lectures

[Pankaja_Dasa 1]

 

 

 

Radhastami

Srimati Radharani's

Appearance Day

--

Montreal, August 30, 1968

680830RA.MON

Prabhupada:

...am aprameyam anagham nirvana-santi-pradam brahma-sambhu-phanindras tebhyo 'nisam vedanta-vedyam vibhum sura-gurum maya-manusya-harim vande 'ham karunakaram raghu-varam bhu-pala-cudamanim

This is a verse composed by a great devotee, Tulasi dasa. He was a devotee of Lord Ramacandra. So Lord Rama and Lord Krsna, there is no difference. When we speak Krsna, that means He includes all other incarnations. In the Brahma-samhita it is said,

ramadi murtisu kala-niyamena tisthan

nanavataram akarod bhuvanesu kintu

krsnah svayam samabhavat paramah puman yo

govindam adi-purusam tam aham bhajami

[bs. 5.39]

Krsna is svayam. Krsnah svayam samabhavat paramah puman yo. Krsna is paramah puman. Paramah puman means the ultimate Supreme Personality of Godhead. But He is always manifest in different incarnations, and of all the incarnation, Lord Rama is the foremost, Balarama. You have heard the name of Balarama, Baladeva. Similarly Rama, Rama means the Supreme Enjoyer. Ramante yoginam anante sac-cid-ananda-ciratmaniti rama-padenasau. Rama means real bliss, and all the yogis, either dhyana-yogi or a jnana-yogi or a bhakta-yogi... There are three kinds of yogis. Everyone tries to enjoy that eternal bliss, and that is real pleasure. Therefore Rama.

So this verse... Our, this respectable Indian lady, she will begin Ramayana... This Tulasi, actually it is not Ramayana. It is called Rama-carita-manasa. Ramayana means Valmiki Ramayana, but people have taken it as Ramayana. Actually, Tulasi dasa has expressed his own feelings about his devotion to Lord Rama, and therefore he has named it Rama-carita-manasa, his mind full with service attitude for Lord Rama. That is the real meaning of this book. But people have misinterpreted; they are going on just it is Ramayana. And Ramayana, of course, anywhere where Rama's activities are described, that is called Ramayana. That is another sense. But real Ramayana means the Ramayana composed by Valmiki Ramayana. Ramayana composed by Maharsi Valmiki. And this is... It is a popular notion that this is Ramayana, but actually this book is called Rama-carita-manasa. So some of the description of Rama are there, but not all the description. Rather there are many differences from the original Valmiki Ramayana. Anyway this is song of a devotee for his Lord Rama. In that sense, you can call it Ramayana, but this book is actually Rama-carita-manasa.

So in the fifth chapter, Sundara-Khanda, it is a very nice verse. What is that? Santam sasvatam aprameyam anagham nirvana-santi-pradam. Each word is meaningful. Santam. The Lord is never disturbed. Why He shall be disturbed? Just like we are, in this material world, we are always disturbed in so many ways. The duration life is short, and we are always embarrassed with so many problems, political, social, religious, cultural, so many things. And family, maintenance of family is more difficult than maintaining an empire.

So this material world is full of anxiety. I have several times explained, asad-grahat. Because we have accepted something which is not eternal. Anything which is not eternal will always create disturbance. But because the Lord is eternal, therefore He is santam. Whenever we'll find the face of Lord Krsna or Rama, Visnu, you'll find smiling with peace. As soon as you'll see you become also peaceful. His very face is so nice. Santam. And sasvatam. Sasvatam means original. It's not that Rama and Krsna, as the Mayavadi philosophers say, that the impersonal Brahman appears in form. This is rascaldom. Actually, He appears in His own form, as it is stated in the Bhagavad-gita, sambhavamy atma-mayaya [bg. 4.6]. We are accepting this form not by our own potency. I have accepted this body, you have accepted this body, not by your own will. You have been forced to accept a particular type of body according to your work. You cannot make choice. Otherwise, everyone would have made his choice to take birth in America or some place like that, or heavenly planets. Oh, that is not choice. Just like if the foreigners, they apply for immigration, there is, the choice depends on the highest authority.

So similarly, this body is not sasvatam. It is not my original body. This body is changing. I may have this body this time, I may have another body, another species of life; therefore it is not sasvatam. But the Lord's body is sasvatam. As it is confirmed in the Bhagavad-gita, sasvatam purusam, and He is enjoyer. So the same word is used here. Santam sasvatam aprameyam. Aprameyam means that cannot be measured. The Mayavadis, they cannot conceive how immeasurable, unlimited. Therefore as soon as they take it that God is unlimited, immeasurable, they take it for impersonal. They cannot conceive that God can assume any extensive form without any difficulty. Just like He appeared as Hiranya..., I mean to say, Varahadeva. The Varahadeva, He appeared in such a gigantic body that He could lift this whole planet by His tusk. So just imagine how much great body He assumed. So aprameyam. Another, He can assume so small body. Just like Pariksit Maharaja, when he was within the womb of his mother, attacked by the atomic energy, so Krsna entered the womb of his mother and saved him. Just imagine how small He became.

Therefore aprameyam means you cannot measure how He is small, how He is great. The Mayavadi philosophers, they can think of greatness, but Krsna can become small also. Just like Jagannatha, He is the master, He is the proprietor of the whole world, but He has assumed such a nice form that He is within our reach. We can serve Him very convenient. This is God. Therefore aprameyam, immeasurable.

 

Immeasurable does not mean simply great. Immeasurable means you cannot measure even how small He is. Anor aniyan mahato mahiyan. He is greater than the greatest and smaller than the smallest. Therefore aprameyam. Anagham. Anagham means this material contamination cannot touch Him. Etad isasya isanam. isa, the Supreme Lord, means that He may come in any form. Just like He appears as the boar, hog. That does not mean He is hog. Or even He acts like hog, still He is anagham. How it is possible? Because He's tejiyasam na dosaya. Tejiyasam...

The example is that the sun. Sun is so powerful that he is soaking water from everywhere. He is soaking water even from the filthy place where people are passing urine and stool. But sunshine is so powerful that it is soaking water from the urine, urinals, and lavatory, latrine, but still sun is pure. And by the sun's contact that place also becomes pure. This is called purity. Even impure, even I am impure, if am in touch with Krsna consciousness then I also become pure. He does not become impure. We are so, I mean to say, teeny, that if I go to a contaminated place, I become contagious. I become infected with the contamination. But Krsna or Rama, They are so powerful that even a contaminated person approaches Him, He, it does not mean that Krsna becomes contaminated-the contaminated person becomes purified. This is very nice to understand. So anyone, with any aim, if he approaches Krsna or Rama, he becomes anagham. Nirvana. Nirvana-santi-pradam. This nirvana means finishing. Santi. This material life, material existence, is always full of threefold miseries.

So Krsna or Rama can give you a position by which you can stop all this nonsense. Nirvana-santi-pradam brahma-sambhu-phanindras tebhyo 'nisam. Brahma, the demigods, there are millions of demigods. Of all the demigods, Brahma, Siva and Brahma, they are considered to be the chief. Brahma, Siva, Phanindra. Phanindra means Sesa. He's also incarnation of Visnu. So all of them are engaged in the service of the Supreme Lord. That means Visnu is the Supreme, even superior than Lord Siva. He has especially mentioned: brahma-sambhu. Sambhu means Lord Siva. Brahma-sambhu-phanindras tebhyo 'nisam vedanta-vedyam vibhum. So Vedanta, Vedanta means the ultimate knowledge. So one who is in the ultimate knowledge, he can understand the Personality of Godhead Rama and Krsna. Those who have got little knowledge, or a mediocrity, they can go up to the impersonal Brahman, but they cannot enter into the knowledge of the Supreme Personality of Godhead Rama. That is described in the Bhagavad-gita by Arjuna, that "It is very difficult to understand Your personality."

Actually we are experiencing, if we speak something impersonal, they think it is very learned speech, and when we speak of something personal they think it is old, old style. This is nonsense. Practically, the Personality of God is the ultimate knowledge, but men with poor fund of knowledge, a little stock of knowledge, they cannot understand. If He is impersonal, how Brahma and Sambhu are engaged in His service? He is person. Brahma-sambhu-phanindras tebhyo 'nisam vedanta-vedyam. Vedanta-vedyam. These Mayavadis, they have Sankaracarya, they have their Sariraka-bhasya. They have tried to prove the Supreme Lord as imperson. This is not actually fact. Vedanta-vedyam. It is confirmed in the Bhagavad-gita, vedais ca sarvair aham eva vedyam, vedanta-krt veda-vid eva caham [bg. 15.15]. Krsna says that all the Vedas, including Vedanta... If somebody says the Vedanta is describing impersonal Brahman, but Krsna says that "How it can do?" Vedanta-vid, "I am the actual knower of Vedanta, I am actual composer of Vedanta. So I am the Supreme." So these Mayavadi philosophers, they cannot understand. They think that Vedanta...

In India the Mayavadi sannyasis are known as Vedanti. Therefore my society, Vaisnava society, has particularly given me this title, Bhaktivedanta. Vedanta means bhakti. It is a challenge to the Mayavadi sannyasis. This particular title was given after due consideration that my humble self should be awarded this title. It is new title amongst the Vaisnava society. So the Mayavadi philosophers they are sometimes surprised that "How Swamiji is Vedanti, at the same time bhakti?" But actually they do not know Vedanta means bhakti. Real Vedanta commentary is Srimad-Bhagavatam. Bhasyam brahma-sutranam **. Brahma-sutra means this Vedanta-sutra. Vedanta-vedyam. Siva-virinci, that Lord Siva or Lord Brahma, they are trying to understand the Supreme. Flickering knowledge? No. Through the Vedanta. Vedanta. Vedais ca sarvair aham eva vedyam [bg. 15.15]. And vibhum, vibhum means the greatest. Nobody is greater than the Supreme Lord. Ramakhyam jagad-isvaram. And He is Rama. We chant daily:

Hare Rama, Hare Rama, Rama Rama, Hare Hare

Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare

Ramakhyam. Rama means the ramaniya, the beautiful, or the enjoyer, ramakhyam. And jagad-isvaram. And He is the master or the proprietor of the whole universes. Sura-gurum. Sura means the demigods and gurum is spiritual master. Sura-gurum. Just like Arjuna is sura, and his guru is Krsna. Vyasadeva, his guru, Narada; Narada's guru is Brahma; Brahma's guru is Krsna. So sura-gurum. maya-manusyam. And when He appears as human being, that is maya. maya means actually He is not an ordinary man. He is the Supreme Personality of God, but the rascals they think that "Because Rama and Krsna has appeared like one of us, He is a man, He's an ordinary man." This is the version of the rascals. That Rama, especially there is a class who are known as Arya-samajis. They do not agree that the Supreme Person can, Supreme God can appear as Rama and Krsna. They do not know that although He appeared as one of us in the form of human body, He is not a human being. He is the Supreme Personality of Godhead. Therefore it is called ramakhya, maya manusya hari. He is the Hari... Hari means the Supreme Personality of Godhead who can give you all pleasure, taking all your miserable condition. He is Hari.

So vande 'ham karunakaram raghu-varam bhu-pala-cudamani. So he is offering his respectful obeisances to the Lord Rama. Karunakaram. He comes, paritranaya sadhunam vinasaya ca duskrtam [bg. 4.8]. Therefore He is karuna-akaram. Akaram means mine. He is the great mine of mercy. Karunakaram raghu-varam. And because He appeared in the dynasty of Maharaja Raghu, so He is the Supreme Personality in the Raghu dynasty, raghu-varam. And bhu-pala-cudamani. He is the helmet of all kings. Cudamani. Cudamani means, mani means pearl, and cuda means helmet. So the pearl is placed in the crown. So He is the, although He appeared as King, but He is the helmet of all kings. In this way, Lord Rama's description is here. Now Mataji requested me to explain one verse, so I have tried to explain.

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Now today is our Radhastami ceremony. I must speak now something about Radharani, and then I shall go up, reach my apartment at twelve. In the meantime, you can observe the ceremonies. So, so far Radharani, Radharani, today is the birthday of Srimati Radharani. Radharani is the pleasure potency of Krsna. Krsna is the Supreme Brahman. Just try to understand. Krsna is the Supreme Brahman. Param brahma param dhama pavitram paramam bhavan [bg. 10.12]. So when param brahma wants to enjoy... That enjoying spirit is there in the param brahma. Otherwise we cannot have this enjoying spirit. Because we are part and parcel, therefore we have got that enjoying spirit; but that is materially contaminated. But the fact is there, because Krsna, He is enjoying, this enjoying spirit we have got also, but I do not know how to enjoy. We are trying to enjoy in the matter, in the dull matter. That is spiritual. So brahman, brahman sukhanubhutya. People are trying to feel what is brahma-sukha, pleasure of brahmanubhava. That is not material pleasure. So many yogis, they have given up their family life, their kingdom, and meditating to achieve that Brahman pleasure. Actually, the idea is Brahman pleasure. So many brahmacaris, so many sannyasis, they are trying to achieve that Brahman pleasure, and in order to achieve that Brahman pleasure they are neglecting, they are kicking off all this material pleasure. Do you think that Brahman pleasure is ordinary, this material pleasure? To achieve a portion of Brahman pleasure, if they are kicking off all this material pleasure... Don't talk of ourselves. We are ordinary men. In the history we have got instances, that of Bharata Maharaja. Bharata Maharaja, under whose name this planet is called Bharatavarsa. That Bharata Maharaja was the emperor of the whole world. And as emperor he had his beautiful wife, young children. But at the age of twenty-four years, just young man, he gave up everything. All right. This is very old story, of course, but you know Lord Buddha. He was also a prince. He was also prince, not ordinary man, and he was ksatriya, and he was always enjoying with beautiful women. That is the palace pleasure accustomed in every, in Oriental countries, that in the palace there are many beautiful girls, they're always dancing and giving pleasure to the kings and the prince. So Lord Buddha was also in such pleasure, but he gave up everything and began to meditate.

There are many hundreds of instances in Indian history that to realize the Brahman pleasure they gave up everything. They gave up everything. That is the way. Tapasya means voluntarily accepting something severe for realizing the supreme pleasure. That is called tapasya. So if, for tasting a little Brahman pleasure, all materialistic pleasures are to be given up, do you think that the Supreme Brahman, Lord Krsna, is enjoying this material pleasure? Is it very reasonable? This Krsna, He's enjoying laksmi-sahasra-sata-sambhrama-sevyamanam [bs. 5.29]. Hundreds and thousands of goddess of fortune are engaged in His service. Do you think these laksmis are material women? How Krsna can take pleasure in the material women? No. This is mistake. Ananda-cinmaya-rasa-pratibhavitabhis tabhir ya eva nija-rupataya kalabhih. In the Brahma-samhita you'll find that He expands His ananda-cinmaya-rasa, the mellow of transcendental pleasure potency. And these gopis are expansion of His pleasure potency. And Radharani is the center. Radharani is the center. So Radharani is not... Don't take that Radharani is an ordinary woman like we have our wife or sister or mother. No. She is the pleasure potency. And the birth of Radharani was not from the womb of any human being. She was found by her father in the field. While father was plowing, he saw one little nice child is lying there, and he had no children, so he caught it and presented to the queen, "Oh, here we have got a very nice child.How you got?Oh, in the field." Just see. Radharani's janma is like that. So this janma is today and Radha, this name is sometimes not found in Bhagavata. So the atheistic class of men protest this Radharani's name is not in the Srimad-Bhagavatam. How this name came, Radharani? But they do not know how to see it. There is anayaradhyate. There are many gopis, but there is mention that by this particular gopi He is served more pleasingly. Krsna accepts this gopi's service more gladly. Anayaradhyate. Aradhyate. This aradhate, this word, aradhyate means worshiping. From this word aradhyate, Radha has come. But Radha's name are there in other Puranas. So this is the origin.

So Radha, so Radha and Krsna. Krsna is the enjoyer and He wants to enjoy. So He's the Supreme Brahman. He cannot enjoy anything, atmarama, He can enjoy it in Himself. Therefore Radharani is the expansion of His pleasure potency. Krsna hasn't got to seek external things for His pleasure. No. He is in Himself full, atmarama. So Radharani is expansion of Krsna. Krsna is the energetic, and Radharani is the energy. Just like energy and energetic, you cannot separate. Fire and the heat you cannot separate. Wherever there is fire there is heat, and wherever there is heat there is fire. Similarly, wherever there is Krsna there is Radha. And wherever there is Radha there is Krsna. They are inseparable. But He is enjoying. So Svarupa Damodara Gosvami has described this intricate philosophy of Radha and Krsna in one verse, very nice verse. Radha krsna-pranaya-vikrtir hladini-saktir asmad ekatmanav api bhuvi pura deha-bhedam gatau tau [Cc. Adi 1.5]. So Radha and Krsna is the one Supreme, but in order to enjoy, They have divided into two. Again Lord Caitanya joined the two into one. Caitanyakhyam prakatam adhuna. That one means Krsna in the ecstasy of Radha. Sometimes Krsna is in ecstasy of Radha. Sometimes Radha is in ecstasy of Krsna. This is going on. But the whole thing is Radha and Krsna means the one, the Supreme.

So Radha-Krsna philosophy is a very great philosophy. It is to be understood in the liberated stage. Radha-Krsna philosophy is not to be understood in the conditioned stage. But when we worship Radha-Krsna in our conditional stage, actually we worship Laksmi-Narayana. You have seen that picture, this viddhi-marga and raga-marga. Radha-Krsna worship is on the platform of pure love, and Laksmi-Narayana worship is on the regulative principles. So long we do not develop our pure love, we have to worship on the regulative principles. One has to become a brahmacari, one has to become a sannyasi, one has to perform the worship in this way, in the morning he has to rise, he has to offer. So many rules and regulations. There are at least sixty-four rules and regulations. So we shall introduce them gradually as you develop. So in the viddhi-marga, when you have no love for God or Krsna, we have to follow the regulative principles and automatically..., there is practice. When practicing. Just like you practice this mrdanga playing. In the beginning it is not in order, but when you become well versed in the practice, the sound will come so nice. Similarly, when we are engaged by regulative principles in the worship of Radha-Krsna, that is called viddhi-marga. And actually when you are on the love platform, then that is called raga-marga. So without viddhi-marga, if anyone wants to learn the raga-marga immediately, that is foolishness. That is foolishness. Nobody can pass M.A. examination without going through the regulative principles of primary schools and colleges. So therefore I do not, I mean to say, indulge in the discussions of Radha and Krsna so easily. Rather go on with the regulative principle at the present moment. Gradually, as you become purified, as you become on the transcendental platform, you'll understand what is Radha-Krsna. Don't try to understand Radha-Krsna very quickly. It is a very big subject. If we want to understand Radha-Krsna very quickly, then there will be so many prakrta-sahajiyas. In India there are prakrta-sahajiya. Just like Radha-Krsna dancing. Radha-Krsna has become a plaything. The painting Radha-Krsna, Krsna is kissing Radha, Radha is kissing. These are all nonsense. Radha-Krsna philosophy has to be understood by the liberated person, not by the conditioned soul. So we shall await for the fortunate moment when we are liberated, then we shall understand radha-krsna-pranaya-vikrtir. Because Krsna and Radha, They are not on the material field. Try to understand. This is Jiva Gosvami's analysis, that Krsna is the Supreme Brahman. The Supreme Brahman cannot accept anything material. So Radha is not in the material field.

Now there is a very nice song. I shall sing if you can play on the harmonium. Yes. This is a Rupa Gosvami's song. (sings)

radhe jaya jaya madhava-dayite

gokula-taruni-mandala-mahite

 

damodara-rati-vardhana-vese

hari-niskuta-vrnda-vipinese

 

vrsabhanudadhi-nava-sasi-lekhe

lalita-sakhi guna-ramita-visakhe

karunam kuru mayi karuna-bharite

sanaka-sanatana-varnita-carite

radhe jaya jaya madhava-dayite

This song was sung by Rupa Gosvami. He is the real person, actual person, to understand Radha and Krsna. So he says, "All glories to Radharani." Radhe jaya jaya madhava-dayite. "She's so dear to Krsna." Krsna, everyone is trying to love Krsna, but Krsna is trying to love somebody. Now how great She is. Just try to understand. Everyone, the whole world, the whole universe, all living entities, they are trying to love Krsna. Krsna-prema. Lord Caitanya describes, prema-pumartho mahan. And Rupa Gosvami described that "You are distributing krsna-prema." So krsna-prema is so valuable, but Krsna is after Radharani. Just see how Radharani is great. Just try to understand the greatness of Radharani. Therefore She is so great, and we have to offer our respect. Radhe jaya jaya madhava-dayite. How She is? Gokula-taruni-mandala-mahite. Taruni, taruni means young girls. You'll see the pictures, they are all young girls. But of all the young girls, She is the most beautiful. She is enchanting to the young girls also. She is so beautiful. Gokula-taruni-mandala-mahite. Damodara-rati-vardhana-vese. And She always dresses Her so nicely that Damodara, Krsna, becomes attracted by Her beauty. Hari-niskuta-vrnda-vipinese. And She is the only lovable object of Krsna, and She is the queen of Vrndavana. This queen of Vrndavana... You'll find in Vrndavana, if you go to Vrndavana, everyone is worshiping Radharani. Rani means queen. They are always speaking, "Jaya Radhe!" Radharani. All the devotees in Vrndavana, they are worshiper of Radharani. Hari-niskuta-vrnda-vipinese. Vrsabhanudadhi-nava-sasi-lekhe. And She appeared as the daughter of King Vrsabhanu, and Her companion, Lalita-sakhi and Visakha-sakhi, and the devotees... So on behalf of the pure devotees of Krsna, Rupa Gosvami is praying, karunam kuru mayi karuna-bharite. "Oh, my worshipable Radharani, You are full of mercy. So I am begging of Your mercy because You are so merciful, very easily You offer, bestow Your mercy. So I am begging Your mercy." Karunam kuru mayi karuna-bharite, sanaka-sanatana-varnita-carite. Now somebody may say, "Oh, you are so great, learned scholar, you are so great saintly person, and you are begging mercy from an ordinary girl? How is that?" Therefore Rupa Gosvami says, "Oh, this is not ordinary girl." Sanaka-sanatana-varnita-carite. "This girl's description is possible to be made by great saintly persons like Sanaka-Sanatana. She is not ordinary."

So the lesson is that we should not treat Radharani as ordinary girl, or Krsna as ordinary man. They are the Supreme Absolute Truth. But in the Absolute Truth, there is the pleasure potency, and that is exhibited in the dealings of Radha and Krsna. And Radha's expansion all the gopis, and Krsna is the Supreme Lord.

Thank you very much. Chant Hare Krsna. You can chant? Can you chant? Janardana? All right, you can chant. What is that? No, I have explained that one sloka from this Rama-carita-manasa. Chant Hare Krsna. (end)

[Pankaja_Dasa 1]

 

 

Radhastami

Srimati Radharani's

Appearance Day

--

London, September 18, 1969

Prabhupada: (chants mangalacarana prayers) Today is birth, appearance day of Srimati Radharani, Radhastami. Fifteen days after Krsna's birth, Radharani appeared. (pause) Radharani is Krsna's pleasure potency. Radha-krsna-pranaya-vikrtir hladini-saktih. The Lord, the Supreme Personality of Godhead, has got varieties of energies, as it is confirmed in the Vedic literature. Parasya saktir vividhaiva sruyate. Na tasya karyam karanam ca vidyate. The Supreme Lord has nothing to do personally. Na tasya karyam. He has nothing to do. Just like here in this material world we find some very big man, political head or business head; personally, he has nothing to do. Because he has got so many assistants, secretaries, that personally he hasn't got to do anything. Similarly, the Supreme Personality of Godhead, full with six opulences, why He will have to do something? No. He has got many assistants. Sarvatah pani-padas tat. In the Bhagavad-gita: "He has got everywhere His hands and legs." You'll find Krsna, He has nothing to do. He's simply engaged in enjoyment with gopis and Radharani. He's not engaged in killing the demons. When Krsna kills the demons He's Vasudeva Krsna; He's not original Krsna. Krsna expands Himself. First expansion is Baladeva. From Baladeva-Sankarsana, Pradyumna, Aniruddha, Vasudeva. So by the Vasudeva feature He acts in Mathura and Dvaraka. But Krsna in His original feature, He remains in Vrndavana. One of the greatest fiction writers in Bengal, Bankimchandra Chatterjee, he misunderstood Krsna that Krsna of Vrndavana, Krsna of Dvaraka, and Krsna of Mathura, They're different persons. Krsna (is) the same, one, but He can expand Himself in millions and trillions of forms. Advaitam acyutam anadim ananta-rupam adyam purana-purusam [bs. 5.33]. Advaita. Although ananta-rupam, still, He's adyam purana-purusam, advaita. There is no such distinction.

 

So this Krsna, when He wants to enjoy, what kind of enjoyment He will have? That has been discussed by Srila Jiva Gosvami. Krsna is Param Brahman. Brahman, Paramatma, then Param Brahman. Absolute Truth, three different features. Someone is realizing the Absolute Truth as impersonal Brahman. Jnanis, those who are trying to understand the Absolute Truth by mental speculation, by dint of his own knowledge, he's realizing the Absolute Truth as impersonal Brahman. And those who are trying to understand the Absolute Truth by meditation, yogis, they realize the Absolute Truth as Paramatma. Paramatma is situated in everyone's heart. isvarah sarva-bhutanam hrd-dese 'rjuna tisthati [bg. 18.61]. That feature, Paramatma feature. Andantara-stham paramanu-cayantara-stham govindam adi-purusam tam aham bhajami. That Paramatma feature is one expansion of Krsna. It is stated in the Bhagavad-gita, athava bahunaitena kim jnatena tavarjuna ekamsena vistabhyaham. Ekamsena. When Krsna and Arjuna was trying to understand about different potential existence of Krsna, so He explained in the Twelfth Chapter, "I am this. Amongst them, I am this. Amongst them..." Like that. And He concluded that "How far I shall go on? Better try to understand that only one plenary portion of Me, by entering this universe, the whole cosmic manifestation is existing." Ekamsena sthito jagat. Jagat. This material world is existing on one plenary portion of Krsna. And Krsna enters, andantara-stham paramanu-cayantara-stham, He enters within this universe. Without His entering, this universe cannot exist. Just like without the spirit soul's entering within this body, this body cannot exist. As soon as the spirit soul goes out, immediately the body's useless. However the body may be prime minister or anything else, as soon as the soul is out of this body, it is not worth even a farthing. Similarly, because Krsna enters within this universe, therefore the universe has value. Otherwise it is simply a lump of matter; it has no value. Ekamsena sthito jagat.

 

So try to understand Krsna. And when Krsna want to enjoy, what kind of enjoyment that shall be? Try to understand this point. Krsna is so great; God is great, everyone knows. So when the great wants to enjoy, then what quality of enjoyment that should be? That is to be understood. Radha-krsna... Therefore Svarupa Damodara Gosvami has written a verse, radha-krsna-pranaya-vikrtih. The loving affairs of Radha and Krsna is not ordinary, these material loving affairs, although it appears like that. But one who cannot understand Krsna, avajananti mam mudhah. Mudha, rascals, fools, they understand Krsna as ordinary man. As soon as we take Krsna as one of us... Manusim tanum asritam, param bhavam ajanantah. These rascals, they do not know param bhavam. They try to imitate Krsna's lila, rasa-lila. There are many rascals. So these things are going on. There is no understanding of Krsna. To understand Krsna is very difficult.

 

manusyanam sahasresu

kascid yatati siddhaye

yatatam api siddhanam

kascin mam vetti tattvatah

[bg. 7.3]

 

Out of millions of persons, one may try to make his life perfect. Everyone is working like animal. There's no question of perfection of life. The animal propensities: eating, sleeping, mating and defending... So everyone is engaged like animals. They have no other business, just like animal, hogs, dogs, whole day and night working: "Where is stool? Where is stool?" And as soon as he gets some stool, gets some fat, "Where is sex? Where is sex?" No consideration of mother or sister. This is hog's life.

 

So human life is not meant for hog civilization. So modern civilization is hog civilization, although it is polished with shirt and coat. So, we shall try to understand. This Krsna consciousness movement is for understanding Krsna. For understanding Krsna, it requires little labor, austerity, penance. Tapasya brahmacaryena samena damena ca. Tapasya. One has to undergo tapasya; brahmacarya, celibacy. Tapasya. Brahmacarya means stopping sex life or controlling sex life. Brahmacarya. Therefore Vedic civilization is, from the very beginning, to train the boys to become brahmacari, celibacy. Not that modern days, the schools, boys and girls, ten years, twelve years, they're enjoying. The brain is spoiled. They cannot understand higher things. The brain tissues are lost. So without becoming brahmacari, nobody can understand spiritual life. Tapasya brahmacaryena samena damena ca. Sama means controlling the senses, controlling the mind; damena, controlling the senses; tyagena; saucena, cleanliness; tyaga, tyaga means charity. These are the processes for understanding oneself, self-realization. But in this age it is very difficult to undergo all these processes. Practically it is impossible. Therefore Lord Caitanya, Krsna Himself, has made Himself easily available by one process:

 

harer nama harer nama harer namaiva kevalam

kalau nasty eva nasty eva nasty eva gatir anyatha

[Adi 17.21]

 

In this age, Kali-yuga... Kali-yuga is considered to be the most fallen age. We are thinking that we are making very much advance, but it is the most fallen age. Because people are becoming like animals. As the animals have no other interest than four principles of bodily necessities-eating, sleeping, mating and defending-so in this age people are interested with four principles of bodily want. They have no information of the soul, neither they are prepared to realize what is soul. That is the defect of this age. But human form of life is especially meant for realizing himself, "What I am?" That is the mission of human life. Athato brahma jijnasa. This life is meant for inquiring about Brahman. Brahman, Paramatma, Bhagavan. These inquiries should be there. Jijnasu. They are called jijnasu, brahma-jijnasa, jijnasu, inquiry. As we inquire every morning, "What is the news today?" Immediately we pick newspaper. That inquisitiveness is there. But we are inquiring very base things only. There is no desire to inquire about the highest possibility, brahma-jnana. That is the lack of this modern civilization. Inquiring how to earn money: diva carthehaya rajan kutumba-bharanena va [sB 2.1.3]. Not only in this age... In this age it has become the principal factor, but in this material world everyone is engaged simply for these bodily necessities of life. Nidraya hriyate naktam: at night they sleep very sound sleep, snoring. Or sex life. Nidraya hriyate naktam vyavayena ca va vayah [sB 2.1.3]. In this way they're wasting time. And at daytime, diva carthehaya rajan... And during daytime, "Where is money? Where is money? Where is money?" Artha ihaya. Kutumba-bharanena va. And as soon as one gets money, then how to purchase things for family, that's all. Shopping, storing. This is the engagement of materialistic life. Out of that, one who is actually intelligent... Manusyanam sahasresu kascid yatati siddhaye [bg. 7.3]. Out of many such foolish persons engaged in sleeping, mating, earning money, and providing family with nice apartment and food... This is the general occupation. So out of many thousands of men like that, one is inquisitive how to make perfect this human form of life. Manusyanam sahasresu kascid yatati siddhaye.

 

Siddhaye. Siddhi means perfection. So this life is meant for perfection. What is perfection? Perfection means that we do not want miserable condition of life, and we have to get out of it. That is perfection. Everyone is trying to get out of miserable condition of life. But they do not know what is the actual position of miserable life. Miserable condition of life: tri-tapa-yantanah. So this is called mukti, or liberation, from the misera... Atyantika-duhkha-nivrttih. Duhkha, duhkha means distress. So everybody is trying to get out of distress. But he does not know what is the ultimate goal of getting out of distress. Na te viduh. They do not know. Na te viduh svartha- gatim hi visnum [sB 7.5.31]. One can be out of distress when he approaches Visnu. Tad visnum paramam padam sada pasyanti surayah. Tad visnoh paramam padam. The Visnu planet... Just like here in the material world they're trying to go to the moon planet, but these foolish people do not know what they'll gain even they go to the moon planet. It is one of the material planets. Krsna has already said in the Bhagavad-gita, abrahma-bhuvanal lokan. What to speak of this moon planet-it is very near-even if you go to the topmost planet, which is known as Brahmaloka... That is in your front, you can see every day, every night, how many lokas and planets are there. But you cannot go there. You are simply trying to go to the nearest planet. That is also failure. So what is your scientific improvement? But there is possibility. A-brahma-bhuvanal lokan. You can go. The material scientists' calculation is that if one goes forward for forty thousands of years in the light speed, light-year speed, then one can approach the topmost planet of this material world. So at least in the modern scientific calculation, it is impossible. But one can go; there is process. That we have tried to explain in our small booklet Easy Journey to Other Planets. By yogic process one can go any planet he likes. That is the yogic perfection. When a yogi becomes perfect, he can go to any planet he likes, and the yoga practice goes on, unless the yogi thinks himself that he has made himself perfect to travel to any planet he likes. That is perfection of yoga practice.

 

So, these are the perfection of life, not that teeny, floating sputnik. (laughter) They do not know what is perfection of life. You can go anywhere. A living entity's name is sarva-gah. Sarva-gah means "one who can go anywhere he likes." Just Narada Muni. Narada Muni can travel anywhere he likes, either in the spiritual world or in the material world. So you can also do that. There is possibility. There was a Durvasa Muni, great yogi. Within one year he traveled all over the universe and went to Visnuloka and again came back. That is recorded in the history. So these are the perfections of life. And how these perfection can be attained? By understanding Krsna. Yasmin vijnate sarvam eva vijnatam bhavanti. The Upanisad says, if you simply understand Krsna, then all these things can be understood very easily. Krsna consciousness is such a nice thing.

 

So today, this evening, we are talking about Radhastami. We are trying to understand the chief potency of Krsna. Radharani is the pleasure potency of Krsna. As we understand from Vedic literature, Krsna has many varieties of potencies. Parasya saktir vividhaiva sruyate. Just like the same example, as a big man has got many assistants and secretaries so that he hasn't got to do anything personally, simply by his will everything is done, similarly, the Supreme Personality of Godhead has got varieties of energies, and everything is being done so nicely. Just like this material energy. This material world, where we are now living... This is called material energy. Bahir-anga-sakti. The Sanskrit name is bahir-anga, external energy of Krsna. So how nicely it is being done, everything in the material energy. That is also explained in the Bhagavad-gita, mayadhyaksena prakrtih suyate sa-caracaram: [bg. 9.10] "Under My superintendence the material energy is working." The material energy is not blind. It is... On the background there is Krsna. Mayadhyaksena prakrtih [bg. 9.10]. Prakrti means this material energy. Similarly... This is external energy. Similarly, there is another energy, which is internal energy. By the internal energy the spiritual world is being manifested. Paras tasmat tu bhavah anyah [bg. 8.20]. Another energy, para, superior, transcendental, the spiritual world. As this material world is being manipulated under the external energy, similarly, the spiritual world is also conducted by the internal potency. That internal potency is Radharani.

 

Radharani..., today is Radharani's appearance day. So we should try to understand Radharani's feature. Radharani is the pleasure potency, hladini-sakti. Anandamayo 'bhyasat. In the Vedanta-sutra the Absolute Truth is described as anandamaya, always in pleasure potency. That anandamaya potency... Just like ananda. When you want ananda, pleasure, you cannot have it alone. Alone, you cannot enjoy. When you are in the circles of friend or family or other associates, you feel pleasure. Just like I am speaking. The speaking is very pleasing when there are many persons here. I cannot speak alone here. That is not ananda. I can speak here at night, dead of night, nobody here. That is not ananda. Ananda means there must be others. So because Krsna, the Absolute Truth, is anandamaya, therefore eko bahu syam, He has become many. We are also Krsna's part and parcel, to give pleasure to Krsna. And the chief pleasure potency is Radharani.

 

radha-krsna-pranaya-vikrtir hladini-saktir asmad

ekatmanav api bhuvo (pura) deha-bhedo-gatau tau

caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam

radha-bhava-(dyuti)-suvalitam naumi krsna-svarupam

[Cc. Adi 1.5]

 

So Krsna is Param Brahman, as you know from the Bhagavad-gita. When Arjuna understood Bhagavad-gita, he affirmed Krsna, param brahma param dhama pavitram paramam bhavan [bg. 10.12]. So Krsna is Param Brahman. So in this material world we see that a great, saintly person, simply to enjoy brahmananda, he gives up everything of material enjoyment. He becomes sannyasi. Aham brahmasmi. Just to understand that he is in Brahman realization. So if one has to give up everything material for Brahman realization, do you think that Param Brahman, the Supreme Brahman, can enjoy anything material? No. Krsna's enjoyment is nothing material. This point should be understood. For Brahman realization we are giving up everything material. And how Param Brahman can enjoy anything material? This question has been very much nicely discussed by Jiva Gosvami.

 

So when the Param Brahman... First of all, the Param Brahman information is not there in this material world. Little Brahman information is there. Or little Paramatma information is there. But not Param Brahman, or Bhagavan, information. Therefore it is said, manusyanam sahasresu kascid yatati siddhaye [bg. 7.3]. Siddhaye means to understand Brahman or Paramatma. But out of many such persons who have realized Brahman and Paramatma, hardly a person can know Krsna. And that... First of all... [break] ...what we can understand about Krsna's pleasure potency? If I want to know some big man. That is one process. And without knowing that big man, how I can understand about his internal affairs? Similarly, if we do not understand Krsna, how we can understand how Krsna is enjoying? That is not possible. But the Gosvamis, they're giving us information what is the pleasure potency of Krsna. That is Srimati Radharani.

 

So we have described about the Radha-Krsna loving affairs in our Teachings of Lord Caitanya in page 264. If you have got this book, you can read it, how the reciprocation of loving affairs of Radha-Krsna is there, transcendental. So our today prayer to Radharani... We pray to Radharani because She is the pleasure potency of Krsna. Krsna means "all-attractive." But Radharani is so great that She attracts Krsna. Krsna is all-attractive, and She is attractive (attractor) of Krsna. So what is the position of Srimati Radharani? We should try to understand this day and offer our obeisances to Radharani. Radhe vrndavanesvari.

 

tapta-kancana-gaurangi radhe vrndavanesvari

vrsabhanu-sute devi pranamami hari-priye

 

Our business is "Radharani, You are so dear to Krsna. So we offer our respectful obeisances unto You."

 

tapta-kancana-gaurangi radhe vrndavanesvari

vrsabhanu-sute devi pranamami hari-priye

 

Radharani is hari-priya, very dear to Krsna. So if we approach Krsna through Radharani, through the mercy of Radharani, then it becomes very easy. If Radharani recommends that "This devotee is very nice," then Krsna immediately accepts, however fool I may be. Because it is recommended by Radharani, Krsna accepts. Therefore in Vrndavana you'll find all the devotees, they're chanting more Radharani's name than Krsna's. Wherever you'll go, you'll find the devotees are addressing, "Jaya Radhe." You'll find still in Vrndavana. They are glorifying Radharani. They're more interested, worshiping Radharani. Because however fallen I may be, if some way or other I can please Radharani, then it is very easy for me to understand Krsna. Otherwise,

 

manusyanam sahasresu

kascid yatati siddhaye

yatatam api siddhanam

kascid vetti mam tattvatah

[bg. 7.3]

 

If you go by the speculative process to understand Krsna, it will take many, many lives. But if you take devotional service, just try to please Radharani, and Krsna will be gotten very easily. Because Radharani can deliver Krsna. She is so great devotee, the emblem of maha-bhagavata. Even Krsna cannot understand what is Radharani's quality. Even Krsna, although He says vedaham samatitani, "I know everything," still, He fails to understand Radharani. Radharani is so great. He says that... Actually, Krsna knows everything. In order to understand Radharani, Krsna accepted the position of Radharani. Krsna wanted to understand the potency of Radharani. Krsna thought that "I am full. I am complete in every respect, but still, I want to understand Radharani. Why?" This propensity made Krsna obliged to accept the propensities of Radharani, to understand Krsna, Himself.

 

These are, of course, very transcendental, great science. One who is advanced in Krsna consciousness and well conversant with the sastras, they can understand. But still, we can discuss from the sastra. When Krsna wanted to understand Himself, He took the tendency of Srimati Radharani. And that is Caitanya Mahaprabhu. Radha-bhava-dyuti-suvalitam. Caitanya Mahaprabhu is Krsna, but He has accepted the propensities of Radharani. As Radharani is always in feelings of separation of Krsna, similarly, in the position of Radharani, Lord Caitanya was feeling separation of Krsna. That is the teachings of Lord Caitanya, feelings of separation, not meeting. The process of devotional service taught by Caitanya Mahaprabhu and His disciplic succession is how to feel separation from Krsna. That is Radharani's position, always feeling the separation.

 

The Gosvamis, they also, when they were in Vrndavana, they never said that "I have seen Krsna." Although they were the most perfect, they never said that "I have seen Krsna." Their prayers were like this: he radhe! vraja-devike! he nanda-suno! kutah. He radhe, Radharani, he radhe! vraja-devike! ca. Radharani does not remain alone. He (She) remains always with His (Her) friends, vraja-devi, Lalita or Visakha and other damsels of Vrndavana. So the Gosvamins are praying, in their mature stage, when they were living at Vrndavana, they were praying in this way, he radhe! vraja-devike! ca lalite! he nanda- suno! kutah: "Where, Radharani, where You are? Where are Your associates? Where You are, Nanda-suno, the son of Nanda Maharaja, Krsna? Where you are, all?" They were searching after. They never said, "I have seen Krsna dancing with the gopis. Last night I saw." (laughter) This is sahajiya. This is not mature devotee. This is called... They are called sahajiya. They take everything very cheap-Krsna very cheap, Radharani very cheap-as if they can see every night. No. The Gosvamis do not teach us like that. They're searching after. He radhe! vraja-devike! ca lalite! he nanda-suno! kutah, sri-govardhana-padapa-tale kalindi-vanye kutah: "Are you there under the Govardhana Hill or on the banks of the Yamuna?" Kalindi-vanye kutah. Ghosantav iti sarvato vraja-pure khedair maha-vihvalau. Their business was crying like this, "Where You are? Where You are, Radharani? Where you are, Lalita, Visakha, the associates of Radharani? Where You are, Krsna? Are You near Govardhana Hill or on the bank of the Yamuna?" Ghosantav iti sarvato vraja-pure. So throughout the whole tract of Vrndavana they were crying and searching after Them, khedair maha-vihvalau, as if madman. Khedair maha-vihvalau. Vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau.

 

So we have to follow the footprints of the Gosvamis, how to search out Krsna and Radharani, Vrndavana, or within your heart. That is the process of Caitanya Mahaprabhu's bhajana: feeling of separation, vipralambha, vipralambha-seva. Just like Caitanya Mahaprabhu, feeling the separation of Krsna, He was falling down on the sea. He was coming out of His rest room or His bedroom and going out at dead of night. Nobody knew where He has gone. So that was His searching. This process of devotional service is taught by Caitanya Mahaprabhu. Not that very easily, "We have seen Krsna or seen Radharani in rasa-lila." No, not like that. Feel the separation. The more you feel separation from Krsna, you should understand that you are advancing. Don't try to see Krsna artificially. Be advanced in separation feeling, and then it will be perfect. That is the teachings of Lord Caitanya. Because with our material eyes we cannot see Krsna. Atah sri-krsna- namadi na bhaved grahyam indriyaih [bRS. 1.2.234]. With our material senses we cannot see Krsna, we cannot hear about Krsna's name. But sevonmukhe hi jihvadau. When you engage yourself in the service of the Lord... Where the service begins? Jihvadau. The service begins from the tongue. Not from the legs, eyes, or ears. It begins from the tongue. Sevonmukhe hi jihvadau. If you begin service through your tongue... How? Chant Hare Krsna. Use your tongue. Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. And take Krsna prasadam. The tongue has got two business: to articulate sound, Hare Krsna; and take prasadam. By this process you'll realize Krsna.

 

Devotee: Haribol!

 

Prabhupada: Don't try to see Krsna. You cannot see Krsna with your material eyes. Neither you can hear about Him with your material ears. Neither you can touch. But if you engage your tongue in the service of the Lord, then He'll reveal Himself to you: "Here I am." That is wanted. So feel separation of Krsna just like Radharani, as Lord Caitanya teaches us, and engage your tongue in the service of the Lord; then, one day, when you are mature, you'll see Krsna eye to eye.

 

Thank you very much.

Devotees: Haribol! All glories to His Divine Grace! (offer obeisances) (end)

 

 

 

 

 

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