PART ONE:
Place: Sri Gaudiya Math Vidvatsabha
Date: 20th Bhadra 1331, Sri Radhastami Tithi (on the occasion of the appearance of Srimati Radharani)
Why is Sri Radha’s name not clearly mentioned in Bhagavatam?
Sri Krsna-dvaipayana Vedavyasa has nicely described the pastimes of Sri Krsna in the ‘Paramahansi Samhita’ (the Vedic scripture or the exposition of transcendence for the swan-like pure devotees) that he authored, named Srimad Bhagavatam. However, he has specifically not mentioned Srimati Radhika’s name considering it to be secret.
Why is the name of someone, for whom Sri Krsna has manifested His pastimes, who is the main transcendental heroin of His pastimes, and who is the topmost asraya (Krsna’s associate) in the consideration of asraya-tatva (container or reservoir of love for Krsna), not mentioned in the scripture called Srimad Bhagavatam? This question arises in the hearts of many people. Srimati Radharani is the most beloved of Sri Krsna. Therefore, considering it to be the most confidential topic, Sri Vyasadeva has not overtly mentioned the truth about Srimati Radharani in order to keep it hidden from general readers and listeners who do not possess the right to hear about Her, who is the rarest and the topmost important worshipable object of the exalted loving devotees of Govinda. Isn’t it an intelligent act to keep a pearl necklace hidden from monkeys instead of giving it to them? Again, it is not that he has not mentioned anything at all about Sri Radha in the scripture Srimad Bhagavatam for the swan-like pure devotees. Just as the manifestation of Sri Gaura has been expressed in Srimad Bhagavatam by a hint, similarly, the topic of Srimati Vrisabhanu-nandini (the daughter of King Vrisabhanu of Varsana; Srimati Radharani) has been in an extremely confidential and secret way :
anayārādhito nūnaṁ bhagavān harir īśvaraḥ
yan no vihāya govindaḥ prīto yām anayad rahaḥ
(Srimad Bhagavat 10.30.28)
This particular gopī has indeed perfectly worshiped the all-powerful Supreme Lord Sri Hari since Sri Govinda was so pleased with Her that He abandoned the rest of us and took Her to a secluded place.
Why is Srimati Radharani called ‘sarva-kanta siromani’ (crown jewel of all the Lord’s lovers or consorts)?
Sixteen thousand gopis (cowherd girls) were engaged in the transcendental service of Sri Krsna being present in the Rasa-sthali (sacred place of Rasa-lila pastime). Sri Krsna, the master of all mystic powers, manifested His appearance between every two gopis by dint of His inconceivable potency. A sulky mood manifested in Srimati – Then, am I not the topmost maidservant of Sri Krsna? Can Sri Krsna’s pastimes go on without any problem in My absence? Can the sixteen thousand gopis completely perform His service?
These sixteen thousand maidservants have abandoned the worldly regulations, the Vedic injunctions, the bodily duties and activities, general actions, feeling of shame, composure, bodily pleasure, own self-pleasure, the revered path of civilization, love and affection for their family and relatives, punishment from their near ones, reproach, and fear – all these for Sri Govinda and are pleasing the transcendental senses of Sri Krsna with everything that they possess. If Sri Krsna can even abandon them for Me, then I will understand that I am the perfect maidservant of Sri Krsna. Thinking like this, Srimati Radhika left the place of Rasa pastime and went somewhere else. Sri Krsna’s Rasa pastime stopped. Why would not Rasa stop in Her absence, for whom all the pastimes took place, for whom the Rasa pastime was manifested and without whom, the celebration of Rasa would not have even started? Govinda also left the place of Rasa pastime in order to search for His most beloved and principal nayika (transcendental heroine). Then the Gopis started talking among themselves, “O companions, She, whom Sri Krsna took to a secluded place abandoning us, must have worshipped Lord Sri Hari better than us.”
All the other gopis except Sri Radhika, although assembled together, cannot be the cause of Krsna’s pleasure. The other gopis manifest as the components of transcendental mellows only in order to enhance the pleasure of the playful pastimes of Sri Krsna with Radha. In Sri Gita Govinda Sri Jayadeva Goswamipada has explained in the following manner:
kaṃsārirapi saṃsara-vasanābaddha-śṛnkhalām
rādhāmādāya hṛdaye tatyāja vrajasundarīḥ
Sri Krsna, the enemy of Kamsa, even abandoned the beautiful damsels of Vraja keeping Sri Radha, who is the complete essence of everything and who was desirous of the Rasa-lila pastime, in His heart.
Sri Radhika is the most beloved of Sri Krsna
The Tridandi sannyasi Srila Prabodhananda Sarasvati or Tungavidya Devi has stated in the glorification of Sri Varsabhanavi (Srimati Radharani) contained within his book entitled ‘Sri Radha Rasa Sudha-nidhi’ :
yasyāḥ kadāpi vasanāñcala-khelanottha-
dhanyātidhanya-pavanena kṛtārtha-mānī
yogīndra-durgama-gatir madhusūdano’pi
tasyā namo’stu vṛṣabhānu-bhuvo diśe’pi
May we pay our respectful obeisances towards Srimati Varsabhanavi (Srimati Radharani). When the demigod of air, who was fortunate to be touched by the moving edge of Her garment, touched the divine body of Sri Krsna, then even He (Sri Krsna) who is the son of Sri Nanda and who is very rarely attained even by the best of the yogis, considered Himself to be the most fortunate.
Sri Radhika is the best and greatest in all respects
Raktaka, Patraka, and Citraka relishing dasya-rasa (transcendental mellow of servitude) cannot relish the Madhurya rasa (the transcendental mellow of conjugal love). Sridama, Sudama, Dama, Vasudama, and other cowherd boys relishing Sakhya rasa (transcendental mellow of friendship) cannot relish the sweetness of this rasa. Sri Nanda, Yasoda, etc., relishing Vatsalya rasa (transcendental mellow of paternal love) cannot perceive the greatness of this mellow. The greatest personalities like Uddhava are always eager to relish that Madhurya rasa. Srimati Radhika is the best among all the gopis who are relishing that Madhurya rasa.
Who is the dearest associate of Sri Krsna? The consideration of Srila Rupa Goswamipada
Srila Rupa Goswamipada has explained the greatness of Srimati Radhika in a verse of Upadesamrita as follows:
karmibhyah parito hareh priyataya vyaktim yayur jnaninas
tebhyo jnanavimukta-bhakti-paramah premaika-nisthas tatah
tebhyas tah pasu-pala-pankajadrsas tabhyo ‘pi sa radhika
prestha tadvad iyam tadiya-sarasi tam nasrayet kah krti
(Meaning: In the scriptures, it is stated that of all types of fruitive workers, he who is advanced in knowledge of the higher values of life is favored by the Supreme Lord Hari. Out of many such people who are jnanis, i.e., who are advanced in knowledge, one who is practically liberated by virtue of his knowledge may be able to follow the path of devotional service and hence is considered superior to the others. However, one who has actually attained prema (pure love of Krishna) is even superior to him. The gopis are exalted above all the advanced devotees because they are always totally dependent upon Sri Krishna, the transcendental cowherd boy. Among the gopis, Srimati Radharani is the dearest to Krishna. Her kunda (lake) is as dear to Lord Krishna as this most beloved of the gopis. Who, then, will not reside at Radha-kunda and, in a spiritual body surcharged with ecstatic transcendental feelings (aprakrita-bhava), performing loving devotional service to the divine couple Sri Sri Radha-Govinda, who perform Their asta-kaliya-lila (eightfold daily divine pastimes)? Certainly, those who execute devotional service on the banks of Sri Radha-kunda are the most fortunate in the universe.)
PART TWO:
Place: Sri Gaudiya Math, Vidvatsabha, Ultadingi, Kolkata
Date: Thursday, 11th Bhadra 1332, Sri Radhastami Tithi (on the occasion of the appearance of Srimati Radharani)
Govindānandinī Sri Radha (Sri Radha gives pleasure to Sri Govinda)
yasyah kadapi vasanancala-khelanottha-
dhanyatidhanya-pavanena krtarthamani
yogindra-durgama-gatir madhusudano ‘pi
tasya namo ‘stu vrsabhanubhuvo dise ‘pi
“May our respectful obeisances be directed towards Srimati Vrisabhanu-nandini (Srimati Radhika). When the breeze, being fortunate to be touched by the moving edge of Her garment, touched the divine body of Sri Krsna, then He (Sri Krsna) who is the son of Sri Nanda and who is very rarely attained even by the best of the yogis, considered Himself to be the most fortunate.”
This is the glorification by Tridandi pada Sri Prabodhananda Sarasvati in his book ‘Sri Radha-rasa-sudha-nidhi.’ Sri Prabodhananda is himself the leader of a group of sakhis. In the pastimes of Sri Krsna, he is Tungavidya. We also offer our respectful obeisances unto the daughter of King Vrisabhanu following the footsteps of Sri Prabodhananda-pada.
Govinda-mohini Sri Radha (Sri Radha enchants Sri Govinda)
Different types of objects, that are the receptacle of beauty and qualities, exist in the world. Sri Krsnacandra is the original shelter of all qualities including all mellows, beauty, and charm. He is the original support and refuge of all opulence, power, and knowledge. Again, the most complete form of the Supreme Lord, who is the possessor of ‘visaya’ (the object of love and service) and ‘asraya’ (the reservoir of love and service), is so great that it is beyond human knowledge, even beyond the perception of many liberated souls.
The entire universe is eager to relish and is bewildered by Sri Krsna’s opulence and sweetness. He also gets deluded by His own sweetness. Therefore, it is impossible to express Her (Srimati Radharani’s) greatness, who enchants Madana-mohana (the enchanter of the cupid) who Himself bewilders the entire world, to others through words.
The glories of Sri Radha, who is the non-different form of asraya-vigraha (the reservoir of love and service), are known and spread by Sri Krsna Himself
Although Krsna is visaya-tatva (the object of worship), He is the worshipable of only the asraya (the sheltered; reservoir of devotional service). In the material world, there is distinction and mundane relationship between worldly men and women. There is a notion of difference as well as worldly inferiority and superiority between them. There is no such distinction and relationship between Srimati Radhika and Sri Krsna. The daughter of Vṛsabhanu (Srimati Radharani) is not inferior compared to Sri Krsna. Sri Krsna Himself assumes two forms eternally as the transcendental enjoyer and the transcendental object of enjoyment. Krsna Himself is captivated by His own unprecedented beauty. Therefore, unless Srimati Radhika’s beauty exceeds Krsna’s, enchantment (of Krsna) cannot take place. Srimati Radha is the enchanter of the mind of one who enchants the entire universe, the bee on the lotus-like Sri Hari’s heart, the bee relishing the honey of the flower named Mukunda, the charm and beauty of the full moon named Krsna, the crest jewel and the source of Krsna’s consorts. The truth of the daughter of Sri Vṛsabhanu cannot be explained in words understandable by a living entity or a group of living entities. The servitor does not have a language or words that can entirely describe the object of service. But the object of worship is capable of describing the truth of the worshipper. Therefore Lord Sri Krsnacandra Himself can reveal the truth about Srimati Radharani to us. There is someone else who is also capable of making the truth of Govindānandini (one who gives pleasure to Sri Govinda; Srimati Radharani) the object of realization of our pure souls. He directly serves the daughter of Sri Vṛsabhanu and Sri Krsna, i.e., the dear and close associate of Sri Gaurasundara – Sri Gurudeva or the potency of Sri Gaura. Krsnacandra, who has appeared in the form of ‘radha-bhava-dyuti-suvalita-tanu’, i.e., assumed the mood and bodily colour of Srimati Radharani, can reveal the glories of Srimati in this world. His dearest associate or servant can also reveal that Supreme Truth. Except them, no one else is capable.
The truth regarding Srimati Varsabhanavi and Her glories
Srimati Radhika, in Her original form, is the consort of (transcendental) Sri Kamadeva (i.e., Sri Krsna) in His original form. The daughter of Vṛsabhanu, who is followed by Sri Rupa Goswami himself, is the original source of all the transcendental women. Just as Sri Krsna is the principal source (in divine male form), so Srimati is also the principal source (in divine female form). Regarding the description of the daughter of Sri Vṛsabhanu, we get (in CC Madhya 8.177) – “krsna-lila-manovrtti-sakhi asa-pasa.” The group leaders of thousands of gopis, thousands of maidservants of the principal eight gopis are always serving the daughter of Sri Vṛsabhanu. The sakhis in the form of Her mental faculty are of eight types – 1. Abhisarika, 2. Vasakasajja, 3. Utkanthita, 4. Khandita, 5. Vipralabdha, 6. Kalahantarita, 7. Prositabhartrika, and 8. Svadhina-bhartrika.
The daughter of Sri Vrsabhanu manifests the excellence of spiritual pastimes by enriching the mood of separation through Her different maidservants. There are eight sakhis on eight sides of the daughter of Sri Vrsabhanu. Sri Varsabhanavi (Srimati Radharani) completely possesses all the eight moods of the eight sakhis simultaneously.
Srimati Radharani accordingly assumes the form of complete constituents of all the respective moods of Krsna, the mellow that He wishes to relish, the pastime that He wants to enjoy, and His transcendental desires from time to time. As the embodiment of the fulfiller of Krsna’s all desires, She is eternally absorbed in the transcendental mellow of intimate service of Sri Krsna.