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Sri Sri Radhastami Celebrations!

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Today Sri Radhastami is celebrated in Los Angeles, New York and Rio de Janeiro as well as the rest of the American continent. In the rest of the world, astami-tithi will be on Saturday. We will begin the celebration of Her divine appearance day today and conclude the festivities sometime around Vamana Dvadasi (next Wednesday) which is also the appearance day of Sri Jiva Gosvamipada.


Jai Svamini Srimati Radharani Ki Jai!

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<font face="Georgia" color=darkmagenta>


<center>Posted Image





Narrated By Siddha Krishna Das Babaji</center>


From the first day of the bright lunar quarter of the month of Bhadra, a band is sitting down at the Lion Gate of Vrsabhanu Maharaja’s town, making it as beautiful as Nandisvara (at the time of Krishna’s birthday).


On the third day of the light lunar quarter of Bhadra is the birthday of Tungavidya Sakhi. That night there will be Rasa-lila and Sayan lila (taking rest) in her Kunja. The same thing happens on Astami (the eight lunar day) in the Kunja of Sri Radha and Visakha, on Navami (the ninth day) in the Kunja of Campakalata, on Ekadasi in the Kunja of Indurekha, on Purnima (fullmoon night) in the Kunja of Rangadevi and Sudevi and on the third bright lunar day in Asvina in the Kunja of Citra Sakhi.


Two days before Radhastami, on the sixth day of the light quarter of the month of Bhadra, father Vrsabhanu sends an invitation to Nanda baba (Krishna’s father) at Nandisvara to come and celebrate Sri Radhika’s birthday. Sridama, Sri Radhika’s elder brother, and sikanya deliver the inivitation.


The next day, after performing their daily morning-duties, Nanda baba and his entire entourage, including Gostha Candra Sri Krishna, come to Vrsabhanupura (Varsana) on foot, with bullock-carts or in palanquins. Hearing the musical instruments of their approaching guests resounding, Vrsabhanu baba and his brothers and Mother Kirtida and her sisters-in-law are awaiting them. They show the guests their quarters and take a meal with them. Sri Radhika and Her Yuthesvaris (group-leaders) cook rice, vegetables, puris, ksira (sweet rice) and many other delicious dishes, and the pujari offers everything to Maharaja Vrsabhanu’s Narayana-deity. After the pujari puts the deity to rest Sridama arranges for prasada to be served on the courtyard of the palace and Sri Radhika starts quarreling with Her Yuthesvaris about who can serve first. Externally angry Syama-sakhi says to Sri Radhika: “It’s Your father’s invitation! What’s it to us? You can serve first or not, whatever You like!”


Hearing this loving quarrel Mother Kirtida decides to make lines for serving, and every sakhi can serve her own line of guests. After eating, chewing betelleaves and washing the mouth, everyone lies down in his own guestroom. On the pretext of picking flowers Sri Radhika then goes to Vilasa Kunda, which is situated west of Varsana, where She secretly meets Sri Syamasundara. After a brief meeting everyone returns to their own rooms. Then Sri Radhika cooks something and takes that along for Her usual noontime meeting with Krishna at Sri Radhakunda.


On the morning of Radhastami-day, after performing their morning-duties, everyone assembles to witness Sri Radhika’s abhiseka (bathing ceremony). Sri Radhika wears a thin, white dress along with all Her usual ornaments for the abhiseka. Musicians start playing their instruments (like Vina, Upanga, Pakhowaj, Mrdanga, Dundubhis, Bheris and Dolaks) and the maidservants come in to bring all the paraphernalia for the bathing-ceremony. Paurnamasi-devi chants the mantras and Gargi (the daughter of the priest Gargamuni) starts the abhiseka. First she pours Mahausadhi-water, water that contains many auspicious herbs, over Sri Radhika’s delectable limbs, then Panca-Gavya, five kinds of dairy-products, like milk, yoghurt, buttermilk, clarified butter and cow’s urine, then a hundred jugs of clear water and finally She bathes Her with a conchshell that makes a thousand streams. The maidservants dry Sri Radhika off with soft white towels and anoint Her with fragrant oils and Catuh-Sama (a blend of sandalpaste, vermilion, camphor and musk). Then they take Her to Her Srngara Vedi (dais for ornamentation), dress Her in Her usual splendid blue sari and decorate Her with Her shimmering ornaments, the sixteen srngaras and twelve abharanas. Gargi worships Sri Radhika with Durva-grass (bright green grass which is highly auspicious) and wheat in her hand, and Paurnamasi offers Her brahminical blessings. After a maidservant has offered arati to Sri Radhika, mother Yasoda blesses Her and presents Her with a jeweled necklace, clothes and ornaments. She also gives such presents to the Yuthesvaris. Then Sri Radha gives ornamented cows in charity. Father Vrsabhanu also gives thousands of cows and calves. Sri Radhika offers Her obeisances unto all these superiors.


After this Sri Krishna and His friends take a snack and Sri Radha and Her girlfriends and groupleaders also take a snack. Sri Radhika then takes off Her ornaments and cooks Her own birthday-feast together with mother Rohini - sweet rice, savouries, rice and vegetables. Hundreds of brahmanas are cooking another feast for all the villagers outside. Compassionate Yasoda says to her friend Kirtida: “Sakhi! Your heart is so hard! You make Sri Radhika, who is as tender as a Sirisa-flower, cook so much! You don’t have any love and affection! Just see how warm She feels of this hard labour on Her very birthday!” Mother Kirtida replies: “Because Sri Radhika got the blessing that whatever She cooks would be more delicious than nectar, Vrsabhanu-baba wanted Nanda Maharaja and his family to savour this once. That’s why Sri Radhika is cooking on this special occasion! O Queen of Vraja! Just see how nice Her preparations are!” Mother Rohini then shows mother Yasoda all the preparations Sri Radhika had cooked. Sri Radhika offers Her obeisances unto Queen Yasoda’s feet and Yasoda blesses Her, saying: “O Radhe! Your preparations please my eyes with their form and my nose with their fragrance!” Then Lalita and Syamala come and offer their obeisances to mother Yasoda’s lotus feet and she then also affectionately praises and blesses them.


Mother Rohini then says: “O Krishna-Janani, mother of Krishna! This Sri Radhika is a golden gem and Sri Krishna is a sapphire gem-stone! They are just like a couple of necklaces for the Vraja-Laksmi (the goddess of Vraja’s pastoral beauty)!” Sri Radhika’s nostrils bloom of shyness when She hears this. When Lalita and the other sakhis see this they rejoice. Sri Yasoda then orders some maidservants to prepare the offering for the deities and to fan Sri Radha to remove Her fatigue. After this the pujari offers the bhoga and puts the deities to rest. (Meanwhile outside hundreds of brahmins have also completed their enormous cooking work) After this everyone dresses properly and, like on Krishna-Janmastami in Pavan Sarovara, proceed to Bhanukhora, the pond that lies east of Varsana, to play Dadhikada, a game of throwing butter, yoghurt and other dairy-products at each other, and splashing each other with water from different corners of the Khora - one ghata (bathing place) is reserved for men, one for women, one for girls and one for boys. After this Maharaja Vrsabhanu and Kirtida Maharani present all ladies and gentlemen present with proper gifts of clothes and ornaments. Vrsabhanu baba first sumptuously feeds all the brahmanas and then all other people, on a large courtyard. Everyone eats in supreme ecstasy, and after flushing their mouths they take betelleaves and take rest in their individual abodes.


In the inner chambers of the palace mother Kirtida and mother Sri Yasoda also feed all the ladies, after which they too take rest in their individual quarters. After this he generously gives clothes, ornaments and daksina (monetary donations). Then everyone takes rest in their own rooms.


After taking some rest Sri Radhika goes picking flowers with Her girlfriends on the bank of Vilasa Kunda in the west of Barsana. While they depart the sakhis give a hint to Sri Krishna through the window. Sri Krishna then joins them at Vilasa Kunda, performs His amorous pastimes with Sri Radha there, performs Yogapitha pastimes and then everyone returns to their own bedroom for taking some rest. After this Sri Radha’s pastimes of cooking offerings for the Sun-god and going on abhisara are the same as on the Saptami. At night They dance the Rasa and recline in the kunja of Visakha-sakhi, because it is also her birthday on this day.</font>

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<font face="Georgia" color=darkmagenta>


In Vrsabhanupura on the ninth day of the lunar fortnight in the month of Bhadra Sri Radha, Sri Krishna and everyone else take their morning baths, bathe, dress, ornament and then take a snack. After that, after Sri Radhika and Her assistants have completed their cooking work and the offering is done to the deities, everyone takes their meal in due order and take rest. As in the previous day Sri Radha-Krishna perform Yogapitha-pastimes and Their various other eternal pastimes such as wandering through the forest. Then, in the afternoon they return to Barsana where they all have a snack in due course. After that Sri Nanda Maharaja and others take leave from Sri Vrsabhanu Maharaja in order to return home. Just like Nanda Maharaja did on Sri Krishna Janmastami, Sri Vrsabhanu Maharaja is bidding everyone goodbye after offering them suitable presents. Everyone then returns home in topmost bliss.


After this Sri Krishna’s cow-milking pastimes and others take place as usual. On this Navami-tithi the Rasa- and Sayana-lila take place at Radhakunda in the kunja of Campakalata-sakhi on the occasion of her birthday.




On Navami, at noontime Krishna dances like a peacock at Mora Kutira (at the edge of the ridge of Varsana Hill), then Radha and Krishna throws laddus (sweetballs) down to Their devotee-spectators from Mora Kutira and dance the Rasa down in Gahvara-Vana. The following day, on Dasami, Radha and Krishna enjoy swinging on a see-saw on top of the ridge named Vilasa Gadha, and on the evening of Ekadasi, the following day, They enjoy boating in Prema Sarovara at Sanketa, a village halfway between Varsana and Nanda-grama. That night They enjoy Their pastimes in the fullmoon-kunja of Indulekha-sakhi, named Purnendu-kunja. Two days later, on Trayodasi-day, They fight over the toll on butter and curd at Sankhari Khor, the narrow passage between Chiksauli-village and Varsana. On this occasion Krishna and His chums smash the earthen pots on the gopis’ heads with wooden sticks and wildly feast on the spilled dairy-products.


<center>Thus ends Sri Siddha Krishnadas Baba's description of Sri Radhastami lila.</center></font>


<center>Download the text in PDF-format -- click here!



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<center>Posted Image


Sri Krsna to Radhika:


<big><font color="blue">As you are, so I am; there is

certainly no difference between us.

As Whiteness inheres in Milk,

as burning in fire, my Fair Lady,

As smell in earth,

so do I inhere in you always.</font color></big>


Radharani to Sri Krsna:


<big><font color="red">I have been constructed by

someone out of half your body;

Therefore there is no difference

between us, and my heart is in you.

Just as my Self (Atman), heart,

and life has been placed in you.

So has your Self, and

life been placed in me.</font color></big>


(Krsnajanma-Khanda, Brahma Vaivarta Purana)



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<center><big><font color="blue">jayati, jayati rAdhe ! jayati jaya !!</big>


Posted Image


Glory to Sri Radha! Glory to Radha Maharani,

Who is the Other Form of Lord Krishna,

Who is His PLEASURE POTENCY, and His very Soul!!!</font color>


jaga ArAdhe jehi hari soyi hari, rAdhe Aradhe,


<font color="red">All the three WORLDS and more,

ardently WORHIP Bhagavan Sri Krishna and the same Lord Himself, inturn ADORES Sri Radha.</font color>


gAvata rAdhe nAma murali maha, roopadhyAn sAthe,


<font color="blue">Sri Krishna is always SINGING the Names of Radha, calling on His Flute,


'rAdhe ! rAdhe !'


and meditating on the blissful, beautiful FORM of His eternal Consort, Radha.</font color>


khojata gahavara-galina viraha maha,

kala nahi pala Adhe,


<font color="red">In the SEPARATION of Sri Radha,

Sri Krishna becomes overwhelmingly RESTLESS, and even for HALF a second, He cannot REMAIN peaceful and composed.


He TIRELESSLY goes around all the bushes and gardens of Vrindavan, SEARCHING for His Soul, Radha!</font color>


'rA' kahi girata dharani pai muracita,

mukha kahi saka nA 'dhe'


<font color="blue">Sri Krishna while CALLING OUT the Name of Sri Radha, is overpowered by "ashta sAtvica bhAva ", the eight devotional emotional ecstasies and due to the transcendental bhava vikara TAKING OVER Him, He can ONLY UTTER the first syllable of the word Radhe, that is "raa".


Then He FALLS to the ground in an ecstatic TRANCE!

Thus, He is UNABLE to complete the FULL Name of Radha, by missing the latter syllable, "dhe".</font color>


mohi 'kripalu' sakhi, mAnu apane, prema sudhA agAdhe!


<font color="red">In the concluding verse, the Rasik-Saint-Poet is PRAYING to Sri Radha for Her Grace and to accept him as Her OWN MAID SERVANT and KINDLY COUNT him as ONE among Her OWN Sakhis, since She ALONE is the UNFATHOMABLE Ocean of DIVINE Love and GRACE.</font color>


(This pada is from 'Sri Radha Madhuri' of 'Prema Rasa Madira' composed by Sri Kripaluji Maharaj)


I PRAY again and again, Sri Radhika, Who ALONE is the Ocean of Blissful Exploits of Lord Krishna, may be KIND enough to APPEAR in my HEART!


On this happy occasion of Her Appearance, LET US ALL PRAY to Her Lotus-feet, with the AUSPICIOUS KIND GUIDANCE of Her RASIKA MAHAPURUSHA,


munIndra bRnda vandite tri loka zoka hAriNe

prasanna vktra paGkaje nikunja bhU vilAsinI

vrajendra bhAnu nandini vrajendra sUnu saGgate

kada kariSyasI ha mAM kripA katAkSa bhAjanaM


<font color="blue">"O my Radhey, Queen of Vraja! O Enchanting Mistress of Vrindavan! Please ACCEPT my salutations to You. You are NOT ONLY worshipped by ALL the Sages and Saints, You ALONE are the REMOVER of the MISERIES and MISFORTUNE of ALL the three worlds.


You have APPEARED as the Darling Daughter of King Sri Vrishabhanu and Enjoyed the CONSTANT COMPANY of the Son of Sri Nanda Maharaja, Lord Krishna, indulging in Amorous Pastimes in the flowery bowers of that Sacred land.


Your Face is charming like a Fully Bloomed Lotus flower and always COMPASSIONATE.

When will You MAKE me WORTHY of receiving Your Grace, by simply STEALING a LOOK at me with Your MERCIFUL GLANCE?"</font color>


vrajesvarI vrajAdhipe zrI rAdhikA namostu te!


Jayati, Jayati Radhe!



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<font face=Georgia>In his Gaura Govindarcana Smarana Paddhati, Sripad Dhyanacandra has expertly collected verses describing the characteristics of Srimati Radharani, some of which are repeated below.</font>



<center>Posted Image</center>


<font face=Georgia color=darkblue><center>yathA bRhad-gautamIya-tantre--

devI kRSNa-mayi proktA rAdhikA para-devatA |

sarva-lakSmI-mayI sarva-kAntiH sammohinI parA ||</center>

In Brhad-gautamiya-tantra it is said: “Sri Radha is known as Devi, Krishnamayi, Supreme Goddess in whom all Laksmis reside; Her beauty and charm defeat that of all others.”


<center>Rk-pariziSTe ca--

rAdhayA mAdhavo devo

mAdhavenaiva rAdhikA

vibhrAjante janeSv A ||


mAtsye ca--

vArANasyAM vizAlAkSI vimalA puruSottame |

rukmiNI dvAravatyAM tu rAdhA vRndAvane vane ||


pAdme ca (UN 4.5)--

yathA rAdhA priyA viSNos tasyAH kuNDaM priyaM tathA |

sarva-gopISu saivaikA viSNor atyanta-vallabhA ||</center>

In a supplement to the Rig-veda it is said: “Among all people, Radhika and Madhava together are the most beautiful.” In the Matsya-purana: “In Varanasi, She is known as Sri Visalaksi, and in Purusottama-ksetra, She is called Sri Vimala. In Dvaraka, She is Sri Rukmini, and as the queen of the Vrindavana forest, She is called Sri Radha.” In the Ujjvala-nilamani, a statement taken from the Padma-purana says: “Just as Sri Radha is the most beloved of Sri Krishna, similarly Sri Radha-kunda is also very dear. Among all the gopis, Sri Radha is the dearest lover of Sri Krishna.”


<font face=Georgia color=darkred><center>(UN 4.3-4, 6-7)--

mahA-bhAva-svarUpeyaM guNair ativarIyasI |

gopAlottara-tApanyAM yad gAndharveti vizrutA ||

hlAdinI yA mahA-zaktiH sarva-zakti-varIyasI |

tat-sAra-bhAva-rUpeyam iti tantre pratiSThitA ||

suSThu-kAnta-svarUpeyaM sarvadA vArSabhAnavI |

dhRta-SoDaza-zRGgArA dvAdazAbharaNAnvitA ||</center>

In the Radha-prakarana of Ujjvala-nilamani it is said: “Sri Radhika’s body is composed of maha-bhava. The greatest of all saktis is the hladini-sakti. Therefore it is called maha- sakti. Of that, the essence is madana, which is the zenith of maha-bhava. Sri Radha is the embodiment of that highest maha-bhava. This conclusion is well established. In the Gopalottara-tapani, She is glorified as Gandharva. This daughter of Vrisabhanu has a very beautiful form and wears 16 items of beautification (sringara) and twelve types of ornaments (abharana).”


<center>tatra suSThu-kAnta-svarUpA, yathA zrI-kRSNa-vAkyam (UN 4.8)--


kacAs tava sukuJcitA mukham adhIra-dIrghekSaNaM

kaThora-kuca-bhAg-uraH krazima-zAli madhya-sthalam |

nate zirasi dorlate karaja-ratna-ramyau karau

vidhUnayati rAdhike tri-jagad eSa rupotsavaH ||</center>

An example concerning Her beautiful form is given in Ujjvala-nilamani, wherein Sri Krishna says, “O Radhe! The locks of Your hair curl beautifully, and You have a lotus-like face with elongated restless eyes. Your chest is adorned with lovely large and firm breasts. Your waist is attractively slender, Your head is bowed slightly in modesty, and Your fingernails are like rows of jewels. Your beautiful form is a festival of elegance and sweetness that crushes the vanity of the three worlds.”


<font face=Georgia color=darkblue><center>dhRta-SoDaza-zRGgArA yathA (UN 4.9)--


snAtA nAsAgra-jAgran-maNi-rasita-paTA sUtriNI baddha-veNI

sottaMsA carcitAGgI kusumita-cikura sragviNI padma-hastA |

tAmbUlAsyoru-bindu-stavakita-cibukA kajjalAkSI sucitrA

rAdhAlaktojjvalAGghriH sphuriti tilakinI SoDazA-kalpinIyam ||</center>

Concerning Her sixteen items of beautification, Subala says to Sri Krishna, “After bathing, Sri Radhika decorates the tip of Her nose with an effulgent jewel. She dresses in blue clothing, with a sash (nivibandhana) around Her waist. Her hair is plaited and She wears ornaments on Her ears. Her limbs are smeared with camphor, musk and sandal paste. She wears flowers in Her hair and a garland around Her neck. In Her hand She playfully carries a lotus flower. In Her mouth She has tambula, and on Her chin a dot of musk. She wears kajjala around Her eyes and on Her cheeks are muskpaintings of dolphins, etc. The bottoms of Her lotus feet are painted red and She wears tilaka on Her forehead.”


<center>dvAdazAbharaNAzritA yathA (UN 4.10)--


divyaz cUDAmaNIndraH puraTa-viracitAH kuNDala-dvandva-kAJci

niSkAz cakrI-zalAkA-yuga-valaya-ghaTAH kaNTha-bhUSormikAz ca |

hArAs tArAnukAra bhuja-kaTaka-tulAkoTayo ratna-kLptA

stuGgA pAdAGgurIya-cchavir iti ravibhir bhUSaNair bhAti rAdhA ||</center>

Concerning Her twelve ornaments, Subala says, “Sri Radhika wears a diamond on Her head, golden earrings on Her ears, and tiny golden bells around Her hips. A golden locket hangs around Her neck. She wears a cakri-salaka* over Her ears, bangles on Her hands, and a necklace around Her throat. There are rings on Her fingers and a group of star-like necklaces on Her bosom. She is adorned with jewelled armlets, jewelled ankle bells and radiant toe rings. She is very beautiful wearing these twelve ornaments.” (*A cakri-salaka is an elaborate ornament that encircles the entire ear and fastens at the top.)


<font face=Georgia color=darkred>madhye vayasi kaizora eva tasyAH sthitiH | pUrvavad divasa-gaNanayA viMzati-dinottara-paJca-mAsAdhika-nava-varSa-parimitaM madhya-kaizoraM vayaH (9-5-20); rAja-kumArItvAd bhogAtizayena samRddhyA varSa-mAsa-dinAnAM sArdhatayA paJca-daza-dinottara-mAsa-dvayAdhika-caturdaza-varSa parimitaM vayo ’syAH jJeyam (14-2-15) |


<center>asyA madIyatA-bhAvo madhu-snehas tathaiva ca |

maJjiSThAkhyo bhaved rAgaH samarthA kevalA ratiH ||

kandarpa-kautukaM kuJjaM gRham asyAs tu yAvaTe |

mAtAsyAH kIrtidA proktA vRSabhAnuH pitA smRtaH ||

abhimanyuH patis tasyA durmukho devaraH smRtaH |

jaTilAkhyA smRtA zvazrUr nanandA kuTilA matA ||

yathA syur nAyakAvasthA nikhilA eva mAdhave |

tathaiva nAyikAvasthA rAdhAyAM prAyazo matAH ||</center>

Sri Radha’s age is in the middle of the kaisora period. Just as previously, Krishna’s age was increased by half again, so Radha’s age is increased to 14 years, 2 months and 15 days. She has a strong feeling that Krishna belongs to Her (madiyata-bhava), as well as madhu-sneha (a very sweet affectionate mood). Her love for Krishna is pure, powerful and lasting, and She has various kuSjas for Her pastimes with Him. Her home is in Yavatagrama, Her mother’s name is Kirtida, and Her father’s Vrisabhanu. Her husband’s name is Abhimanyu, Durmukha is Her brother-in-law, Jatila is Her mother-in law, and Kutila is Her sister-in-law. Just as Sri Krishna always exists as the nayaka (heroic lover), Sri Radhika is forever the principal nayika (heroine).


<center> (UN 4.50-54)--

tasyA vRndAvanezvaryAH sakhyaH paJca-vidhA matAH |

sakhyaz ca nitya-sakhyaz ca prANa-sakhyaz ca kAzcana |

priya-sakhyaz ca parama-preSTha-sakhyaz ca vizrutAH ||

sakhyaH kusumikA-vindhyA-dhaniSThAdyAH prakIrtitAH |

nitya-sakhyaz ca kastUrI-maNi-maJjarikAdayaH ||

prANa-sakhyaH zazimukhI-vAsantI-lAsikAdayaH |

gatA vRndAvanezvaryAH prAyeNemAH svarUpatAm ||

priya-sakhyaH kuraGgAkSI sumadhyA madanAlasA |

kamalA mAdhurI maJju-kezI kandarpa-sundarI |

mAdhavI mAlatI kAma-latA zazikalAdayaH ||

parama-preSTha-sakhyas tu lalitA sa-vizAkhikA |

sa-citrA campakalatA tuGgavidyendulekhikA |

raGgadevI sudevI cetyaSTau sarva-gaNAgrimAH ||


(UN 3.61)--

yUthAdhipAtve ’py aucityaM dadhAnA lalitAdayaH |

sveSTa-rAdhAdi-bhAvasya lobhAt sakhya-ruciM dadhuH ||</center>

Sri Radha’s sakhis are of five types: sakhi, nitya-sakhi, prana-sakhi, priya-sakhi, and parama-prestha-sakhi. Kusumika, Vindhya, Dhanistha and others are known as sakhis. Kasturika, Mani Manjari, etc., are known as nitya-sakhis. Sasimukhi, Vasanti, Lasika, etc., are known as prana-sakhis. These gopis usually have forms (or natures) similar to Sri Radha. Kurangaksi, Sumadhya, Madanalasa, Kamala, Madhuri, Manjukesi, Kandarpasundari, Madhavi, Malati, Kamalata and Sasikala, etc., are priya-sakhis. Lalita, Visakha, Citra, Campakalata, Tungavidya, Indulekha, Rangadevi and Sudevi are the parama-prestha-sakhis. These eight gopis are chief amongst them all. They are worthy of being yuthesvaris (group leaders) themselves, but because they love Radha so much, they would rather be Her sakhis.


<font face=Georgia color=darkblue><center>madIyatA-bhAva-lakSaNaM yathA--


zRGgAra-rasa-sarvasvaH kRSNaH priyatamo mama |

iti yaH prauDha-nirbandho bhAvaH sa syAn madIyatA ||</center>

The characteristic of madiyata is such: “Sri Krishna, whose mood is very romantic, is my all-in-all.” This unwavering bhava is called madiyata.


<center>udAharaNaM yathA -



muralIvAn mama jIvanezvaraH |

kva gato ’tra vihAya mAm ito

vada nArAyaNa sarva-vittama ||</center>

An example is such: Sri Radhika says, “O Narayana, Knower of Everything! Sri Krishna, who wears an array of peacock feathers in His hair, plays a flute, and has a very beautiful lotus face, is the Lord of my life. He has now disappeared from this place. Please tell me where He has gone!”


<font face=Georgia color=darkred><center>bhuja-catuSTayaM kvApi narmaNA darzayann api |

vRndAvanezvarI-premNA dvi-bhujaH kriyate hariH ||</center>

One day, just for fun, Sri Krishna displayed His four-armed form before Sri Radha, but Her pure love forced Him to resume His two-armed form.


<center>yathA (UN 5.7)--


rAsArambha-vidhau nilIya vasatA kuJje mRgAkSI-gaNai-

rdRSTaM gopayituM samuddhura-dhiyA yA suSThu saMdarzitA |

rAdhAyAH praNayasya hanta mahimA yasya zriyA rakSituM

sA zakyA prabhaviSNunApi hariNA nAsIc catur-bAhutA ||</center>

One day, in the Spring season, Sri Krishna was performing rasa-lila with the doe-eyed gopis near Govardhana Hill. Wanting to begin a different pastime, He entered the forest and hid from them in a kuSja. Suddenly, as He was watching for them, He discovered that the gopis had surrounded Him on all sides and He had no way of escape. Being very clever, He decided to trick them by displaying His four-armed form. He did this and then remained motionless. Seeing that the object of their love had transformed into a narayana-murti, the gopis offered obeisance and prayed that they may see Krishna again. Then, because of the wonderful power of Radha’s love, He revealed His two-armed form to Her alone. In the presence of Her love, He was unable to retain His four-armed form.


<font face=Georgia color=darkblue><center>madhu-sneha-lakSaNaM yathA (UN 14.93-94)--



priye sneho bhaven madhu |

svayaM prakaTa-mAdhuryo

nAnA-rasa-samAhRtiH ||

mattatoSma-dharaH sneho

madhu-sAmyAn madhUcyate ||</center>

The characteristics of madhu-sneha are now described: That type of affection wherein the lover says of the beloved, “He is mine” is called madhu-sneha. This bhava has no comparison in sweetness. It is the meeting place of various rasas, and is characterized by a passionate drunkenness and pride. Madhu (honey) is by nature very sweet and is mixed with the nectars of various flowers; when swallowed, it produces both heat and drunkenness. Thus, this type of sneha (affection) is known as madhu-sneha.


<center>udAharaNaM yathA (UN 14.95)--


rAdhA snehamayena hanta racitA mAdhurya-sAreNa sA

saudhIva pratimA ghanApy uru-guNair bhAvoSmaNA vidrutA |

yan-nAmany api dhAmani zravaNayor yAti prasaGgena me

sAndrAnandamayI bhavaty anupamA sadyo jagad-vismRti ||</center>

Sri Krishna said to Subala, “Alas, Sri Radha is so full of the sweetest affection that She is like a mUrti made of nectar. Possessing very deep transcendental qualities, She has melted like butter in the fire of eagerness for Me. If I simply hear Her name, I swoon with rapture and forget everything.”


<font face=Georgia color=darkred><center>mAJjiSTha-rAga-lakSaNaM yathA (UN 14.139)--


ahAryo ’nanya-sApekSo

yaH kAntyA varddhate sadA |

bhaven mAJjiSTha-rAgo ’sau

rAdhA-mAdhavayor yathA ||</center>

The type of raga (attachment) that is never destroyed (like the blue safflower never withers) and is completely independent is manjistha-raga. This is the raga shared by Radha and Krishna.


<center>udAharaNaM yathA (UN 14.141)--


dhatte drAg anupAdhi janma vidhinA kenApi nAkampate

sUte ’ty Ahita-saJcayair api rasaM te cen mitho vartmane |

RddhiM saJcinute camatkRti-karoddAma-pramodottarAM

rAdhA-mAdhavayor ayaM nirupamaH premAnubandhotsavaH ||</center>

Sri Paurnamasi said to Sri Nandimukhi: “The love between Radha and Madhava is a festival of endless and unwavering bliss. Its equal does not exist in either the spiritual or material worlds. It appears instantly and is never disturbed by anything. Due to so much grief from fear of Their elders, They have had to devise various clever means for meeting together, and a very special flavor of ever-increasing rasa has arisen.”


<font face=Georgia color=darkblue><center>samarthA-rater lakSaNaM yathA (UN 14.52-53)--


kaJcid vizeSam AyAntyA sambhogecchA yayAbhitaH |

ratyA tAdAtmyam ApannA sA samartheti bhaNyate ||

sva-svarUpAt tadIyAd vA jAtA yat kiJcid anvayAt |

samarthA sarva-vismAri-gandhA sAndratamA matA ||</center>

The characteristics of samartha-rati are as follows: Among samartha-rati, samanjasarati and sadharani-rati, samartha-rati has an indescribable quality – namely, the ability to bring Sri Krishna completely under its control. This rati and the desire for union with Krishna are inseparable. From the faintest aroma of this rati, the gopis who have attained it (as a result of their own natures or from hearing about Krishna) completely forget their shyness and family traditions. This mood is so intense that no other bhava has a chance to enter their minds.


<center>udAharaNaM yathA (UN 14.54, 55, 57)--

prekSyAzeSe jagati madhurAM svAM vadhUM zaGkayA te

tasyAH pArzve gurubhir abhitas tvat-prasaGgo nyavAri |

zrutvA dUre tad api bhavataH sA tulA-koTi-nAdaM

hA kRSNety azruta-caram api vyAharanty unmadAsIt ||</center>

An example of samartha-rati is such: Sri Vrinda told Sri Krishna about a certain young newlywed girl in Vraja who, upon hearing the jingling of Krishna’s ankle bells for the first time, became completely maddened with love. Vrinda said, “In order to protect their beautiful newlywed daughters, all the elders in Vraja-mandala have prevented them from hearing any discussion about You. Even so, when that certain newlywed first heard the sound of Your ankle bells from a distance, She cried ‘Ha Krishna’ and became mad.”


<font face=Georgia color=darkred><center>sarvAdbhuta-vilAsormi-camatkAra-kara-zriyaH |

sambhogecchA-vizeSo ’syA rater jAtu na bhidyate |

ity asyAM kRSNa-saukhyArtham eva kevalam udyamaH ||</center>

There is never any perceivable difference between samartha-rati and the desire for union. It is astonishingly profound and wonderful in its ability to subdue Krishna by its waves of deep pleasure. A gopi having this rati totally dedicates her mind, body and words to Krishna’s happiness. She hasn’t even the slightest tinge of desire for her own satisfaction.


<center>iyam eva ratiH prauDhA mahAbhAva-dazAM vrajet |

yA mRgyA syAd vimuktAnAM bhaktAnAM ca varIyasAm ||</center>

When samartha-rati has fully matured, it enters the state of maha-bhava. For this reason, the chiefs among the muktas and bhaktas are constantly striving for it (but rarely attain it).


<font face=Georgia color=darkblue><center>yathA zrI-dazame (10.47.58)--


etAH paraM tanu-bhRto bhuvi gopa-vadhvo

govinda eva nikhilAtmani rUDha-bhAvAH |

vAJchanti yad bhava-bhiyo munayo vayaM ca

kiM brahma-janmabhir ananta-kathArasasya ||</center>

When Sri Uddhava Mahasaya first witnessed the maha-bhava of the gopis, he loudly proclaimed, “Among all births one could take on this earth, that of a vraja-gopi is the most fruitful. Why? Because these young girls have obtained maha-bhava for the Soul of the Universe, Sri Govinda! Those desiring liberation because of fear of this material world, the munis who are already liberated, as well as we bhaktas are always trying to attain this loving mood, but none of us are able. Alas, without having an attachment for the nectar of Krishna-katha, what is the use of occupying even the post of Lord Brahma?”


<center>asyA dhyAnaM yathA tatraiva--


smerAM zrI-kuGkumAbhAM sphurad-aruNa-paTa-prAnta-kLptAvaguNThAM

ramyAM vezena veNI-kRta-cikura-zikhAlambi-padmAM kizorIm |

tarjjany-aGguSTha-yuktyA hari-mukha-kamale yuJjatIM nAgavallI-

parNaM karNAyatAkSIM tri-jagati madhurAM rAdhikAm arcayAmi ||</center>

The sri-radha-dhyana is described in the Gauri-tantra as follows: “I worship Sri Radhika, whose lotus mouth is slightly smiling, and who has a beautiful saffron-colored complexion. She is attractively clothed in a crimson dress, the border of which serves as Her veil. From Her plaited hair a lotus flower dangles, and with Her thumb and forefinger She offers tambula to the lotus mouth of Sri Krishna. She has lovely elongated ears and eyes, and is the sweetest person in all the three worlds.”


<font face=Georgia color=darkred><center>tapta-hema-prabhAM nIla-kuntala-baddha-mallikAm |

zarac-candra-mukhIM nRtya-cakorI-caJcalekSaNAm ||

bimbAdhara-smita-jyotsnAM jagaj-jIvana-dAyikAm |

cAru-ratna-stanAlambi-muktAdAma-vibhUSaNAm ||

nitamba-nIla-vasanAM kiGkiNI-jAla-maNDitAm |

nAnA-ratnAdi-nirmANa-ratna-nUpura-dhAriNIm ||

sarva-lAvaNya-mugdhAGgIM sarvAvayava-sundarIm |

kRSNa-pArzva-sthitAM nityaM kRSNa-premaika-vigrahAm |

Ananda-rasa-sammagnAM kizorIm Azraye vane ||</center>

In another sastra, a different type of sri-radha-dhyana is described: “I take shelter of that youthful kisori-gopi Sri Radhika in the forest of Vrindavana. She has a beautiful bodily color like molten gold, and in Her bluish-black hair a chaplet of mallika flowers (jasmine) is tied. Her face is like the autumn moon, and Her restless eyes are like dancing cakori birds. Her lips are beautifully red like the bimba fruit, and from them a sweet smile shines like moonlight. She is the giver of life to the whole world. A string of pearls rests on Her lovely breasts, and around the lower part of Her body She wears a blue dress, with a kinkini-mala adorning Her hips. On Her lotus feet She wears jeweled ankle bells. She is very graceful and all parts of Her body are extremely beautiful. She is the very form of love of Krishna and is always alongside Him, completely drowned in ananda-rasa.


<center>saurIM raktAmbarAM ramyAM sunetrAM susmitAnanAm |

zyAmAM zyAmAkhilAbhISTAM rAdhikAm Azraye vane ||</center>

Elsewhere that dhyana is as follows: “I take shelter of Sri Radhika, the daughter of Sri Vrisabhanu, in the delightful forest of Vrindavana. She wears a beautiful crimson dress, has lovely eyes, a smiling face, and a dazzlingly bright cream-colored complexion. The whole world adores Her beautiful features.”


<font face=Georgia color=darkblue><center>vinA rAdhA-prasAdena kRSNa-prAptir na jAyate |

tataH zrI-rAdhikA-kRSNau smaraNIyau susaMyutau ||</center>

Without pleasing Sri Radha, it is impossible to obtain Sri Krishna. Therefore, we should always remember Radha and Krishna together.


<center>yathA bhaviSyottare--


prema-bhaktau yadi zraddhA mat-prasAdaM yadIcchasi |

tadA nArada bhAvena rAdhAyArAdhako bhava ||</center>

In the Bhavisyottara-purana, Sri Krishna says, “O Narada, if you have strong faith in prema-bhakti and you truly want to satisfy Me and obtain My mercy, then you please become a loving devotee of Sri Radha.”


<font face=Georgia color=darkred><center>tathA ca nAradIye--


satyaM satyaM punaH satyaM satyam eva punaH punaH |

vinA rAdhA-prasAdena mat-prasAdo na vidyate ||</center>

Similarly, in the Naradiya-purana, Sri Krishna says, “O Narada, I solemnly declare to you again and again and again that without the mercy of Sri Radha, My mercy does not arise.”


<center>zrI-rAdhikAyAH kAruNyAt tat-sakhI-saMgatim iyAt |

tat-sakhInAM ca kRpayA yoSid-aGgam avApnuyAt || </center>

By the mercy of Sri Radhika, the sadhaka gets the association of Radhika’s sakhi-gana. By the mercy of that sakhi-gana, one obtains birth as a young girl in Vraja.</font></font></font></font></font></font></font></font></font></font></font></font></font></font>

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Thanks for the heads up raga.I thought it was going to be celebrated Sat. until I read your post.Just made it to the temple in time for arati, some bhajan and prasad.


Jaya Radhe!



You are very welcome, Theist. It is hard to keep track of the tithis which vary according to location. I am calculating our calendar ( http://www.raganuga.com/calendar/ ) for eleven locations around the world, and sometimes in one place it is trayodasi and in the next already pancami, and in another place it is two caturdasis in a row. Feel free to call me Madhava.

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The following nectarine narrations are from Sri Prabodhananda Sarasvati's Radha Rasa Sudhanidhi and the commentaries of Sri Madhusudana Dasa Adhikari, Prabhupada Srila Ananda Gopala Gosvami and Radhakunda Mahanta Pandita Srimat Ananta Dasa Babaji Maharaja, compiled by Advaitadas.

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<font face="Georgia" color=maroon>

<center>Posted Image



Not only the gopis desire the service of Sri Radha’s lotus feet, since She is the greatest of them all, but even Sri Krishna Himself desires this. Once, after enjoying loving pastimes with Him, Sri Radhika proudly orders Him to redress Her before Her girlfriends will notice that They have made love, and will ridicule Her. Sripada, in his form as Radhika’s maidservant, brings all the items for Her dressing. Srimati orders Krishna: “Anoint My feet with footlac!” Krishna places Nagari-mani’s (Radha, the jewel of ladyloves) feet on His chest and starts the job. The kinkari brings Him a brush and a cup with the liquid lac. Nagara holds the brush and the kinkari holds the cup. Nagara loses Himself when He beholds the sweetness and beauty of Radhika’s foot soles. Sometimes He holds them to His chest and sometimes He kisses them while tears of love flow from His eyes. Srimati nervously says: “What are You doing? Put the lac on! Quickly!” Nagara’s hands shiver of ecstasy, so Svamini slightly smiles and tells Her kinkari, “Nagara cannot do it, you do it!”, so the kinkari softly pushes Krishna away, saying: “Syama, move up! You can’t do it!” Nagara thinks: “Alas! When will I be so fortunate to serve Svamini’s feet like this kinkari? How can I become as qualified as her?” This shows how even Krishna desires the foot service of Sri Radha.


The Kamadhenu (desire-cow) was churned out of the Milk Ocean by the demons and the demigods and she fulfills all desires. In the same way the dust of Sri Radhika’s lotus feet gives Radhika’s maidservants the perfection of rasa. Within the mellow of service these kinkaris also relish the mellow of friendship. The writers of the rasa-sastras say that the parental mellow (vatsalya rasa) is incompatible with the sweet amorous mellow (madhurya rasa), but in Sri Radhika’s storehouse of rasa there is no shortage of parental affection for Her maidservants. The footdust of Sri Radhika is thus a wish yielding Kamadhenu-cow, that contains dasya, sakhya, vatsalya and madhurya rasa. [An excerpt from the commentary of the fifth verse.]</font>

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<big><font color="maroon">karakamalena karomi charaNam aham AgamitAsi vidUram.h .

kSaNam upakuru zayanopari mAmiva nUpuram anugatizUram.h ..




(Gita Govind - Sri Jayadeva)



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<font face="Georgia" color="#0C355F"><center>


Syama hears from a parrot that Radha is going to the Yamuna to take a bath, so after milking His cows He leaves His cowherd boyfriends behind on the pretext of wanting to admire the beauty of the gardens of Nandisvara Hill, and goes to the bank of the Yamuna. Svamini sees Rasikendra’s moonlike face from a short distance. First She was excited by waves of passionate feelings for Syamasundara when She saw the blackish water of the Yamuna and now She even sees Her lover’s moonlike face directly! Srimati’s limbs become beautified by the twenty bhavalankaras (emotional ornaments), of which vilasa is one:


<center>gati sthAnAsanAdInAM mukha netrAdi karmaNAm |

tat kAlikaM tu vaiziSTyaM vukAsaH priya saGgajam ||</center>

“When the steps, sitting posture, face and eyes of the beloved become extra special because she meets Her lover, it is called vilasa.” (Ujjvala Nilamani)


Srimati timidly looks down to Her own toenails. How sweetly She looks then! It is as if sweetness gushes out of Her! In Govinda Lilamrta (9.11) it is described as follows:


<center>puraH kRSNAlokAt sthagita kuTilasya gatir abhUt

tiraz cInaM kRSNAmbara dara vRtaM zrI mukham api |

calat tAraM sphAraM nayana yugam abhUgnam iti sA

vilAsAkhya svAlaGkarana valitAsIt priya mude ||</center>

“When Radha sees Krishna before Her She is stunned and Her gait becomes crooked. She bends Her head and slightly covers Her face with Her blue veil, the pupils of Her eyes move about restlessly and Her eyes become wide and crooked. When She is thus beautified by the bhavalankara named vilasa She gives Her beloved great pleasure.”


In Sri Caitanya Caritamrta Sri Krishna says:


<center>ei bhAva yukta dekhi rAdhAsya nayana |

saGgama hoite sukha pAy koTi guNa ||</center>

“When I see these moods on Radha’s face and in Her eyes, I get a million times more pleasure than when I directly unite with Her.”


The duty of mahabhava is to make Krishna happy. When anuraga becomes unlimited it becomes like the powerful sun, destroying the darkness of personal desires in the cave of the heart and filling even the most subtle realms of the heart with desires for Krishna’s happiness. This is called mahabhava, and Sri Radha’s very form is composed of this maha-bhava. It is therefore logical that all Her activities are meant for Krishna’s pleasure. Maha-bhava is as if gushing from Her transcendental body. The kinkari sees how Srimati’s rasika anklebells jingle, twanging the strings of Syamasundara’s heart with rasa. She experiences how Srimati is now caritabhirama, enchanting the eyes and the minds of Syamasundara and Her maidservants. Sripada also considers his own eyes and mind to be blessed by experiencing Srimati’s sweet behaviour and character. The maidservants then accomplish the meeting of Srimati and Her Nagara, who is eager to enjoy Her sweetness. [An excerpt from the commentary of the 16th verse.]</font>


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<font face="Georgia" color="#00309E">


Srimati Radha is (1) vaidagdhya sindhuh, an ocean of cleverness. This means rasa panditya: She is learned in the science of taste. She even teaches rasika sekhara, the king of relishers Sri Krishna, expertise in the erotic mellow. Sri Krishna Himself admits in Caitanya Caritamrta: radhikara prema - guru; ami - sisya nata; sada ama nana nrtye nacaye udbhata – “Radhika’s love is the teacher and I am the dancing pupil. She always causes Me to dance different wonderful dances!” She is the teacher of arts. Because of Her cleverness, Srimati is compared here with the ocean of sweet water (the seventh cosmic ocean).


Srimati is (2) the only ocean of anuraga. Anuraga means maha-bhava. Anuraga is everfresh and ever-astonishing. Srimati thinks Krishna’s sweetness is ever fresh and She always has more taste for His sweetness, so She always relishes it. With the statement that Radharani is the only ocean of anuraga rasa is meant that when anuraga increases, it becomes maha-bhava and that when, maha-bhava increases it is called madana maha-bhava. Sri Radharani is the only one who has this madana maha-bhava and She is the fountainhead of all maha-bhava, just as the ocean is the fountainhead of all the rivers and ponds. The other gopis are Her phalanx that help Her to complete Krsna's relishing of transcendental mellows. Just as milk becomes thick ksira (cream) when it is boiled down, anuraga turns into maha-bhava when it becomes ‘thick’ (intensified). Therefore the anuraga-ocean is compared to the sixth cosmic ocean, the ocean of milk.


Sri Radha is (3) the ocean of vatsalya. Vatsalya means love for the poor and the fallen. Just as Sri Radha is an inexhaustible storehouse of erotic rasa, She is also a great ocean of vatsalya-affection. The writers of the rasa sastras (aesthetic scriptures) say that the vatsalya rasa is not compatible with the madhurya rasa, but Radharani makes them compatible in some situations. For instance, She gives the greatest bliss to Rasika Siromani (Krishna) and Her girlfriends and maidservants when She gives this ‘motherly’ affection to Krishna while He takes His meal. Sri Radha’s vatsalya towards Her girlfriends is also most wonderful. She is always controlled by their affection. Because there is a lot of the essential part of affection in the vatsalya-ocean, just as yoghurt is the essence of milk, this ocean can be compared to the fifth cosmic ocean, the ocean of yoghurt.


Sri Radha is (4) the ocean of deep compassion, always showering Her devotees with the nectar stream of Her mercy. Those who have been touched by the nectar of that compassion, can testify. Srila Raghunatha Dasa Gosvami says: karuna vidravad deha – “Her body melts with compassion”. Normally, a person’s heart melts with compassion, but only in Radharani’s case the whole body melts with compassion. She always bathes in streams of ambrosial compassion, and because Krishna accepted Her mood when He became Sri Caitanya Mahaprabhu, Mahaprabhu is so merciful! Mahaprabhu does not consider who is qualified or unqualified, who is from which caste or from which asrama. He gives prema (love of God) without making such distinctions! That is ‘a body melting with compassion’! It is Radha’s storehouse of compassion, not Krishna’s! In Vraja-lila the storehouse of Radha’s mercy remained hidden and closed, but when Mahaprabhu accepted the mood and complexion of Sri Radha, it became manifest to the world! Mahaprabhu showed the people of the world how the body can melt with compassion, because He assumed Sn Radha’s merciful mood. Because Radhika’s body melts with compassion, it can be compared to the fourth cosmic ocean, the ocean of clarified butter.


Srimati is (5) the ocean of lavanya. Srila Rupa Gosvami defines lavanya as follows in his ‘Ujjvala Nilamani’: muktAphaleSu chAyAyAs taralatvam ivAntarA | pratibhAti yad aGgeSu lAvaNyam tad ihocyate || “The luster that gushes out of each bodily limb like the luster shining out from inside pearls, is called lavanya.” Srimati is the ocean of lavanya, or elegance. The fishlike eyes of Sri Krishna, who is called lavanya sara (the essence of lavanya, or elegance) in Srimat Bhagavata (10.44.14), never get tired of swimming in the ocean of Sri Radha’s lavanya. Indeed, His desire to swim in that ocean simply increases! Sripada Bilvamangala Thakura said in Krishna Karnamrtam (3): lavanyAmRta vici lolita dRsaM – “Krishna’s eyes billow on the waves of nectarean lavanya.” Srila Krishna Dasa Kaviraja writes in his ‘Saranga Rangada’-commentary on this verse: zrI rAdhAyA evA lAvanyAmRta vIcibhir lolite satRSNIkRte dRzau yasya tam – “Sri Krishna’s eyes have become very thirsty after the nectar waves of Sri Radha’s lavanya.” Because Krishna is intoxicated by seeing Radha’s lavanya and Her maidservants and girlfriends are intoxicated by seeing Krishna looking at Radhika like this, the ocean of lavanya is compared to the third cosmic ocean, the ocean of wine. The practicing devotees should also forget everything related to this world or the next world and become intoxicated by worshiping the lotus feet of that Sri Radha!


Sri Radha is (6) the ocean of amrta cchabi rupa. She is the very form of glowing nectar and Her form is like a vast ocean. She is mahabhava personified and mahabhava is compared to nectar. It is the deepest possible love for Krishna, and Radha’s form reveals this beauty and tastefulness to the utmost, therefore She is the amrtacchabi rupa sindhu. Although Sri Krishna inundates the world with a mere drop of His beauty, even He drowns in the nectar ocean of Radha’s form! Because the ocean of Sri Radha’s form is so sweet, it is compared to the second cosmic ocean, the ocean of sugarcane juice.


Srimati is (7) the ocean of playfulness, which means Her frolics with Her beloved Syamasundara. She keeps Syamasundara immersed in the waves of the ocean of Her pastimes when She meets Him. When the waves of madana rasa swell in the ocean of Sri Radha’s pastimes even Sri Krishna, the transcendental youthful Cupid of Vrndavana, does not dare to place His boat-like heart on its surface, just as a boatman fearfully keeps his boat on the bank of the Ganga when her huge waves meet the ocean. This ocean of play is compared to the first cosmic ocean, the ocean of salt water, because although the very sight of this ocean destroys all sins, a person who drinks it’s water will die. Similarly, when one faithfully chants and hears about the pastimes of Radha and Madhava one will become free from all sins and from the heart’s disease of lust, but when one tries to imitate these pastimes one will perish.


[An excerpt from the commentary of the 18th verse.]</font>

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<big><font color="blue"> gopI kadA cinmaNi piJjarasthaM

zukaM vaco vAcayituM pravRttA

Ananda kanda vraja candra kRSNa

govinda dAmodara mAdhaveti</font></big>


(Govinda Damodara Stotram- Sri Bilva Mangala)


<big><font color="darkgreen">Sri Radhika, Whose mind became crazy and restless with the separation from Her Beloved, and

Who saw ONLY Her Lord at EVERY place wherever She looked,

started calling Her pet parrot in the diamond studded cage,</font><font color="red">


" O Personification of Bliss!

O Moon of Vraja! O My Dark Beloved!

O Govinda, Delighter of Senses!

O Damodara Who is tied down

by the rope of Bhakti!

O Madhava, Dearmost Lord of Radhika!"</font color></big>



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<font color=firebrick><center>hA devi! kAku-bhara-gadgadayAdya vAcA

yAce nipatya bhuvi daNDavad udbhaTArtiH |

asya prasAdam abudhasya janasya kRtvA

gAndharvike! nija-gaNe gaNanAM vidhehi || 2 ||</center>

<font color=darkblue>“O Devi! In words choked with emotion, my voice choking, I beg you, falling on the ground like a stick in great distress, please be merciful to this foolish person, O Gandharvike, and count me as one of your own!”


<center>(Rupa Gosvami's Gandharva Samprarthanastakam)</center>

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<font face="Georgia" color=darkgreen>


When Krishna plays His all-enchanting flute, Srimati rushes out to meet Him as a forceful river goes forward to meet the ocean. Just as during the rainy season current of a river becomes very forceful and floods its own banks (dukula), similarly the Ganga-river named Radha overflows the restrictions of Her dukula (two families, Her own and Her in-laws’ family) when it is filled with extraordinarily sweet waves of passionate love for Krishna, and forcefully flows on towards the Krishna-ocean. That is why Sripada calls Svamini suratararigini, the river of the Gods Ganga, here in this verse. This river of passion breaks all dams of religious or traditional principles with its great force of desire for Krishna, not caring about the dangers that might occur on the way. [An excerpt from the commentary of the 21st verse.]


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<center><big>The Course of Sri Krishna's Love


<font color="blue">prAsAde sA pathi pathi ca sA pRSTatas sA puras sA

paryaMke sA dizi dizi ca sA tad viyogAtur asyahaM ho!

cetaH prakRtiraparA nAstite kApi 'sA sA

sA sA sA sA jagati sakale ko 'yam advaita bhAvaH?</font></big>


('Krishna Bhajanam'- Braja Rasik Paramahamsa)


<big>Another Braja Rasik Mahapurusha says in the words of Lord Krishna -


<font color="red">"As I am suffering in the fire of separation from My Beloved Radharani, wherever I glance, I only visualize My Radhika!

When I look at My palacial home, Radhe is there!

Radhe is seen at each path and every trail of Vrindavana!

Radhika is blssfully present in front of Me and behind Me!

Even in My resting bed, Beloved Radhe is found before My eyes!

In all possible directions, I am seeing only My soul Radha!

My Radhe is seen wherever My looks fall upon and every object of the world is transformed into My beautiful Beloved Radhika!


What more can be said about this state of NON-duality and total ONENESS!

The outside world as well as inner subtle mind along with My entire divine existence are pervaded by My eternal Beloved Radharani!"</big></font>

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<center>Posted Image



<big>Sri Radha Rasa Sudhanidhi. 38

<font color="red">

veNuH karAn nipatitaH skhalitaM zikhaNDaM

bhraSTaM ca pIta-vasanaM vraja-rAja-sUnoH

yasyAH kaTakSa-zara-ghAta-vimUrcchitasya

taM rAdhikAm paricarAmi kadA rasena</font>


<font color="blue">Deeply wounded by the powerful arrows of Sri Radhika's side-long glance

Lord Krsna, the Prince of Vrindavana, faints in Divine Love trance.

His constant companion, Priya Sakhi, His flute slides down from His trembling lotus hands in delight.

The peacock feathers from His diadem fall silently losing their honor in rapture.

And the yellow silken garment so elegantly covering His body slips away in blissful thrill.

When will I absorb myself in the sweet intoxicating mood of serving

my Mistress, Srimati Radharani?</font></big>

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<font face="Georgia" color=darkblue><blockquote><center>Posted Image






cintAmaNiH praNamatAM vraja nAgarINAM

cUDAmaNiH kulamaNir Vrisabhanu nAmnAH |

sA zyAma kAma vara zAntimaNir nikuJja

bhUSAmaNir hRdaya samputa san maNir naH || 27 ||</center>

“May Sri Radhika, Who is a Cintamani-gem for the surrendered souls, the crown jewel of girls in Vraja, the jewel of Maharaja Vrisabhanu’s dynasty, the jewel who pacifies Syama’s desires and the jewel who adorns the cottage in the play bower, be the real jewel in the jewelbox of our hearts!”</blockquote>Just as a Cintamani-jewel fulfills all desires, Sri Radhika is the prema-cintamani, fulfilling the single desire of the surrendered souls: devotional service and love of God. Sri Radha is a storehouse of compassion for the surrendered souls. Cintamani also indicates the remembrance practised by the devotees. She is like a jewel (mani) playing within the thoughts (cinta) of the surrendered souls. When that remembrance becomes intense, then that Cintamani will be visible inside out. The holy name is also Cintamani, and is appearing on the devotees’ tongues. Srimat Jiva Gosvami writes: yat tattvaM zrI vigraha rUpeNa cakSur AdAvudayate tad eva nAma rUpena vAg AdAviti sthitam – “The deity-form of the Lord appears before the eyes, and the name-form appears on the tongue and from the throat.” In this way the devotees can feel this Cintamani-gem in all of their senses and become blessed.


Sri Radhika is the crown jewel of millions of sweet Vraja-gopis of Sri Vrindavana who are all endowed with mahabhava, and all the gopis, even Candravali, are simply Her expansions. Just as there is no difference between musk and its fragrance and fire and its heat, so there is also no difference between God (Krishna) and His energy (Radha), but still, in the kingdom of lild, Radha and Krishna have separated for the sake of playing sweet pastimes with Eachother and with Their devotees. For this reason Krishna has made Radha the queen of Vrindavana. This is confirmed in the Puranas: vRndAvanAdhipatyaM ca dattaM tasyai pratuSyatA.


Sri Radha is the jewel that brightens Vrisabhanu Maharaja’s dynasty. Srila Raghunatha Dasa Gosvami wrote in his Radhikastakam: vrajavara vRSabhAnoH punya gIrbAna-vallI – “She is the blessed desire-vine of Maharaja Vrisabhanu, the best man of Vraja.” She greatly increased the prestige of Maharaja Vrisabhanu’s dynasty by taking Her birth in it. Srila Visvanatha Cakravarti comments as follows on the verse rAjan patir gurur alaM bhavatAM yadUnAm (5.6.18) from the Bhagavata: “When Maharaja Pariksit heard from Suka Muni about his dynasty, the Puru-dynasty, he understood that the Lord had not descended in it, so he was very disappointed. Suka Muni could understand what was on the emperor’s mind and consoled him by saying: “O King! God may not have descended into Your family personally, but Love of God has certainly descended in it, and I cannot praise the dynasty in which prema has descended, enough!” From this follows that the dynasty of Maharaja Vrisabhanu is even more brilliant than the dynasty of Nanda Maharaja, because maha-bhava Herself has descended in it! Maharaja Nanda’s name and his family are certainly successful, because nandayati jagad iti: “He who gives joy to the world, is named Nanda.” Nanda Maharaja caught the Krishna-bird in the net of his own love and made the whole world most happy by making Him visible to their eyes. But a life without love does not attract Krishna, who is transcendental bliss personified, therefore Maharaja Vrisabhanu gave Him Premalaksmi Srimati Radharani, the goddess of love. His name Vrisabhanu has thus become a success. Vrisa means the astrological sign of Taurus (April-May, a very hot time of the year in Vraja) and bhanu means the sun. Maharaja Vrisabhanu illuminates the cave-like hearts of all the people of the world with the sunrays of his love! Who has a more glorious name and dynasty than him? Srimati Radha is the jewel of that dynasty.


She is syama kama vara kantimanih, the jewel that instantly pacifies Syamasundara’s intensely burning lust, which leaves a poisonous scorching effect in His heart. In Sri Jayadeva’s Vasanta Rasa it was shown that apart from Sri Radha none of the Gopa Sundaris were able to extinguish the poisonous fire of Rasika Siromani’s (Krishna’s) lusty desires.


<center>zata koTi gopIte nahe kAma nirvApana |

ihAtei anumAni zrI rAdhikAra guNa || CC ||</center>

“Billions of gopis could not extinguish the fire of His lust; from this I can understand Sri Radhika’s glories.”


On Srimati Radhika’s mere sight or touch this vast fire of lust is extinguished. Syama kamavara means Syamasundara’s greatest desire. This is not the desire of this material world, which is base and is simply centered around personal sense gratification.


Sri Radhika is the nikunja bhusamanih, the jewel of the bowers. The bower houses of Vrindavana are the holiest places in existence, but when Sri Radha doesn’t appear in them, they will die of misery. Our hero (Krishna) will have an empty heart when He sees the empty bowers, without Radha, and when He becomes agitated by feelings of separation from Her all the moving and nonmoving beings of Vrindavana begin to weep along with Him. The darkness in Syama’s desperate heart will then also fill the bower houses, that thus lose all their beauty as soon as Sri Radha appears in the bower house, She illuminates the cave-like hearts of Syama and all the other moving and nonmoving beings that are present there. Sripada knows all these confidential pastimes, and therefore he calls Sri Radha nikunja bhusamanih, the jewel decorating the bowers.


Finally he says: “Sri Radha shines like a genuine gem in the jewel-boxes of our hearts!” Just as nobody cares for a box without jewels, similarly a heart without the jewel-like Radhika is empty. A great devotee of Radha can get that Radha-jewel in the box of his heart simply by constantly remembering Her. Without Her, the hearts of these devotees are filled with darkness, therefore Sripada submits to Srimati’s lotus feet: “May this glistening Radha-jewel always illuminate the jewel boxes of our hearts!”</font>

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<center><big>Sri Radha Rasa Sudhanidhi- 25


<font color="red">lAvaNyasAra rasasAra sukhaika sAre,

kAruNyasAra madhura cchavi rUpa sAre,

vaidagdhya sAra rati keli vilAsa sAre,

rAdhA bhidhe mama manokhila sAra sAre.</font>


<font color="blue">May my mind and heart be fondly absorbed into

the Quintessence of all essences, Sri Radhika!</big>


Shri Radha is the Essence of all the essences as described in the verse-


Lavanya-sara-rasa-sAra-sukhaika-sAre- Essence of the essence of the all beautiful forms, mellows and Bliss of Shri Krishna, Who Himself is the essence of all the exclusive and infinite divine mellows.


KArunya-sAra- Essence of mercy.

Madhura-chhavi-rUpa-sAre- Essence of sweetly attractive beauty.

Vaidagdhya-sAra- Essence of incomprehensible shrewdness.

Rati-keli-vilAsa sAre- Essence of loving sports and amorous pastimes.

akhila sAra sAre- Quintessence of all the essences.</font>



<big>Sri Radha Rasa Sudhanidhi- 63


<font color="red">sA bhrU nartana cAturI nirupamA sA cAru-netrAJcale,

lIlA khelana cAturI varatanos, tAdRg vaco cAturI,

sanketAgama cAturI nava nava krIDA kalA cAturI ,

rAdhAyA jayatAt sakhIjana - parihAsotsave cAturI</font>


All glory to the matchless Expert Sri Radharani Who possesses these six extraordinary expertise :-</big>


<font color="blue">1. Shri Radha is expert in a unique dance of the eyebrows.


2. Shri Radha is expert in performing games of Her lovely side-long - glances.


3. Shri Radha is expert in performing various delightful pastimes.

4. Shri Radha is expert in the art of conversation.


5. Shri Radha is expert in the art of creating ever-new romantic love sports.


6. Shri Radha reveals Her unique expertise, especially in playing humorous jokes

on Her playmates in the joyous mood of celebration.</font>



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<font face="Georgia" color=crimson>

<center>THE DEEP LOVE OF RADHA</center>

Sri Radha is a deep and unbridled ocean of nectarean love (premamritambudhim agadham avadham). Although that nectar flows eternally, the ocean never dries out. Sri Radha is the shelter of all the innumerable devotees of Krishna. The material oceans may dry up, but the transcendental love-ocean named Radha is only increasing Her volume; not a single drop is ever lost, therefore She is called agadha, or deep. In the material oceans there are dangerous crocodiles and sharks, but in the nectar ocean of Radha s love there are no crocodile and shark-like obstacles in the form of desires for personal enjoyment or liberation, and therefore this ocean is called avadha, or unobstructed. O Saintly mind! Quickly take shelter of this Supreme Personality named Radha!


[An excerpt from the commentary of the 28th verse.]</font>

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<center><big>Sri Radha Rasa Sudhanidhi - 74


<font color="red">gaurAGge mradimA smite madhurimA netrAJcale drAghimA,

vakSoje garimA, tathaiva tanimA madhye gatau mandimA,

zroNyAJ ca prathimA bhruvoH kuTilimA bimbAdhare zoNimA,

zrI rAdhe! hRdi te rasena jaDima dhyAne 'stu me gocaraH</font>


<font color="blue">O my Sri Radhey! I fervently pray that I may be able to perceive Your ten-fold transcendental attributes of beauty and sweetness during my divine contemplation!</big>


Ten - fold beauty and sweetness of Shri Radha:-


The softness of Her exclusively fair body,

The lusciousness of Her sweet smile,

The sharpness of Her side-long glance

The fullness of Her breasts,

The slimness of Her waist,

The slowness of Her beautiful gait,

The magnitude of Her hips,

The arch of Her eyebrows,

The redness of Her cherry-lips,

The extreme mellowness of Her heart,

immersed in the sweetest nectar of love.</font>



<big>Sri Radha Rasa Sudhanidhi - 130


<font color="red">premollAsaika sImA parama rasa chamatkAra - vaicitrya sImA

saundaryasyaika sImA kimapi nava vayorUpa lAvaNya sImA

lIlA mAdhurya sImA nija jana param audArya vAtsalya sImA

sA rAdhA saukhya sImA jayati rati kalA keli mAdhurya sImA</font>



<font color="blue">All glory to Sri Radhika Who is the ultimate Limit of the boundaries of eight remarkable divine attributes:-</big>


1. Shri Radha is the zenith of ever-blooming love,


2. Shri Radha is the zenith of the queerness of fantastic expressions of divine ecstasy.


3. Shri Radha is the zenith of the sheer beauty,


4. Shri Radha is the zenith of fascinating splendor with Her ever-fresh youth.


5. Shri Radha is the zenith of supremely sweet pastimes.


6. Shri Radha is the zenith of most generous affection for Her devotees in kindness.


7. Shri Radha is the zenith of the divine joy and bliss.


8. Shri Radha is the zenith of the finesse of the sweet and amorous pastimes of divine love.</font>



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<font face="Georgia" color=darkcyan><center>



by Srila Krishnadasa Kaviraja Gosvami</center>

<font color=royalblue><center>kuGkumAkta-kAJcanAbja-garvahAri-gaurabhA

pItanAJcitAbja-gandha-kIrti nindi-saurabhA


mahyam Atma-pAda-padma-dAsyadAstu rAdhikA (1)</center>

“May that Srimati Radhika – whose bodily complexion snatches away the pride of a golden lotus flower tinged with kunkuma, whose bodily fragrance reproaches the fame of a fragrant lotus sprinkled with saffron powder, and who fulfills all the desires of the prince of Vraja, Sri Krishna – always bestow upon me the service of Her lotus feet.”


<font color=darkcyan><center>kauravinda-kAnti-nindi-citra-paTTa-zATikA



mahyam Atma-pAda-padma-dAsyadAstu rAdhikA (2)</center>

“May that Srimati Radhika – whose dazzling, colorful silk sari defeats the splendour of coral, who is a garden of all varieties of blooming flowers which attract the maddened bumblebee Sri Krishna who comes to play amongst Her flowers, and who worships the sun-god in order to meet with Krishna eternally – always bestow upon me the service of Her lotus feet.”


<font color=royalblue><center>saukumArya-sRSTa-pallavAli-kIrti-nigrahA



mahyam Atma-pAda-padma-dAsyadAstu rAdhikA (3)</center>

“May that Srimati Radhika – whose softness defeats the fame of delicate budding flowers, whose body’s coolness is worshipable for the moon, sandalwood-paste, the lotus, and camphor, and whose touch dispels the heat of Gopi-jana-vallabha Sri Krishna’s amorous desires – always bestow upon me the service of Her lotus feet.”


<font color=darkcyan><center>vizva-vandya-yauvatAbhivanditApi yA ramA

rUpa-navya-yauvanAdi-sampadA na yatsamA

zIla-hArda-lIlayA ca sA yato ’sti nAdhikA

mahyam Atma-pAda-padma-dAsyadAstu rAdhikA (4)</center>

“Although Laksmi-devi is honoured by all the worshipable damsels of the universe, the opulence of her great beauty and ever-fresh youthfulness is overshadowed by that of Srimati Radhika. Nor can Laksmi-devi surpass Her by her natural loving and playful disposition. May that Srimati Radhika always bestow upon me the service of Her lotus feet.”


<font color=royalblue><center>rAsa-lAsya gIta-narma-sat-kalAli-paNDitA

prema-ramya-rUpa veza-sad-guNAli-maNDitA

vizva-navya-gopa-yoSidAlito ’pi yAdhikA

mahyam Atma-pAda-padma-dAsyadAstu rAdhikA (5)</center>

“May that Srimati Radhika – who is expert in all the celestial arts of the rasa-lila, like dancing, singing, and joking; who is adorned with supernatural prema, enchanting beauty, wonderful dresses and ornaments, and all divine virtues; and who is the topmost youthful maiden of Vraja – always bestow upon me the service of Her lotus feet.”


<font color=darkcyan><center>nitya-navya-rUpa keli-kRSNa-bhAva-sampadA



mahyam Atma-pAda-padma-dAsyadAstu rAdhikA (6)</center>

“May that Srimati Radhika – who by Her ever-fresh beauty, ever-fresh playfulness, and ever-fresh wealth of affection causes all the young maidens of Vraja, who are bound in love to Sri Krishna, to tremble in anxiety; and who is immersed in samadhi upon Sri Krishna’s beauty, attire, and playful pastimes – always bestow upon me the service of Her lotus feet.”


<font color=royalblue><center>sveda-kampa-kaNTakAzru-gadgadAdi-saJcitAmarSa-



mahyam Atma-pAda-padma-dAsyadAstu rAdhikA (7)</center>

“May that Srimati Radhika – who in divine ecstasy manifests perspiration, hairs standing on end, trembling, tears, and a choked voice; who is adorned with indignation, joy, and contrariness; and who wears splendid jewel-studded ornaments which delight Sri Krishna’s eyes – always bestow upon me the service of Her lotus feet.”


<font color=darkcyan><center>yA kSaNArdha-kRSNa-viprayoga-santatoditAneka-



mahyam Atma-pAda-padma-dAsyadAstu rAdhikA (8)</center>

“May that Srimati Radhika – who upon being separated from Sri Krishna for even half a moment becomes distressed by the ever-arising feelings of Her own lowliness and great restlessness, and who upon meeting Krishna through the intense efforts of one of Their messengers is relieved of all Her mental anguish – always bestow upon me the service of Her lotus feet.”


<font color=royalblue><center>aSTakena yastvanena nauti kRSNa-vallabhAM

darzane ’pi zailajAdi-yoSidAli-durlabhAm


taM karoti nanditAli-saJcayAzu sA janam (9)</center>

“Srimati Radhika, whose darsana is rarely attained even by Parvati-devi and other goddesses, who gives great pleasure to Her sakhis, who Herself becomes elated upon meeting with Sri Krishna, and who is Krishna’s dearest lover, very quickly makes that person who prays to Her singing this astaka a recipient for the nectar of Her service.

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