quarta-feira, 8 de setembro de 2010
Radhe Syama ...
Jaya Radhe Jaya Krsna Jaya Vrndavana
(Canção tradicional em Hindi)
jaya radhe jaya krsna jaya vrndavana
rasika mukt-mani jaya gopi-gana
Todas as glórias a Radha! Todas as glórias a Krsna! Todas as glórias a Vrndavana! Todas as glórias as gopis, que são as rasikas mais elevadas.
radhe radhe rate syama, radhe radhe rate syama
radhe syama yugala nama mero hai jivana
Syama canta "Radhe Radhe", e Radha canta "Syama Syama". O nome do Casal Divino Radhe-Syama é minha vida e alma.
mero eka prana dhana eka hi hai jivana
nandanandana madana-mohana radhika ramana
O único tesouro da minha vida é Nandanandana, Madana-mohana, Radhika-ramana.
syama hi so mero pyara syama hi mero bhartar
syama hi samayo atho yama tana mana
Eu amo Syama e Ele é meu marido. Syama preenche meu corpo e mente durante todo dia e toda a noite.
main to haun vahi sahacari radhe rani ki
nitya dhama vrndavana maharani ki
Sou a serva de Radharani, que é a eterna rainha de Vrndavana.
nitya dhama nitya .
Give One Drop of Mercy
Kripa bindu Diya by Srila Bhaktivinod Thakur
made into an English singable song with matching meter and tune, by Mangala Devi dasi.
ENTIRE SONG BOOK IS HERE!!!!!! You can sing all the songs yourself!
Enquire about how to get your copy at mangalamata@yahoo.com
JAI GURUDEVA
made into an English singable song with matching meter and tune, by Mangala Devi dasi.
ENTIRE SONG BOOK IS HERE!!!!!! You can sing all the songs yourself!
Enquire about how to get your copy at mangalamata@yahoo.com
JAI GURUDEVA
Without Radharani Krishna is ZERO
A transcript of words spoken by Om Vishnupad 108 Sri Srimad Bhaktivedanta Narayan Goswami Maharaj.
I LEFT MY HEART IN SRI VRINDAVANA
THIS CLIP IS DEDICATED TO AINDRA PRABHU AND THE 24HRS KIRTAN AT KRSNA BALARAMA MANDIR. PRAYING AT THE LOTUS FEET OF SRIMATE RADHARANI THAT I WILL BE ABLE TO DO THIS SERVICE AGAIN IN THE NEAR FUTURE.
Sri Vridavanastakam
Srila Rupa Goswami, Stavamala
(1)
mukunda-muralī-rava-śravaṇa-phulla-hṛd-ballavī-
kadambaka-karambita-prati-kadamba-kuñjāntarā
kalinda-giri-nandinī-kamala-kandalāndolinā
su-gandhir anilena me śaraṇam astu vṛndāṭavī
May Vrndavana, which is fragrant with a gentle breeze that makes the lotuses in the Yamuna rock to and fro, where there are groves of kadamba trees and there are many gopis, their hearts blossoming with happiness by hearing the music of Lord Mukunda's flute, be my shelter.
(2)
vikuṇṭha-pura-saḿśrayād vipinato 'pi niḥśreyasāt
sahasra-guṇitāḿ śriyaḿ praduhatī rasa-śreyasīm
caturmukha-mukhair api spṛhita-tārṇa-dehodbhavā
jagad-gurubhir agrimaiḥ śaraṇam astu vṛndāṭavī
May Vrndavana, where Lord Brahma and other jagad-gurus desire to be born even as a blade of grass, and which, even though it is a forest, are many thousands of times more opulent, beautiful, charming, and sweet than the spiritual cities of Vaikuntha, be my shelter.
(3)
anārata-vikasvara-vratati-puñja-puṣpāvalī-
visāri-vara-saurabhodgama-ramā-camatkāriṇī
amanda-makaranda-bhṛd-viṭapi-vṛnda-vandī-kṛta-
dvirepha-kula-vanditā śaraṇam astu vṛndāṭavī
May Vrndavana, where the fragrance of the eternally blossoming flower vines fills the goddess of fortune with wonder, and where the bumblebees in the trees filled with very sweet honey are poets who bow down and recite eloquent prayers, be my shelter.
(4)
kṣaṇadyuti-ghana-śriyor vraja-navīna-yūnoḥ padaiḥ
su-valgubhir alańkṛtā lalita-lakṣma-lakṣmī-b
Sri Vridavanastakam
haraiḥ
tayor nakhara-maṇḍalī-śikhara-keli-caryocitair
vṛtā kiśalayāńkuraiḥ śaraṇam astu vṛndāṭavī
May Vrndavana, which is decorated with blades of grass that bear the charming, gracefully marked footprints and playful toenail prints of the youthful divine couple of Vraja, who are as glorious as a monsoon cloud and lightning, be my shelter.
(5)
vrajendra-sakha-nandinī-śubhatarādhikāra-kriyā-
prabhāvaja-sukhotsava-sphurita-jańgama-sthāvarā
pralamba-damanānuja-dhvanita-vaḿśikā-kākalī-
rasajña-mṛga-maṇḍalā śaraṇam astu vṛndāṭavī
May Vrndavana, where the moving and inert creatures celebrate a festival of great happiness by seeing the glory of Srimati Radharani's beautiful pastimes, and where the deer taste the nectar of Lord Krsna's sweet flute-music, be my shelter.
(6)
amanda-mudirāmbudābhyadhika-mādhurī-medura-
vrajendra-suta-vīkṣaṇonnaṭita-nīla-kaṇṭhotkarā
dineśa-suhṛd-ātmajā-kṛta-nijābhimānollasal-
latā-khaga-mṛgāńganā śaraṇam astu vṛndāṭavī
May Vrndavana, where the peacocks leap and dance to see the prince of Vraja, who is more charming than a host of monsoon clouds, and where the does, birds, and flowering vines become jubilant to hear Srimati Radharani proudly claim the forest as Her property, be my shelter.
(7)
agaṇya-guṇa-nāgarī-gaṇa-gariṣṭha-gāndharvikā-
manoja-raṇa-cāturī-piśuna-kuñja-puñjojjvalā
jagat-traya-kalā-guror lalita-lāsya-valgat-pada-
prayoga-vidhi-sākṣiṇī śaraṇam astu vṛndāṭavī
May Vrndavana, which is splendid with the expert skill in lover's quarrels of Srimati Radharani, the best of all virtuous heroines, and which is the witness to the gracefully dancing feet of Lord Krsna, the teacher of fine arts to the three worlds, be my shelter.
(8)
variṣṭha-hari-dāsatā-pada-samṛddha-govardhanā
madhūdvaha-vadhū-camatkṛti-nivāsa-rāsa-sthalā
agūḍha-gahana-śriyo madhurima-vrajenojjvalā
vrajasya sahajena me śaraṇam astu vṛndāṭavī
May Vrndavana, where is Govardhana Hill, which is fortunate to be the best servant of Lord Hari, and where is the rasa dance arena, which fills the beautiful gopis with wonder, and where is the splendid sweetness of many charming forest groves, be my shelter.
(9)
idaḿ nikhila-niṣkuṭāvali-variṣṭha-vṛndāṭavī-
guṇa-smaraṇa-kāri yaḥ paṭhati suṣṭhu padyāṣṭakam
vasan vyasana-mukta-dhīr aniśam atra sad-vāsanaḥ
sa pīta-vasane vaśī ratim avāpya vikrīḍati
A person who resides here in Vrndavana, whose heart is free from sin, who controls his senses, who always stays with the devotees, and who carefully reads these eight verses, which bring to mind the transcendental virtues of Vrndavana, the best of all forest gardens, will attain love for and enjoy transcendental pastimes with Lord Krsna.
http://kksongs.org/songs/m/mukundamuralirava.html
Sri Sri Radha Madana Mohana, Vrindavana
Gopi Gita Bhajan
uploaded on ekadasi! happy ekadasi everyone!
this is from srimad bhagavatam
i only did the first 9 slokas as it was too long i think- there are 21 slokas. the ninth sloka is my favorite, so it hought i'd end on it.
** the setting- Krishna had left the gopis, and they began searching for him in the forest. Then they began to sing
jayati te 'dhikam janmana vrajah
srayata indira sasvad atra hi
dayita drisyatam dikshu tavakas
tvayi dhritasavas tvam vicinvate
The gopis said: O beloved, Your birth in the land of Vraja has made it exceedingly glorious, and thus Indira, the goddess of fortune, always resides here. It is only for Your sake that we, Your devoted servants, maintain our lives. We have been searching everywhere for You, so please show Yourself to us.
sarad-udasaye sadhu-jata-sat-
sarasijodara-sri-musha drisa
surata-natha te 'sulka-dasika
vara-da nighnato neha kim vadhah
O Lord of love, in beauty Your glance excels the whorl of the finest, most perfectly formed lotus within the autumn pond. O bestower of benedictions, You are killing the maidservants who have given themselves to You freely, without any price. Isn't this murder?
visha-jalapyayad vyala-rakshasad
varsha-marutad vaidyutanalat
vrisha-mayatmajad visvato bhayad
rishabha te vayam rakshita muhuh
O greatest of personalities, You have repeatedly saved us from all kinds of danger -- from poisoned water, from the terrible man-eater Agha, from the great rains, from the wind demon, from the fiery thunderbolt of Indra, from the bull demon and from the son of Maya Danava.
na khalu gopika-nandano bhavan
akhila-dehinam antaratma-drik
vikhanasarthito visva-guptaye
sakha udeyivan satvatam kule
You are not actually the son of the gopi Yasoda, O friend, but rather the indwelling witness in the hearts of all embodied souls. Because Lord Brahma prayed for You to come and protect the universe, You have now appeared in the Satvata dynasty.
viracitabhayam vrishni-dhurya te
caranam iyusham samsriter bhayat
kara-saroruham kanta kama-dam
sirasi dhehi nah sri-kara-graham
O best of the Vrishnis, Your lotuslike hand, which holds the hand of the goddess of fortune, grants fearlessness to those who approach Your feet out of fear of material existence. O lover, please place that wish-fulfilling lotus hand on our heads.
vraja-janarti-han vira yoshitam
nija-jana-smaya-dhvamsana-smita
bhaja sakhe bhavat-kinkarih sma no
jalaruhananam caru darsaya
O You who destroy the suffering of Vraja's people, O hero of all women, Your smile shatters the false pride of Your devotees. Please, dear friend, accept us as Your maidservants and show us Your beautiful lotus face.
pranata-dehinam papa-karshanam
trina-caranugam sri-niketanam
phani-phanarpitam te padambujam
krinu kuceshu nah krindhi hric-chayam
Your lotus feet destroy the past sins of all embodied souls who surrender to them. Those feet follow after the cows in the pastures and are the eternal abode of the goddess of fortune. Since You once put those feet on the hoods of the great serpent Kaliya, please place them upon our breasts and tear away the lust in our hearts.
madhuraya gira valgu-vakyaya
budha-manojnaya pushkarekshana
vidhi-karir ima vira muhyatir
adhara-sidhunapyayayasva nah
O lotus-eyed one, Your sweet voice and charming words, which attract the minds of the intelligent, are bewildering us more and more. Our dear hero, please revive Your maidservants with the nectar of Your lips.
tava kathamritam tapta-jivanam
kavibhir iditam kalmashapaham
sravana-mangalam srimad atatam
bhuvi grinanti ye bhuri-da janah
The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one's sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent.
**at the end of gopi gita Krishna then makes his appearance! :)
O "CASAMENTO" DE RADHA E KRSNA
Sri Sri Guru Gauranga Jayatah Ki Jay !
Jaya Srila Gurudeva !!!
Dandavats e Pranamas .. Vanca Kalpa !!!
Om ajnana timirandhasya jnananjana salakaya Caksur-unmilitam yena tasmai sri-guruve namah nama om visnu-padaya radhikayah priyatmane sri-srimad-bhaktivedanta narayana iti namine
Srila Gurudeva, Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja, cuja missão foi dada por seu Siksa Guru Nitya-Lila Pravistta Om Visnupada Paramahansa Parivrajakacarya Astottara Sata Sri Srimad Bhaktivedanta Swami Prabhupada de dar continuidade as instruções iniciadas por ele à seus muitos discípulos espalhados pelo mundo
O "CASAMENTO" DE RADHA E KRSNA
(Tridandisvami Bhaktivedanta Narayana Maharaja )
Varsana: 9 de Novembro de 2002
[Esta é uma palestra atrasada do período de Kartika– para inspirar os devotos a virem ao longo deste ano. Foi dado durante o Parikrama de Vraja Mandala em Varsana. Lá, Srila Bhaktivedanta Narayana Maharaj contestou a uma usual concepção errônea entre muitos Vrajavasis, que Radha e Krsna foram efetivamente casados em uma cerimônia oficiada pelo Senhor Brahma.Esta concepção errônea foi apresentada por um panda (brahmana estudioso e historiador) o qual acompanhou o grupo do parikrama aos vários lugares de passatempos em Varsana. O panda também referiu-se a Srimati Radharani como Matesvari, o qual é um título que significa a Mãe Suprema ou deusa. Srila Maharaj contestou este título, o qual é acurado de um ponto de vista filosófico, mas inconsistente com o humor dos servos de Sri Sri Radha e Krsna em seus passatempos de Vrndavana. – editores ]
Todas as glórias a Sri Guru e Gauranga!
Agora nós estamos em Varsana-dhama. Eu contei a vocês sobre as glórias de Varsana, e quero falar sobre radha-tattva. Srimati Radharani é a amada de Krsna, mas Ela não é uma mulher comum com desejos luxuriosos, como vemos nos relacionamentos entre os namorados e namoradas mundanos. Ela é antaranga-sakti (potência interna) do Senhor Krsna. Nós queremos discutir o que Ramananda Raya explicou sobre radha-tattva, krsna-tattva, rasa-tattva, prema-tattva e vilasa-tattva, e também o que o capítulo quatro do Adi-lila do Sri Caitanya Caritamrta declara a respeito destes importantes tópicos.
Além do mais, Srila Rupa Gosvami e Srila Ragunatha dasa Gosvami deram mais explicações sobre radha-tattva do que você pode encontrar em qualquer outro lugar, e vocês devem tentar aprender de todas explicações deles profundamente .
Temos muitos sábios eruditos aqui e eu estou solicitando que cada um deles não fale mais do que quinze minutos para oferecer seu puspanjali (oferecimento de flores de palavras de louvores sinceras). Eu quero que todos tenham uma oportunidade de falar. Estamos aqui por somente três dias. Amanhã nós estaremos indo para Kamyavana e podemos não retornar após às 17h00 horas, então poderíamos não ter aula amanhã à noite. No dia seguinte iremos para Uccha-gaon, e no terceiro dia iremos para vários lugares ao redor de Nandagaon. Só teremos tempo para as aulas depois que retornarmos de Nandagaon e Uccha-gaon, então eu quero discutir aqui radha-tattva, bhakti tattva, prema bhakti, assim por diante.
Amanhã vocês estarão indo para Kamyavana, Charan Pahadi, Vimala Kunda, Bhojansthali, Setabandu, Vrnda-devi, Radha-Govinda, Gopinatha, Madana-Mohana, Panca-pandava, Draupadi Kunda, e muitos outros lugares. Tirtha Maharaj, que conhece todos os passatempos destes lugares, e também, nosso panda, irão estar lá. Se vocês forem, as bênçãos do dhama virão para vocês automaticamente. Se vocês ouvirem as narrações e explicações dos doces passatempos de Radha-Krsna durante o parikrama, vocês irão ser infundidos com toda energia transcendental– então vocês deveriam tentar ir. Estou também solicitando que vocês deêm daksina (uma doação) para nosso panda, e ele ficará satisfeito com qualquer doação que vocês lhe derem.
Algumas pessoas tem um falso orgulho e falso ego porque elas nasceram em Vrndavana e pensam ser Vrajavasis. Porém, se eles não tem os humores interno de Nanda Baba, Yasoda-maiya e todos osassociados eternos de Krsna, eles não são Vrajavasis. Os reais Vrajavasis são aqueles que tem o humor dos Vrajavasis como Nanda Baba. Yasoda-maiya, os sakhas (amiguinhos) de Krsna e especialmente o humor das dasis (criadas) de Sri Radha.
Eu não quero ouvir Srimati Radhika referida como Matesvari Radha (A Mãe Suprema). Isto é muito equivocado. A maior parte das pessoas na Vraja transcendental pensam em Vrsabhanu Maharaj como irmão deles e em Lali (termo de afeição para Radha, que significa filha) como sua amada filha. Outros pensam de Radhika em amizade e Krsna pensa nela como sua amada. Como poderia ela alguma vez vir a ser Matesvari, ou mãe? Esta concepção é muito equivocada. Eu peço ao nosso amável panda, para desculpar-me. Ela poderia ser Matesvari em um sentido, mas em Vraja não há lugar para esta palavra Matesvari; não existe tal coisa. Não há humor de opulência aqui em Varsana, a atmosfera é sempre muito natural e doce.
Então, os assim chamados Vrajavasis irão contar a vocês que Radha se casou com Krsna, mas isto está errado. No Brahma-vaivarta Purana está escrito que Brahmaji veio para Vrndavana e celebrou a cerimônia de casamento de Radha e Krsna, na qual Lalita e Visakha cantaram algumas canções de casamento. Mas, como é que um casamento real acontece? A mera presença de um purohit (sacerdote) não é o bastante. Alguém deve formalmente conceder uma garota em caridade e este ritual cerimonial é chamado de kanya-dana.
Vemos a presença de Vrsabhanu Maharaj e Kirtida em Bhandiravana (o lugar onde ocorreu o “casamento”)? Também, Nanda Baba e Baladeva deveriam ter tomado parte na procissão do casamento juntamente com o noivo. Esteve um ou outro presente lá? Haviam quaisquer outros Vrajavasis que não as jovens gopis presentes? Se não, como foi que esta cerimônia de casamento aconteceu? Poderíamos dizer que uma troca de guirlandas aconteceu e, que isto está de acordo, isto é conhecido como um casamento Gandharva. Mas, se um casamento real tivesse acontecido, a noiva deveria ter ido para a casa do seu marido .
Radhaji alguma vez foi para a casa de Yasoda-maiya em Nandagaon como nora? Se a resposta pudesse ser “Sim”, então o que poderia separar o humor e lila de Satyabama e de Rukmini do de Srimati Radharani? Não existiria diferença. Mas, Rukmini e Satyabama são meramente expansões dos pés de lótus de Srimati Radharani.
É verdade que os arranjos de casamento estavam acontecendo. Planos estavam sendo feitos para o casamento de Radha e Krsna, mas Yogamaya Purnamasi devi veio e colocou um impedimento naquele casamento. Ela disse para os pais: “Este casamento não pode acontecer. A carta astrológica deles não é compatível; a nakshatra deles (constelações) não estão bem combinadas. Um importante sinal está ausente, de modo que a disposição é inauspiciosa para o casamento deles. Não, não. Este casamento não deveria acontecer. Abhimanyu, o filho de Jatila, é da mais rica família em Vraja. Ele é completamente qualificado, muito capaz e dotado com todas as boas qualidades. Ele deve casar-se com Ela.”
De que maneira este casamento de Radhika e Abhimanyu aconteceu? Aconteceu entre chaya (imagens da sombra) - sombra de Krsna, Abhimanyu, casou com a sombra de Radha.
Suponhamos a guisa de argumento, digamos que Radhika de alguma maneira casou com Krsna. Mas, então e as outras gopis? O Srimad
Bhagavatam declara:
pati-sutanvaya-bhrata-bandhavan
ativilanghya te ‘nty acyutagatau
gati-vidas tavodgita-mohitau
kitava yonitau kas tyajen nisi
[”Querido Acyuta, você sabe muito bem por que viemos até aqui. Quem, senão um trapaceiro como você poderia abandonar mulheres jovens que vieram vê-lo no meio da noite, encantada pelo som alto de sua flauta? Só para vê-lo, rejeitamos por completo nossos maridos, filhos, ancestrais, irmãos e outros parentes.” ( SB 10.31.17 ) ]
No comentário do Srimad- Bhagavatam, todas as gopis estão dizendo que todas elas deixaram seus maridos. O Srimad Bhagavatam é uma escritura autêntica, seu comentário não pode ser falso. Esterelacionamento especial entre Krsna e todas as gopis é descrito pelo Srimad Bhagavatam afora. Por exemplo, Krsna fala às gopis quando ele retorna após seu desaparecimento na dança da rasa:
na paraye ‘ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatuh sadhuna
[ ” Não sou capaz de pagar minha dívida por seus imaculados serviços, mesmo que para tal tivesse toda uma vida de rahma. Sua conexão comigo é incensurável. Vocês têm me adorado, cortando todos os laços familiares, os quais são difíceis de romper. Por esta razão, por favor, que suas próprias ações gloriosas sejam suas recompensas.” (Srimad Bhagavatam 10.32.22) ]
Durjara-geha-srnkhala . Isto significa que as gopis deixaram seus maridos, e e está escrito em muitos outros lugares no Srimad Bhagavatam que as gopis de Krsna deixaram seus maridos para se encontrarem com ele na Dança da Rasa. Nós nunca ouvimos que Srimati Radharani ou as gopis se casaram com Krsna; senão esta citação do Srimad Bhagavatam seriam falsas.
Por motivo da rasa, é que elas tinham uma inclinação natural a Krsna como seu amado, ao invés de como seu marido. Rukmini não tem este mesmo sentimento; após o casamento dela com Krsna, Rukmini desenvolveu um humor reverencial. Em comparação, como as gopis se comportam? Elas são hladini-sakti de Krsna neste mundo, como também, no mundo espiritual e em todos os mundos nos quais elas possam aparecer. O relacionamento delas é imutável.Krsna reverencia sua cabeça nos pés de Radhika. Ele oferece sua flauta, seu bastão e todas as suas posses aos pés dela. Quando Srimati Radhika coloca a poeira dos seus pés na cabeça de Krsna, o mahavar (pintura vermelha do pé) deixa a marca na testa Dele. O que está escrito lá naquela marca? “Radha”. E quem escreveu isto no pé dela? Krsna. Krsna tem o nome “Radha” estampado em sua testa, e isto o satisfaz imensamente .
Rukmini e Satyabhama não podem fazer isto, porque após o casamento elas desenvolveram um sentimento reverencial pelo marido como mestre ou senhor delas. Se Radhika tivesse sido casada com Krsna, ela deveria ter desenvolvido este humor e se comportado de acordo. Algumas pessoas não entendem este ponto e por esta razão, tem uma concepção incorreta. Mesmo nosso erudito panda, uma inteligente pessoa, apóia a idéia de que aconteceu o casamento entre Radha e Krsna. Tais pessoas não tem conhecimento ou realização de rasa-tattva, e por isto falam desta maneira.
Tenho me oposto a tais idéias, e escrevi um livro sobre isto. Dê este livro para eles; deixe-os lê-lo. Eles não leram as obras de Srila Rupa Gosvami, Srila Sanatana Gosvami, Srila Raghunatha dasa Gosvami, Srila Jiva Gosvami, tampouco leram o Sri Caitanya Caritamrta. Se alguém não tem a associação dos associados de Sri Caitanya Mahaprabhu, irá ter concepções errôneas tal como a idéia de que Srimati Radhika é Matesvari.
Eu sou um servo dos pés de lótus de Radhaji:
bhajami radham aravinda-netram
smarami radham madhura-smitasyam
vadami radham karuna-bharardram
tato mamanyasti gatir na kapi
[”Eu adoro Radha de olhos de lótus. Medito em Radha sorrindo docemente. Glorifico supremamente a misericordiosa Radha. Ela é a única meta de minha vida. Não tenho nenhuma outra meta.” ( Sri Sri Radhikastottara-sama-nama-stotra, text 131, por Raghunatha dasa Gosvami )]
radha-bhajane jadi mati nahi bhela
krsna-bhajana tava akarana gela
atapa-rohita suraya nahi jani
radha-virahita madhava nahi mani
[”Se seu desejo por servir Srimati Radhika não acontece, então sua chamada adoração a Krsna é inútil. Eu nunca soube do sol sem luz solar, então eu não gosto de considerar Madhava sem Radha.” ( Sri Radhastakam Song 8 – Srila Bhaktivinoda Thakura ) ]
sri-rupa-manjari-karacita-pada-padma
gosthendra-nandana-bhujarpita-mastakayah
ha modatah kanaka-gauri padaravinda
samvahanani sanakais tava kim karisye
[”Como Sri Rupa Manjari massageará suas mãos, Oh! você, que é tão bela como o ouro, eu irei alegremente e gentilmente massagear seus pés de lótus enquanto você descansa sua cabeça entre os braços do príncipe de Vraja? (Sri Vilapa Kusmanjali Text 72 , por Srila Raghunatha dasa gosvami)]
Radhe Radhe Radhe Jaya Jaya Jaya Sri Radhe ! Não há nada mais.
Quando Krsna ouve o canto do nome de Sri Radha, Ele vai imediata como que automaticamente, para aquele lugar. Quando Krsna vem para o Kunja de Radhaji , as dasis dela como Rupa manjari, e também suas amigas, podem dizer: “Jahi Madhava, Jahi Madhava, Jahi Kesava!” ma bada kaitavabaadam “Vá embora Madhava, vá embora. Vá embora Kesava!” Quando Krsna vem, se Srimati Radharani está em maan (humor de zanga). Ela não irá deixar que aquela pessoa negra venha para dentro do seu kunja. As dasis dela como Rupa Manjari irão ralhar com Krsna, dizendo: “Vá embora imediatamente!” Então Krsna irá implorar a elas: “Por favor, arranje-me um encontro com Radhaji. Ó, deixe-me encontrar minha Svamini.” Esta é a glória de Srimati Radhika.
Vocês são tão afortunados por virem a Vrndavana com nosso grupo de parikrama na associação de vaisnavas rasikas. Vocês são tão afortunados. Vocês terão que estar prontos amanhã pela manhã por volta das 6:30. Se se atrasarem, os ônibus já terão partido e vocês não serão capazes de viajar.
Gaura Premanande !
Consultor Editorial: Sripad Madhava Maharaja e Brajanatha dasa
Transcritora: Vasanti dasi
Tradução do Hindi ( partes da palestra falada por Srila Mahaja em
Hindi ): Akilesh dasa
Editor: Janardana dasa
Assistente editor: Syamarani dasi
Digitação: Anita dasi
Supervisão geral da tardução em português: Kunja Bihari das
Traduzido para o português : consultores e equipe
Revisado : Laksmikanta das e Sarva Laksmi devi dasi
Digitação e organização : Govinda dasi
Jaya Srila Gurudeva !!!
Dandavats e Pranamas .. Vanca Kalpa !!!
Om ajnana timirandhasya jnananjana salakaya Caksur-unmilitam yena tasmai sri-guruve namah nama om visnu-padaya radhikayah priyatmane sri-srimad-bhaktivedanta narayana iti namine
Srila Gurudeva, Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja, cuja missão foi dada por seu Siksa Guru Nitya-Lila Pravistta Om Visnupada Paramahansa Parivrajakacarya Astottara Sata Sri Srimad Bhaktivedanta Swami Prabhupada de dar continuidade as instruções iniciadas por ele à seus muitos discípulos espalhados pelo mundo
O "CASAMENTO" DE RADHA E KRSNA
(Tridandisvami Bhaktivedanta Narayana Maharaja )
Varsana: 9 de Novembro de 2002
[Esta é uma palestra atrasada do período de Kartika– para inspirar os devotos a virem ao longo deste ano. Foi dado durante o Parikrama de Vraja Mandala em Varsana. Lá, Srila Bhaktivedanta Narayana Maharaj contestou a uma usual concepção errônea entre muitos Vrajavasis, que Radha e Krsna foram efetivamente casados em uma cerimônia oficiada pelo Senhor Brahma.Esta concepção errônea foi apresentada por um panda (brahmana estudioso e historiador) o qual acompanhou o grupo do parikrama aos vários lugares de passatempos em Varsana. O panda também referiu-se a Srimati Radharani como Matesvari, o qual é um título que significa a Mãe Suprema ou deusa. Srila Maharaj contestou este título, o qual é acurado de um ponto de vista filosófico, mas inconsistente com o humor dos servos de Sri Sri Radha e Krsna em seus passatempos de Vrndavana. – editores ]
Todas as glórias a Sri Guru e Gauranga!
Agora nós estamos em Varsana-dhama. Eu contei a vocês sobre as glórias de Varsana, e quero falar sobre radha-tattva. Srimati Radharani é a amada de Krsna, mas Ela não é uma mulher comum com desejos luxuriosos, como vemos nos relacionamentos entre os namorados e namoradas mundanos. Ela é antaranga-sakti (potência interna) do Senhor Krsna. Nós queremos discutir o que Ramananda Raya explicou sobre radha-tattva, krsna-tattva, rasa-tattva, prema-tattva e vilasa-tattva, e também o que o capítulo quatro do Adi-lila do Sri Caitanya Caritamrta declara a respeito destes importantes tópicos.
Além do mais, Srila Rupa Gosvami e Srila Ragunatha dasa Gosvami deram mais explicações sobre radha-tattva do que você pode encontrar em qualquer outro lugar, e vocês devem tentar aprender de todas explicações deles profundamente .
Temos muitos sábios eruditos aqui e eu estou solicitando que cada um deles não fale mais do que quinze minutos para oferecer seu puspanjali (oferecimento de flores de palavras de louvores sinceras). Eu quero que todos tenham uma oportunidade de falar. Estamos aqui por somente três dias. Amanhã nós estaremos indo para Kamyavana e podemos não retornar após às 17h00 horas, então poderíamos não ter aula amanhã à noite. No dia seguinte iremos para Uccha-gaon, e no terceiro dia iremos para vários lugares ao redor de Nandagaon. Só teremos tempo para as aulas depois que retornarmos de Nandagaon e Uccha-gaon, então eu quero discutir aqui radha-tattva, bhakti tattva, prema bhakti, assim por diante.
Amanhã vocês estarão indo para Kamyavana, Charan Pahadi, Vimala Kunda, Bhojansthali, Setabandu, Vrnda-devi, Radha-Govinda, Gopinatha, Madana-Mohana, Panca-pandava, Draupadi Kunda, e muitos outros lugares. Tirtha Maharaj, que conhece todos os passatempos destes lugares, e também, nosso panda, irão estar lá. Se vocês forem, as bênçãos do dhama virão para vocês automaticamente. Se vocês ouvirem as narrações e explicações dos doces passatempos de Radha-Krsna durante o parikrama, vocês irão ser infundidos com toda energia transcendental– então vocês deveriam tentar ir. Estou também solicitando que vocês deêm daksina (uma doação) para nosso panda, e ele ficará satisfeito com qualquer doação que vocês lhe derem.
Algumas pessoas tem um falso orgulho e falso ego porque elas nasceram em Vrndavana e pensam ser Vrajavasis. Porém, se eles não tem os humores interno de Nanda Baba, Yasoda-maiya e todos osassociados eternos de Krsna, eles não são Vrajavasis. Os reais Vrajavasis são aqueles que tem o humor dos Vrajavasis como Nanda Baba. Yasoda-maiya, os sakhas (amiguinhos) de Krsna e especialmente o humor das dasis (criadas) de Sri Radha.
Eu não quero ouvir Srimati Radhika referida como Matesvari Radha (A Mãe Suprema). Isto é muito equivocado. A maior parte das pessoas na Vraja transcendental pensam em Vrsabhanu Maharaj como irmão deles e em Lali (termo de afeição para Radha, que significa filha) como sua amada filha. Outros pensam de Radhika em amizade e Krsna pensa nela como sua amada. Como poderia ela alguma vez vir a ser Matesvari, ou mãe? Esta concepção é muito equivocada. Eu peço ao nosso amável panda, para desculpar-me. Ela poderia ser Matesvari em um sentido, mas em Vraja não há lugar para esta palavra Matesvari; não existe tal coisa. Não há humor de opulência aqui em Varsana, a atmosfera é sempre muito natural e doce.
Então, os assim chamados Vrajavasis irão contar a vocês que Radha se casou com Krsna, mas isto está errado. No Brahma-vaivarta Purana está escrito que Brahmaji veio para Vrndavana e celebrou a cerimônia de casamento de Radha e Krsna, na qual Lalita e Visakha cantaram algumas canções de casamento. Mas, como é que um casamento real acontece? A mera presença de um purohit (sacerdote) não é o bastante. Alguém deve formalmente conceder uma garota em caridade e este ritual cerimonial é chamado de kanya-dana.
Vemos a presença de Vrsabhanu Maharaj e Kirtida em Bhandiravana (o lugar onde ocorreu o “casamento”)? Também, Nanda Baba e Baladeva deveriam ter tomado parte na procissão do casamento juntamente com o noivo. Esteve um ou outro presente lá? Haviam quaisquer outros Vrajavasis que não as jovens gopis presentes? Se não, como foi que esta cerimônia de casamento aconteceu? Poderíamos dizer que uma troca de guirlandas aconteceu e, que isto está de acordo, isto é conhecido como um casamento Gandharva. Mas, se um casamento real tivesse acontecido, a noiva deveria ter ido para a casa do seu marido .
Radhaji alguma vez foi para a casa de Yasoda-maiya em Nandagaon como nora? Se a resposta pudesse ser “Sim”, então o que poderia separar o humor e lila de Satyabama e de Rukmini do de Srimati Radharani? Não existiria diferença. Mas, Rukmini e Satyabama são meramente expansões dos pés de lótus de Srimati Radharani.
É verdade que os arranjos de casamento estavam acontecendo. Planos estavam sendo feitos para o casamento de Radha e Krsna, mas Yogamaya Purnamasi devi veio e colocou um impedimento naquele casamento. Ela disse para os pais: “Este casamento não pode acontecer. A carta astrológica deles não é compatível; a nakshatra deles (constelações) não estão bem combinadas. Um importante sinal está ausente, de modo que a disposição é inauspiciosa para o casamento deles. Não, não. Este casamento não deveria acontecer. Abhimanyu, o filho de Jatila, é da mais rica família em Vraja. Ele é completamente qualificado, muito capaz e dotado com todas as boas qualidades. Ele deve casar-se com Ela.”
De que maneira este casamento de Radhika e Abhimanyu aconteceu? Aconteceu entre chaya (imagens da sombra) - sombra de Krsna, Abhimanyu, casou com a sombra de Radha.
Suponhamos a guisa de argumento, digamos que Radhika de alguma maneira casou com Krsna. Mas, então e as outras gopis? O Srimad
Bhagavatam declara:
pati-sutanvaya-bhrata-bandhavan
ativilanghya te ‘nty acyutagatau
gati-vidas tavodgita-mohitau
kitava yonitau kas tyajen nisi
[”Querido Acyuta, você sabe muito bem por que viemos até aqui. Quem, senão um trapaceiro como você poderia abandonar mulheres jovens que vieram vê-lo no meio da noite, encantada pelo som alto de sua flauta? Só para vê-lo, rejeitamos por completo nossos maridos, filhos, ancestrais, irmãos e outros parentes.” ( SB 10.31.17 ) ]
No comentário do Srimad- Bhagavatam, todas as gopis estão dizendo que todas elas deixaram seus maridos. O Srimad Bhagavatam é uma escritura autêntica, seu comentário não pode ser falso. Esterelacionamento especial entre Krsna e todas as gopis é descrito pelo Srimad Bhagavatam afora. Por exemplo, Krsna fala às gopis quando ele retorna após seu desaparecimento na dança da rasa:
na paraye ‘ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatuh sadhuna
[ ” Não sou capaz de pagar minha dívida por seus imaculados serviços, mesmo que para tal tivesse toda uma vida de rahma. Sua conexão comigo é incensurável. Vocês têm me adorado, cortando todos os laços familiares, os quais são difíceis de romper. Por esta razão, por favor, que suas próprias ações gloriosas sejam suas recompensas.” (Srimad Bhagavatam 10.32.22) ]
Durjara-geha-srnkhala . Isto significa que as gopis deixaram seus maridos, e e está escrito em muitos outros lugares no Srimad Bhagavatam que as gopis de Krsna deixaram seus maridos para se encontrarem com ele na Dança da Rasa. Nós nunca ouvimos que Srimati Radharani ou as gopis se casaram com Krsna; senão esta citação do Srimad Bhagavatam seriam falsas.
Por motivo da rasa, é que elas tinham uma inclinação natural a Krsna como seu amado, ao invés de como seu marido. Rukmini não tem este mesmo sentimento; após o casamento dela com Krsna, Rukmini desenvolveu um humor reverencial. Em comparação, como as gopis se comportam? Elas são hladini-sakti de Krsna neste mundo, como também, no mundo espiritual e em todos os mundos nos quais elas possam aparecer. O relacionamento delas é imutável.Krsna reverencia sua cabeça nos pés de Radhika. Ele oferece sua flauta, seu bastão e todas as suas posses aos pés dela. Quando Srimati Radhika coloca a poeira dos seus pés na cabeça de Krsna, o mahavar (pintura vermelha do pé) deixa a marca na testa Dele. O que está escrito lá naquela marca? “Radha”. E quem escreveu isto no pé dela? Krsna. Krsna tem o nome “Radha” estampado em sua testa, e isto o satisfaz imensamente .
Rukmini e Satyabhama não podem fazer isto, porque após o casamento elas desenvolveram um sentimento reverencial pelo marido como mestre ou senhor delas. Se Radhika tivesse sido casada com Krsna, ela deveria ter desenvolvido este humor e se comportado de acordo. Algumas pessoas não entendem este ponto e por esta razão, tem uma concepção incorreta. Mesmo nosso erudito panda, uma inteligente pessoa, apóia a idéia de que aconteceu o casamento entre Radha e Krsna. Tais pessoas não tem conhecimento ou realização de rasa-tattva, e por isto falam desta maneira.
Tenho me oposto a tais idéias, e escrevi um livro sobre isto. Dê este livro para eles; deixe-os lê-lo. Eles não leram as obras de Srila Rupa Gosvami, Srila Sanatana Gosvami, Srila Raghunatha dasa Gosvami, Srila Jiva Gosvami, tampouco leram o Sri Caitanya Caritamrta. Se alguém não tem a associação dos associados de Sri Caitanya Mahaprabhu, irá ter concepções errôneas tal como a idéia de que Srimati Radhika é Matesvari.
Eu sou um servo dos pés de lótus de Radhaji:
bhajami radham aravinda-netram
smarami radham madhura-smitasyam
vadami radham karuna-bharardram
tato mamanyasti gatir na kapi
[”Eu adoro Radha de olhos de lótus. Medito em Radha sorrindo docemente. Glorifico supremamente a misericordiosa Radha. Ela é a única meta de minha vida. Não tenho nenhuma outra meta.” ( Sri Sri Radhikastottara-sama-nama-stotra, text 131, por Raghunatha dasa Gosvami )]
radha-bhajane jadi mati nahi bhela
krsna-bhajana tava akarana gela
atapa-rohita suraya nahi jani
radha-virahita madhava nahi mani
[”Se seu desejo por servir Srimati Radhika não acontece, então sua chamada adoração a Krsna é inútil. Eu nunca soube do sol sem luz solar, então eu não gosto de considerar Madhava sem Radha.” ( Sri Radhastakam Song 8 – Srila Bhaktivinoda Thakura ) ]
sri-rupa-manjari-karacita-pada-padma
gosthendra-nandana-bhujarpita-mastakayah
ha modatah kanaka-gauri padaravinda
samvahanani sanakais tava kim karisye
[”Como Sri Rupa Manjari massageará suas mãos, Oh! você, que é tão bela como o ouro, eu irei alegremente e gentilmente massagear seus pés de lótus enquanto você descansa sua cabeça entre os braços do príncipe de Vraja? (Sri Vilapa Kusmanjali Text 72 , por Srila Raghunatha dasa gosvami)]
Radhe Radhe Radhe Jaya Jaya Jaya Sri Radhe ! Não há nada mais.
Quando Krsna ouve o canto do nome de Sri Radha, Ele vai imediata como que automaticamente, para aquele lugar. Quando Krsna vem para o Kunja de Radhaji , as dasis dela como Rupa manjari, e também suas amigas, podem dizer: “Jahi Madhava, Jahi Madhava, Jahi Kesava!” ma bada kaitavabaadam “Vá embora Madhava, vá embora. Vá embora Kesava!” Quando Krsna vem, se Srimati Radharani está em maan (humor de zanga). Ela não irá deixar que aquela pessoa negra venha para dentro do seu kunja. As dasis dela como Rupa Manjari irão ralhar com Krsna, dizendo: “Vá embora imediatamente!” Então Krsna irá implorar a elas: “Por favor, arranje-me um encontro com Radhaji. Ó, deixe-me encontrar minha Svamini.” Esta é a glória de Srimati Radhika.
Vocês são tão afortunados por virem a Vrndavana com nosso grupo de parikrama na associação de vaisnavas rasikas. Vocês são tão afortunados. Vocês terão que estar prontos amanhã pela manhã por volta das 6:30. Se se atrasarem, os ônibus já terão partido e vocês não serão capazes de viajar.
Gaura Premanande !
Consultor Editorial: Sripad Madhava Maharaja e Brajanatha dasa
Transcritora: Vasanti dasi
Tradução do Hindi ( partes da palestra falada por Srila Mahaja em
Hindi ): Akilesh dasa
Editor: Janardana dasa
Assistente editor: Syamarani dasi
Digitação: Anita dasi
Supervisão geral da tardução em português: Kunja Bihari das
Traduzido para o português : consultores e equipe
Revisado : Laksmikanta das e Sarva Laksmi devi dasi
Digitação e organização : Govinda dasi
As Glórias de Srimati Radhika
(Sri Radha-Krsna Yugala, o Casal Divino, com as principais gopis).
Por Sripad Bhaktivedanta Vana Maharaja
Londres, 17 de Agosto de 2009
[Na supremamente auspiciosa ocasião de Sri Radhastami, é divulgada pela primeira vez uma aula dada por Sripad Vana Maharaj sobre as infinitas glórias de Srimati Radhika.]
Srimati Radhika é a personificação da Bem-aventurança. Radha: ‘Ra’ significa anuraga (apego profundo) e ‘dha’, Aquele que corre na direção de Srimati Radhika, ou seja, é Krsna!
Sendo assim, Krsna corre atrás Dela com muita anuraga! Por isso Seu nome é RADHA.
Certa vez, Krsna estava sozinho em Goloka Vrindavana, e pensou “Eu quero desfrutar de muitas rasas, mas como farei isso?” Assim, Yogamaya, pelo desejo de Krsna, fez todos os arranjos. A mão direita de Krsna começou a tremer, e Baladeva se manifestou, também Gopisvara Mahadeva.
E quando Sua mão esquerda tremeu, Srimati Radhika, uma bela e jovem menina, apareceu.
Alguns acaryas também dizem que Vishaka se chama anuraga. Esse radha-tattva é muito confidencial, por que Ela é a corporificação do Amor.
A palavra Amor é muito confidencial. São raros os devotos que sabem o significado de amor, Priti. Essa palavra está reservada apenas para Goloka Vrndavana. Se nos conectarmos com Krsna, nunca mais ficaremos sem Amor.
Quando há prema, a pessoa não consegue tolerar separação de sua ista-deva (deidade adorável) !!! Isso é mostrado no Gopi-gita: Quando Krsna saiu da dança da rasa, as gopis recitaram muitos slokas na beira do Yamuna (jayatite adhikam janmana vraja…)
Elas dizem, “Ó Krsna, nos dê seu darshana agora! Ó Krsna, proteja todos os brajabasis de todas as calamidades! Do veneno de Kaliya! Proteja a nós todos! Proteja-nos de Agasura, Indra (que queria destruir a todos, mas como Você levantou Govardhana, nos salvou).
As gopis abriram seus corações e pediram darshana (visão direta) de Krsna!
Krsna disse: “Se vocês sentem mesmo separação de mim, como podem estar vivas ainda?”
(Quando Krsna falou isso, ele estava falando de tattva-darshana, conclusão das escrituras)
As gopis responderam (tava katamrtam tapta jivanam…): “Sua nama, rupa , guna e lila são poderosos!Seu katha (nama, rupa, guna lila, tudo) é como néctar doce! Aquele que bebe tal néctar, nunca morre! Talvez sinta dor, mas não morrerá.”
Como assim alguém pode sentir dor? É que externamente prema, amor divino, causa dor, mas por dentro, o que se sente é somente Ananda, bem-aventurança.
Prema é como beber veneno e néctar misturados; você não morre ao beber.
Ontem citei um verso do Ramayana que diz: “O seu nome é como um porteiro. Se você o disser, o ar vital jamais escapará! Todos os seus doces passatempos são como uma porta. A meditação em seus pés de lótus são como ‘bater na porta’. Então como é possível que o ar vital vá embora
deste corpo?”
Srimati Radhika diz: “Eu nunca contabilizo meu sofrimento (duka). Sempre penso em como fazer Você feliz! Mesmo que eu sinta dor, meu objetivo é fazer Você feliz!”
O significado de prema é Sacrifício. Significa sacrificar tudo para o prazer da ista-deva, Govinda.
Radha-tattva significa ” a personificação do Amor”. (prema-svarupa)
Radhika sempre dá syama-rasa, ou seja, srngara-rasa para o prazer de Krsna. É o humor conjugal. E dentro do humor conjugal, há parakiya-bhava, humor de amantes. É o sentimento mais elevado.
O amor entre esposo e esposa também é chamado de humor conjugal, mas o mais elevado é parakiya (jaya jaya ujjvala rasa sarva rasa sara, parakiya bhava jaha brajete pracara)
É muito difícil entender isso, pois estamos no mundo material e iludidos por maya. Se eu falar mais, a concepção material virá.
Ujjvala nilamani, Lalita-madhava, todos esses livros falam sobre esse prema mais elevado. Mahaprabhu distribuiu esse prema em todos os lugares livremente!
Krsna é como uma árvore dos desejos e nesta árvore há uma lata (trepadeira) e nesta trepadeira estão as amigas de Radhika (algumas são flores, outras folhas, e outras pássaros). Sem elas, a trepadeira não seria bela. Para o prazer de Krsna, Radha manifestou todas elas. As gopis (Lalita, Visaka, Rupa, Rati) não são diferentes de Radhika!
Radhika expandiu Sua própria forma! Elas correspondem a cada bhava (humor, sentimento) de Radhika: Lalita devi é o humor lalita de Radhika. Todos os tipos de qualidades de Radhika também estão presentes no coração de Lalita Devi.
Vishaka significa um humor especial de Radhika. O dia do aparecimento de Vishaka e o de Radha é o mesmo. Vishaka se chama Anuradha.
Rupa manjari é a própria forma de Radha manifestada na krsna-lila. Rati manjari é o apego de Radha por Krishna.
Todas as sakis não são diferentes de Radha. Radhika entendeu que sem muitas consortes, Krsna não seria feliz; para Seu prazer, Radha manifestou todas as amigas.
Radha pode satisfazer Krsna sozinha, mas com todas elas, Krsna fica muito feliz. As gopis juntas formam um festival para Krsna. Uma pessoa pode fazer muitas preparações em casa e comer sozinha, mas isso não é um festival! Um festival precisa de várias pessoas pra acontecer!Cada um deve ter diferentes humores. Assim também, nossos acaryas explicam que é um festival de bhava entre Krsna e as gopis (rasa-utsava).
No festival da rasa todas as gopis dançam, mas cada uma tem um sentimento (bhava); o grupo de Radha tem várias divisões. Candravali também tem seu grupo, assim como Syamala.
Há vários grupos de gopis. O coração de todas está saturado de felicidade!
RADHA NACHE KRSNA NACHE NACHE GOPI GAN MAN MERE SAKHI VAN GAIRE PAVANA VRINDAVAN
Radha é aquela que desfruta rasa e distribui para todos. A rasa de Mahaprabhu se chama nama-sankirtan-rasa.
Mahaprabhu é Krsna, então sem rasa Krsna não fica feliz! É por isso que Mahaprabhu dança com Svarupa Damodara e todos os seus associados.
Mas em Goloka Vrindavana, Krsna faz a dança da rasa com as gopis.
Krsna diz a Arjuna: “Tenho muitos tipos de lilas, mas o mais elevado é chamada RASA-LILA.”
Sem Srimati Radhika, não há rasa-lila. Quando as gopis estavam dançando com Krsna, elas O estavam beijando e abraçando, e por isso se encheram de orgulho. Por causa de Yogamaya, uma gopi não podia ver a outra, que também estava com Krsna. Cada gopi pensava: “Krsna está somente comigo!” Assim, saubaghya (orgulho) surgiu nelas. No meio da dança, Radhika notou: “Ó Krsna é um grande enganador! Ele sempre diz que eu sou seu coração e alma!”
Krsna diz que jamais poderia compensar o amor de Radha, porque Ela deixou tudo por Ele. Uma mulher casta nunca deixa sua castidade, mesmo que deixe seu próprio corpo, contudo, Radhika e as gopis deixaram tudo para o prazer de Krsna.
O que é castidade? Gurudeva contou a história sobre Atri rsi e sua esposa Anushua. Certa vez Narada rsi foi até Vaikuntha Dham e Laksmi Devi estava sozinha. Ele foi até ela e perguntou: “Laksmi, você sabe quem é a mulher mais casta?” Laksmi disse: “Sou eu! Quem poderia ser comparada com minha castidade?” Narada rsi disse: “No mundo material existe uma senhora chamada Anushua, esposa de Atri Rsi. Você não pode se comparar a ela!”
Então muita dor veio ao coração de Laksmi. Uma mulher não pode tolerar a superioridade de outra. Laksmi pensou “Como é possível que ela seja mais elevada que eu?” Muita inveja surgiu no coração de Laksmi, pois essa é a natureza das mulheres.
Mas não pensem que Laksmi Devi tem inveja. Isso aconteceu nessa lila, por causa de Yogamaya. A inveja existe somente aqui neste mundo material.
Então Laksmi disse: “Ei Narayana! Vá ao mundo material e quebre a castidade de Anushua!” Narayana respondeu: “Sim, eu vou tentar!”
Nessa hora Narada rsi foi ate Kaylasa, e disse tudo isso também a Parvati, e esposa de Shiva, que também sentiu dor e inveja no coração, e pediu que Shiva fosse até lá e quebrasse a castidade de Anushua! Narada rsi foi até Brahma Loka e disse à esposa de Brahma, Brahmani , tudo isso tambem!
Através de Yogamaya, Brahma, Vishnu e Shiva foram até lá!
Atri rsi estava meditando, e os três manifestaram a forma de belíssimos brahmacaris, com belos cabelos encaracolados, faces maravilhosas, muito efulgentes! Quando Anushua viu os três, imediatamente quis dar uma doação de boas frutas. Mas os 3 disseram que ela teria que dar a doação sem roupas. Anushua pensou : “Tudo bem,vocês não são brahmacaris comuns!”
Então ela foi para a parte de trás da casa falar com seu marido Atri rsi. Desta forma, Anushua explicou que 3 brahmacaris com muita efulgência (brahama-jyoti) estavam na porta, e pediram que ela desse daksina sem roupas. Ela disse ao marido: “Como eu poderia quebrar minha castidade?”
Então Atri rsi realizou através da meditação quem havia vindo! Ele disse: “Ah, Brahma, Vishnu e Shiva vieram na forma de brahmacaris!”
Mas ele não contou para Anushua o que havia visto na meditação.
Ele disse a esposa: “Não se preocupe. Eu dou permissão pra você fazer isso.” Mas Anushua teve uma idéia. Ela pegou um pouco de água jogou nos 3 brahmacaris e os transformou em três pequenos bebês. Quando eles se transformaram em belíssimas crianças, ela os serviu de frutas.
Mas Shivani, Brahmani e Laksmi ficaram muito preocupadas pois os 3 tinham virado bebês! Elas perguntaram a Narada rsi: “Como pegaremos nossos maridos de volta?” Depois de ouvir as explicações, as três Senhoras Transcendentais foram até a casa de Anushua como três belas brahmacarinis, e pediram os 3 bebês como doação!
Então Anushua cantou os mantras novamente e Brahma, Vishnu e Shiva voltaram ao normal.
Vemos que Anushua é muito casta, mas ninguém pode ser comparada com as gopis, especialmente SRIMATI RADHIKA.
JAY SRIMATI RADHIKA KI JAY!
Vrndavana Is Made Of Srimati Radhika - A Lecture On Bhramara-Gita
VRNDAVANA IS MADE OF SRIMATI RADHIKA -
A LECTURE ON BHRAMARA-GITA
(Kesavaji Gaudiya Matha, Mathura, India,
August 5, 2001)
Translation: Ramacandra dasa Adhikari
Vrndavana is Radhamayi. It is made of Srimati Radhika, and everyone there is bhava-vibhor, lost in transcendental sentiments. The devotees here have just sung a bhajana in which they prayed, "I don't want to leave Vrndavana", and the main cause of that prayer is the variagated moods of Radhika and their depth of absorption. When Uddhava saw the moods of Radhika at Uddhava-kyeri, he became stunned like a wooden doll. Earlier he had been with Nanda Baba and he was very moved by his moods and amazed by his deep love. However, when he later saw the transcendental ecstasies of divyonmada and citra-jalpa in Radhika, he became stunned in helplessness.
Srila Rupa Gosvami has written, "I am standing on the shore of the fathomless, bottomless, endless ocean of rasa in which there are various ripples and waves, and after seeing it I am explaining a portion of it in Ujjvala-nilamani."
There are various moods in the stage of love in separation called divyonmada. One of the symptoms is that the lover speaks irrelevantly, and this is called citra-jalpa. There are ten categories of citra-jalpa, and one of them is called prajalpa. Prajalpa, in turn, has four symptoms, and they are transcendental envy, disrespect, pride, and ridicule or taunt. The type of speech in which these four are present is called prajalpa. [This is not to be confused with the mundane prajalpa, nor can the other three be compared with their mundane perverted reflections. They are all pure and transcendental, and one who hears about them from the right source becomes purified from the influence of their mundane counterparts.]
In Srimad Bhagavatam, chapter forty-seven, called Brahmara-gita, Srimati Radhika talks to a bumblebee whom She takes as a messenger of Krsna:
madhupa kitava-bandho ma sprsanghrim sapatnyah
kuca-vilulita-mala-kunkuma-smasrubhir nah
vahatu madhu-patis tan-maninanam prasadam
yadu-sadasi vinambyam yasya dutas tvam idrk
["Radharani said: 'O honeybee, O friend of a cheater, don't touch My feet with your whiskers, which are smeared with the kunkuma that rubbed onto Krsna's garland when it was crushed by the breasts of a rival lover! Let Krsna satisfy the women of Mathura. One who sends a messenger like you will certainly be ridiculed in the Yadus' assembly." (SB10.47.11)]
When Uddhava wanted to meet with the gopis to give them Krsna's message, the gopis took him to where Radhika was lying down at a distance. They offered him an asana, but instead of sitting on it he paid his obeisances to it. Uddhava then saw a golden doll, on whose limbs sandlewood paste was smeared, lying on a bed of lotus petals. She was motionless, and all her friends were checking to see whether or not She was alive. She was in such a state that Her friends were completely perturbed, and they could not bring Her to consciousness.
Srimati Radhika was engrossed in a mood in which She was feeling Krsna in Mathura. She was thinking, "Krsna cannot live without women, and therefore He must be associating with the Mathura-ramanis, the beautiful young damsels of Mathura.
Radhika began to experience asuya, envy, towards these city girls. She saw a madhukara, bumble bee, flying around Her feet and thinking they were lotuses. In Her high class of loving mood She thought that the bee was a messenger of Krsna, and in this elevated state of divyonmada She told him, "Don't touch me." Seeing that bee had come to Her in an intoxicated state, She said, "O Madhukara, it appears that My kanta, My beloved, has sent you to pacify Me because He feels guilty that He has committed sins and offences. He therefore wants to plead through you in humble submission.
"O messenger of Krsna, you are just like Him. He is a cunning cheater who deceives people of their wealth, and He is a cheater from all other points of view as well. And you are his bosom friend." Srimati Radhika never called Krsna 'Krsna' directly, but She addressed Him indirectly by the use of other names. She told that bee, "You are the bosom friend of My priya-bandhu who is durta, a cheater, and dhita, stubborn.
The bumblebee replied, "Don't think in that way, Svamini. Krsna loves You and honors You, and therefore He has sent me. He is attached to You and He is very rasika.
Radhika then said, " Be silent. Do you remember what He said during rasa-lila? He said, "O My dear gopis, I was always here. I never left you. I just wanted to see how you respond when I disappear. I pretended to leave in order to increase your love. A poor man may acquire a diamond and think it to be glass. He may thus mishandle it and lose it. Then a friend may come and say to him, 'Oh, where is that diamond I gave you?' The poor man will reply, 'You never gave me a diamond.' The friend will then say, 'I did.' And the poor man will then say, 'Oh, I thought it was glass and I accidentally threw it away.' 'No, it was a diamond.' When thus convinced, that poor man deeply grieves and repents. Therefore, to create a mood of eager longing in your heart, and also to show the world how much berievement My dear gopis feel, I appeared to have left you. In this way the world will come to know the depth of your love."
na paraye 'ham niravadya-samyujam
sva-sadhu-krtyam vibudhayunapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatu sadhuna
(Srimad Bhagavatam 10.32.22)
["I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation."]
Radhika continued, "Then, when He left for Mathura He said He would return in two days. But He didn't fulfill His promise. How can you say He is sincere? No, He is a number one cheater. His words are only external. They do not come from His heart. He is madhupa, intoxicated from drinking the wine of the association of the ladies of Mathura. He is apavitra, impure, and I will become impure by your association. So don't touch me. Go away!"
The bumblebee replied, "I am nirdosa, faultless. I am not at all drunk from drinking wine."
Srimati Radhika then said, "Don't cheat me. What is that on your mustache? You were on the garland of Krsna after He associated with different Mathura-ramanis and their kumkuma came off on that garland. It is for this reason that your mustache is yellowish at the ends.
"Krsna has sent you to pacify Me, but I'll not be pacified. You don't know how to pacify someone. Carrying the signs of Krsna's meeting with others is not the right way. You are foolish like your master.
The bumblebee said, "No, He is not like that. If you criticize my master I am leaving.
Srimati Radhika said, "Wait. I want to say something further. Krsna is Madhupati, and that means He is Yadupati. He used to be a gopa, but recently He has changed His asrama. He was a gopa, but since He has taken upanaya-samskara, His sacred thread, in the ksatriya tradition, He is now meeting with the beautiful women of Mathura City.
We are village girls with no education. We are penniless. We are without any wealth. Don't waste your time trying to pacify us. Go to the Mathura-ramanis and they will pay you heavily. They are rich. When Krsna is with one of those women, the others will become manani. They will became angry in jealousy and Krsna will be able to spend His whole life pacifying them; because they are not easy like us. We used to be easily pacified.
"You have said that Krsna loves Me and therefore He has sent you. I am surprised, then, how His messenger can be so stupid; not thinking ahead how I will react to his yellow mustaches. Krsna was the exact same way. He never used to wipe off the signs of having been with other beloveds in Vrndavana, and now He must be going with similar signs into the Yadu assembly. And they must be ridiculing Him there. How can your master be sincere?
In this way, the four symptoms of prajalpa, namely asuya, envy; garva, pride; upahasa, ridicule; and avajna, disobedience; are manifest from the heart of Radhika.
Gaura premanande!
Um Voto Para Satisfazer Srimati Radhika
Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja
Sri Sri Radha Vinode-bihariji, Kesava ji Gaudiya Matha
(Respeitosos leitores, por favor, aceitem nossas humildes reverências. Neste ano de 2009, Kartika começa em 3 de outubro. Abaixo segue uma pequena explicação de Srila Narayana maharaja dada na grande abertura do mês de Kartika, que é o mais auspicioso. Ele falou algumas frases em Hindi e algumas em Inglês, para assim satisfazer sua grande audiência ocidental, oriental e indiana. A seguir, uma transcrição de suas frases em Inglês e algumas em Hindi.)
Pela misericórdia do Senhor Supremo, estamos juntos aqui para celebrar Kartika-vrata (os votos seguidos no mês de Kartika), niyama-seva (as regras e regulações de Kartika) e Urja-vrata.
Algumas pessoas começarão do Ekadasi, algumas do Dvadvasi, e algumas começaram em Purnima. Em nossa linha, Srila Prabhupada Bhaktisiddhanta Sarasvati Gosvami Thakura costumava começar de Purnima. Certa vez um Maharaja estava começando Kartika em Dvadasi. Eu perguntei a ele: “Você é discípulo de Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura, então por que você começa seu Kartika-vrata em Dvadasi?” Ele respondeu: “Srila Sanatana Gosvami disse que deveríamos fazer assim.” Eu disse a ele: “Srila Sanatana Gosvami falou sobre as duas datas, mas você é um seguidor de Srila Prabhupada”. Ele não pôde responder.
Meu Guru Maharaja e Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura seguem isso. Por esse motivo nós começamos em Purnima; devemos seguir isso.
Nesse mês nós não comemos tomates, mel, berinjela, loki, parmal ou sementes de gergelim. De qualquer forma, eu acho que é mais importante fazer o voto de não ter nenhum tipo de desejo por gratificação dos sentidos. Nós devemos fazer o voto de que nossa mente não irá a nenhum lugar a não ser para satisfazer Krsna – para agradar Damodara. Nós também devemos tentar seguir, o que Srila Sanatana Gosvami disse no Hari-bhakti-vilasa a respeito desse mês, o que Srila Rupa Gosvami disse no Upadesamrta e o que Srila Raghunatha dasa Gosvami disse no Manah-siksa.
Urja significa poder. Srimati Radhika é Urja-sakti, de Krsna. Urja-vrata (vrata significa voto) significa Radha-vrata. Embora nós recitemos regularmente Sri Damodara-astakam de manhã e à noite, devemos ter em mente que isso é Sri Radha-vrata. Nós estamos assistindo aulas – para satisfazer Srimati Radhika. De manhã e de noite nós iremos cantar Kirtanas de Radhika, e também iremos visitar os lugares onde Sri Sri Radha e Krsna realizaram passatempos – iremos a todos os lugares em Vraja Mandala.
Por que estamos realizando o Vraja Mandala parikrama? Por que Sri Krsna deu bênçãos a Narada Rsi que se uma pessoa meditar nos passatempos do Senhor e visitar os lugares de seus passatempos no dhama sagrado, esses passatempos irão se manifestar dentro de seu coração. O dhama tem o poder assim como Krsna; ele irá realizar todos os desejos dos devotos.
Nós iremos ao Radha-kunda, Syama-kunda, Govardhana, Bhandiravana, Bhandiravata, Varsana, Nandagaon, Visakha-kunda, Purnamasi ki Gufa, o lugar onde Srimati Radhika cantou o Bhahmara-gita em Uddhava-kyari, Ter-kadamba, Yavat e Kokilavana. Nós iremos também aos três Carana-paharis; um em Kamyavana, um em Nandagaon e um perto de Baithana. Nós iremos também a Rasa-sthali em Vrndavana, e a muitos outros lugares. Nós iremos glorificar e orar a Srimati Radhika em todos esses lugares.
Nós temos que tentar abandonar todas as coisas que são desfavoráveis para bhakti e temos que aceitar com muita força o que é favorável para bhakti.
Não se esforcem para obter gratificação dos sentidos. Aqueles que querem felicidade material e uma vida fácil não devem ir ao parikrama. Algumas vezes iremos nos atrasar para honrar-mos maha-prasada, e terá somente kitri (arroz e dahl misturados juntos) e nada mais; e às vezes teremos tantas variedades. Às vezes não terá um banheiro junto ao quarto, ar condicionado e outras facilidades. Isso são austeridades. Talvez tenhamos dificuldades, e essa é a austeridade. Fazer parikrama é útil somente para obter bhakti.
Não dispute com ninguém; e especialmente não faça de nosso parikrama um lugar para se encontrar um companheiro e se casara. Esteja aqui somente por bhakti. Não pense, “Eu vim aqui para encontrar um esposo ou uma esposa,” isso me deixaria muito triste. Eu peço que algumas senhoras guiem outros em seus grupos. Encontrem alguma solução para que se acabe com essa mentalidade por um mês. As moças e os homens podem procurar por parceiros em seus próprios países, mas não aqui.
Relativo às aulas noturnas, no Kartika passado eu falei sobre Bhajana-rahasya e eu parei no capitulo seis. Eu devo falar desse capítulo, e falarei sobre Madhurya-kadambini. Nós podemos também falar sobre os lugares que iremos visitar. Eu gostaria que os devotos que vieram registrassem seus nomes.
Conselho Editorial: Sripad Madhava Maharaja e Sripad Brajanatha dasa
Tradução: Sripad Damodara Maharaja
Editor: Syamarani dasi
Transcrição e digitação: Krsna Vallabha dasi
Tradução para o português: Lalita Priya dasi
http://www.bhaktibrasil.com/wp/?p=743
A Song for Radhika
Just thought of sharing this Radhastami song I wrote sometime in 1994. Excuse my lousy voice and guitar playing. It is a humble offering to our Srimati Radhika this Radhastami day.
The beautiful paintings used in the video are mostly by Syamarani didi and Vasudeva Prabhu. Jaya Jaya Sri Radhe!
The beautiful paintings used in the video are mostly by Syamarani didi and Vasudeva Prabhu. Jaya Jaya Sri Radhe!
Sri Radhastami
Saturday, 14 September 2002
Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
[This year, 2009, Sri Radhastami is August 28th, in India. As usual, Srila Narayana Gosvami Maharaja is conducting the festivities throughout the day at Sri Kesavaji Gaudiya Matha in Mathura. In order that we can get you a class to read on this very day, we are sending one from a previous year. In the early morning of September 14, 2002 in order to commence the celebration of Sri Radhastami in the opulently decorated Sri Kesavaji Gaudiya Matha, Srila Narayana Maharaja requested the devotees to sing "Sri Krsna Virahe" by Srila Bhaktivinoda Thakura. After that he explained some of the verses as follows:]
sri krsna-virahe, radhikara dasa, ami to' sahite nari
yugala-milana, sukhera karana, jivana chadite pari
["I am absolutely unable to tolerate Sri Radhika's pitiable condition when She is suffering in separation from Sri Krsna, but I am fully prepared to immediately give up my life for the sake of Their happy reunion." (Verse 1)]
Only under the guidance of Srila Bhaktivinoda Thakura is it possible to render service to Srimati Radhika. In the mood of a maidservant of Srimati Radhika, Srila Bhaktivinoda Thakura has written that he cannot tolerate Radhika's condition during the time of Her separation from Krsna. And, for Their meeting together, he is readily prepared to easily give up his life.
radhka-carana, tyajiya amara, ksaneke pralaya hoya
radhikara tare, sata-bara mari, se duhkha amar soya
["If I were ever to renounce Radhika's lotus feet for even an instant, I would be totally devastated. For Her sake I will gladly tolerate the pain and agony of death hundreds of times." (Verse 2)]
Srila Bhaktivinoda Thakura is saying: "I can give up anything. I can even give up Krsna, but I cannot give up the lotus feet of Radhika, even for a moment. For the service of Radhika I am prepared to die hundreds and millions of times, but I could never tolerate giving up Her association for a second. When will that day come that I can render some service to Her lotus feet? How can I have attachment for this Radhika, and how can I attain the perfect service of Her lotus feet?
e heno radhara, carana yugale, paricarya pabo kabe
haha braja-jana, more doya kori, kabe vraja-vane laibe
["When will I be able to serve Radhika's two lotus feet? Alas, I beg you all, O residents of Vraja, please be merciful to me now. When will you take me into the forests of Vraja?" (Verse 3)]
vilasa manjari, ananga manjari, sri rupa manjari ara
amake tuliya, loho nija pade, deho more siddhi sara
["O Vilasa Manjari! O Ananga Manjari! O Rupa Manjari! Please lift me up and bring me close to your own lotus feet, thereby bestowing upon me the ultimate perfection." (Verse 4)] Weeping bitterly, Srila Bhaktivinoda Thakura is praying, "O Vrajavasis, please be merciful to me! Place me in the service of the Divine Couple. Especially, please place me in the service of Radhika's lotus feet. When will that day come that Sri Vilasa Manjari and others will take me to Vraja? I long to render service."
[The devotees then sang Srila Gaura-Kisora dasa Babaji Maharaja's "Uddesye Racita Gita Boliya Pracalita," (The Song Glorifying the Life Goal of Srila Raghunatha dasa Gosvami)]
[The following is the first Bengali verse and the English translations of all the verses:]
Kothaya go premamyi radhe radhe
Radhe, radhe go, jaya radhe, radhe
Where is She who is full of prema? All glories to Sri Radha. (1)
O Radha! Please give me Your darsana and save my life. Your wretched beggar calls out to You, "Radhe, Radhe!" (2)
O Radha, You enjoy pleasure pastimes in the forest of Vrndavana, wherein You enchant the mind of Krsna. (3)
O Radha, You are the crest-jewel among Your eight principal sakhis. O Radha, daughter of Vrsabhanu Baba. (4)
Raghunatha dasa Gosvami was always calling out, "Radhe! Radhe!" (5)
...sometimes at Kesi Ghata, sometimes at Vamsi Vata. (6)
...sometimes in Nidhuvana, sometimes at Seva Kunja. (7)
...sometimes at Radha Kunda, sometimes at Syama Kunda. (8)
...sometimes at Kusuma Sarovara, sometimes at Giriraja Govardhana. (9)
...sometimes at Talavana, sometimes at Tamalvana. (10)
Raghunatha dasa wears simple cloth which appears to be dirty because he is always rolling on the earth crying out, "Radhe! Radhe!" (11)
Calling out "Radhe! Radhe," his eyes are bursting with a flood of tears. (12)
He wanders throughout the lanes of Vrndavana crying out, "Radhe! Radhe!" (13)
He knows nothing but Radha-Govinda throughout the day and night (56 dandas: 1 danda= 24 minutes). Radhe! Radhe! (14)
He takes rest for only 4 dandas (1 hr. 36 min.) At that time he receives darsana of Radha-Govinda in his dreams. Radhe! Radhe! (15)
[Srila Narayana Maharaja:] Srila Krsnadasa Kaviraja Gosvami has heard from Srila Svarupa Damodara, Srila Raya Ramananda, Srila Rupa Gosvami, and especially from Srila Raghunatha dasa Gosvami, and thus he is presenting this tattva. Srimati Radhika's name is Govinda-nandini (She who makes Sri Krsna happy), and there is nothing higher than this.
Srila Krsnadasa Kaviraja Gosvami has revealed some of the names of Radhika in his Caitanya-caritamrta Adi-lila chapter four. One of Her names is Govinda-nandini. Govinda is the controller of everything. He is the extreme limit of the conception of the Supreme Lord, Sri Krsna. He is full with unlimited opulence and sweetness. Who can give happiness to Him? Only one personality can do so - Krsna Himself in the form of Srimati Radhika.
She is Govinda-mohini. Krsna attracts all living entities, including animals, trees and creepers. He especially attracts all the Vraja gopis, but Radhika can attract Him. Krsna bewilders everyone in this world by His maya-sakti, and in the spiritual world He bewilders all by His beautiful form, qualities, and pastimes. He can bewilder everyone; yet Srimati Radhika can bewilder Him.
Radhika is Govinda-sarvasya. She is everything to Krsna. She is the be-all-and-end-all of Krsna; for Him, nothing remains.
Sri Radha is Sarva-kanta siramoni, the crown jewel of all Krsna's beloveds. All the gopis were searching for Krsna after His disappearance from the Rasa dance. When Her own svapaksa gopis (the gopis from Her own group) saw Her footprints along with Krsna's, they became very happy – knowing them to be Hers. However, when the other groups of gopis saw them, not knowing to whom they belonged, they could only understand that this particular gopi had served Krsna more than any other – and therefore He left the Rasa dance with Her alone.
Sri Radha Herself has become Candravali and all the other gopis. There is no other beloved of Krsna – only Srimati Radhika. She Herself has become all the Laksmis (Goddesses of Fortune), and all the queens of Dvaraka. If one thinks deeply about this, he will understand Her greatness. Sita-devi and all the Laksmis are manifestations of Radha, and she assumes these forms to fulfill Krsna's desires.
She is Krsna-mayi; She sees Krsna everywhere – inside and outside of Herself. Wherever Her mind or senses go, it is only for and about Krsna. When She sees a tamal tree She thinks, "Oh, there is Krsna." Her name is Radhika because She fulfills all the desires of Krsna and because He Himself worships Her. An example of His worshipping Her is when He took Her to a solitary place after leaving the Rasa dance, at which time even the vipaksa-gopis (rival party) also confirm this. Radhika is Para-devata, just as Krsna is: She is the most worshipable of all. Moreover, She is worshiped by Krsna Himself. Is she not therefore worshipable by everyone?
Once Radhika asked Vrnda-devi, "Where are you coming from?" Vrnda-devi replied, "I'm coming from Radha-kunda. I saw Krsna there." Radharani asked, "What was He doing?" Vrnda-devi replied that He was dancing. Radha then asked, "Oh, who was His dancing teacher?" Vrnda-devi told Her, Your reflection, Radhika, which He sees in every tree.
Whatever prema exists in this world comes from Radhika. She is the mother of everyone because she nourishes everyone by giving them prema. Krsna is the principle Deity of all jivas, and Radhika is also. This is confirmed in the Brahma Samhita:
ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
["I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency (hladini). Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa."]
Sri Radhika is Sarva-Laksmi-mayi, which means that all the various gopis emanate from Her, and She is therefore the predominating deity of all the sakhis. As many beloveds as there are, She is their controlling deity.
She is Kanti, which means that during Rasa-lila, only She could fulfill all the desires of Sri Krsna. There were hundreds of millions of gopis dancing, but when Radhika left, the Rasa dance stopped. Krsna appears as Mahaprabhu in order to taste all of Radhika's loving moods; He cannot do so in Vraja-lila.
What are Krsna's thoughts when He is in Mathura and Dvaraka and feeling separation from Radhika? He prays to Her, "O most worshipful Radha! My mind always remains with You. I'm always anxious for the dust of Your lotus feet. Somehow, in some form, I stay in Vrndavana. O Srimati Radhika, I am roaming in those forests, playing on My flute, only in search for You. O Radhika, I go to the Yamuna, not to take bath, but only to meet with You. Otherwise there is no need to go there. I sit on the bank of Yamuna only to meet with You and serve You.
"I stopped grazing cows, and I stopped all other activities. Seeing Your beauty I became so eager; My eyes moved here and there and My mind was restless. I used to wait underneath a kadamba tree, thinking, 'When will She come by this way?' I am meditating upon Your qualities, and upon Your beauty which is like the auspicious svati-naksatra (constellation). The skylark (cakora bird) won't drink any other water besides the water coming from the clouds at the time of the svati-constellation. Similarly, I am like a cakora bird, and Your beauty is like rain falling during that constellation. I am eagerly waiting for You, to have Your darsana. Your beauty and qualities steal My heart. I don't want those qualities to steal My heart, but I forget everything else in My separation from You."
Hearing this, Radhika replied, "O Prananatha, lord of My life's breath, I am Your eternal servant and You are My life and soul, the only love in My life. I surrender Myself unto Your lotus feet. You may love Me or neglect Me, in Your life or by Your mind. You can leave Me and thus bring Me suffering. Whatever You desire, Your happiness is My happiness and Your life is My life. I don't want anything other than Your happiness in my life. As You realize My happiness and sorrows, so I can realize Yours. You feel happiness by seeing Me, but by seeing You I become millions of times more happy. There is no comparison to My happiness in these worlds. I am happy only by seeing Your happiness. I am always blissful because I have no concept of the happiness of others; I only desire Your happiness. I want to see Your happiness from morning to night, and night to morning.
"By seeing Me You become happy, and therefore I decorate Myself in many ways with srngara (ornaments) and alankara (decorations). I do this for You only; I do this because by seeing Me with all these ornaments and decorations You feel great happiness. I dedicate Myself unto Your lotus feet only to increase Your satisfaction and fulfill Your desires. I become so happy when You say to Me, 'You are My beloved, My mistress, My life and soul.' No one can understand the happiness I feel; there is no comparison to it in this world.
"When You say to Me, 'O Swaminiji, O Pranesvari Radhike, O My kanta,' My heart becomes overjoyed, because You are happy when You taste the words Radha-Pranesvari, etc. I feel shy to hear this, and yet I am also very happy. Externally I feel shy, but internally I am extremely happy."
Then Krsna said to Radhika, "You are the abode of matchless love. O Vrsabhanu-nandini, (daughter of Vrsabhanu Maharaja), You are the abode of all rasas, and what am I? I am always moving from one forest to another to graze cows. I'm foolish and irreligious. Other than to herd cows, I have no intelligence at all. I don't know the rules and regulations of love, and only You can teach Me these principles. I am always running after cows and playing hide and seek and other games like a village boy, whereas You are the river of prema. I'm just like terribly hot sand in the summer and You, on the other hand, are the river of love. How can there be any comparison between Yourself and Myself? When You give Me the darsana of Your love, I immediately become happy –there is no comparison to my happiness. When You bestow Your mercy and look towards Me, I become indebted to You." Krsna also told the gopis during rasa-lila: "I have no qualification. I am only a beggar of Your love."
na paraye 'ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatu sadhuna
["I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation." (Srimad-Bhagavatam 10.32.22)]
Now He confirmed this, as He told Sri Radha, "I am so indebted to You. How can I become free from this debt? Please be merciful; You are the abode of mercy. Only You can give Me love and fulfill My desires."
Hearing this, Srimati Radhika became shy and replied, "O Syamasundara, O You whose eyes are like lotus petals, O You who are the son of the king of Vraja. You steal My heart. To meet with You I shall give up all the rules and regulations of society. I will leave My in-laws house, I will give up all consideration of shyness, respect from others, religion, and irreligion. I want to come to You and keep You as My own. I want to keep You, even for a moment, but I am only a village girl. I have no quality at all and I am not beautiful. You, on the other hand, are extremely qualified and beautiful, and You are the ornament of Your dynasty. There is no rasa in me. I have no idea about rasa, whereas You are the abode of rasa. You are the ocean of mercy, so please bestow Your mercy on Me. This is My desire."
Without the mercy of Srila Rupa Gosvamipada and Srila Raghunatha dasa Gosvami, no one would have been able to write about these topics. The conception that Radhika is the center of all is exclusively for those in our Gaudiya Sampradaya. We have the speciality that "Krsna is feeling separation from Radhika." No other acaryas can write about all the truths present herein.
Srila Gaura-Kisora dasa Babaji Maharaja is glorifying and praying to Srila Raghunatha dasa Gosvami in this kirtana called "Uddesye Racita Gita Boliya Pracalita." He says there that Raghunatha dasa Gosvami was always roaming, sometimes in Nidhuvana and sometimes in Vamsivata, and calling out, "Radhe! Radhe!"
Gaura premanande.
.
terça-feira, 7 de setembro de 2010
Sri Radhastami Day
| Thursday, 04 September 2003 |
 Srila Narayana Maharaja speaking at Ravel |
Mathura, India: September 4, 2003
Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja
[You have recently received three or four of Parama-pujyapada Srila Bhaktivedanta Narayana Maharaja's commentaries on Srila Jayadeva Gosvami's Mangalam-gitam, the latest being what he spoke on this year’s Janmastami Day, August 20, 2003. Each commentary has been simultaneously one and different. Here is still another commentary, given on Sri Radhastami Day, two weeks after Janmastami. Here again, by the manifestation of the mercy of Srimati Radhika in the heart of Srila Maharaja, ever-new meanings are revealed. Srila Maharaja requested Sripada Aranya Maharaja to give the intermittent translation, and during the Hindi those devotees with headsets were also able to "follow along" by hearing the simultaneous translation of Gaurasundara dasa brahmacari.]
Sri Jayadeva Gosvami knows in his heart that the best prayers to Sri Krsna Bhagavan are those which glorify Him in relationship to the gopis, and especially in relation to Srimati Radhika. He therefore begins this kirtana with the words "srita-kamalakuca-mandala! dhrta-kundala! e." Lord Krsna is the foundation, sustainer and basis for the entire universe and for all living entities. His name, form, qualities and pastimes are all incomparable, there is nothing equal or greater to His glories, and all living entities take shelter of Him. In this connection however, "srita-kamalakuca-mandala" ø Krsna is taking shelter of the breast of Srimati Radhika. The word Kamala generally means Srimati Laksmidevi; the goddess of fortune; yet here it does not refer to Laksmidevi but to Srimati Radhika. Laksmidevi has no relation with Vrajendra-nandana Syamasundara. Srimati Radhika carries a lotus in Her hand, and therefore Her name is Kamala.
When Sri Krsna is about to go to the forest for cow-grazing, surrounded by His many thousands of cows and friends, Srimati Radhika and Her sakhis stand some distance away and perform His arcana ø not with paraphernalia but by their loving sidelong glances. At that time, catching the arrow of Srimati Radhika's glance, Krsna becomes unconscious.
Srila Prabhodhananda Sarasvati Thakura has explained in Sri Radha-rasa-sudha-nidhi (39):
venum karan nipatitam skhalitam sikhandam
bhrastam ca pita-vasanam vrajaraja-sunoh
yasyah kataksa-sara-ghata-vimurcchitasya
tam radhikam paricarami kada rasena
["As Krsna was on His way to go cow-herding, Radhika threw a sidelong glance at Him, which pierced Him like an arrow. It went straight into His heart, and at once His vamsi fell from His hands.”]
Sri Krsna begins to faint due to being shot by the arrow of Srimati Radhika's glance. At that time, as He begins to fall to the ground, He takes help from Madhumangala to stand up. By remembering Krsna's form, qualities and pastimes all the living entities in the universe can find satisfaction and fulfillment; but how will He find satisfaction and fulfillment? His happiness lies in His remembrance of the name, form, qualities and pastimes of Srimati Radhika. This is the meaning of "srita-kamalakuca-mandala!"
"Dhrta-kundala e." Krsna wears kundala, earrings, and the embodiment of His earrings is the glories of Srimati Radhika. Srila Rupa Gosvami's Ujjvala-nilamani states, "To increase the beauty of Krsna, may this grantha (scripture) be like an ujjvala-nilamani, a jewel on His shark-shaped earrings.”
"Kalita-lalita-vanamala." Kalita means very beautiful and astonishing, and it refers to Krsna's garland of forest flowers. That garland is made by Srimati Radhika from beli, cameli and juhi flowers, and also from tulsi leaves and manjaris, and it extends from His neck down to His feet. This vana-mala is surrounded by hundreds of bees singing Srimati Radhika's glories, and in this way it is made of Srimati Radhika's glories.
"Dina-mani-mandala-mandana! bhava-khandana! e." The general meaning is that Krsna is the ornament decorating this universe’ which is beautiful when Krsna is present within it. Bhava-khandana refers to that person, Sri Krsna, who puts an end to material existence, and one's material existence will be terminated by remembering Him.
"Dina-mani" means the sun. In the brahma-gayatri it is indicated: I mediate on that personality who is the effulgence of the Supreme Lord, and who is honored by the sun. The sun gives light and life to this world, but it is not the root cause. Just as the moon gives light but that light is reflected from the sun, the light and energy and life of the sun comes from para-sakti Srimati Radharani. This is explained in the brahma-gayatri mantra by the words bhargo devasya dhimahi. Devasya refers to Bhagavan Sri Krsna and bargo means power. Krsna's supreme power is Srimati Radhika.
Srimati Radharani is Rasesvari, the controller of rasa-lila. Sri Krsna is not actually the controller (Rasesvara). If He is present with all the gopis in the rasa-lila and Srimati Radharani is not there, that rasa-lila cannot continue.
"Dina-mani-mandala" also means that Lord Krsna is the dina-mani; the jewel in the rasa-mandala. When Srimati Radharani leaves rasa-lila Krsna feels separation. Here bhava-khandana does not mean that Krsna breaks material existence, but rather that His own separation is only broken by the association of Srimati Radharani.
"Muni-jana-manasa-hamsa" the general meaning is that Krsna is a hamsa, swan, who plays upon the cool lake of the hearts of the munis who meditate on Him. "Jaya jaya deva hare" ø all glories many times over to that Krsna. The deep meaning is that muni refers to Srila Sukadeva Gosvami because the pastimes of Srimati Radhika breaking the separation of Sri Krsna appeared in his heart. Krsna is like a swan in the heart of the munis, but Srimati Radhika is more prominently in their hearts. When Srila Sukadeva Gosvami spoke Srimad-Bhagavatam he established the subject matter with verses glorifying Srimati Radhika, and this is the evidence that the ultimate subject matter of the Srimad-Bhagavatam is the glory of Srimati Radhika.
Krsna Himself states there:
na paraye 'ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatu sadhana
["O gopis, I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation. (Srimad-Bhagavatam 10.32.22)]
Muni also refers to Srila Jayadeva Gosvami himself, and also to the four Kumaras, because they always keep the asta-kaliya-lila of Sri Sri Radha and Krsna in the core of their hearts. It also refers to Lord Sankaraji because he as well is absorbed in the asta-kaliya-lila of Srimati Radhika. Therefore, "jaya jaya deva! hare" ø all glories to the istadevi, worshipful deity of Sri Jayadeva Gosvami, Srimati Radharani.
sri-jayadeva-kaver idam kurute mudam
mangalam-ujjvala-gitam jay jaya deva! hare
(verse 9)
Sri Jayadeva Gosvami completed his song with the words, "mangalam-ujjvala-gitam. Is this said for Sri Krsna or for someone else? This is only said for Srimati Radharani. This song is actually unnata-ujjvala gitam; unnata-ujjvala is the loving mood of Srimati Radharani in paramour love. Unnata-ujjvala-rasa applies to Srimati Radharani, not to Lord Krsna. Krsna tastes this rasa, He is its object, but its origin and reservoir is Srimati Radharani. Therefore, in his conclusion, Srila Jayadeva Gosvamis is again offering pranama to his worshipful deity, Srimati Radhika.
Krsna does not have the unnata-ujjvala mood; only Radhika has it, and for this mood He performed many austerities and took His birth as Sri Caitanya Mahaprabhu. Unnata-ujjvala-gitam is therefore the kirtana of the glories and mood of Srimati Radhika, the worshipful deity of Srila Jayadeva Gosvami. [The assembled devotees then chanted Sri Radha-Krpa-Kataksa-Stava-Raja and Sri Nanda-Nandanastakam, after which Srila Maharajaji again revealed more meanings.]
ananti-koti-visnu-loka-namra-padmajarcite
himadrija-pulomaja-virincaja-vara-prade
apara-siddhi-rddhi-digdha-sat-padanguli-nakhe
kada karisyasiha mama krpa-kataksa-bhajanam?
"You are worshiped by Sri Lakmi, the goddess of unlimited millions of Vaikuntha planets. Sri Parvati, Indrani (Indra's wife) and Sarasvati all worship and attain benedictions from You. Meditation on even one of Your toenails grants an infinite variety of perfections ø O Srimati Radhike, when, oh when will You bestow upon me Your merciful sidelong glance?" (Sri Radha-Krpa-Kataksa-Stava-Raja verse 11)]
makhesvari! kriyesvari svadhesvari suresvari
triveda-bharatisvari pramana-sasanesvari
ramesvari! ksamesvari pramoda-kananesvari
vrajesvari vrajadhipe sri radhike namo 'stu te
"You are the mistress of all kinds of sacrifices (especially of the topmost yugala-milana-yajna); of all actions (since You are the root of all potencies ø mula-sakti-tattva); of the mantras uttered at yajnas and of the sacrificial offering presented to the demigods; of all the demigods; of the words of the three Vedas; of the enforcement of all scriptural principles; of Sri Rama-devi (the goddess of fortune); of Sri Ksama-devi (the goddess of forgiveness); and especially of the delightful kunjas in Vrndavana. When will You mercifully make me Your dasi and grant me the qualification to render service in Your amorous pastimes with the prince of Vraja? O Srimati Radhika, owner and maintainer of Vraja! I offer pranama unto You time and again.
Srimati Radhika is worshiped in countless universes by all great personalities, such as Himadrija, who is born of the Himalaya Mountain and is therefore Parvati devi, Pulomaja,who is Sacidevi, the wife of King Indra, and Virincaja, who is Sarasvati or Gayatri, the wife of Lord Brahma. Srimati Radhika is worshippable for all of them, and therefore, leaving behind the worship of all others, one should worship Srimati Radhika.
"Apara-siddhi-rddhi-digdha-sat-padanguli-nakhe." All potencies and all types of perfection emanate from the effulgence or rays of just one toe-nail of Srimati Radhika. As explained earlier, in this kirtanas She is called "Ramesvari! Ksamesvari Pramoda-kananesvari." She is Rasesvari, the controller of rasa-lila. Sri Krsna is the son of the King of Vraja, Srimati Radhika controls Him by Her love and she is therefore also addressed herein as Vrajadhipe.
vrajangana-sunayakam sada sukha-pradayakam
jagan-manah pralobhanam namami nanda-nandanam
(Sri Nanda-Nandanastakam verse 8)
[I offer pranama to Sri Nanda-nandana, who as the lover of the Vraja gopis perpetually delights them and who enchants the minds of all living entities.]
"Vrajangana" means the angina, gopis, of Vrndavana, and among them Srimati Radhika is most prominent. "Sunayakam" means that Sri Krsna, in His form of dhira-lalita-nayaka, is under the control of Srimati Radhika.
"Sada sukha-pradayakam." The general meaning is that Lord Krsna gives happiness to everyone, and the special meaning is that Srimati Radhika gives happiness to Him.
"Jagan-manah pralobhanam." Sri Krsna awakens greed for prema-bhakti within the hearts of everyone. Sri Radha-Krpa-Kataksa-Stava-Raja is sung to give Him happiness, and singing Sri Nanda-Nadanastakam is sung to give happiness to Sri Radha.By singing the glories of Krsna one can attain the lotus feet of Srimati Radharani and by singing Her glories one can attain His lotus feet. Srila Narottama dasa Thakura writes:
krsna-nama gane bhai, radhika-carana pai
radha-nama gane krsnacandra
["O brother, by chanting Krsna's name you will attain Sri Radha, and by chanting Sri Radha's name you will attain Krsnacandra." (Sri-Radha-Nistha verse 4)]
Still, Srila Bhaktivinoda Thakura prays,
radha-paksa chadi, je-jana se-jana, je bhave se-bhave thake
ami to' Radhika-paksa-pati sada, kabhu nahi heri ta'ke
["I am always in Srimati Radhika's entourage and never look upon the faces of those who are against Her, no matter who they are or what their mood is." (Vrsabhanu-Suta verse 4)]
This consideration is called rupanaga-vicara, the deliberation of the conception of those who perform bhajana in the footsteps of Sri Rupa Manjari: "I always take the side of Srimati Radharani."
We discussed on Sri Janmastami Day that Srila Jayadeva Gosvami concluded his song by praying, "May that Srimati Radharani, the embodiment of unnata-ujjvala-rasa, bestow Her mercy and bring about auspiciousness to all living entities.” Similarly, on this day of Sri Radhastami, I pray that Srimati Radhika will bring about auspiciousness to all of you.
Editorial Advisors: Pujyapada Madhava Maharaja and Sripad Brajanatha dasa
Translator: Pujyapada Aranya Maharaja
Transcriber: Vasanti dasi
Typists: Anita dasi
Editor: Syamarani dasi
Sri Jayadeva Gosvami knows in his heart that the best prayers to Sri Krsna Bhagavan are those which glorify Him in relationship to the gopis, and especially in relation to Srimati Radhika. He therefore begins this kirtana with the words "srita-kamalakuca-mandala! dhrta-kundala! e." Lord Krsna is the foundation, sustainer and basis for the entire universe and for all living entities. His name, form, qualities and pastimes are all incomparable, there is nothing equal or greater to His glories, and all living entities take shelter of Him. In this connection however, "srita-kamalakuca-mandala" ø Krsna is taking shelter of the breast of Srimati Radhika. The word Kamala generally means Srimati Laksmidevi; the goddess of fortune; yet here it does not refer to Laksmidevi but to Srimati Radhika. Laksmidevi has no relation with Vrajendra-nandana Syamasundara. Srimati Radhika carries a lotus in Her hand, and therefore Her name is Kamala.
When Sri Krsna is about to go to the forest for cow-grazing, surrounded by His many thousands of cows and friends, Srimati Radhika and Her sakhis stand some distance away and perform His arcana ø not with paraphernalia but by their loving sidelong glances. At that time, catching the arrow of Srimati Radhika's glance, Krsna becomes unconscious.
Srila Prabhodhananda Sarasvati Thakura has explained in Sri Radha-rasa-sudha-nidhi (39):
venum karan nipatitam skhalitam sikhandam
bhrastam ca pita-vasanam vrajaraja-sunoh
yasyah kataksa-sara-ghata-vimurcchitasya
tam radhikam paricarami kada rasena
["As Krsna was on His way to go cow-herding, Radhika threw a sidelong glance at Him, which pierced Him like an arrow. It went straight into His heart, and at once His vamsi fell from His hands.”]
Sri Krsna begins to faint due to being shot by the arrow of Srimati Radhika's glance. At that time, as He begins to fall to the ground, He takes help from Madhumangala to stand up. By remembering Krsna's form, qualities and pastimes all the living entities in the universe can find satisfaction and fulfillment; but how will He find satisfaction and fulfillment? His happiness lies in His remembrance of the name, form, qualities and pastimes of Srimati Radhika. This is the meaning of "srita-kamalakuca-mandala!"
"Dhrta-kundala e." Krsna wears kundala, earrings, and the embodiment of His earrings is the glories of Srimati Radhika. Srila Rupa Gosvami's Ujjvala-nilamani states, "To increase the beauty of Krsna, may this grantha (scripture) be like an ujjvala-nilamani, a jewel on His shark-shaped earrings.”
"Kalita-lalita-vanamala." Kalita means very beautiful and astonishing, and it refers to Krsna's garland of forest flowers. That garland is made by Srimati Radhika from beli, cameli and juhi flowers, and also from tulsi leaves and manjaris, and it extends from His neck down to His feet. This vana-mala is surrounded by hundreds of bees singing Srimati Radhika's glories, and in this way it is made of Srimati Radhika's glories.
"Dina-mani-mandala-mandana! bhava-khandana! e." The general meaning is that Krsna is the ornament decorating this universe’ which is beautiful when Krsna is present within it. Bhava-khandana refers to that person, Sri Krsna, who puts an end to material existence, and one's material existence will be terminated by remembering Him.
"Dina-mani" means the sun. In the brahma-gayatri it is indicated: I mediate on that personality who is the effulgence of the Supreme Lord, and who is honored by the sun. The sun gives light and life to this world, but it is not the root cause. Just as the moon gives light but that light is reflected from the sun, the light and energy and life of the sun comes from para-sakti Srimati Radharani. This is explained in the brahma-gayatri mantra by the words bhargo devasya dhimahi. Devasya refers to Bhagavan Sri Krsna and bargo means power. Krsna's supreme power is Srimati Radhika.
Srimati Radharani is Rasesvari, the controller of rasa-lila. Sri Krsna is not actually the controller (Rasesvara). If He is present with all the gopis in the rasa-lila and Srimati Radharani is not there, that rasa-lila cannot continue.
"Dina-mani-mandala" also means that Lord Krsna is the dina-mani; the jewel in the rasa-mandala. When Srimati Radharani leaves rasa-lila Krsna feels separation. Here bhava-khandana does not mean that Krsna breaks material existence, but rather that His own separation is only broken by the association of Srimati Radharani.
"Muni-jana-manasa-hamsa" the general meaning is that Krsna is a hamsa, swan, who plays upon the cool lake of the hearts of the munis who meditate on Him. "Jaya jaya deva hare" ø all glories many times over to that Krsna. The deep meaning is that muni refers to Srila Sukadeva Gosvami because the pastimes of Srimati Radhika breaking the separation of Sri Krsna appeared in his heart. Krsna is like a swan in the heart of the munis, but Srimati Radhika is more prominently in their hearts. When Srila Sukadeva Gosvami spoke Srimad-Bhagavatam he established the subject matter with verses glorifying Srimati Radhika, and this is the evidence that the ultimate subject matter of the Srimad-Bhagavatam is the glory of Srimati Radhika.
Krsna Himself states there:
na paraye 'ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatu sadhana
["O gopis, I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation. (Srimad-Bhagavatam 10.32.22)]
Muni also refers to Srila Jayadeva Gosvami himself, and also to the four Kumaras, because they always keep the asta-kaliya-lila of Sri Sri Radha and Krsna in the core of their hearts. It also refers to Lord Sankaraji because he as well is absorbed in the asta-kaliya-lila of Srimati Radhika. Therefore, "jaya jaya deva! hare" ø all glories to the istadevi, worshipful deity of Sri Jayadeva Gosvami, Srimati Radharani.
sri-jayadeva-kaver idam kurute mudam
mangalam-ujjvala-gitam jay jaya deva! hare
(verse 9)
Sri Jayadeva Gosvami completed his song with the words, "mangalam-ujjvala-gitam. Is this said for Sri Krsna or for someone else? This is only said for Srimati Radharani. This song is actually unnata-ujjvala gitam; unnata-ujjvala is the loving mood of Srimati Radharani in paramour love. Unnata-ujjvala-rasa applies to Srimati Radharani, not to Lord Krsna. Krsna tastes this rasa, He is its object, but its origin and reservoir is Srimati Radharani. Therefore, in his conclusion, Srila Jayadeva Gosvamis is again offering pranama to his worshipful deity, Srimati Radhika.
Krsna does not have the unnata-ujjvala mood; only Radhika has it, and for this mood He performed many austerities and took His birth as Sri Caitanya Mahaprabhu. Unnata-ujjvala-gitam is therefore the kirtana of the glories and mood of Srimati Radhika, the worshipful deity of Srila Jayadeva Gosvami. [The assembled devotees then chanted Sri Radha-Krpa-Kataksa-Stava-Raja and Sri Nanda-Nandanastakam, after which Srila Maharajaji again revealed more meanings.]
ananti-koti-visnu-loka-namra-padmajarcite
himadrija-pulomaja-virincaja-vara-prade
apara-siddhi-rddhi-digdha-sat-padanguli-nakhe
kada karisyasiha mama krpa-kataksa-bhajanam?
"You are worshiped by Sri Lakmi, the goddess of unlimited millions of Vaikuntha planets. Sri Parvati, Indrani (Indra's wife) and Sarasvati all worship and attain benedictions from You. Meditation on even one of Your toenails grants an infinite variety of perfections ø O Srimati Radhike, when, oh when will You bestow upon me Your merciful sidelong glance?" (Sri Radha-Krpa-Kataksa-Stava-Raja verse 11)]
makhesvari! kriyesvari svadhesvari suresvari
triveda-bharatisvari pramana-sasanesvari
ramesvari! ksamesvari pramoda-kananesvari
vrajesvari vrajadhipe sri radhike namo 'stu te
"You are the mistress of all kinds of sacrifices (especially of the topmost yugala-milana-yajna); of all actions (since You are the root of all potencies ø mula-sakti-tattva); of the mantras uttered at yajnas and of the sacrificial offering presented to the demigods; of all the demigods; of the words of the three Vedas; of the enforcement of all scriptural principles; of Sri Rama-devi (the goddess of fortune); of Sri Ksama-devi (the goddess of forgiveness); and especially of the delightful kunjas in Vrndavana. When will You mercifully make me Your dasi and grant me the qualification to render service in Your amorous pastimes with the prince of Vraja? O Srimati Radhika, owner and maintainer of Vraja! I offer pranama unto You time and again.
Srimati Radhika is worshiped in countless universes by all great personalities, such as Himadrija, who is born of the Himalaya Mountain and is therefore Parvati devi, Pulomaja,who is Sacidevi, the wife of King Indra, and Virincaja, who is Sarasvati or Gayatri, the wife of Lord Brahma. Srimati Radhika is worshippable for all of them, and therefore, leaving behind the worship of all others, one should worship Srimati Radhika.
"Apara-siddhi-rddhi-digdha-sat-padanguli-nakhe." All potencies and all types of perfection emanate from the effulgence or rays of just one toe-nail of Srimati Radhika. As explained earlier, in this kirtanas She is called "Ramesvari! Ksamesvari Pramoda-kananesvari." She is Rasesvari, the controller of rasa-lila. Sri Krsna is the son of the King of Vraja, Srimati Radhika controls Him by Her love and she is therefore also addressed herein as Vrajadhipe.
vrajangana-sunayakam sada sukha-pradayakam
jagan-manah pralobhanam namami nanda-nandanam
(Sri Nanda-Nandanastakam verse 8)
[I offer pranama to Sri Nanda-nandana, who as the lover of the Vraja gopis perpetually delights them and who enchants the minds of all living entities.]
"Vrajangana" means the angina, gopis, of Vrndavana, and among them Srimati Radhika is most prominent. "Sunayakam" means that Sri Krsna, in His form of dhira-lalita-nayaka, is under the control of Srimati Radhika.
"Sada sukha-pradayakam." The general meaning is that Lord Krsna gives happiness to everyone, and the special meaning is that Srimati Radhika gives happiness to Him.
"Jagan-manah pralobhanam." Sri Krsna awakens greed for prema-bhakti within the hearts of everyone. Sri Radha-Krpa-Kataksa-Stava-Raja is sung to give Him happiness, and singing Sri Nanda-Nadanastakam is sung to give happiness to Sri Radha.By singing the glories of Krsna one can attain the lotus feet of Srimati Radharani and by singing Her glories one can attain His lotus feet. Srila Narottama dasa Thakura writes:
krsna-nama gane bhai, radhika-carana pai
radha-nama gane krsnacandra
["O brother, by chanting Krsna's name you will attain Sri Radha, and by chanting Sri Radha's name you will attain Krsnacandra." (Sri-Radha-Nistha verse 4)]
Still, Srila Bhaktivinoda Thakura prays,
radha-paksa chadi, je-jana se-jana, je bhave se-bhave thake
ami to' Radhika-paksa-pati sada, kabhu nahi heri ta'ke
["I am always in Srimati Radhika's entourage and never look upon the faces of those who are against Her, no matter who they are or what their mood is." (Vrsabhanu-Suta verse 4)]
This consideration is called rupanaga-vicara, the deliberation of the conception of those who perform bhajana in the footsteps of Sri Rupa Manjari: "I always take the side of Srimati Radharani."
We discussed on Sri Janmastami Day that Srila Jayadeva Gosvami concluded his song by praying, "May that Srimati Radharani, the embodiment of unnata-ujjvala-rasa, bestow Her mercy and bring about auspiciousness to all living entities.” Similarly, on this day of Sri Radhastami, I pray that Srimati Radhika will bring about auspiciousness to all of you.
Editorial Advisors: Pujyapada Madhava Maharaja and Sripad Brajanatha dasa
Translator: Pujyapada Aranya Maharaja
Transcriber: Vasanti dasi
Typists: Anita dasi
Editor: Syamarani dasi
http://www.purebhakti.com/teachers/bhakti-discourses-mainmenu-61/22-discourses-2003/367-sri-radhastami-day-.html
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Sri Radhastami
| http://www.purebhakti.com/teachers/bhakti-discourses-mainmenu-61/24-discourses-2005/475-sri-radhastami.html |
 Sri Radha |
Mathura, India: September 14, 2002 (am)
Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja
[This year, 2005, Sri Radhastami is September 11th. As usual Srila Narayana will be conducting the festivities throughout the day at Sri Kesavaji Gaudiya Matha in Mathura. In order that we can get you a class to read on this very day, we are sending one from a previous year:]
[In the early morning of September 14th, in order to commence the celebration of Sri Radhastami in the opulently decorated Sri Kesavaji Gaudiya Matha in Mathura, Srila Narayana Maharaja requested the devotees to sing "Sri Krsna Virahe" by Srila Bhaktivinoda Thakura. After that he explained some of the verses as follows:]
sri krsna-virahe, radhikara dasa, ami to' sahite nari
yugala-milana, sukhera karana, jivana chadite pari
["I am absolutely unable to tolerate Sri Radhika's pitiable condition when She is suffering in separation from Sri Krsna, but I am fully prepared to immediately give up my life for the sake of Their happy reunion." (Verse 1)]
Only under the guidance of Srila Bhaktivinoda Thakura is it possible to render service to Srimati Radhika. In the mood of a maidservant of Srimati Radhika, Srila Bhaktivinoda Thakura has written that he cannot tolerate Radhika's condition during the time of Her separation from Krsna. And, for Their meeting together, he is readily prepared to easily give up his life.
radhka-carana, tyajiya amara, ksaneke pralaya hoya
radhikara tare, sata-bara mari, se duhkha amar soya
["If I were ever to renounce Radhika's lotus feet for even an instant, I would be totally devastated. For Her sake I will gladly tolerate the pain and agony of death hundreds of times." (Verse 2)]
Srila Bhaktivinoda Thakura is saying: "I can give up anything. I can even give up Krsna, but I cannot give up the lotus feet of Radhika, even for a moment. For the service of Radhika I am prepared to die hundreds and millions of times, but I could never tolerate giving up Her association for a second. When will that day come that I can render some service to Her lotus feet? How can I have attachment for this Radhika, and how can I attain the perfect service of Her lotus feet?
e heno radhara, carana yugale, paricarya pabo kabe
haha braja-jana, more doya kori, kabe vraja-vane laibe
["When will I be able to serve Radhika's two lotus feet? Alas, I beg you all, O residents of Vraja, please be merciful to me now. When will you take me into the forests of Vraja?" (Verse 3)]
vilasa manjari, ananga manjari, sri rupa manjari ara
amake tuliya, loho nija pade, deho more siddhi sara
["O Vilasa Manjari! O Ananga Manjari! O Rupa Manjari! Please lift me up and bring me close to your own lotus feet, thereby bestowing upon me the ultimate perfection." (Verse 4)]
Weeping bitterly, Srila Bhaktivinoda Thakura is praying, "O Vrajavasis, please be merciful to me! Place me in the service of the Divine Couple. Especially, please place me in the service of Radhika's lotus feet. When will that day come that Sri Vilasa Manjari and others will take me to Vraja? I long to render service."
[The devotees then sang Srila Gaura-Kisora dasa Babaji Maharaja's "Uddesye Racita Gita Boliya Pracalita," (The Song Glorifying the Life Goal of Srila Raghunatha dasa Gosvami)]
[The following is the first Bengali verse and the English translations of all the verses:]
Kothaya go premamyi radhe radhe
Radhe, radhe go, jaya radhe, radhe
Where is She who is full of prema? All glories to Sri Radha. (1)
O Radha! Please give me Your darsana and save my life. Your wretched beggar calls out to You, "Radhe, Radhe!" (2)
O Radha, You enjoy pleasure pastimes in the forest of Vrndavana, wherein You enchant the mind of Krsna. (3)
O Radha, You are the crest-jewel among Your eight principal sakhis. O Radha, daughter of Vrsabhanu Baba. (4)
Raghunatha dasa Gosvami was always calling out, "Radhe! Radhe!" (5)
…sometimes at Kesi Ghata, sometimes at Vamsi Vata. (6)
…sometimes in Nidhuvana, sometimes at Seva Kunja. (7)
…sometimes at Radha Kunda, sometimes at Syama Kunda. (8)
…sometimes at Kusuma Sarovara, sometimes at Giriraja Govardhana. (9)
…sometimes at Talavana, sometimes at Tamalvana. (10)
Raghunatha dasa wears simple cloth which appears to be dirty because he is always rolling on the earth crying out, "Radhe! Radhe!" (11)
Calling out "Radhe! Radhe," his eyes are bursting with a flood of tears. (12)
He wanders throughout the lanes of Vrndavana crying out, "Radhe! Radhe!" (13)
He knows nothing but Radha-Govinda throughout the day and night (56 dandas: 1 danda= 24 minutes). Radhe! Radhe! (14)
He takes rest for only 4 dandas (1 hr. 36 min.) At that time he receives darsana of Radha-Govinda in his dreams. Radhe! Radhe! (15)
[Srila Narayana Maharaja:] Srila Krsnadasa Kaviraja Gosvami has heard from Srila Svarupa Damodara, Srila Raya Ramananda, Srila Rupa Gosvami, and especially from Srila Raghunatha dasa Gosvami, and thus he is presenting this tattva. Srimati Radhika's name is Govinda-nandini (She who makes Sri Krsna happy), and there is nothing higher than this.
Srila Krsnadasa Kaviraja Gosvami has revealed some of the names of Radhika in his Caitanya-caritamrta Adi-lila chapter four. One of Her names is Govinda-nandini. Govinda is the controller of everything. He is the extreme limit of the conception of the Supreme Lord, Sri Krsna. He is full with unlimited opulence and sweetness. Who can give happiness to Him? Only one personality can do so - Krsna Himself in the form of Srimati Radhika.
She is Govinda-mohini. Krsna attracts all living entities, including animals, trees and creepers. He especially attracts all the Vraja gopis, but Radhika can attract Him. Krsna bewilders everyone in this world by His maya-sakti, and in the spiritual world He bewilders all by His beautiful form, qualities, and pastimes. He can bewilder everyone; yet Srimati Radhika can bewilder Him.
Radhika is Govinda-sarvasya. She is everything to Krsna. She is the be-all-and-end-all of Krsna; for Him, nothing remains.
Sri Radha is Sarva-kanta siramoni, the crown jewel of all Krsna's beloveds. All the gopis were searching for Krsna after His disappearance from the Rasa dance. When Her own svapaksa gopis (the gopis from Her own group) saw Her footprints along with Krsna's, they became very happy – knowing them to be Hers. However, when the other groups of gopis saw them, not knowing to whom they belonged, they could only understand that this particular gopi had served Krsna more than any other – and therefore He left the Rasa dance with Her alone.
Sri Radha Herself has become Candravali and all the other gopis. There is no other beloved of Krsna – only Srimati Radhika. She Herself has become all the Laksmis (Goddesses of Fortune), and all the queens of Dvaraka. If one thinks deeply about this, he will understand Her greatness. Sita-devi and all the Laksmis are manifestations of Radha, and she assumes these forms to fulfill Krsna's desires.
She is Krsna-mayi; She sees Krsna everywhere – inside and outside of Herself. Wherever Her mind or senses go, it is only for and about Krsna. When She sees a tamal tree She thinks, "Oh, there is Krsna." Her name is Radhika because She fulfills all the desires of Krsna and because He Himself worships Her. An example of His worshipping Her is when He took Her to a solitary place after leaving the Rasa dance, at which time even the vipaksa-gopis (rival party) also confirm this. Radhika is Para-devata, just as Krsna is: She is the most worshipable of all. Moreover, She is worshiped by Krsna Himself. Is she not therefore worshipable by everyone?
Once Radhika asked Vrnda-devi, "Where are you coming from?" Vrnda-devi replied, "I'm coming from Radha-kunda. I saw Krsna there." Radharani asked, "What was He doing?" Vrnda-devi replied that He was dancing. Radha then asked, "Oh, who was His dancing teacher?" Vrnda-devi told Her, Your reflection, Radhika, which He sees in every tree.
Whatever prema exists in this world comes from Radhika. She is the mother of everyone because she nourishes everyone by giving them prema. Krsna is the principle Deity of all jivas, and Radhika is also. This is confirmed in the Brahma Samhita:
ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
["I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency (hladini). Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa."]
Sri Radhika is Sarva-Laksmi-mayi, which means that all the various gopis emanate from Her, and She is therefore the predominating deity of all the sakhis. As many beloveds as there are, She is their controlling deity.
She is Kanti, which means that during Rasa-lila, only She could fulfill all the desires of Sri Krsna. There were hundreds of millions of gopis dancing, but when Radhika left, the Rasa dance stopped. Krsna appears as Mahaprabhu in order to taste all of Radhika's loving moods; He cannot do so in Vraja-lila.
What are Krsna's thoughts when He is in Mathura and Dvaraka and feeling separation from Radhika? He prays to Her, "O most worshipful Radha! My mind always remains with You. I'm always anxious for the dust of Your lotus feet. Somehow, in some form, I stay in Vrndavana. O Srimati Radhika, I am roaming in those forests, playing on My flute, only in search for You. O Radhika, I go to the Yamuna, not to take bath, but only to meet with You. Otherwise there is no need to go there. I sit on the bank of Yamuna only to meet with You and serve You.
"I stopped grazing cows, and I stopped all other activities. Seeing Your beauty I became so eager; My eyes moved here and there and My mind was restless. I used to wait underneath a kadamba tree, thinking, 'When will She come by this way?' I am meditating upon Your qualities, and upon Your beauty which is like the auspicious svati-naksatra (constellation). The skylark (cakora bird) won't drink any other water besides the water coming from the clouds at the time of the svati-constellation. Similarly, I am like a cakora bird, and Your beauty is like rain falling during that constellation. I am eagerly waiting for You, to have Your darsana. Your beauty and qualities steal My heart. I don't want those qualities to steal My heart, but I forget everything else in My separation from You."
Hearing this, Radhika replied, "O Prananatha, lord of My life's breadth, I am Your eternal servant and You are My life and soul, the only love in My life. I surrender Myself unto Your lotus feet. You may love Me or neglect Me, in Your life or by Your mind. You can leave Me and thus bring Me suffering. Whatever You desire, Your happiness is My happiness and Your life is My life. I don't want anything other than Your happiness in my life. As You realize My happiness and sorrows, so I can realize Yours. You feel happiness by seeing Me, but by seeing You I become millions of times more happy. There is no comparison to My happiness in these worlds. I am happy only by seeing Your happiness. I am always blissful because I have no concept of the happiness of others; I only desire Your happiness. I want to see Your happiness from morning to night, and night to morning.
"By seeing Me You become happy, and therefore I decorate Myself in many ways with srngara (ornaments) and alankara (decorations). I do this for You only; I do this because by seeing Me with all these ornaments and decorations You feel great happiness. I dedicate Myself unto Your lotus feet only to increase Your satisfaction and fulfill Your desires. I become so happy when You say to Me, 'You are My beloved, My mistress, My life and soul.' No one can understand the happiness I feel; there is no comparison to it in this world.
"When You say to Me, 'O Swaminiji, O Pranesvari Radhike, O My kanta,' My heart becomes overjoyed, because You are happy when You taste the words Radha-Pranesvari, etc. I feel shy to hear this, and yet I am also very happy. Externally I feel shy, but internally I am extremely happy."
Then Krsna said to Radhika, "You are the abode of matchless love. O Vrsabhanu-nandini, (daughter of Vrsabhanu Maharaja), You are the abode of all rasas, and what am I? I am always moving from one forest to another to graze cows. I'm foolish and irreligious. Other than to herd cows, I have no intelligence at all. I don't know the rules and regulations of love, and only You can teach Me these principles. I am always running after cows and playing hide and seek and other games like a village boy, whereas You are the river of prema. I'm just like terribly hot sand in the summer and You, on the other hand, are the river of love. How can there be any comparison between Yourself and Myself? When You give Me the darsana of Your love, I immediately become happy –there is no comparison to my happiness. When You bestow Your mercy and look towards Me, I become indebted to You." Krsna also told the gopis during rasa-lila: "I have no qualification. I am only a beggar of Your love."
na paraye 'ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatu sadhuna
["I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation." (Srimad-Bhagavatam 10.32.22)]
Now He confirmed this, as He told Sri Radha, "I am so indebted to You. How can I become free from this debt? Please be merciful; You are the abode of mercy. Only You can give Me love and fulfill My desires."
Hearing this, Srimati Radhika became shy and replied, "O Syamasundara, O You whose eyes are like lotus petals, O You who are the son of the kingof Vraja. You steal My heart. To meet with You I shall give up all the rules and regulations of society. I will leave My in-laws house, I will give up all consideration of shyness, respect from others, religion, and irreligion. I want to come to You and keep You as My own. I want to keep You, even for a moment, but I am only a village girl. I have no quality at all and I am not beautiful. You, on the other hand, are extremely qualified and beautiful, and You are the ornament of Your dynasty. There is no rasa in me. I have no idea about rasa, whereas You are the abode of rasa. You are the ocean of mercy, so please bestow Your mercy on Me. This is My desire."
Without the mercy of Srila Rupa Gosvamipada and Srila Raghunatha dasa Gosvami, no one would have been able to write about these topics. The conception that Radhika is the center of all is exclusively for those in our Gaudiya Sampradaya. We have the speciality that "Krsna is feeling separation from Radhika." No other acaryas can write about all the truths present herein.
Srila Gaura-Kisora dasa Babaji Maharaja is glorifying and praying to Srila Raghunatha dasa Gosvami in this kirtana called "Uddesye Racita Gita Boliya Pracalita." He says there that Raghunatha dasa Gosvami was always roaming, sometimes in Nidhuvana and sometimes in Vamsivata, and calling out, "Radhe! Radhe!"
Gaura premanande
Editorial advisor: Sripad Brajanatha dasa
Transcribers: Bimala dasi and Radhika dasi
Editors: Premavati dasi and Syamarani dasi
Typist: Vasanti dasi
Translator: Pujyapada Madhava Maharaja and Pujyapada Radhanath dasa brahmacari (now Pujyapada Damodara Maharaja)
[In the early morning of September 14th, in order to commence the celebration of Sri Radhastami in the opulently decorated Sri Kesavaji Gaudiya Matha in Mathura, Srila Narayana Maharaja requested the devotees to sing "Sri Krsna Virahe" by Srila Bhaktivinoda Thakura. After that he explained some of the verses as follows:]
sri krsna-virahe, radhikara dasa, ami to' sahite nari
yugala-milana, sukhera karana, jivana chadite pari
["I am absolutely unable to tolerate Sri Radhika's pitiable condition when She is suffering in separation from Sri Krsna, but I am fully prepared to immediately give up my life for the sake of Their happy reunion." (Verse 1)]
Only under the guidance of Srila Bhaktivinoda Thakura is it possible to render service to Srimati Radhika. In the mood of a maidservant of Srimati Radhika, Srila Bhaktivinoda Thakura has written that he cannot tolerate Radhika's condition during the time of Her separation from Krsna. And, for Their meeting together, he is readily prepared to easily give up his life.
radhka-carana, tyajiya amara, ksaneke pralaya hoya
radhikara tare, sata-bara mari, se duhkha amar soya
["If I were ever to renounce Radhika's lotus feet for even an instant, I would be totally devastated. For Her sake I will gladly tolerate the pain and agony of death hundreds of times." (Verse 2)]
Srila Bhaktivinoda Thakura is saying: "I can give up anything. I can even give up Krsna, but I cannot give up the lotus feet of Radhika, even for a moment. For the service of Radhika I am prepared to die hundreds and millions of times, but I could never tolerate giving up Her association for a second. When will that day come that I can render some service to Her lotus feet? How can I have attachment for this Radhika, and how can I attain the perfect service of Her lotus feet?
e heno radhara, carana yugale, paricarya pabo kabe
haha braja-jana, more doya kori, kabe vraja-vane laibe
["When will I be able to serve Radhika's two lotus feet? Alas, I beg you all, O residents of Vraja, please be merciful to me now. When will you take me into the forests of Vraja?" (Verse 3)]
vilasa manjari, ananga manjari, sri rupa manjari ara
amake tuliya, loho nija pade, deho more siddhi sara
["O Vilasa Manjari! O Ananga Manjari! O Rupa Manjari! Please lift me up and bring me close to your own lotus feet, thereby bestowing upon me the ultimate perfection." (Verse 4)]
Weeping bitterly, Srila Bhaktivinoda Thakura is praying, "O Vrajavasis, please be merciful to me! Place me in the service of the Divine Couple. Especially, please place me in the service of Radhika's lotus feet. When will that day come that Sri Vilasa Manjari and others will take me to Vraja? I long to render service."
[The devotees then sang Srila Gaura-Kisora dasa Babaji Maharaja's "Uddesye Racita Gita Boliya Pracalita," (The Song Glorifying the Life Goal of Srila Raghunatha dasa Gosvami)]
[The following is the first Bengali verse and the English translations of all the verses:]
Kothaya go premamyi radhe radhe
Radhe, radhe go, jaya radhe, radhe
Where is She who is full of prema? All glories to Sri Radha. (1)
O Radha! Please give me Your darsana and save my life. Your wretched beggar calls out to You, "Radhe, Radhe!" (2)
O Radha, You enjoy pleasure pastimes in the forest of Vrndavana, wherein You enchant the mind of Krsna. (3)
O Radha, You are the crest-jewel among Your eight principal sakhis. O Radha, daughter of Vrsabhanu Baba. (4)
Raghunatha dasa Gosvami was always calling out, "Radhe! Radhe!" (5)
…sometimes at Kesi Ghata, sometimes at Vamsi Vata. (6)
…sometimes in Nidhuvana, sometimes at Seva Kunja. (7)
…sometimes at Radha Kunda, sometimes at Syama Kunda. (8)
…sometimes at Kusuma Sarovara, sometimes at Giriraja Govardhana. (9)
…sometimes at Talavana, sometimes at Tamalvana. (10)
Raghunatha dasa wears simple cloth which appears to be dirty because he is always rolling on the earth crying out, "Radhe! Radhe!" (11)
Calling out "Radhe! Radhe," his eyes are bursting with a flood of tears. (12)
He wanders throughout the lanes of Vrndavana crying out, "Radhe! Radhe!" (13)
He knows nothing but Radha-Govinda throughout the day and night (56 dandas: 1 danda= 24 minutes). Radhe! Radhe! (14)
He takes rest for only 4 dandas (1 hr. 36 min.) At that time he receives darsana of Radha-Govinda in his dreams. Radhe! Radhe! (15)
[Srila Narayana Maharaja:] Srila Krsnadasa Kaviraja Gosvami has heard from Srila Svarupa Damodara, Srila Raya Ramananda, Srila Rupa Gosvami, and especially from Srila Raghunatha dasa Gosvami, and thus he is presenting this tattva. Srimati Radhika's name is Govinda-nandini (She who makes Sri Krsna happy), and there is nothing higher than this.
Srila Krsnadasa Kaviraja Gosvami has revealed some of the names of Radhika in his Caitanya-caritamrta Adi-lila chapter four. One of Her names is Govinda-nandini. Govinda is the controller of everything. He is the extreme limit of the conception of the Supreme Lord, Sri Krsna. He is full with unlimited opulence and sweetness. Who can give happiness to Him? Only one personality can do so - Krsna Himself in the form of Srimati Radhika.
She is Govinda-mohini. Krsna attracts all living entities, including animals, trees and creepers. He especially attracts all the Vraja gopis, but Radhika can attract Him. Krsna bewilders everyone in this world by His maya-sakti, and in the spiritual world He bewilders all by His beautiful form, qualities, and pastimes. He can bewilder everyone; yet Srimati Radhika can bewilder Him.
Radhika is Govinda-sarvasya. She is everything to Krsna. She is the be-all-and-end-all of Krsna; for Him, nothing remains.
Sri Radha is Sarva-kanta siramoni, the crown jewel of all Krsna's beloveds. All the gopis were searching for Krsna after His disappearance from the Rasa dance. When Her own svapaksa gopis (the gopis from Her own group) saw Her footprints along with Krsna's, they became very happy – knowing them to be Hers. However, when the other groups of gopis saw them, not knowing to whom they belonged, they could only understand that this particular gopi had served Krsna more than any other – and therefore He left the Rasa dance with Her alone.
Sri Radha Herself has become Candravali and all the other gopis. There is no other beloved of Krsna – only Srimati Radhika. She Herself has become all the Laksmis (Goddesses of Fortune), and all the queens of Dvaraka. If one thinks deeply about this, he will understand Her greatness. Sita-devi and all the Laksmis are manifestations of Radha, and she assumes these forms to fulfill Krsna's desires.
She is Krsna-mayi; She sees Krsna everywhere – inside and outside of Herself. Wherever Her mind or senses go, it is only for and about Krsna. When She sees a tamal tree She thinks, "Oh, there is Krsna." Her name is Radhika because She fulfills all the desires of Krsna and because He Himself worships Her. An example of His worshipping Her is when He took Her to a solitary place after leaving the Rasa dance, at which time even the vipaksa-gopis (rival party) also confirm this. Radhika is Para-devata, just as Krsna is: She is the most worshipable of all. Moreover, She is worshiped by Krsna Himself. Is she not therefore worshipable by everyone?
Once Radhika asked Vrnda-devi, "Where are you coming from?" Vrnda-devi replied, "I'm coming from Radha-kunda. I saw Krsna there." Radharani asked, "What was He doing?" Vrnda-devi replied that He was dancing. Radha then asked, "Oh, who was His dancing teacher?" Vrnda-devi told Her, Your reflection, Radhika, which He sees in every tree.
Whatever prema exists in this world comes from Radhika. She is the mother of everyone because she nourishes everyone by giving them prema. Krsna is the principle Deity of all jivas, and Radhika is also. This is confirmed in the Brahma Samhita:
ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
["I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency (hladini). Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa."]
Sri Radhika is Sarva-Laksmi-mayi, which means that all the various gopis emanate from Her, and She is therefore the predominating deity of all the sakhis. As many beloveds as there are, She is their controlling deity.
She is Kanti, which means that during Rasa-lila, only She could fulfill all the desires of Sri Krsna. There were hundreds of millions of gopis dancing, but when Radhika left, the Rasa dance stopped. Krsna appears as Mahaprabhu in order to taste all of Radhika's loving moods; He cannot do so in Vraja-lila.
What are Krsna's thoughts when He is in Mathura and Dvaraka and feeling separation from Radhika? He prays to Her, "O most worshipful Radha! My mind always remains with You. I'm always anxious for the dust of Your lotus feet. Somehow, in some form, I stay in Vrndavana. O Srimati Radhika, I am roaming in those forests, playing on My flute, only in search for You. O Radhika, I go to the Yamuna, not to take bath, but only to meet with You. Otherwise there is no need to go there. I sit on the bank of Yamuna only to meet with You and serve You.
"I stopped grazing cows, and I stopped all other activities. Seeing Your beauty I became so eager; My eyes moved here and there and My mind was restless. I used to wait underneath a kadamba tree, thinking, 'When will She come by this way?' I am meditating upon Your qualities, and upon Your beauty which is like the auspicious svati-naksatra (constellation). The skylark (cakora bird) won't drink any other water besides the water coming from the clouds at the time of the svati-constellation. Similarly, I am like a cakora bird, and Your beauty is like rain falling during that constellation. I am eagerly waiting for You, to have Your darsana. Your beauty and qualities steal My heart. I don't want those qualities to steal My heart, but I forget everything else in My separation from You."
Hearing this, Radhika replied, "O Prananatha, lord of My life's breadth, I am Your eternal servant and You are My life and soul, the only love in My life. I surrender Myself unto Your lotus feet. You may love Me or neglect Me, in Your life or by Your mind. You can leave Me and thus bring Me suffering. Whatever You desire, Your happiness is My happiness and Your life is My life. I don't want anything other than Your happiness in my life. As You realize My happiness and sorrows, so I can realize Yours. You feel happiness by seeing Me, but by seeing You I become millions of times more happy. There is no comparison to My happiness in these worlds. I am happy only by seeing Your happiness. I am always blissful because I have no concept of the happiness of others; I only desire Your happiness. I want to see Your happiness from morning to night, and night to morning.
"By seeing Me You become happy, and therefore I decorate Myself in many ways with srngara (ornaments) and alankara (decorations). I do this for You only; I do this because by seeing Me with all these ornaments and decorations You feel great happiness. I dedicate Myself unto Your lotus feet only to increase Your satisfaction and fulfill Your desires. I become so happy when You say to Me, 'You are My beloved, My mistress, My life and soul.' No one can understand the happiness I feel; there is no comparison to it in this world.
"When You say to Me, 'O Swaminiji, O Pranesvari Radhike, O My kanta,' My heart becomes overjoyed, because You are happy when You taste the words Radha-Pranesvari, etc. I feel shy to hear this, and yet I am also very happy. Externally I feel shy, but internally I am extremely happy."
Then Krsna said to Radhika, "You are the abode of matchless love. O Vrsabhanu-nandini, (daughter of Vrsabhanu Maharaja), You are the abode of all rasas, and what am I? I am always moving from one forest to another to graze cows. I'm foolish and irreligious. Other than to herd cows, I have no intelligence at all. I don't know the rules and regulations of love, and only You can teach Me these principles. I am always running after cows and playing hide and seek and other games like a village boy, whereas You are the river of prema. I'm just like terribly hot sand in the summer and You, on the other hand, are the river of love. How can there be any comparison between Yourself and Myself? When You give Me the darsana of Your love, I immediately become happy –there is no comparison to my happiness. When You bestow Your mercy and look towards Me, I become indebted to You." Krsna also told the gopis during rasa-lila: "I have no qualification. I am only a beggar of Your love."
na paraye 'ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatu sadhuna
["I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation." (Srimad-Bhagavatam 10.32.22)]
Now He confirmed this, as He told Sri Radha, "I am so indebted to You. How can I become free from this debt? Please be merciful; You are the abode of mercy. Only You can give Me love and fulfill My desires."
Hearing this, Srimati Radhika became shy and replied, "O Syamasundara, O You whose eyes are like lotus petals, O You who are the son of the kingof Vraja. You steal My heart. To meet with You I shall give up all the rules and regulations of society. I will leave My in-laws house, I will give up all consideration of shyness, respect from others, religion, and irreligion. I want to come to You and keep You as My own. I want to keep You, even for a moment, but I am only a village girl. I have no quality at all and I am not beautiful. You, on the other hand, are extremely qualified and beautiful, and You are the ornament of Your dynasty. There is no rasa in me. I have no idea about rasa, whereas You are the abode of rasa. You are the ocean of mercy, so please bestow Your mercy on Me. This is My desire."
Without the mercy of Srila Rupa Gosvamipada and Srila Raghunatha dasa Gosvami, no one would have been able to write about these topics. The conception that Radhika is the center of all is exclusively for those in our Gaudiya Sampradaya. We have the speciality that "Krsna is feeling separation from Radhika." No other acaryas can write about all the truths present herein.
Srila Gaura-Kisora dasa Babaji Maharaja is glorifying and praying to Srila Raghunatha dasa Gosvami in this kirtana called "Uddesye Racita Gita Boliya Pracalita." He says there that Raghunatha dasa Gosvami was always roaming, sometimes in Nidhuvana and sometimes in Vamsivata, and calling out, "Radhe! Radhe!"
Gaura premanande
Editorial advisor: Sripad Brajanatha dasa
Transcribers: Bimala dasi and Radhika dasi
Editors: Premavati dasi and Syamarani dasi
Typist: Vasanti dasi
Translator: Pujyapada Madhava Maharaja and Pujyapada Radhanath dasa brahmacari (now Pujyapada Damodara Maharaja)
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