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Narrations on the pastimes of Sri Chaitanya Mahaprabhu and Radha-Krishna.

Sri Sri Radhastami Celebrations! - The Appearance Day of Sri Radha

Madhava - Fri, 13 Sep 2002 23:29:46 +0530
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!
Madhava - Fri, 13 Sep 2002 23:37:54 +0530

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Narrated By Siddha Krishna Das Babaji

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.
Madhava - Fri, 13 Sep 2002 23:42:38 +0530


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.

Thus ends Sri Siddha Krishnadas Baba's description of Sri Radhastami lila.

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Madhava - Sat, 14 Sep 2002 07:00:32 +0530
In his Gaura Govindarcana Smarana Paddhati, Sripad Dhyanacandra has expertly collected verses describing the characteristics of Srimati Radharani, some of which are repeated below.

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yathA bRhad-gautamIya-tantre--
devI kRSNa-mayi proktA rAdhikA para-devatA |
sarva-lakSmI-mayI sarva-kAntiH sammohinI parA ||

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.”

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 ||

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.”

(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 ||

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).”

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 ||

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.”

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 ||

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.”

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 ||

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.)

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) |

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 ||

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).

(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 ||

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.

madIyatA-bhAva-lakSaNaM yathA--

zRGgAra-rasa-sarvasvaH kRSNaH priyatamo mama |
iti yaH prauDha-nirbandho bhAvaH sa syAn madIyatA ||

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

udAharaNaM yathA -

muralIvAn mama jIvanezvaraH |
kva gato ’tra vihAya mAm ito
vada nArAyaNa sarva-vittama ||

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!”

bhuja-catuSTayaM kvApi narmaNA darzayann api |
vRndAvanezvarI-premNA dvi-bhujaH kriyate hariH ||

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.

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 ||

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.

madhu-sneha-lakSaNaM yathA (UN 14.93-94)--

priye sneho bhaven madhu |
svayaM prakaTa-mAdhuryo
nAnA-rasa-samAhRtiH ||
mattatoSma-dharaH sneho
madhu-sAmyAn madhUcyate ||

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.

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 ||

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.”

mAJjiSTha-rAga-lakSaNaM yathA (UN 14.139)--

ahAryo ’nanya-sApekSo
yaH kAntyA varddhate sadA |
bhaven mAJjiSTha-rAgo ’sau
rAdhA-mAdhavayor yathA ||

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.

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 ||

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.”

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 ||

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.

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 ||

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.”

sarvAdbhuta-vilAsormi-camatkAra-kara-zriyaH |
sambhogecchA-vizeSo ’syA rater jAtu na bhidyate |
ity asyAM kRSNa-saukhyArtham eva kevalam udyamaH ||

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.

iyam eva ratiH prauDhA mahAbhAva-dazAM vrajet |
yA mRgyA syAd vimuktAnAM bhaktAnAM ca varIyasAm ||

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).

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 ||

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?”

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 ||

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.”

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 ||

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.

saurIM raktAmbarAM ramyAM sunetrAM susmitAnanAm |
zyAmAM zyAmAkhilAbhISTAM rAdhikAm Azraye vane ||

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.”

vinA rAdhA-prasAdena kRSNa-prAptir na jAyate |
tataH zrI-rAdhikA-kRSNau smaraNIyau susaMyutau ||

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

yathA bhaviSyottare--

prema-bhaktau yadi zraddhA mat-prasAdaM yadIcchasi |
tadA nArada bhAvena rAdhAyArAdhako bhava ||

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.”

tathA ca nAradIye--

satyaM satyaM punaH satyaM satyam eva punaH punaH |
vinA rAdhA-prasAdena mat-prasAdo na vidyate ||

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.”

zrI-rAdhikAyAH kAruNyAt tat-sakhI-saMgatim iyAt |
tat-sakhInAM ca kRpayA yoSid-aGgam avApnuyAt ||

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.
Madhava - Sat, 14 Sep 2002 07:28:08 +0530
On the day of astami in the town of Raval, Srimatiji took birth from the mine-like womb of Mother Kirtida like a matchless jewel, bringing about boundless joy to the world!

Read more about Her birth from here...
Madhava - Sat, 14 Sep 2002 21:07:40 +0530
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.
Madhava - Sat, 14 Sep 2002 21:24:13 +0530

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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.]
Madhava - Sat, 14 Sep 2002 21:54:58 +0530


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:

gati sthAnAsanAdInAM mukha netrAdi karmaNAm |
tat kAlikaM tu vaiziSTyaM vukAsaH priya saGgajam ||

“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:

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 ||

“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:

ei bhAva yukta dekhi rAdhAsya nayana |
saGgama hoite sukha pAy koTi guNa ||

“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.]
Madhava - Sat, 14 Sep 2002 22:25:36 +0530


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.]
Madhava - Sat, 14 Sep 2002 23:31:17 +0530
hA devi! kAku-bhara-gadgadayAdya vAcA
yAce nipatya bhuvi daNDavad udbhaTArtiH |
asya prasAdam abudhasya janasya kRtvA
gAndharvike! nija-gaNe gaNanAM vidhehi || 2 ||

“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!”

(Rupa Gosvami's Gandharva Samprarthanastakam)
Madhava - Sat, 14 Sep 2002 23:40:17 +0530


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.]
Madhava - Sun, 15 Sep 2002 05:08:03 +0530
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cintAmaNiH praNamatAM vraja nAgarINAM
cUDAmaNiH kulamaNir Vrisabhanu nAmnAH |
sA zyAma kAma vara zAntimaNir nikuJja
bhUSAmaNir hRdaya samputa san maNir naH || 27 ||

“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!”
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.

zata koTi gopIte nahe kAma nirvApana |
ihAtei anumAni zrI rAdhikAra guNa || CC ||

“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!”
Madhava - Sun, 15 Sep 2002 18:37:25 +0530


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.]
Madhava - Sun, 15 Sep 2002 21:43:46 +0530


by Srila Krishnadasa Kaviraja Gosvami

pItanAJcitAbja-gandha-kIrti nindi-saurabhA
mahyam Atma-pAda-padma-dAsyadAstu rAdhikA (1)

“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.”

mahyam Atma-pAda-padma-dAsyadAstu rAdhikA (2)

“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.”

mahyam Atma-pAda-padma-dAsyadAstu rAdhikA (3)

“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.”

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)

“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.”

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)

“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.”

nitya-navya-rUpa keli-kRSNa-bhAva-sampadA
mahyam Atma-pAda-padma-dAsyadAstu rAdhikA (6)

“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.”

mahyam Atma-pAda-padma-dAsyadAstu rAdhikA (7)

“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.”

yA kSaNArdha-kRSNa-viprayoga-santatoditAneka-
mahyam Atma-pAda-padma-dAsyadAstu rAdhikA (8)

“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.”

aSTakena yastvanena nauti kRSNa-vallabhAM
darzane ’pi zailajAdi-yoSidAli-durlabhAm
taM karoti nanditAli-saJcayAzu sA janam (9)

“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.
Madhava - Mon, 16 Sep 2002 00:28:13 +0530

veNuH karAn nipatitaH skhalitaM zikhandaM
bhraStaM ca pItavasanaM vrajarAja sUnoH |
yastyAH kaTAkSa-zara ghAta vimUrcchitasya
tAM rAdhikAM paricarAmi kadA rasena || 39 ||

“When can I blissfully worship that Radhika, whose arrow-like glances cause the prince of Vraja to faint, His yellow cloth to fall off, His crown to loosen and His flute to fall from His hand?”
Just as a hero at war may faint and drops His bow and arrows while his crown falls off and his clothes become disarranged when he is hit by an arrow, so also Krishna, the transcendental youthful Cupid of Vrindavana, drops His flute while His peacock feather crown falls off and His yellow dhoti becomes disheveled when He is hit by Sri Radhika’s arrow-like glance. An ordinary hero may slay hundreds of soldiers on the battlefield, but when a great hero (maha vira) strikes him with an arrow, then even the ordinary hero will faint. Similarly, Krishna can make hundreds of gopis faint with His glances, but when the great heroine Sri Radhika casts even one single arrow-like glance at Him, even He will faint!

Hundreds of gopis squirm like deer struck by arrows when they hear the song of Krishna’s flute, but when Radha casts one single glance at Krishna, that same flute will fall from His hand! That peacock feather, that is the unique hallmark of the Vraja-pastimes and that enchants all the beautiful girls of Vraja, rolls in the dust of Vraja, and that yellow cloth, that looks most beautiful like a steady lightning strike within a rain cloud (Krishna’s body), or like a golden line drawn by a whetstone, and that steals the pride of the beautiful girls of Vraja’s families, is now falling from Krishna’s waist when Radhika casts one powerful glance at Him! The force of love brings ecstasy to Sri Krishna! Sri Krishna, Who is the very form of transcendental bliss, has fainted from one single glance of Sri Radha, and Sripad is very upset with that! She tries to bring Him back to life in different ways, but to no avail! Finally Svamini desperately takes shelter of Her maidservant, saying: “O, I could not remove Priyatama’s swoon, why don’t you see what you can do?”

Now the rasika service of the rasika maidservant starts. In order to revive Nagara, the maidservant sings a sweet love song that Svamini once taught her in a cave of Govardhana Hill. After the maidservant brought Syama back to consciousness in this way, the sweet pastimes of the divine Couple begin. How blissful that makes our rasika paricarika (maidservant)! After these love-pastimes the maidservant fans the divine Couple and serves Them cold water, betel leaves and flower garlands.
Madhava - Tue, 17 Sep 2002 03:48:53 +0530


saMgatyApi mahotsavena madhurAkArAM hRdi preyasaH
sva cchAyAm abhivIkSya kaustubha maNau sambhUta zokA krudhA |
utkSipta priya pANi tiSTha zunayetyuktvA gatAyA bahiH
sakhyai sAsra nivedanAni kim ahaM zroSyAmi te rAdhike || 247 ||

O Sri Radhike! Will I hear You tell Krishna: “O Knower of morality (meant sarcastically)! Stay away!”, and see You slap His hand before You go out of the kunja and angrily lament to Your girlfriends with tear-filled eyes that You saw Your own sweet form reflected in the Kaustubha gem on Your lover’s chest (and You thought it was some other girl) although You just met Him during Your festival of love?
Sri Krishna’s illusion is gone when Radhika smiles at Him and He understands now that He mistook His own reflection in Her shining breasts for some other boys. Now He continues His job of redressing and ornamenting Srimati. Just then the sakhis enter the kunja, laughing and making great waves on the ocean of the divine Couple’s sweetness. The maidservant sees it all as a great festival of rasa. You cannot make a festival with just one or two people, more people are required, and the sakhis help to complete that festival.

sakhI vinu ei lIlA puSTa nAhi hoy |
sakhI lIlA vistAriyA sakhI AsvAdoy || CC ||

“Without the sakhis, the pastimes of Radha and Krishna are not complete. They expand these pastimes and make them relishable.”

The laughter and joking of the sakhis make the Divine Couple eager for loving pastimes once more. The sakhis understand that and discretely leave the kunja. But right in the beginning of the love-play Svamini sees Her own sweet form reflected in the glittering Kaustubha-gem on Krishna’s chest and She becomes angry and upset, thinking it to be another girl sporting with Krishna. Krishna, very disappointed that Svamini rejects Him right at the beginning of the love-play, holds His hand on Her body and asks Her why She is angry with Him, but Svamini angrily pushes His hand away and says: “O Knower of morality! Don’t try to flatter me! Just find your own enjoyment!”, and goes out of the kunja to meet Her girlfriends. The maidservant understands everything and laughs within herself. The sakhis are surprised to see Srimati coming out of the kunja just after Her festival of love has started, and they ask Her why She is so angry.

With tear-filled eyes Srimati tells them: “O Friends! This king of debauchees is embracing another girl right in front of me! Who can tolerate this?” The sakhis say: “Radhe! We’ve been standing by the door of this kunja all the time; we didn’t see any other girl entering! We think You must have been hit by some wave of illusion while You were swimming in the ocean of love!” Srimati replies: “I saw this other girl myself, how could I have come under such an illusion then?” Then the sakhis ask the maidservants if they understand what is going on, and the maidservants tell them that Srimati mistook Her own reflection in Krishna’s Kaustubha jewel for some other girl. When the sakhis hear this they have so much fun! They bring Svamini back to Syamasundara and make so many waves of laughter with Them. The fishlike hearts of the maidservants blissfully enjoy swimming on these waves.

Madhava - Tue, 17 Sep 2002 04:30:31 +0530


It is afternoon. Srimati is back home after having played many blissful love sports with Her beloved at Radhakunda, Kusuma Sarovara and Suryakunda at noontime. Now again the fever of Her separation goes up. Her girlfriends try to console Her, but despite that Srimati feels that Her in-laws’ house is like a dark blind well and Her bashfulness is like a thunderbolt. She laments to Her friends: “O fair-faced friends, how long will it take before this day is over and I can see Vrajendranandana walking by, His curly locks that flank His sweet smiling face, grayed by the dust thrown up by the hooves of the cows?” In this state of separation Srimati repeatedly mutters the nectarine syllables ‘Syama, Syama!’. How much more sweet this name sounds when it is sung by the nectarine, love-laden voice of Srimati Radhika! The maidservants can feel this in their heart of hearts! While Svamini loudly sings Syama’s name, She can visualize all His transcendental qualities, forms and pastimes and this causes goose pimples as big as the buds of Kadamba-flowers to erupt on Her beautiful limbs.

Srimati very eagerly looks down the road, hoping that She can see Syama coming, and She restlessly walks all over Her house, to Her watchtower (candrasalika), Her balcony and Her terrace, but nowhere She can find peace. The word sarvatroccatana, She cannot find peace anywhere, refers to the uccatana-sacrifice, a kind of black magic which takes care that one’s enemy cannot find peace anywhere, not even in his own house. In the same way Svamini, bitten by the snake of separation from Krishna, walks around restlessly everywhere, unable to find peace unless and until She can see a glimpse of Krishna. She tells Her friends: “It only takes a few hours before Syama walks by My house on His uttara gostha yatra, but even these few hours don’t seem to end! It is as if they last for thousands of ages! Has the creator made these hours like a rod that have to grind My heart to pulp every day?”

In this way Srimati waits in great misery. No material misery can compare to the misery of even a minute of Radhika’s separation from Krishna. The door to these realizations remains firmly closed for those who do not accept the mood of the gopis. Srimati is uselessly angry at the sun, because it doesn’t seem to want to set. [An excerpt from the commentary of the 255th verse.]

anuraag - Fri, 20 Sep 2002 02:25:41 +0530
Radhey, Radhey dear Raganuga devotees,

Many Rasik Saints have composed 'pada' describing "mAna mAdhurI", the Rapturous Rage of Rejected Lover and the Blissful Lilas connected to those Divine Ecstasies.

Bhakti Rasamrta Sindhu is very informative to the devotee upto the "Prema Bhakti" but the higher stages of Divine Love Ecstasies, "sneha, maana, pranaya, raga, anuraga, bhavaavesh, and mahabhava bhakti" were not described in detail by Sri Roopa Goswami who had recommended his "Ujjvala Nilamani" for understanding the higher states of devotion from Prema-Bhakti to Maha-Bhava-Bhakti.

So, "mAna mAdhurI" is relished by the souls more spiritually evolved in Krishna-Prema bhakti, especially in Madhurya-Rasa of Parakiya bhava.

Here is a 'pada' of the Rasik Saint Sura dasji, in the words spoken by Srimati Radharani- From: 'Sur Das' Poet, Singer, Saint' by John S.Hawley

"AWAY!GO BACK to where You spent the night!

Manmohan, what clues are You trying to erase?
Signs of tight embraces are not so quickly hid.

A necklace, now stringless, is etched into Your chest:
Who's the CLEVER GIRL, Whom You've pressed so to Your heart?

Your hair is disheveled, Your clothes and jewels askew,
tangled in a bout with the hardened breasts of lust;

Teeth marks, nailmarks: POOR YOU, what You've ENDURED
to have Your FILL of passion in that OTHER Woman's lair.

Your honey lips, says Sur, have LOST their taste and Sheen
and Your sleepless eyes are heavy with the lethargy of LOVE. "


Another 'pada' of similar Divine Love sentiment, composed by Saint Sri Candidasa -

"Friend, DO NOT take His Name!

Love of the Black One is an agony
that haunts life long!

My eyes reject the dark river (Yamuna)
and the word black (Shyaama) is mute to my tongue.

And yet, 'kaalaa', the Black One,
keeps vigil in my heart -

and His Name I repeat
as a prayer, with my beads.

I shall say goodbye to all
and leave this world
to LOOSE MYSELF in the deep forest."

("Songs of Krisna" - translated by Deben Bhattacarya)


Radhaji's 'maan' is especially known as 'nirhetu maan', it has NO obvious reason!
Causeless Jealousy! Being the Ahladini Shakti Herself, Her every Divine pastime and transcendental emotions are only meant to add ever increasing Bliss to the Sat-Chit-Ananda Brahman, Bhagavan Sri Krishna.

Once Sri Krishna and Radhikaji were performing the Divine dance together. Suddenly Radhaji looked at Her own Image in the glowing blue chest of Her Beloved Lord.

Out of no reason, and even without making any attempt to realize the truth, She immediately finds Lord Krishna to be unfaithful as He seems to have 'Another' Woman in His heart! She leaves Him at once with 'causeless anger'!

That piqued Mistress is my Queen of Divine Love.

"Jayati, Jayati Radhey! Jayati Jaya!"
Madhava - Wed, 03 Sep 2003 07:35:24 +0530
Happy Radhastami to everyone!
Madhava - Wed, 03 Sep 2003 16:00:24 +0530
Ujjvala Nilamani of Sri Rupa Gosvamin
Chapter 4 - Sri Radha Prakaranam
(Unedited translation)

user posted image
In all respects Radha and Candravali are the best of all the gopis. Each of them has a group of followers numbering millions of doe-eyed gopis.

On the shore of the Yamuna Krishna enjoyed the rasa dance with these two and many hundreds of millions of other gopis. This rasa dance is very famous.

Among the gopis of Vrndavana, Srimati Radharani and another gopi are considered chief. However, when we compare them, it appears that Srimati Radharani is most important because Her real feature expresses the highest ecstasy of love. The ecstasy of love experienced by other gopis cannot be compared to that of Srimati Radharani.

Srimati Radharani is glorified in all Vedic literatures. In the Gopala-tapani Upanisad, Uttara-khanda, She is addressed by the name Gandharva. In the Rg-veda-parisista She is addressed by the name Radha and described as the companion of Madhava. In the Padma Purana Devarsi Narada narrates Her glories.

Just as Srimati Radharani is dear to Lord Visnu, so Her lake, Radha-kunda, is also more dear to Him. Of all the gopis, Srimati Radharani is the most dear to Lord Visnu.
Srimati Radharani is Lord Krishna's hladini-sakti (pleasure potency), the best of all His potencies. She is the form of ecstatic love for Lord Krishna. All this is described in the Tantras. She wears 16 kinds of ornaments and 12 kinds of ornaments.

Krishna to Radharani: My dear Radharani, Your curling locks of hair, long restless eyes, firm breasts, slender waist, shyly bowed head, creeper-like arms, and jewel-like fingernails are all exquisitely beautiful. The jubilant festival of Your beauty makes all the three worlds tremble with transcendental bliss.

Srimati Radharani's 16 ornaments are described as follows:

1. Srimati Radharani is nicely bathed; 2. the tip of Her nose is decorated with a glittering jewel; 3. She wears exquisite blue garments; 4. She wears a charming belt; 5. Her braids are nicely tied; 6. She wears beautiful earrings; 7. Her transcendental body is anointed with fragrant sandalwood paste; 8. Her hair is decorated with flowers; 9. She wears a flower garland; 10. She holds a lotus flower in Her hand; 11. She chews betel-nuts; 12. Her chin is decorated with bunches of flowers drawn with many musk dots; 13. Her eyes are attractively anointed with black mascara; 14. Her limbs are decorated with colorful designs and pictures; 15. Her feet are splendidly decorated with red lac; 16. She wears graceful tilaka marking.

These are the 16 decorations on the transcendental form of Srimati Radharani.

Srimati Radharani's 12 ornaments

Srimati Radharani wears the following 12 ornaments, all fashioned from gold: 1. a splendid jewelled crown; 2. earrings; 3. a belt; 4. a niska; 5. a pair of cakri-salakas; 6. bracelets; 7. a kantha-bhusa; 8. finger-rings; 9. jewel necklaces that look like strings of stars; 10. armlets; 11. millions of jewelled ankle-bells; 12. splendid toe-rings.

These ornaments decorating Srimati Radharani's transcendental form appear like a great host of shining suns.

Srimati Radharani's 25 chief qualities

Srimati Radharani's 25 chief transcendental qualities are: 1. She is very sweet; 2. She is always freshly youthful; 3. Her eyes are restless; 4. She smiles brightly; 5. She has beautiful, auspicious lines; 6. She makes Krishna happy with Her bodily aroma; 7. She is very expert in singing; 8. Her speech is charming; 9. She is very expert in joking and speaking pleasantly; 10. She is very humble and meek; 11. She is always full of mercy; 12. She is cunning; 13. She is expert in executing Her duties; 14. She is shy; 15. She is always respectful; 16. She is always calm; 17. She is always grave; 18. She is expert in enjoying life; 19. She is situated at the topmost level of ecstatic love; 20. She is the reservoir of loving affairs in Gokula; 21. She is the most famous of submissive devotees; 22. She is very affectionate to elderly people; 23. She is very submissive to the love of Her friends; 24. She is the chief gopi; 25. She always keeps Krishna under Her control.

In short, Srimati Radharani possesses unlimited transcendental qualities of form, mind, and words, just as Krishna does.

In this way four kinds of transcendental qualities are described as being present in Srimati Radharani, the queen of Vrndavana. In this explanation the word madhura means beautiful, navyam means the middle of adolescence, saubhagya-nekha means the auspicious markings of a crescent-moon and other figures on Srimati Radharani's lotus feet and the other parts of Her body, maryada means never wavering from the path of saintliness, lajja and sila means shyness and good character, and chairya means the ability to tolerate suffering. These transcendental qualities are all manifested on Srimati Radharani and they may be clearly seen in Her. Their fullest expression cannot be seen on anyone else.

1. madhurA: sweetness

Srimati Radharani's sweetness is described in the following statement where Paurnamasi says: The beauty of Radharani's eyes forcibly devours the beauty of newly grown blue lotus flower, and the beauty of Her face surpasses that of an entire forest of fully blossomed lotuses. Her bodily luster seems to place even gold in a painful situation. Thus the wonderful, unprecedented beauty of Radharani is awakening in Vrndavana.

2. nava-vayAH: fresh youthfulness

The gopi messengers say to Radharani: O slender-waisted Radharani, You are know well equipped for amorous battle. Your hips are Your war-chariot, Your breasts two Sundarsana cakras, Your eyebrows two opulent bows, and Your eyes two swift arrows. Cupid has now placed Krishna, the master of the surabhi cows, as the general of the opposing army. General Krishna is now fighting on the battlefield of Your body. Even though You were so confident of victory, He has soundly defeated You, and He is now plundering the regal opulence of Your transcendental body. He is carrying off Your wealth as the victor's spoils.

3. capalApAGgI: restless eyes

Krishna to Radharani: My dear moon-faced Radharani, has the lightning flash learned from Your sidelong glance the art of moving swiftly, or has Your sidelong glace learned this from the lightning flash? I think Your sidelong glance must be the teacher, and the lightning flash is it's student. Your glance is so swift that it has even captured My own quickly moving mind.

4. ujjvala-smitA: brightly smiling

Visakha says to Radharani: Now that He has seen on the moon of Your face the line of Your lips, from which flows the nectar of Your smile, the most handsome cakora bird Krishna suddenly flies into the air, excited with transcendental bliss.

5. cAru-saubhAgya-rekhADhyA: beautiful, auspicious lines

Madhumangala says to Krishna: O Krishna, O killer of Aghasura, be cheerful! Look! Here are footprints bearing the lines of the earring, creeper, flower, bracelet, and crescent-moon. These must be Radharani's footprints. These footprints proclaim that this is the place where Radharani is hiding.

6. gandhonmAdita-mAdhavA: She makes Krishna happy with Her bodily aroma

Tungavidya says to Radharani: My dear queen of Vrndavana, O beloved of Madhava, do not uselessly try to hide among these blossoming creepers. My friend, the intoxicating fragrance of Your transcendental body will disclose Your hiding place to Krishna, the king of the bumble-bees. He will find You, violently capture You, and forcibly drink the nectar of Your lips. Therefore, what is the use of trying to hide from Him?

7. saGgIta-prasarAbhijJA: expert in singing

Vrnda-devi says to Radharani: O Radharani, please give a wonderful festival of vocal music in the fifth note, that attracts all the deer. Do not worry, Your irritable husband will not be able to see Krishna running to find the source of this singing.

8. ramya-vAk: charming speech

Krishna to Radharani: O beautiful-faced Radharani, what sweetness is present in the words from Your mouth? This sweetness has filled the cuckoo with despair, and made the sweetest nectar completely useless by comparison.

9. narma-paNDitA: expert at joking and speaking pleasantly

Radharani to Krishna: My dear Krishna, are You the teacher of Your flute, or is the flute the teacher and You the student? I cannot tell, for You both act in the same way. You both perform no activity other than to steal away the religious principles of respectable young girls.

Radharani to Krishna: O Lord who makes piety prosper, whose saintliness is very famous, and who has become eternally purified by the auspicious worship of the chaste gopis' breasts, please be kind to Me. I have carefully bathed for the worship of the sungod. Please don't touch, don't touch My body now.

10. vinItA: humble and meek

Nandimukhi to Krishna: Everyone in Gokula knows how Radharani's superiors knit their eyebrows and forbid Her to see You. Although She humbly complies with all their demands, as soon as She sees a single surabhi cow in the evening, She at once leaves Her place and runs to see You.

Radharani to Her gopi friends: In the pastimes of My quarrel with Krishna I repeatedly offended the Lord, and for this reason I have now become famous as Radha. O slender-waisted gopi-friend, because of the fragrant flower blossoms of mercy given to Me by you gopis, Krishna has again accepted Me. There is not other cause for His accepting Me other than your mercy.

11. karuNA-pUrNA: full of mercy

Vrnda-devi to Paurnamasi: Seeing a calf whose mouth was pierced by a sharp straw, Radharani felt very unhappy. With tears in Her eyes, She at once dressed the calf's wound with red kunkuma.

12. vidagdhA: expert

Radharani is the original teacher of the art of drawing pictures in colorful mineral pigments. Her mind is beautifully decorated with expertise in the art of cooking. In the battle of speaking clever, witty words She bewilders even Krishna, and even Brhaspati, the guru of the demigods. She is the most learned scholar in the science of stringing flower-garlands. In reciting of poems She is more expert than the parrots. In the pastimes of gambling She defeats even the unconquerable Krishna. She is expert at the arts of transcendental amorous pastimes. Her intelligence shines with all varieties of knowledge.

13. pATavAnvitA: cunning

Krishna to Madhumangala: When Jatila suddenly arrived, Radharani said: O My friend, My favorite pearl-necklace has broken. Let Me find the scattered pearls. On this pretext She was able to dispatch many charming, loving glances to Me from the corner of Her eyes as She pretended to search for the pearls while Jatila looked on.

14. lajjA-zIlA: shy

Radharani addresses Her own shyness in the following words: Although it is very difficult to see Krishna, the prince of Vraja, He has come to this secluded place, and He appears to be filled with longings. O friend shyness, please withdraw now so that I may uncover My face for a moment and send a sidelong glance at Krishna.

15. sumaryAdA: respectful

Syama: My friend, You look very thin and pale. If the cataki bird of Radharani refuses to eat, She will certainly give up the living condition. Radharani: The cataki bird of Radharani will not accept any nourishment except for the nectar rain of the dark cloud of Krishna.

Radharani to Vrnda-devi: Even though Vraja's Queen Yasoda is calling Me, I cannot come now. My superiors have forbidden Me to go. It is not auspicious for Me to disrespect their order.

An elderly gopi approaches Radharani with a message from Krishna: O Radharani, You have not noticed that tonight is the full moon night of the month of Sravana, a time when all one's desires may be easily fulfilled. Mukunda desires now to shower You with all transcendental nectar. My child, please take this opportunity and consent to meet with Him. This advice I give You is the proper course of action for You to take. After hearing these words, Radharani, the daughter of the sun-god's friend Vrsabhanu, declined to go to the rendezvous, and instead sent Citra-gopi in Her place.

16. dhairya-zAlinI: calm

Paurnamasi to Nandimukhi: Padma spoke many lies trying to implicate Radharani. Abhimanyu's mother Jatila brought a flower-garland supposedly given to Radharani by Krishna and later stolen by a monkey. The affectionate child Saibya brought a jasmine flower supposedly given to Radharani by Krishna. Hearing all this evidence, Radharani's husband Abhimanyu became furious, and he bitterly rebuked his wife. Look! Radharani is very tolerant of all this abuse. She does not reply to Her accusers, but simply stands calm and silent.

17. gAmbhIrya-zAlinI: grave

Rupa-manjari to her friend: In this midst of this ferocious quarrel Radharani remained very sober, calm and cheerful. My friend, this exalted virtue is very rare.

18. suvilAsA: expert at enjoying life

Radharani dispatches many darting glances from the corners of Her playfully crooked, glistening eyes. The creepers of Her eyebrows dance happily. Her face is illuminated by the moonlight of Her jasmine flower smile. Glittering earrings swing on Her cheeks. Every half word She speaks is an inscrutable, powerful mantra to invoke the presence of cupid. With all these features She has enchanted Krishna. With the waves of Her cheerful playfulness She has swept away His heart.

19. mahA-bhAva-paramotkarSa-tarSiNI: situated at the topmost level of ecstatic love

Radharani cried a great monsoon of tears that doubled the water in the Yamuna, and made Her appear like a candrakanta jewel melting in the moonlight. She stuttered, the syllables breaking in Her throat. The hairs of Her body stood up, making Her appear like a kadamba tree. The sound of Krishna's flute made Her appear like a plantain tree tossed about in a hurricane.

20. gokula-prema-vasatiH: the reservoir of loving affairs in Gokula

Queen Yasoda says: The creator Brahma must have fashioned Radharani out of transcendental love. Whenever we vrajavasis see Her our hearts become filled with love for Her.

21. jagac-chreNI-lasad-yazAH: Her fame shines in all the universe

Paurnamasi to Radharani: O beautiful Radharani, the moonlight of Your fame makes the blue lotus flower of this universe blossom with appreciation. Shining on the ear of the queen of the demigods, Saci-devi, it appears like a white jasmine flower there. That moonlight makes the vegetation of the bodily hairs of Lord Brahma's wife Savitri sprout with joy. That moonlight makes the candrakanta jewel earrings of the devotees' ears melt in ecstasy. That moonlight fills the goddess of fortune, Laksmi-devi, with terror.

22. gurv-arpita-guru-snehA: She is very affectionate to elderly people

Mother Yasoda to Radharani: You are not Kirtida's daughter. You are my daughter. What I say is true, the sight of Your face keeps me alive. When I look into Your face I see the face of my own son Krishna. O Radharani, why have You suddenly become so embarrassed?

23. sakhI-praNayAdhInA: very submissive to the love of Her friends

Radharani in the midst of a violent quarrel with Krishna, speaks the following words to Vrnda-devi: O Vrnda, I am always controlled by the love of My gopi-friends. O friend Vrnda, please ask this cowherd prince Krishna why He is troubling Me. With great fear He should at once flee the homes of respectable girls like Me. Does He not know the power of My friend Lalita?

24. kRSNa-priyAvalI-mukhyA: the foremost among Krishna’s beloveds

Krishna to Radharani: My dear girl with the fascinating eyes, even if I am attacked by many beautiful eyebrowed girls who are expert archers with their restless, crooked sidelong glances, how can I find happiness for even a moment without You? I cannot. I am just like the sky. Even if the moonlight and all the stars try to illuminate the sky, it never becomes really bright until it is filled with the sunlight. In the same way it is not possible for Me to become bright with happiness without You. Neither Candravali, Tara, or their friends can make Me happy, without the presence of Radharani, the beautiful daughter of Maharaja Vrsabhanu.

25. santatAzrava-kezavA She always keeps Kesava under Her control

Krishna says: My dear Radharani, here are the flowers untouched by bumble-bees, the many whole peacock feathers, and the new blossoms as splendid as the rising sun. I have collected all this according to Your order. I am Your menial servant. Please order Me. What else would You like Me to bring to You?

The gopi-friends of Srimati Radharani

Srimati Radharani's beautiful eyebrowed friends are the best of all the gopis. They are decorated with all transcendental virtues. Their beauty, grace and charm completely attracts Krishna.

The gopi-friends of Radharani, the queen of Vrndavana, may be divided into five groups: 1. sakhis (friends); 2. nitya-sakhis (eternal friends); 3. prana-sakhis (friends as dear as life); 4. priya-sakhis (dear friends); and 5. parama-prestha-sakhis (most dear friends).

Among the sakhis the most prominent are Kusumika, Vindhya, and Danistha. Among the nitya-sakhis are the most prominent Kasturi and Mani-manjari. Among the prana-sakhis the most prominent are Sasimukhi, Vasanti, and Lasika. The priya-sakhis have spiritual forms closely resembling that of Radharani. Most prominent among the priya-sakhis are Kurangaksi, Sumadhya, Madanalasa, Kamala, Madhuri, Manjukesi, Kandarpa-sundari, Madhavi, Malati, Kamalata, and Sasikala. Among the parama-prestha-sakhis the most prominent are Lalita, Visakha, Citra, Campakalata, Tungavidya, Indulekha, Rangadevi, and Sudevi. These eight gopis are the leaders of all the other gopis. In whatever time, place or circumstance these gopis are placed, their most exalted and intense love for the transcendental divine couple, Sri Sri Radha-Krishna is always very easy to see.

atha zrI-rAdhA-prakaraNam

tatrApi sarvathA zreSThe rAdhA-candrAvalIty ubhe |
yUthayos tu yayoH santi koTi-saGkhyA mRgIdRzaH ||1||
abhUd Akulito rAsaH pramadA-zata-koTibhiH |
puline yAmune tasminn ity eSAgamikI prathA ||2||
tayor apy ubhayor madhye rAdhikA sarvathAdhikA |
mahA-bhAva-svarUpeyaM guNair ativarIyasI ||3||
gopAlottara-tApanyAM yad gAndharveti vizrutA |
rAdhety Rk-pariziSTe ca mAdhavena sahoditA |
atas tadIya-mAhAtmyaM pAdme devarSiNoditam ||4||

tathA hi—
yathA rAdhA priyA viSNos tasyAH kuNDaM priyaM tathA |
sarva-gopISu saivaikA viSNor atyanta-vallabhA ||5||

hlAdinI yA mahA-zaktiH sarva-zakti-varIyasI |
tat-sAra-bhAva-rUpeyam iti tantre pratiSThitA ||6||
suSThu-kAnta-svarUpeyaM sarvadA vArSabhAnavI |
dhRta-SoDaza-zRGgArA dvAdazAbharaNAnvitA ||7||

tatra suSThu-kAnta-svarUpA, yathA zrI-kRSNa-vAkyam—--

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 ||8||

atha dhRta-SoDaza-zRGgArA—

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 ||9||

atha dvAdazAbharaNAzritA—

divyaz cUDA-maNIndraH puraTa-viracitAH kuNDala-dvandva-kAJci-
niSkAz cakrI-zalAkA-yuga-valaya-ghaTAH kaNTha-bhUSormikAz ca |
hArAs tArAnukAra bhuja-kaTaka-tulAkoTayo ratna-kLptAs
tuGgA pAdAGgurIya-cchavir iti ravibhir bhUSaNair bhAti rAdhA ||10|||

atha vRndAvanezvaryAH kIrtyante pravarA guNAH |
madhureyaM nava-vayAz calApAGgojjvala-smitA ||11||
cAru-saubhAgya-rekhADhyA gandhonmAdita-mAdhavA |
saGgIta-prasarAbhijJA ramya-vAG narma-paNDitA ||12||
vinItA karuNA-pUrNA vidagdhA pATavAnvitA |
lajjA-zIlA sumaryAdA dhairya-gAmbhIrya-zAlinI ||13||
suvilAsA mahAbhAva-paramotkarSa-tarSiNI |
gokula-prema-vasatir jagac-chreNI-lasad-yazAH ||14||
gurv-arpita-guru-snehA sakhI-praNayitA-vazA |
kRSNa-priyAvalI-mukhyA santatAzrava-kezavA |
bahunA kiM guNAs tasyAH saGkhyAtItA harer iva ||15||
ity aGgokti-manaH-sthAs te para-sambandha-gAs tathA |
guNA vRndAvanezvaryA iha proktAz caturvidhAH ||16||
mAdhuryaM cArutA navyaM vayaH kaizora-madhyamam |
saubhAgya-rekhA pAdAdi-sthitAz candra-kalAdayaH ||17||
sAdhumArgAd acalanaM maryAdety uditaM budhaiH |
lajjAbhijAtya-zIlAdyair dhairyaM duHkha-sahiSNutA ||18||
vyaktatvAl lakSitatvAc ca nAnyeSAM lakSaNaM kRtam ||19||

tatra madhurA, yathA vidagdha-mAdhave (1.32)—

balAd akSNor lakSmIH kavalayati navyaM kuvalayaM
mukhollAsaH phullaM kamala-vanam ullaGghayati ca |
dazAM kaSTAm aSTA-padam api nayaty AGgika-rucir
vicitraM rAdhAyAH kim api kila rUpaM vilasati ||20||

atha nava-vayAH—
zroNiH syandanatAM kRzodari kuca-dvandvaM kramAc cakratAM
bhrUz cApa-zriyam IkSaNa-dvayam idaM yAty AzugatvaM tava |
sainApatyam ataH pradAya bhuvi te kAmaH pazUnAM patiM
dhunvan jitvara-mAninaM tvayi nijaM sAmrAjya-bhAraM nyadhAt ||21||

atha capalApAGgI—
taDid-aticalatAM te kiM dRgantAd apAThId
vidhu-mukhi taDito vA kiM tavAyaM dRgantaH |
dhruvam iha gurutAbhUt tvad-dRg-antasya rAdhe
varam atijavinAM me yena jigye mano'pi ||22||

atha ujjvala-smitA—
tava vadana-vidhau vidhauta-madhyAM
smita-sudhayAdhara-lekhikAm udIkSya |
sakhi laghur aghabhic-cakora-varyaH
pramada-madoddhura-buddhir ujjihIte ||23||

atha cAru-saubhAgya-rekhADhyA—
aghahara bhaja tuSTiM pazya yaccandralekhA-
valayakusumavallIkuNDalAkArabhAgbhiH |
abhidadhati nilInAmatra saubhAgyarekhA-
vitatibhiranuviddhAH suSThu rAdhAM padAGkAH|| 24||

atha gandhonmAdita-mAdhavA—

vallI-maNDala-pallavAlibhir itaH saGgopanAyAtmano
mA vRndAvana-cakravartini kRthA yatnaM mudhA mAdhavi |
bhrAmyadbhiH sva-virodhibhiH parimalair unmAdanaiH sUcitAM
kRSNas tAM bhramAdhipaH sakhi dhuvan dhUrto dhruvaM dhAsyati ||25||

atha saGgIta-prasarAbhijJA—

muJca gIta-kutukAni rAdhike |
prekSate’tra hariNAnudhAvitAM
tvAM na yAvad atiroSaNaH patiH ||26||

atha ramya-vAk—
suvadane vadane tava radhike
sphurati keyam ihAkSara-mAdhurI |
vikalatAM labhate kila kokilaH
sakhi yayAdya sudhApi mudhArthatAm ||27||

atha narma-paNDitA—
vaMzyAs tvam upAdhyAyaH
kim upAdhyAyI tavAtra vaMzI vA |
asti yayor nAparaM karma ||28||

yathA vA—
deva prasIda vRSa-vardhana puNya-kIrte
sAdhvI-gaNa-stana-zivArcana-nitya-pUta |
nirmaJchanaM tava bhaje ravi-pUjanAya
snAtAsmi hanta mama na spRza na spRzAGgam ||29||

atha vinItA—
api gokule prasiddhA bhrU-bhramibhiH parijanair niSiddhApi |
pIThaM mumoca rAdhA bhadrikAm api dUrataH prekSya ||30||

yathA vA, vidagdha-mAdhave (5.15)—
bhUyo bhUyaH kali-vilasitaiH sAparAdhApi rAdhA
zlAghyenAhaM yad agharipuNA bADham aGgIkRtAsmi |
tatra kSAmodari kim aparaM kAraNaM vaH sakhInAM
dattAmodAM praguNa-karuNA-maJjarIm antareNa ||31||

atha karuNA-pUrNA—
tArNa-sUci-zikhayApi tarNakaM
viddha-vaktram avalokya sAsrayA |
lipyate kSatam avApta-bAdhayA
kuGkumena kRpayAsya rAdhayA ||32||

atha vidagdhA—
AcAryA dhAtu-citre pacana-viracanA-cAturI-cAru-cittA
vAg-yuddhe mugdhayantI gurum api ca girAM paNDitA mAlya-gumphe |
pAThe zArI-zukAnAM paTur ajitam api dyUta-keliSu jiSNur
vidyA-vidyoti-buddhiH sphurati rati-kalA-zAlinI rAdhikeyam ||33||

atha pATavAnvitA, yathA vidagdha-mAdhave (3.3)—

chinnaH priyo maNisaraH sakhi mauktikAni
vRttAny ahaM vicinuyAm iti kaitavena |
mugdhaM vivRtya mayi hanta dRganta-bhaGgIM
rAdhA guror api puraH praNayAd vyatAnIt ||34||

atha lajjA-zIlA—

vraja-narapati-sUnur dulrabhAlokano’yaM
sphurati rahasi tAmyaty eSa tarSAj jano’pi |
virama janani lajje kiJcid udghATya vaktraM
nimiSam iha manAg apy akSi-koNaM kSipAmi ||35||

atha sumaryAdA—
prANAn akRtAhArA sakhi rAdhA-cAtakI varaM tyajati |
na tu kRSNa-mudira-muktAd amRtAd vRttiM bhajed aparAm ||36||

yathA vA—
AhUyamAnA vrajanAthayAsmi yukto'bhisAraH sakhi nAdhunA me |
na tAdRzInAM hi gurUttamAnAm AjJAsv avajJA valate zivAya ||37||

yathA vA—
pUrNAzIH pUrNimAsAv anavahitatayA yA tvayAsyai vitIrNA
vaSTi tvAm eva tanvann akhila-madhurimotsekam asyAM mukundaH |
diSTyA parvodagAt te svayam abhisaraNe cittam Adhatsva vatse
yuktyApy uktA mayeti dyumaNi-sakha-sutA prAhiNod eva citrAm ||38||

atha dhairya-zAlinI—
tIvras tarjati bhinna-dhIr gRha-patiz chadma-jJayA padmayA
hAraM hArayati hari-praNihitaM kIzena bhartuH svasA |
mallIM lumpati kRSNa-kAmya-kusumAM zaivyA priyA varkarI
rAdhA pazya tathApy atIva sahanA tuSNIm asau tiSThati ||39||

atha gAmbhIrya-zAlinI—
kalahAntaritApade sthitiM
sakhi dhIrAdya gatApi rAdhikA |
bahir udbhaTa-mAna-lakSaNA
sudurUhA lalitA dhiyApy abhUt ||40||

atha suvilAsA—
tiryak-kSipta-calad-dRgaJcala-rucir lAsyollasad-bhrU-latA
kundAbha-smita-candikojjvala-mukhI gaNDocchalat-kuNDalA |
kandarpAgama-siddha-mantra-gahanAm ardhaM duhAnA giraM
hAriNy adya harer jahAra hRdayaM rAdhA vilAsormibhiH ||41||

atha mahA-bhAva-paramotkarSa-tarSiNI—

azrUNAm ativRSTibhir dviguNayanty arkAtmajA-nirjharaM
jyotsnI-syandi-vidhUpala-pratikRti-cchAyaM vapur bibhratI |
kaNThAntas truTad-akSarAdya-pulakair labdhA kadambAkRtiM
rAdhA veNu-dhara pravAta-kadalI-tulyA kvacid vartate ||42||

atha gokula-prema-vasatiH—

prema-santatibhir eva
vedhasA nu vRSabhAnu-nandinI |
yAdRzAM padam itA manAMsi naH
snehayaty akhila-goSTha-vAsinAm ||43||

atha jagac-chreNI-lasad-yazAH—

utphullaM kila kurvatI kuvalayaM devendra-patnI-zrutau
kundaM nikSipatI viriJcI-gRhiNI-romauSadhI-harSiNI |
karNottaMsa-sudhAMzu-ratna-sakalaM vidrAvya bhadrAGgi te
lakSmIm apy adhunA cakAra cakitAM rAdhe yazaH-kaumudI ||44||

atha gurv-arpita-guru-snehA—

na sutAsi kIrtidAyAH
kintu mamaiveti tathyam AkhyAmi |
prANimi vIkSya mukhas te
kRSNasyeveti kiM trapase ||45||

atha sakhI-praNayAdhInA—

upadiza sakhi vRnde vallavendrasya sUnuM
kim ayam iha sakhInAM mAm adhInAM dunoti |
apasaratu sazaGkaM mandirAn mAninInAM
kalayati lalitAyAH kiM na zauTIrya-dhATIm ||46||

atha kRSNa-priyAvalI-mukhyA, yathA lalita-mAdhave (10.10)—

santu bhrAmyad-apADga-bhaGgi-khuralI-khelAbhuvaH subhruvaH
svasti syAn madirekSaNe kSaNam api tvAm antarA me kutaH |
tArANAM nikurumbakena vRtayA zliSTe’pi somAbhayA
nAkAze vRSabhAnujAM zriyam Rte niSpadyate svaz-chaTA ||47||

atha santatAzrava-kezavA—

SaD-aGghribhir arditAn kusuma-saJcayAn Acinod
akhaNDam api rAdhike bahu-zikhaNDakaM tvad-girA |
amuJca nava-pallava-vrajam udaJcad arkojjvalaM
karotu vazago janaH kim ayam anyad-AjJApaya ||48||

yasyAH sarvottame yUthe sarva-sad-guNa-maNDitAH |
samantAn mAdhavAkarSi-vibhramAH santi subhruvaH ||49||
tAs tu vRndAvanezvaryAH sakhyaH paJca-vidhA matAH |
sakhyaz ca nitya-sakhyaz ca prANa-sakhyaz ca kAzcana |
priya-sakhyaz ca parama-preSTha-sakhyaz ca vizrutAH ||50||
sakhyaH kusumikA-vindhyA-dhaniSThAdyAH prakIrtitAH |
nitya-sakhyaz ca kastUrI-maNi-maJjarikAdayaH ||51||
prANa-sakhyaH zazimukhI-vAsantI-lAsikAdayaH |
gatA vRndAvanezvaryAH prAyeNemAH svarUpatAm ||52||
priya-sakhyaH kuraGgAkSI sumadhyA madanAlasA |
kamalA mAdhurI maJju-kezI kandarpa-sundarI |
mAdhavI mAlatI kAma-latA zazikalAdayaH ||53||
parama-preSTha-sakhyas tu lalitA sa-vizAkhikA |
sa-citrA campakalatA tuGgavidyendulekhikA |
raGgadevI sudevI cetyaSTau sarva-gaNAgrimAH ||54||
AsAM suSThu dvayor eva premNaH parama-kASThayA |
kvacij jAtu kvacij jAtu tad-Adhikyam ivekSate ||55||

iti zrI-zrI-ujjvala-nIlamaNau
Madhava - Tue, 21 Sep 2004 00:12:43 +0530
In most Western countries, Radhastami will be tomorrow. In Vraja, it'll be the day after. By now, Vrishabhanu Maharaja has sent out invitations to everyone, and preparations are well under way. Jaya Radhe!