasure as the viṣaya. The pleasure enjoyed by Rādhārāṇī, the āśraya, is many times greater than the pleasure I feel.” Therefore, to feel the pleasure of the āśraya category, Lord Kṛṣṇa appeared as Śrī Caitanya Mahāprabhu. CC Adi 4.214, Translation and Purport: Among the gopīs, Śrīmatī Rādhikā is the foremost. She surpasses all in beauty, in good qualities, in good fortune and, above all, in love. Among all the gopīs, Śrīmatī Rādhārāṇī is the most exalted. She is the most beautiful, the most qualified and, above all, the greatest lover of Kṛṣṇa. CC Adi 4.218, Translation: Rādhā is the beloved consort of Kṛṣṇa, and She is the wealth of His life. Without Her, the gopīs cannot give Him pleasure. Among the many such transcendental lovers of the Supreme Personality of Godhead, the gopīs are the best, and among the gopīs Śrīmatī Rādhikā is the best. CC Adi 4.219, Translation and Purport: “Lord Kṛṣṇa, the enemy of Kaṁsa, left aside the other gopīs during the rāsa dance and took Śrīmatī Rādhārāṇī to His heart, for She is the helper of the Lord in realizing the essence of His desires.” In this verse from the Gīta-govinda (3.1), Jayadeva Gosvāmī describes Śrī Kṛṣṇa’s leaving the rāsa-līlā to search for Śrīmatī Rādhārāṇī. CC Adi 7.18-19, Purport: Distinguishing between pure devotees and internal or confidential devotees, Śrī Rūpa Gosvāmī, in his book Upadeśāmṛta, traces the following gradual process of development. Out of many thousands of karmīs, one is better when he is situated in perfect Vedic knowledge. Out of many such learned scholars and philosophers, one who is actually liberated from material bondage is better, and out of many such persons who are actually liberated, one who is a devotee of the Supreme Personality of Godhead is considered to be the best. Among the many such transcendental lovers of the Supreme Personality of Godhead, the gopīs are the best, and among the gopīs Śrīmatī Rādhikā is the best. Śrīmatī Rādhikā is very dear to Lord Kṛṣṇa, and similarly Her ponds, namely, Śyāma-kuṇḍa and Rādhā-kuṇḍa, are also very dear to the Supreme Personality of Godhead. CC Madhya-lila CC Madhya 8.113, Translation: Lord Kṛṣṇa’s desire in the rāsa-līlā circle is perfectly complete, but Śrīmatī Rādhārāṇī is the binding link in that desire. CC Madhya 8.162, Translation: “The body of Śrīmatī Rādhārāṇī is a veritable transformation of love of Godhead; She is the dearmost friend of Kṛṣṇa, and this is known throughout the world. CC Madhya 8.164, Translation: That supreme ecstasy of Śrīmatī Rādhārāṇī is the essence of spiritual life. Her only business is to fulfill all the desires of Kṛṣṇa. CC Madhya 8.165, Translation: Śrīmatī Rādhārāṇī is the topmost spiritual gem, and the other gopīs—Lalitā, Viśākhā and so on-are expansions of Her spiritual body. In the conjugal pastimes of Kṛṣṇa, Kṛṣṇa is the hero (nāyaka), and Rādhikā is the heroine (nāyikā). CC Madhya 8.204-205, Purport: In the conjugal pastimes of Kṛṣṇa, Kṛṣṇa is the hero (nāyaka), and Rādhikā is the heroine (nāyikā). The first business of the gopīs is to chant the glories of both the hero and the heroine. Their second business is to gradually create a situation in which the hero may be attracted to the heroine and vice versa. Their third business is to induce both of Them to approach each other. Their fourth business is to surrender unto Kṛṣṇa, the fifth is to create a jovial atmosphere, the sixth to give Them assurance to enjoy Their pastimes, the seventh to dress and decorate both hero and heroine, the eighth to show expertise in expressing Their desires, the ninth to conceal the faults of the heroine, the tenth to cheat their respective husbands and relatives, the eleventh to educate, the twelfth to enable the hero and heroine to meet at the proper time, the thirteenth to fan the hero and heroine, the fourteenth to sometimes reproach the hero and heroine, the fifteenth to set conversations in motion, and the sixteenth to protect the heroine by various means. Śrīmatī Rādhārāṇī is the creeper of love of Godhead, and the gopīs are exactly like twigs, flowers and leaves. CC Madhya 8.210, Purport: In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura states, “Śrīmatī Rādhārāṇī is the creeper of love of Godhead, and the gopīs are exactly like twigs, flowers and leaves. When water is sprinkled on the creeper, the twigs, flowers and leaves indirectly receive all the benefits of the creeper itself. But water sprinkled directly on the twigs, leaves and flowers is not as effective as water sprinkled on the creeper’s root. The gopīs are not as pleased when they directly mix with Kṛṣṇa as when they serve to unite Śrīmatī Rādhārāṇī with Kṛṣṇa. Their transcendental pleasure lies in uniting Them.” Of all the gopīs, Śrīmatī Rādhārāṇī is the topmost. CC Madhya 8.246, Purport: In the Ādi Purāṇa the Supreme Personality of Godhead Himself says: na tathā me priyatamo brahmā rudraś ca pārthiva na ca lakṣmīr na cātmā ca yathā gopī-jano mama “Lord Brahmā, Lord Śiva, the goddess of fortune and even My own self are not as dear to Me as the gopīs.” Of all the gopīs, Śrīmatī Rādhārāṇī is the topmost. Rūpa Gosvāmī and Sanātana Gosvāmī are the most exalted servitors of Śrīmatī Rādhārāṇī and Lord Śrī Caitanya Mahāprabhu. Those who adhere to their service are known as rūpānuga devotees. CC Madhya 8.282, Translation: Lord Śrī Kṛṣṇa is the reservoir of all pleasure, and Śrīmatī Rādhārāṇī is the personification of ecstatic love of Godhead. These two forms had combined as one in Śrī Caitanya Mahāprabhu. This being the case, Lord Śrī Caitanya Mahāprabhu revealed His real form to Rāmānanda Rāya. CC Madhya 8.288, Translation and Purport: “I have now converted My body and mind into the ecstasy of Śrīmatī Rādhārāṇī; thus I am tasting My own personal sweetness in that form.” Gaurasundara here informed Śrī Rāmānanda Rāya, “My dear Rāmānanda Rāya, you were actually seeing a separate person with a fair-complexioned body. Actually I am not fair. Being Śrī Kṛṣṇa, the son of Nanda Mahārāja, I am blackish, but when I come in touch with Śrīmatī Rādhārāṇī I become fair-complexioned externally. Śrīmatī Rādhārāṇī does not touch the body of anyone but Kṛṣṇa. I taste My own transcendental features by accepting the complexion of Śrīmatī Rādhārāṇī. Without Rādhārāṇī, one cannot taste the transcendental pleasure of Kṛṣṇa’s conjugal love.” In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on the prākṛta-sahajiyā-sampradāya, which considers Kṛṣṇa and Lord Caitanya to possess different bodies. They misinterpret the words gaura aṅga nahe mora in text 287. From that verse and the present verse we can understand that Lord Caitanya Mahāprabhu is nondifferent from Kṛṣṇa. Both are the same Supreme Personality of Godhead. In the form of Kṛṣṇa, the Lord enjoys spiritual bliss and remains the shelter of all devotees, viṣaya-vigraha. And in His Gaurāṅga feature Kṛṣṇa tastes separation from Kṛṣṇa in the ecstasy of Śrīmatī Rādhārāṇī. This ecstatic form is Śrī Kṛṣṇa Caitanya. Śrī Kṛṣṇa is always the transcendental reservoir of all pleasure, and He is technically called dhīra-lalita. Śrīmatī Rādhārāṇī is the embodiment of spiritual energy, personified as ecstatic love for Kṛṣṇa; therefore only Kṛṣṇa can touch Her. The dhīra-lalita aspect is not seen in any other form of the Lord, including Viṣṇu and Nārāyaṇa. Śrīmatī Rādhārāṇī is therefore known as Govinda-nandinī and Govinda-mohinī, for She is the only source of transcendental pleasure for Śrī Kṛṣṇa and the only person who can enchant His mind. CC Madhya 13.149, Translation and Purport: “My dearest Śrīmatī Rādhārāṇī, please hear Me. I am speaking the truth. I cry day and night simply upon remembering all you inhabitants of Vṛndāvana. No one knows how unhappy this makes Me.” It is said: vṛndāvanaṁ parityajya padam ekaṁ na gacchati. In one sense, Kṛṣṇa, the original Personality of Godhead (īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]), does not even take one step away from Vṛndāvana. However, in order to take care of various duties, Kṛṣṇa had to leave Vṛndāvana. He had to go to Mathurā to kill Kaṁsa, and then He was taken by His father to Dvārakā, where He was busy with state affairs and disturbances created by demons. Kṛṣṇa was away from Vṛndāvana, and He was not at all happy, as He plainly disclosed to Śrīmatī Rādhārāṇī. She is the dearmost life and soul of Śrī Kṛṣṇa, and He expressed His mind to Her as follows. CC Madhya 13.150, Translation and Purport: Śrī Kṛṣṇa continued: “All the inhabitants of Vṛndāvana-dhāma—My mother, father, cowherd boyfriends and everything else—are like My life and soul. And among all the inhabitants of Vṛndāvana, the gopīs are My very life and soul. And among the gopīs, You, Śrīmatī Rādhārāṇī, are the chief. Therefore You are the very life of My life. Śrīmatī Rādhārāṇī is the center of all Vṛndāvana’s activities. In Vṛndāvana, Kṛṣṇa is the instrument of Śrīmatī Rādhārāṇī; therefore all the inhabitants of Vṛndāvana still chant “Jaya Rādhe!” From Kṛṣṇa’s own statement given herein, it appears that Rādhārāṇī is the Queen of Vṛndāvana and that Kṛṣṇa is simply Her decoration. Kṛṣṇa is known as Madana-mohana, the enchanter of Cupid, but Śrīmatī Rādhārāṇī is the enchanter of Kṛṣṇa. Consequently Śrīmatī Rādhārāṇī is called Madana-mohana-mohinī, the enchanter of the enchanter of Cupid. CC Madhya 14.160, Translation: Of all the gopīs, Śrīmatī Rādhārāṇī is the chief. She is a jewel mine of ecstatic love and the source of all purified transcendental conjugal mellows. CC Madhya 18.7, Translation: Of all the gopīs, Rādhārāṇī is the dearmost. Similarly, the lake known as Rādhā-kuṇḍa is very dear to the Lord because it is very dear to Śrīmatī Rādhārāṇī. CC Madhya 23.66, Translation: Lord Kṛṣṇa, the Supreme Personality of Godhead, who appeared as the son of Nanda Mahārāja, is the supreme hero in all dealings. Similarly, Śrīmatī Rādhārāṇī is the topmost heroine in all dealings. CC Madhya 23.68, Translation: The transcendental goddess Śrīmatī Rādhārāṇī is the direct counterpart of Lord Śrī Kṛṣṇa. She is the central figure for all the goddesses of fortune. She possesses all the attraction to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord. CC Antya-lila CC Antya 1.191, Translation: Śrīmatī Rādhārāṇī is the Ganges in which the elephant of My mind enjoys pastimes. She is the shining of the full autumn moon for the cakora birds of My eyes. She is the dazzling ornament, the bright and beautiful arrangement of stars, on the border of the sky of My chest. Now today I have gained Śrīmatī Rādhārāṇī because of the highly elevated state of My mind. Other Books by Srila Prabhupada Teachings of Lord Caitanya Yet in that transcendental attraction, Rādhārāṇī is greater than Kṛṣṇa, for the attractiveness of Rādhārāṇī is the transcendental taste in conjugal love. Teachings of Lord Caitanya, Chapter 14, Purport: Kṛṣṇa and Rādhārāṇī are both transcendentally qualified, and both of Them attract one another. Yet in that transcendental attraction, Rādhārāṇī is greater than Kṛṣṇa, for the attractiveness of Rādhārāṇī is the transcendental taste in conjugal love. Similarly, there are transcendental tastes in servitude, friendship and other relationships with Kṛṣṇa. Rādhārāṇī is the only gopī who is dearer to Kṛṣṇa than all the other gopīs. Teachings of Lord Caitanya, Chapter 30: Lord Caitanya exhibited the mode of Śrīmatī Rādhārāṇī when She was contacted from Dvārakā by Śrī Kṛṣṇa. Such transcendental love is not possible for any common man; therefore one should not imitate the highest perfectional stage exhibited by Caitanya Mahāprabhu. If, however, one desires to be in that association, he may follow in the footsteps of the gopīs. In the Padma Purāṇa it is stated that just as Rādhārāṇī is dear to Kṛṣṇa, similarly the kuṇḍa known as Rādhākuṇḍa is also very dear to Him. Rādhārāṇī is the only gopī who is dearer to Kṛṣṇa than all the other gopīs. In Śrīmad-Bhāgavatam (10.30.28) it is also stated that Rādhārāṇī and the gopīs render the highest perfectional loving service to the Lord and that the Lord is so pleased with them that He does not wish to leave the company of Śrīmatī Rādhārāṇī. As Kṛṣṇa is the highest emblem of spiritual perfection, so Rādhārāṇī is the highest emblem of that spiritual pleasure potency by which Kṛṣṇa is satisfied. Teachings of Lord Caitanya, Chapter 31: As Kṛṣṇa is the highest emblem of spiritual perfection, so Rādhārāṇī is the highest emblem of that spiritual pleasure potency by which Kṛṣṇa is satisfied. Since Kṛṣṇa is unlimited, in order to satisfy Him Rādhārāṇī is also unlimited. Kṛṣṇa is satisfied just by seeing Rādhārāṇī, but Rādhārāṇī expands Herself in such a way that Kṛṣṇa desires to enjoy Her more. Because Kṛṣṇa was unable to estimate the pleasure potency of Rādhārāṇī, He decided to accept the role of Rādhārāṇī, and that combination is Śrī Caitanya Mahāprabhu. Rādhārāṇī is the expansion of the pleasure potency of Kṛṣṇa and is compared with a creeper, and Her associates, the damsels of Vraja, are compared to the flowers and leaves of that creeper. Teachings of Lord Caitanya, Chapter 31: The actual form of Rādhārāṇī is just like a creeper embracing the tree of Kṛṣṇa, and the damsels of Vraja, the associates of Rādhārāṇī, are just like the leaves and flowers of that creeper. When a creeper embraces a tree, the leaves and flowers as well as the creeper automatically embrace it. Govinda-līlāmṛta (10.16) confirms that Rādhārāṇī is the expansion of the pleasure potency of Kṛṣṇa and is compared with a creeper, and Her associates, the damsels of Vraja, are compared to the flowers and leaves of that creeper. When Rādhārāṇī and Kṛṣṇa enjoy Themselves, the damsels of Vraja relish the pleasure more than Rādhārāṇī Herself. Rādhārāṇī is the chief damsel of Vraja in love with Govinda, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Teachings of Lord Caitanya, Chapter 32: The fact is that both Kṛṣṇa and Lord Caitanya are the original Personality of Godhead. No one should try to eliminate Lord Caitanya from Śrī Kṛṣṇa. In His form of Śrī Kṛṣṇa, He is the supreme enjoyer, and in His form of Lord Caitanya, He is the supreme enjoyed. No one can be more superexcellently attractive than Śrī Kṛṣṇa, and but for Śrī Kṛṣṇa, no one can enjoy the supreme form of devotion, Śrīmatī Rādhārāṇī. But for Śrī Kṛṣṇa, all Viṣṇu forms are lacking this ability. This is explained in the description of Govinda in Caitanya-caritāmṛta. There it is said that Śrīmatī Rādhārāṇī is the only personality who can infuse Śrī Kṛṣṇa with transcendental pleasure. Thus Śrīmatī Rādhārāṇī is the chief damsel of Vraja in love with Govinda, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Nectar of Devotion Out of all the young gopīs, Śrīmatī Rādhārāṇī is the most prominent. Nectar of Devotion 44: In the Gīta-govinda, by Jayadeva Gosvāmī, one gopī tells her friend, "Kṛṣṇa is the reservoir of all pleasure within this universe. His body is as soft as the lotus flower. And His free behavior with the gopīs, which appears exactly like a young boy's attraction to a young girl, is a subject matter of transcendental conjugal love." A pure devotee follows in the footsteps of the gopīs and worships the gopīs as follows: "Let me offer my respectful obeisances to all the young cowherd girls, whose bodily features are so attractive. Simply by their beautiful attractive features they are worshiping the Supreme Personality of Godhead, Kṛṣṇa." Out of all the young gopīs, Śrīmatī Rādhārāṇī is the most prominent. Nectar of Instruction Nectar of Instruction 10, Translation: The gopīs are exalted above all the advanced devotees because they are always totally dependent upon Śrī Kṛṣṇa, the transcendental cowherd boy. Among the gopīs, Śrīmatī Rādhārāṇī is the most dear to Kṛṣṇa. Her kuṇḍa [lake] is as profoundly dear to Lord Kṛṣṇa as this most beloved of the gopīs. Who, then, will not reside at Rādhā-kuṇḍa and, in a spiritual body surcharged with ecstatic devotional feelings [aprākṛtabhāva], render loving service to the divine couple Śrī Śrī Rādhā-Govinda, who perform Their aṣṭakālīya-līlā, Their eternal eightfold daily pastimes. Indeed, those who execute devotional service on the banks of Rādhā-kuṇḍa are the most fortunate people in the universe. (Comment on this)
Saturday, March 28th, 2009
8:40 am	Prama dhvani un Rama sahasra nama stotra http://www.mercifulsripada.com/kirtan/SriRama1000Namas.pdf Devanagari un transliteracija. (Comment on this)
Saturday, March 14th, 2009
10:15 am	Radha kunda story and astaka Bahulastami - Origin of Radha Kunda, the sacred bathing place of Srimati Radharani. On the eighth day of the waning phase of the damodara month the appearance day of Radha Kunda is celebrated by the residents. Bathing in Radha Kunda is especially benefical on this day. By this one gains the favour of Radha, by which one gains the favor of Krishna. Radha Kunda appeared at midnight. People go to Radha Kunda and offer prasadam, garlands and pumkins (gords) into the water, then at midnight take bath in Radha Kunda and then bathe in Syama Kunda. Many people like to bathe at a ghat where Lord Nityananda's sakti, Jahnava Mata used to bathe. But wherever you go you better get there early as thousands of people/ devotees will be there. And bring some warm clothing for afterwards, as it is sooooo "cooling". The holy place known as Mathura is spiritually superior to Vaikuntha, the transcendental world, because the Lord appeared there. Superior to Mathura puri is the transcendental forest of Vrindavana because of Krishna's rasalila pastimes. And superior to theforest of Vrindavana is Goverdhana Hill, for it was raised by the divine hand of Sri Krishna and was the site of his various loving pastimes. And, above all, the super excellent Sri Radha Kunda stands supreme, for it is over flooded with the ambrosial nectarean prema of the Lord of gokula, Sri Krishna. Where, then, is that intelligent person who is unwilling to serve this divine Radha Kunda, which is situated at the foot of Govardhana Hill? Srila Rupa Goswami's Nectar of Instruction (Upadeshamritam) The Origin of Radha-kund After killing a bull-demon named Aristasura, Krishna approached Radharani to engage in loving affairs. However, She rebuked Him, stating He was impure because of committing the sin of killing a bull, the symbol of religion. She suggested that to counteract this sin He should bathe in all the sacred rivers. Krishna, being eager to engage in loving affairs with Srimati Radharani, immediately shoved His lotus foot into the ground, making a large hole, and called all the sacred rivers to enter into it. They appeared before Him and formed Syama-kunda (the bathing place of Syama-one who is the colour of a dark rain cloud). After bathing, Krishna stated that He had become pure by bathing in Syama-kunda, but that the gopis had become impure, having sided with a demon, even though he appeared in the form of a bull. Radharani, along with some of Her gopi friends, broke their bangles and dug a hole with the broken pieces. But there was no water - so Krishna laughed. The gopis then formed a line to the Manasi Ganga and started to fill the hole with water that was passed from one gopi to another. At that time, all the sacred rivers again arrived in person and requested permission to enter into Radharani's kunda, which they did after receiving Radharani's blessing. Sri Radha-Kunda-astakam by Srimad Raghunatha dasa Gosvami "After the killig of Aristasura, Srimati Radhika and Her sakhis exchanged many joking words with Sri Krishna concerning the necessary atonement for one who has committed the offence of killing a bull. As a result, the Queen of Vrindavana, Srimati Radhika, and Her sakhis joyfully excavated and filled Sri Radha-kunda with their own hands. May that immensely fragrant Radha-kunda be my shelter. "In the land of the hearts of those who bathe in Radha-kunda, a desire tree of the superlative prema, which is not attainable even for Krishna's principal queens in Dvaraka, will arise. May that supremely charming Radha-kunda be my shelter. "For the pleasure of Srimati Radhika, even Sri Krishna Himself, yearning to attain Her merciful sidelong glance, regularly bathes in Radha-kunda, carefully observing all the appropriate rituals. May that supremely enchanting Radha-kunda be my shelter. "May that supremely enchanting Radha-kunda, which the moon of Vraja, Sri Krishna, loves as much as He loves the crown-jewel amongst the sweet girls of Vraja, Srimati Radhika, and which He has made known by the name of Radhika Herself, be my shelter. "The mercy obtained by serving Radha-kunda makes the desire-creeper of prema for the prince of Vraja sprout and is celebrated for bearing the flower of service to my svamini Srimati Radhika. May that supremely charming Radha-kunda be my shelter. "Gloriously manifest on the banks of Radha-kunda are eight kunjas named after Radhika's principal sakhis. Acting as stimuli for the amorous pastimes of the Divine Couple, these kunjas are filled with the sweet humming of bumblebees and are desired by everyone. May that supremely enchanting Radha-kunda be the shelter of my life. "Situated on an exquisite dais on the bank of Radha-kunda and accompanied by Her beloved sakhis, our svamini Srimati Radhika charmingly engages in sweet, joking words with Sri Krishna, the moon of Vraja. These playful verbal exchanges are enhanced by the suggestion of so many innuendoes. May that Radha-kunda be the shelter of my life. "May that very charming and especially fragrant Radha-kunda, where intoxicated with love the Divine Couple and the sakhis daily sport with great joy in the water so fragrant with exquisite lotus flowers, be the sole shelter of my life. "To that devotee who, in a resolute mood of aspiring to serve Srimati Radhika, reads this charming prayer describing Sri Radha-kunda, even in their present body Sri Krishna will quickly grant them darshana of not only His beloved Radhika, but also of Their many variegated amorous pastimes. Witnessing these pastimes and envisioning himself serving Yugala-kishora in various ways, such a devotee will feel immense jubilation. This astaka is recited in the poetic meter known as 'Malini'." - SRI RADHAKUNDA-ASTAKA - Eight Prayers Glorifying Radhakunda vrsabha danuja nasan narma dharmokti rangair nikhila nija sakhibhir yat sva hastena purnam prakatitam api vrndaranya rajna pramodais tad ati surabhi radhakundam evasrayo me May very fragrant Radhakunda, which, prodded by the gopis' many joking words after Vrsabhasura's death, the king of Vrndavana forest happily built and filled with His own hand, be my shelter. vraja bhavi mura satroh preyasinam nikamair asulabham api turnam prema kalpa drumam tam janayati hrdi bhumau snatur uccair priyam yat tad ati surabhi radhakundam evasrayo me May very dear and fragrant Radhakunda, which for one who bathes in it immediately creates in the land of the heart a desire tree of pure love rare even among the gopi beloveds of Lord Krishna in Vraja, be my shelter. agha ripur api yatnad atra devyah prasada prasara krta kataksa prapti kamah prakamam anusarati yad uccaih snana sevanubandhais tad ati surabhi radhakundam evasrayo me May very dear and fragrant Radhakunda, where, yearning to attain the merciful sidelong glance of His queen, Lord Krishna, diligently follows Her bathing attendants, be my shelter. vraja bhuvana sudhamsoh prema bhumir nikamam vraja madhura kisori mauli ratna priyeva paricitam api namna yac ca tenaiva tasyas tad ati surabhi radhakundam evasrayo me May very fragrant Radhakunda, which is named after a girl who is a realm of love for He who is the moon of Vraja, a girl who is like the most precious jewel in the crown of the sweet girls of Vraja, be my shelter. api jana iha kascid yasya seva prasadaih pranaya sura lata syat tasya gosthendra sunoh sapadi kila mad isa dasya puspa prasasya tad ati surabhi radhakundam evasrayo me The mercy obtained by serving Radhakunda makes the celestial vine of pure love for the prince of Vraja, which is famous for bearing the flowers of service to my queen, sprout. May that very fragrant Radhakunda be my shelter. tata madhura nikunjah klpta namana uccair nija parijana vargaih samvibhaj yasritas taih madhukara ruta ramya yasya rajanti kamyas tad ati surabhi radhakundam evasrayo me May very fragrant Radhakunda, on the shores of which are many splendid and charming forest groves filled with the sweet sounds of bumblebees and each named after one of Sri Radha's friends, be my shelter. tata bhuvi vara vedyam yasya narmati hrdyam madhura madhura vartam gostha candrasya bhangya prathayati mitha isa prana sakhyalibhih sa tad ati surabhi radhakundam evasrayo me May very fragrant Radhakunda, on the shore of which, in a pleasant courtyard Queen Radha and Her friends sweetly joke with Lord Krishna, the moon of Vraja, be my shelter. anudinam ati rangaih prema mattali sanghair vara sarasija gandhair hari vari prapurne viharata iha yasmin dam pati tau pramattau tad ati surabhi radhakundam evasrayo me May very fragrant Radhakunda, where the passionate divine couple daily plays with Their passionate friends in the charming lotus scented water, be my shelter. avikalam ati devyas caru kundastakam yah paripathati tadiyollasi dasyarpitatma aciram iha sarire darsayaty eva tasmai madhu ripur ati modaih slisyamanam priyam tam To one who is completely dedicated to Queen Radha's service and who happily reads these eight beautiful verses describing Her lake, even in this present body Lord Krishna shows His beloved as He happily embraces Her. (Comment on this)
Thursday, February 19th, 2009
12:39 pm	There is the bathingplace on the northern bank of Syamakunda named Manasa Pavana Ghata, where Sri Radhika daily takes Her bath before worshiping the Sungod. (Comment on this)
Monday, February 16th, 2009
7:11 pm	Radharani's appearance day On the eighth day of the bright half of Bhadra-month, on the day of the Visakha-constellation, Srimati's birth occured. The sun, having traveled to mid-day and seeing the splendor of the baby girl, said "Jaya Jaya" in great delight. In the town of Vrisabhanu, in each and every house, "Jaya Radhe, Sri Radhe" was said. Seeing the moon-face of the daughter, the king became most happy and gave in charity to all brahmanas. He gave different ingredients to the hands of all the ladies of the village, as they assembled at Kirtida's temple. "As the fruit of so much piety, with the godspeed of destiny, such a baby girl has been given to you! "We are thinking that she is not an ordinary human at all -- who has taken birth in this disguise?" Ghanasyama Das says, "Have no doubt of it, she will always be dear to Krishna!" Jnana Das concludes the song, "I heard that the goddess of fortune is a part of her part..." How charming are the concluding surprise-notes of our poets at times! Using a variety of deceptions, Krishna would often visit Barshana. Unseen by others, he would gaze at the sweetness of Radha’s graceful form. One day, Krishna thought and thought, “How can I enter Vrishabhanu‘s palace?” Shortly after, Sridama was sent to Nanda Maharaja’s home with an invitation for all of them to come to the birthday festival of Vrishabhanu’s daughter, Radha. Taking everyone there with him, Sridama returned to Vrishabhanu’s palace. With great joy, Krishna entered the palace. Understanding her gopi-friends’ hints, Radha retired to a private room. Unseen by others, Radha and Krishna met in that private room. Enthralled, they could not turn their eyes away from each other. On Radhika’s birthday no one in Vraja could remain peaceful. With great joy Nanda, Yasoda, and the others all went to Brishabhanu’s home. Brishabhanu greeted Nanda, and Kirtida greeted Yasoda. In the courtyard the cowherd people showered each other with yogurt, turmeric, and other similar substances. Joyfully they danced. There was a great tumult of splendid instrumental music, so loud that no one could hear any words of conversation. At that moment, unseen by others, Krishna entered a private room, where he gazed at Radhika’s beautiful face. Moon-faced Radha gazed at the splendid handsomeness of dark Krishna’s face. She could not turn her eyes away. Narahari Das says, “I can’t imagine what nectar the divine couple tasted as they gazed at each other.” Today in the house of Vrishabhanu, the three brothers Ratnabhanu, Subhanu and Vrishabhanu dance in jubilation, celebrating their wonderful good fortune. At the ecstatic festival in the courtyard there is no limit to the flow of yoghurt, ghee, cream, milk, turmeric etc. The cowherd men and women dance, sing, and roll on the ground in ecstasy. The old lady Mukhara also dances, holding a stick in her hand. Delighted in his heart, King Vrishabhanu dances. In all of the four directions everyone sings with pleasure. Forgetting himself, Vrishabhanu Maharaja donates millions of cows decorated with jewels to the brahmanas. The singers, dancers, and professional reciters make a tumultuous sound, “Give, give, take, take”. Looking at the face of her daughter, Mother Kirtida becomes stunned in ecstasy and completely forgets herself. This vision of Srimati Radharani’s appearance, which defeats the vision of unlimited full moons, gives Uddhava Das great pleasure in his heart. (Comment on this)
Saturday, February 7th, 2009
10:54 am	Maha mantra of Srimati Radharani Srimati Radharani's maha-mantra is the name of Lord Krsna.