Śrī Rādhā Volume 2 - A Graceful Swan in the Waters of Love for Kṛṣṇa

Śrī Rādhā

Śrī Rādhā

A Graceful Swan in the Waters of Love for Kṛṣṇa

nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale

śrīmate gour govinda-svāmin iti nāmine

namaste abhaya-prīya gour bhava prakāsine nityānanda kṛpa-sindho gopāl sarva-darśine

I offer my respectful obeisances unto His Divine Grace Śrīla Gour Govinda Swami, who is very dear to Lord Kṛṣṇa, having taken shelter at His lotus feet.

Hey! Abhay-prīya (dearmost disciple of A.C. Bhaktivedanta Swami Prabhupāda), the revealer of the inner mood of Śrīman Mahāprabhu, the ocean of Śrī Nityānanda’s mercy who sees Śrī Gopāl everywhere, please accept my repeated daṇḍavat-praṇām at your gracious lotus feet.

Śrī Śrīmad Gour Govinda Swami Mahārāja

Śrīla A.C. Bhaktivedanta Swami Prabhupāda

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda

Śrīla Gaura Kiśora dāsa Bābājī Mahārāja

Śrīla Saccidānanda Bhaktivinoda Ṭhākura

devī kṛṣṇa-mayī proktā rādhikā para-devatā sarva-lakṣmī-mayī sarva-kāntiḥ sammohinī parā

“Śrīmatī Rādhārāṇī is the Supreme Goddess (paradevatā), the exclusive abode of Kṛṣṇa’s playful pastimes or the illustrious enactress of amorous līlā (devī), and the shelter of all goddesses of fortune (Mahā-Lakṣmī). She is superlatively beautiful. Her whole being is nothing but Kṛṣṇa, and She is incessantly absorbed in Kṛṣṇa. She is the embodiment of all splendour, and is the enchantress of Śrī Kṛṣṇa’s heart.”

— Śrī Bṛhad-gautamīya-tantra

Śrī Rādhā - A Graceful Swan in the Waters of Love for K ṛ ṣ ṇ a

This publication was printed by the kind donation of Mr. and Mrs. H.F. Becks.

The information in this book is a compilation of lectures and informal talks delivered by Çré Çrémad Gour Govinda Swami Mahäräja.

Quotes from the books and lectures of Çréla A.C. Bhaktivedanta Swami Prabhupäda are copyrighted © The Bhaktivedanta Book Trust International. Image of Çréla A.C. Bhaktivedanta Swami Prabhupäda courtesy of The Bhaktivedanta Book Trust International, Inc. www.Krishna.com. Used with permission.

First Edition 1,000 copies - 2025

Printed at: Thomson Press India Private Ltd, Delhi, India.

ISBN: 978-0-645-92841-9

© 2025 TATTVA VICÄRA PUBLICATIONS

SOME RIGHTS RESERVED. EXCEPT WHERE OTHERWISE NOTED, CONTENT ON THIS BOOK IS LICENSED UNDER THE CREATIVE COMMONS ATTRIBUTION-NO DERIVATIVES 4.0 INTERNATIONAL LICENSE.

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Front cover painting by Shyäma Ramaëé Art. Used with permission. Inside drawings by Poonam Sharma. Used with permission.

Chapter Eight

Maṅgalācaraṇa

Auspicious Invocation

Compiled by Çré Çrémad Gour Govinda Swami, who would recite these verses each time before giving a class on Çré Caitanya-caritämåta.

oà ajïäna-timirändhasya

jïänäïjana-çaläkayä cakñur unmélitaà yena tasmai çré-gurave namaù

“I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.” (Çré Prema-bhakti-candrika)

çré-caitanya-mano-’bhéñöaà sthäpitaà yena bhü-tale svayaà rüpaù kadä mahyaà dadäti sva-padäntikam

“When will Çréla Rüpa Gosvämé Prabhupäda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?”

(Çré Prema-bhakti-candrika)

vande ‘haà çré-guroù çré-yuta-pada-kamalaà çré-gurün vaiñëaväàç ca

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

çré-rüpaà sägrajätaà saha-gaëa-raghunäthänvitaà taà sa-jévam sädvaitaà sävadhütaà parijana-sahitaà kåñëa-caitanya-devaà çré-rädhä-kåñëa-pädän saha-gaëa-lalitä-çré-viçäkhänvitäàç ca

“I offer my respectful obeisances unto the lotus feet of my spiritual master and unto the feet of all Vaiñëavas. I offer my respectful obeisances unto the lotus feet of Çréla Rüpa Gosvämé along with his elder brother Sanätana Gosvämé, as well as Raghunätha Däsa and Raghunätha Bhaööa, Gopäla Bhaööa, and Çréla Jéva Gosvämé. I offer my respectful obeisances to Lord Kåñëa Caitanya and Lord Nityänanda along with Advaita Äcärya, Gadädhara, Çréväsa, and other associates. I offer my respectful obeisances to Çrématé Rädhäräëé and Çré Kåñëa along with Their associates Çré Lalitä and Viçäkhä.” (Caitanyacaritämåta, Antya-lélä 2.1)

he kåñëa karuëä-sindho déna-bandho jagat-pate gopeça gopikä-känta rädhä-känta namo ‘stu te

“O my dear Kåñëa, You are the friend of the distressed and the source of creation. You are the master of the gopés and the lover of Rädhäräëé. I offer my respectful obeisances unto You.”

tapta-käïcana-gauräìgi rädhe våndävaneçvari våñabhänu-sute devi praëamämi hari-priye

“I offer my respects to Rädhäräëé, whose bodily complexion is like molten gold and who is the Queen of Våndävana. You are the daughter of King Våñabhänu, and You are very dear to Lord Kåñëa.”

Maṅgalācaraṇa ‒ Auspicious Invocation

väïchä-kalpatarubhyaç ca kåpä-sindhubhya eva ca patitänäà pävanebhyo vaiñëavebhyo namo namaù

“I offer my respectful obeisances unto all the Vaiñëava devotees of the Lord. They can fulfill the desires of everyone, just like desire trees, and they are full of compassion for the fallen souls.”

namo mahä-vadänyäya kåñëa-prema-pradäya te kåñëäya kåñëa-caitanyanämne gaura-tviñe namaù

“O most munificent incarnation! You are Kåñëa Himself appearing as Çré Kåñëa Caitanya Mahäprabhu. You have assumed the golden colour of Çrématé Rädhäräëé, and You are widely distributing pure love of Kåñëa. We offer our respectful obeisances unto You.” (Caitanya-caritämåta, Madhya-lélä 19.53)

yad advaitaà brahmopaniñadi tad apy asya tanu-bhä ya ätmäntaryämé puruña iti so ‘syäàça-vibhavaù ñaò-aiçvaryaiù pürëo ya iha bhagavän sa svayam ayaà na caitanyät kåñëäj jagati para-tattvaà param iha

“What the Upaniñads describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localised plenary portion. Lord Caitanya is the Supreme Personality of Godhead, Kåñëa Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him.”

(Caitanya-caritämåta, Ädi-lélä 1.3)

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

rädhä kåñëa-praëaya-vikåtir hlädiné çaktir asmäd ekätmänäv api bhuvi purä deha-bhedaà gatau tau caitanyäkhyaà prakaöam adhunä tad-dvayaà caikyam äptaà rädhä-bhäva-dyuti-suvalitaà naumi kåñëa-svarüpam

“The loving affairs of Çré Rädhä and Çré Kåñëa are transcendental manifestations of the Lord’s internal pleasuregiving potency. Although Rädhä and Kåñëa are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of Çré Kåñëa Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Çrématé Rädhäräëé although He is Kåñëa Himself.” (Caitanyacaritämåta, Ädi-lélä 1.5)

ciräd adattaà nija-gupta-vittaà sva-prema-nämämåtam aty-udäraù ä-pämaraà yo vitatära gauraù kåñëo janebhyas tam ahaà prapadye

“The most munificent Supreme Personality of Godhead, known as Gaurakåñëa, distributed to everyone, even the lowest of men, His own confidential treasury in the form of the nectar of love of Himself and the holy name. This was never given to the people at any time before. I therefore offer my respectful obeisances unto Him.” (Caitanya-caritämåta, Madhya-lélä 23.1)

gauraù sac-caritämåtämåta-nidhiù gauraà sadaiva-stuve gaureëa prathitaà rahasya-bhajanaà gauräya sarvaà dade gaurädasti kåpälu-ratra na paro gaurasya bhrityo bhavaà gaure gauravamäcarämi bhagavan gaura-prabho rakña mäm

Maṅgalācaraṇa ‒ Auspicious Invocation

“I pray to Çrémän Gauräìga Mahäprabhu whose ecstatic transcendental pastimes are like a river of nectar. Gaura has given the path of confidential devotional service. I will completely surrender to Gaura. Is there anyone more merciful than Gaura? I will become a servant of Gaura. I shall preach the glories of Gaura. May my Lord Gaura protect me.” (Gauräìgavirudävalé by Çréla Raghunandan Gosvämé)

mädhuryaiù-madhubhiù sugambhi-bhajana svarëam bhujänäà vanam käruëyämåta nirjharair upacitah sat-prema hemacälaù bhaktämbodhara dharaëé vijayané niskampa-sampävalé daivo na kula-daivatäà vijayatäà caitanya-kåñëa-hariù

“I worship the golden-hued Çré Caitanya Mahäprabhu Who is absorbed in the enchanting mellows of madhurya rasa. May the transcendental love of Kåñëa that Mahäprabhu is distributing, pour down on this earth like a waterfall of nectar. All glories to that Çré Kåñëa Caitanya Mahäprabhu.” (Gauräìga-virudävalé by Çréla Raghunandan Gosvämé)

äjänu-lambita-bhujau kanakäva-dätau saìkértanaika-pitarau kamaläya-täksau visvambharau dvija-barau yuga-dharma-pälau vande jagat-priya-karau karuëävatärau

“I worship Their Lordships Çré Caitanya Mahäprabhu and Nityänanda Prabhu whose long arms extend down to Their knees, whose beautiful complexions are radiant yellow like molten gold and whose elongated eyes are like red lotuses. They are the topmost brähmaëas, the guardians of religious principles for this age, the most munificent benefactors of all living entities, and the most compassionate incarnations of Godhead. They initiated the congregational chanting of the names of Lord Kåñëa.” (Caitanya-bhägavata, Ädi-khaëòa 1.1)

Śrī Rādhā - A Graceful Swan in

the Waters of Love for Kṛṣṇa

anarpita-caréà cirät karuëayävatérëaù kalau samarpayitum unnatojjvala-rasäà sva-bhakti-çriyam hariù puraöa-sundara-dyuti-kadamba-sandépitaù sadä hådaya-kandare sphuratu vaù çacé-nandanaù

“May that Lord, who is known as the son of Çrématé Çacédevé, be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the age of Kali by His causeless mercy to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service.”

(Vidagdha-mädhava 1.2)

çré-kåñëa-caitanyadeva rati-mati bhave bhaja prema-kalpa-taru-bara-dätä çré-vraja-räja-nandana rädhikä-jévana-dhana aparüpa ei saba kathä

“O brother, always worship Çré Kåñëa Caitanyadeva who is the great philanthropist giving away the treasure of the desire tree of pure love for Kåñëa. This Lord Caitanya is actually Lord Kåñëa, the prince of Vraja and the life of Çrématé Rädhäräëé. Descriptions of Him are spiritual sounds. They are not at all material.” (Prema-bhakti-candrikä, 10.12)

navadvépe avatari’ rädhä-bhäva aìgékari’ täìra känti aìgera bhüñaëa tina väïchä abhiläñé’ çacé-garbhe parakäçi’ saìge laïä pariñada-gaëa

“Lord Kåñëa desired to appear in Navadvépa to understand the intense love Çrématé Rädhäräëé felt for Him, and accept

Maṅgalācaraṇa ‒ Auspicious Invocation

Her golden complexion as His bodily ornament. In order to fulfill these three desires, the Lord appeared in Çacédevé’s womb. When the Lord appeared like this in the material world, all His associates followed Him, and also appeared in the world.” (Prema-bhakti-candrikä, 10.13)

gaura-hari avatari ‘premera vädara kari’ sädhilä manera tina käja rädhikära präëa-pati kivä bhäve käìde niti ihä bujhe bhakata-samäja

“The Lord appeared in the golden form of Lord Caitanya, and preached the message of pure love for Kåñëa. In this way He fulfilled the three desires in His mind. Only the devotees are able to understand in what a wonderful way Kåñëa, who is the Lord of Çrématé Rädhäräëé’s life, continually cried in ecstatic love of God.” (Prema-bhakti-candrikä, 10.14)

uttama adhama kichu na bächila yäciyä dilaka kola kahe premänanda emana gauräìga hådaye dhariyä bola bhaja gauräìga kaha gauräìga laha gauräìga näma (re) ye jana gauräìga bhaje sei haya ämära präëa (re)

“Never discriminating who was a fit candidate, elevated or degraded, the son of mother Çacé magnanimously accepted one and all onto His lap in a loving embrace crying; ‘Come to My fold, come to My fold!’ The poet Premänanda däsa begs you all to constantly chant the sweet name of Kåñëa while holding tightly to that son of mother Çacé in the innermost core of your heart. Worship Gauräìga! Speak about Gauräìga! Oh please take to gaura-näma! Whoever worships Gauräìga is my life and soul.” (Premänanda däsa)

Śrī Rādhā - A Graceful Swan in

the Waters of Love for Kṛṣṇa

yasyaiva pädämbuja-bhakti-läbhyaù premäbhidhänaù paramaù pum-arthaù tasmai jagan-maìgala-maìgaläya caitanya-candräya namo namas te

“O Lord Caitanyacandra, by devotedly serving Your lotus feet one can attain the pure love for Lord Kåñëa that is the ultimate goal of all endeavours. O Lord Caitanyacandra, O great auspiciousness of the world, I offer my respectful obeisances unto You. I offer my respectful obeisances unto You.” (Çré Caitanya-candrämåta, text 9)

änanda-lélä-maya-vigrahäya hemäbha-divyac-chavi-sundaräya tasmai mahä-prema-rasa-pradäya caitanya-candräya namo namas te

“O Lord Caitanyacandra, O Lord whose form is full of blissful pastimes, O Lord whose complexion is as splendid as gold, O Lord who gives in charity the nectar of pure love for Lord Kåñëa. I offer my respectful obeisances unto You. I offer my respectful obeisances unto You.” (Çré Caitanya-candrämåta, text 11)

yan näptaà karma-niñöhair na ca samadhi-gataà yat tapo dhyäna-yogair vairägyais tyäga-tattva-stutibhir api na yat tarkitaà cäpi kaiçcit govinda-prema-bhäjäm api na ca kalitaà yad rahasyaà svayaà tan nämnaiva präduräséd avatarati pare yatra taà naumi gauram

“Not attainable by the faithful performers of pious deeds, not understood by those engaged in austerity, meditation, and yoga, not guessed by those absorbed in detachment, renunciation

Maṅgalācaraṇa ‒ Auspicious Invocation

of the fruits of work, philosophical speculation or recitation of prayers, and unknown even to the devotees full of love for Lord Govinda, the secret of pure devotional service has been revealed by the holy name during Lord Gaura’s advent. Let me glorify that Lord Gaura.” (Çré Caitanya-candrämåta, text 3)

Introduction

The Original Potency

By Çréla Gour Govinda Swami Mahäräja

In the transcendental abode of Çré Våndävana, under a madhavi, creeper, Kåñëacandra was once sitting alone on a golden throne, thinking how to relish the nectarean mellow of His pastimes. As soon as He thought like that, by His mere willing, Çrématé Rädhäräëé appeared from the left side of His body. Rädhäräëé is known throughout the universe as ädé-çakti, the original potency. When She appeared, Her bodily complexion was the colour of molten gold. Her body was decorated with varieties of ornaments; a flower bouquet adorned Her braided hair. A necklace of pearls (muktämäla) lay on Her breast and a belt (mekhala) encircled Her waist. Her ears were decorated with beautiful golden earrings. The nüpura, anklets, on Her feet produced tinkle-bell sounds as She walked. Mädhavamohini rädhä-mädhava-mohila – Rädha enchanted Mädhava. In the räsa dance She gave so much pleasure to Mädhava and again She thought, ‘How can I give more pleasure to Mädhava?’ With this thought immediately innumerable gopés came out from Her body. They all looked like Rädha. In order to relish the nectarean pastimes, They appeared as two bodies. [This is a description from Brahma-vaivarta Puräëa]

Śrī Rādhā -

A Graceful Swan in the Waters of Love for Kṛṣṇa

Now I will relate the description in the Padma Puräëa about the appearance of Rädhä. Çivajé is speaking to Pärvaté-devé. In the Padma Puräëa, Uttara Khaëòa it is mentioned:

There was a great devotee, an opulent king named Våñabhänu. His wife, Kértidä was chaste and devoted. From her womb Rädhä, jagan-mätä, the mother of the whole world, took birth. On this day, in the month of Bhadrava, the eighth day of the bright fortnight, at noon, by the will of Lord Hari, Rädhäräëé appeared. All the gopa families of Gokula became very, very blissful, all of Gokula was joyful. Every one’s desires were fulfilled seeing a very beautiful daughter was born and everyone felt great joy and happiness. King Våñabhänu gave immense amounts of charity to brähmaëas, Vaiñëavas, bhärtas – singers, naöas – dancers, and to the poor. In this way Vrajeçvaré, that is Rädhäräëé, took birth in Gokula. No one could understand it because of Her mäyä.

Nārada Muni’s Prayer

One day, Närada Muni came to King Våñabhänu’s quarters to have darçana of Rädhäräëé. Närada Muni inquired about all auspiciousness. King Våñabhänu humbly replied, “By your mercy everything is auspicious. You are a great sädhu, wherever you travel, all-auspiciousness appears there. Wherever you go, that place becomes a tértha. By your mercy, everyone can have haribhakti.”

Saying this, King Våñabhänu picked up his daughter and placed Her on the lap of Närada Muni. When Närada Muni felt the touch of Rädhäräëé, he became ecstatic, his hair stood on end, tears poured down from his eyes in torrents, and in his heart

Introduction - The Original Potency

Närada Muni offered a prayer to Rädhäräëé, “You are hari-priya, dear to Lord Hari; You are mahäbhäva-svarüpä, the embodiment of mahäbhäva, govinda-mohiné, the enchantress of Govinda. You are änanda svarupa, the embodiment of all bliss. You are bhakti, You are tapa – austerity, You are everything. All the demigods, beginning from Brahmä and Çiva meditate on Your lotus feet. All the gopés, mahiñis, queens, and Mahälakñmé, are Your plenary portions. You are adya-çakté, the original potency, energy; kåñëermohéni, You enchant Kåñëa; kåñëa-präna-rüpa, You are Kåñëa’s life and soul. You are jagan-mätä, the mother of the whole world.”

Rādhārāṇī Showed Nārada Muni Her Form

Out of mercy, hearing Närada Muni’s prayers, Rädhäräëé showed him Her form. Närada Muni saw Rädhäräëé sitting on a divya-raöëa-siàhäsana, a throne studded with divine gems, under a transcendental kalpa-våkça – wish-fulfilling tree, surrounded by innumerable sakhés. Some of the sakhés were fanning, some sakhés were waving cämaras, and some sakhés were holding white umbrellas. He saw Rädhäräëé’s body covered with beautiful transcendental garments, and he saw the vermillion point, sindhura-bindu on Her forehead. He saw around Her waist, khate thäke, a belt, and ratna harävali suveñöa-maëi-male, a necklace of gems on Her chest. He saw nüpura, ankle bells clasped to Her feet. He saw the effulgence coming from Her body. Närada Muni’s voice faltered and his whole body was ecstatic. No one knew, no one else could see, only by Her mercy Närada Muni saw this beautiful form of Rädhäräëé.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

The Most Fortunate Parents in the Whole World

Now, again as a baby, Rädhäräëé was lying on the lap of Närada Muni. Then Närada Muni returned that baby daughter to Her father Våñabhänu. Våñabhänu called his wife Kértidä. Våñabhänu and Kértidä sat down before Närada Muni. Närada Muni said, “Both of you are the most fortunate mother and father in the whole world. You are very, very fortunate, mahä-bhägyavan, because you have such a wonderful daughter. Kämala, Pärvati, Arundhäti, Sacé, Satyabhama, all are the portions and portions of this girl Rädhäräëé. She is hari-priya. No one is as dear to Lord Hari as She is dear. Because of this daughter, the whole of Gokula-maëòala will be filled with every kind of opulence. Do not feel sorry that it is a daughter. Your glory will be spread far and wide.”

After hearing this from Närada Muni, King Våñabhänu asked, with folded hands, “Who will be Her husband?” Närada Muni said, “She will be the wife of that supreme puruña, parama-puruña, mahä-puruña.” At that time Her eyes were not open. Närada Muni said, “In due course of time Her eyes will open. You are the most fortunate mother and father in the whole universe.” Saying this, Närada Muni left that place.

Rādhārāṇī Did Not Open Her Eyes

Pärvati inquired at the lotus feet of Çivajé, “Why is Rädhäräëé not opening Her eyes?”

Çivajé said, “O Devé, that is a very wonderful story. When Lord Hari wanted to descend here to the material world, He called Rädhä and said, “You will also take birth in the material world, with Me. We will manifest wonderful léläs there.” Rädhä said, “O My dear lotus-eyed Hari, if I take birth in the material world I will

Introduction - The Original Potency

be very distressed. I only see Youå form. I cannot see the form of other men.” Kåñëa said, “O Devé, You will not feel any distress. You will always see My form. You will not see any other male form.”

After saying this, Lord Hari took birth as the son of Nanda Mahäräja, in order to protect the sädhus – sädhu rakhya-kare. Rädhä took birth in the womb of Kértidä as the daughter of Våñabhänu. At the birth of Rädha and Kåñëa, the whole universe became supremely joyful. Seeing that Rädhä had not opened Her eyes, Kértidä felt distressed.”

Kṛṣṇa’s Family Visits Vṛṣabhānu’s Palace

Again Parvati inquired, “Please tell me how Rädhäräëé’s vision returned.” Çivajé said, “I’ll tell you a wonderful story, hearing which everyone will feel transcendental happiness.”

King Våñabhänu performed a grand festival on the auspicious occasion of Rädhä’s birth. He invited all the cowherd men and women, with a special invitation to Nanda Mahäräja and Yaçodaräné. Nanda Mahäräja and Yaçodaräné came to King Våñabhänu’s palace seated on a bullock cart. Mahäräja Våñabhänu went outside to welcome Nanda Mahäräja, and Kértidä went outside to welcome Yaçoda-mätä. Våñabhänu and Nanda embraced, and Kértidä and Yaçoda embraced each other in the inner quarters. A lively festival was in progress with the music of drums, kettle-drums, bugles, violins, véëä. In the inner quarters Rädhä was sleeping in a cradle. Antaryämé-hari, He who dwells within, understood it. No one noticed when baby Kåñëa went to Rädhäräëé as She slept in the cradle. Seeing the face of His dear consort, Kåñëa was smiling, laughing in His mind. Then He put

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

His lotus palm on Rädhäräëé’s eyes. As soon as Rädhäräëé felt the touch of Kåñëa’s lotus palm immediately She opened Her eyes and saw Kåñëa’s face.

Eye-to-Eye Union

There was eye-to-eye union between Rädha and Kåñëa. Both of Them were very, very blissful. At that time, Kértidä went to her daughter’s cradle and saw that Rädhä had opened Her eyes. Kértidä was overjoyed and placed her daughter on her lap. She said, “O, Kåñëa has given eyes to Rädhä, therefore this baby Rädhä will be very dear to Kåñëa.” Hearing this, mother Yaçoda was very happy.

There was a joyous festival in King Våñabhänu’s palace. No one can describe this inconceivable lélä of Kåñëa. The léläs mentioned in the Brahma-vaivarta Puräëa and the Padma Puräëa are described by the mercy of hari-guru. This is all about the appearance of Çrémati Rädhäräëé.

Chapter One

A Graceful Swan in the Waters

of Love for Krsna

This is a description about Çrématé Rädhäräëé written by Çréla Rüpa Gosvämé. Rädhäräëé is the internal potency of Kåñëa. .. .

rüpe kaàsa-harasya lubdha-nayanäà sparçe ’tihåñyat-tvacaà väëyäm utkalita-çrutià parimale saàhåñöa-näsä-puöäm

ärajyad-rasanäà kilädhara-puöe nyaïcan-mukhämbho-ruhäà dambhodgérëa-mahä-dhåtià bahir api prodyad-vikäräkuläm

“Her eyes are enchanted by the beauty of Lord Kåñëa, the enemy of Kaàsa. Her body thrills in pleasure at His touch. Her ears are always attracted to His sweet voice, Her nostrils are enchanted by His fragrance, and Her tongue hankers for the nectar of His soft lips. She hangs down Her lotus-like face, exercising self-control only by pretence, but She cannot help showing the external signs of Her spontaneous love for Lord Kåñëa.” (Caitanya-caritämåta, Ädi-lélä 4.260)

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

govindänandiné rädhä, govinda-mohiné govinda-sarvasva, sarva-käntä-çiromaëi

“Rädhä is the one who gives pleasure to Govinda, and She is also the enchantress of Govinda. She is the be-all and endall of Govinda, and the crest jewel of all His consorts.”

(Caitanya-caritämåta, Ädi-lélä 4.82)

Rädhäräëé enchants Kåñëa. She gives pleasure to Kåñëa, and He is everything for Her. It is stated that Rädhäräëé is sarvakäntä-çiromaëi, the crest jewel of all the beloved maidens of Kåñëa. So Gauräìga Mahäprabhu, who is Kåñëa Himself, assumed the mood and bodily colour of Rädhäräëé when He came. Though He is Kåñëa Himself, He thinks Himself as Rädhäräëé and He was acting in the same way as Rädhäräëé when She was feeling the pangs of separation from Kåñëa and crying. And Lalitä-sakhé and Viçakha-sakhé in the pastimes of Kåñëa, were Rämänanda Raya and Svarüpa Dämodar Gosvämé in gaura-lélä. When Gauräìga Mahäprabhu saw them, He began to cry in the same way as Rädhäräëé.

kva nanda-kula-candramäù kva çikhi-candrakälaìkåtiù kva mandra-muralé-ravaù kva nu surendra-néla-dyutiù

(Caitanya-caritämåta, Antya-lélä 19.35)

When Gauräìga Mahäprabhu talks about Kåñëa, He says: “Where is that son of Nanda Mahäraja, Kåñëa, with a peacock feather on His head? He is looking very beautiful! Where is that Kåñëa? Kva mandra-muralé-ravaù. Where is that Kåñëa who plays the flute so nicely? Where shall I go and where shall I find Him? Who will help Me in obtaining Kåñëa?” Mahäprabhu was crying in this way. This is Rädhäräëé’s mood. And those Vaiñëavas who

Chapter One ‒ A Graceful swan in the Waters of Love for Kṛṣṇa

are very intimate and dear devotees of Gauräìga Mahäprabhu, have all chanted Her glories. Çréla Bhaktivinoda Öhäkura and Çréla Narottama Das Öhäkura have sung about Her.

Ramaṇī-Śiromaṇi

Çréla Bhaktivinoda Öhäkura has written the following song called Ramaëé-çiromaëi.

(1)

ramaëé-çiromaëi, våñabhänu-nandiné, néla-vasana-paridhäna chinna-puraöa jini, varëa-vikäçini, baddha-kavaré hari-präëä

“The beloved daughter of King Våñabhänu is the crest-jewel of all young women. She is fond of wearing blue garments. Her radiant complexion is very pleasing and conquers the beauty of freshly cut gold, Her hair is nicely plaited, and She is the life and soul of Lord Kåñëa.”

(2)

äbharaëa-maëòitä, hari-rasa-paëòitä, tilaka-suçobhita-bhälä kaïculikächäditä, stana-maëi-maëòitä, kajjala-nayané rasälä

“She is artfully adorned with jewels, She is very expert in amorous affairs with Çré Hari, and Her forehead is nicely decorated with tilaka. Her breasts are covered with a beautiful bodice and adorned with valuable gems, and Her rasa-filled eyes are anointed with black collyrium. Thus, She appears to be relishable sweetness personified.”

(3)

sakala tyajiyä se rädhä-caraëe däsé ho’ye bhaja parama-jatane

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

“Giving up everything to become a maidservant at the lotus feet of Rädhä, just worship and serve Her with great care and attention.”

(4)

saundarya-kiraëa dekhiyä jähära, rati-gauré-lélä garva-parihära

“Beholding the effulgent rays of Her beauty, the goddesses Rati, Gauré, and Lélä all abandon their pride.”

(5)

çacé-lakñmé-satyä saubhägya bolane, paräjita hoya jä’hära caraëe

“The good fortune attributed to the goddesses Çacé, Lakñmé, and Satyä is completely defeated in the presence of Rädhä’s lotus feet.”

(6)

kåñëa-vaçékäre candrävalé-ädi, paräjaya mäne hoiyä vivädé

“The group of rival gopés led by Candrävalé are forced to accept their defeat before Çrématé Rädhäräëé, for She alone controls Kåñëa. Thus, they always sulk.”

(7)

hari-dayitä rädhä caraëa preyäsé, bhakativinoda çré-godruma-väsé

“Bhaktivinoda, a resident of Çré Godruma, always aspires for the lotus feet of Rädhä, the most beloved of Lord Hari.”

(Çré Rädhäñöaka, Gétävalé song 3)

Çréla Gaura Kiçora däsa Bäbäjé Mahäraja has written the following song:

Chapter One ‒ A Graceful swan in the Waters of Love for Kṛṣṇa

The Life Goal of Śrīla Raghunātha dāsa Gosvāmī

Kothāy Go Prema-mayi

(1)

kothäy go prema-mayi rädhe rädhe rädhe rädhe go, jaya rädhe rädhe

“Where is She who is full of prema? All glories to Çré Rädhä.”

(2)

dekhä diye präëa räkho, rädhe rädhe tomär käìgäl tomäy òäke rädhe rädhe

“O Rädhä! Please give me Your darçana and save my life. Your wretched beggar calls out to You, ‘Rädhe! Rädhe!’”

(3)

rädhe våndävana-viläsiné, rädhe rädhe rädhe känu-mana-mohiné, rädhe rädhe

“O Rädhä, You enjoy amorous pastimes in the forest of Våndävana wherein You enchant the mind of Kåñëa.”

(4)

rädhe añöa-sakhér çiromaëi, rädhe rädhe rädhe våñabhänu-nandiné, rädhe rädhe

“O Rädhe, You are the crest-jewel among Your eight principal sakhés. O Rädhä, daughter of Våñabhänu Bäbä.”

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

(5)

(gosäi) niyam kore sadäé òäke, rädhe rädhe

“As a practice, Çréla Raghunätha däsa Gosvämé is continually calling out, ‘Rädhe! Rädhe!’”

(6)

(gosäi) eka-bär òäke keçé-ghäöe äbär òäke vaàçé-vaöe rädhe rädhe

“One time he calls out at Keçé-ghäöa, another time he calls out at Vaàçé-vaöa, ‘Rädhe! Rädhe!’”

(7)

(gosäi) eka-bär òäke nidhu-vane äbär òäke kuïja-vane rädhe rädhe

“One time he calls out at Nidhuvana, another time he calls out at Sevä-kuïja. ‘Rädhe! Rädhe!’”

(8)

(gosäi) eka-bär òäke rädhä-kuëòe, äbär òäke çyäma-kuëòe, rädhe rädhe

“One time he calls out at Rädhä-kuëòa, sometimes at Çyäma-kuëòa. ‘Rädhe! Rädhe!’”

(9) (gosäi) eka-bär òäke kusuma-vane äbär òäke govardhane, rädhe rädhe

“One time he calls out at Kusuma-sarovara, another time he calls out at Govardhana. ‘Rädhe! Rädhe!’”

Chapter One ‒ A Graceful swan in the Waters of Love for Kṛṣṇa

(10)

(gosäi) eka-bär òäke täla-vane äbär òäke tamäl-vane, rädhe rädhe

“One time he calls out at Tälavana, another time he calls out at Tamälavana. ‘Rädhe! Rädhe!’”

(11)

(gosäi) malin vasana diye gäya, vrajer dhüläy gaòägaòi jaya, rädhe rädhe

“Wearing faded and worn cloth, he rolls in the dust of Vraja, singing, ‘Rädhe! Rädhe!’”

(12)

(gosäi) mukhe rädhä rädhä bole, bhäse nayanera jale, rädhe rädhe

“Calling out ‘Rädhe! Rädhe!’, he becomes submerged in the tears flowing from his eyes. ‘Rädhe! Rädhe!’”

(13)

(gosäi) våndävane kuli kuli kende veòäya rädhä boli, rädhe rädhe

“He wanders throughout the lanes of Våndävana, weeping and exclaiming, ‘Rädhe! Rädhe!’”

(14)

(gosäi) chäpanna daëòa rätri-dine jäne nä rädhä-govinda vine, rädhe rädhe

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

“Throughout the fifty-six daëòas* of the day and night, he knows nothing but Rädhä-Govinda. ‘Rädhe! Rädhe!’”

(15)

tär par cäri daëòa çuti thäke svapne rädhä-govinda dekhe, rädhe rädhe

“Then he takes rest for only four daëòas [one hour thirtysix minutes] and sees Rädhä-Govinda in his dreams. ‘Rädhe! Rädhe!’”

It is a nice song about Rädhäräëé. There are many songs like this. You should know all these songs.

Devotee: We cannot find them in our ISKCON song book. Çréla Gour Govinda Swami: Yes, because you cannot understand about Rädhäräëé, therefore Prabhupäda did not speak about this topic. Now you should make advancement to understand Rädhäräëé and sing about Her.

Śrī Rādhāṣṭaka

(1)

rasika nägaré, gaëa-çiromaëi, kåñëa-preme sara-haàsé våñabhänu-räja, çuddha kalpa-vallé, sarva-lakñmé-gaëa-aàçé

“Çrématé Rädhäräëé is the crest jewel of all the amorous young maidens who take pleasure in relishing transcendental mellows. She is a graceful swan in the waters of love for Kåñëa, She is a transcendental wish-fulfilling creeper on the family tree of king Våñabhänu, and She is the original source of all the goddesses of fortune.”

* One daëòa equals twenty-four minutes.

Chapter One ‒ A Graceful swan in the Waters of Love for Kṛṣṇa

(2)

rakta paööa-vastra, nitamba-upari, kñudra ghaëöi dule tä’ya kuca-yugopari, duli’ muktä-mälä, citta-häré çobhä paya

“Upon Her hips, She wears a red silken cloth on which tiny bells are swinging, and upon Her breasts sways a lovely necklace of pearls. In this way She looks so splendorous that She steals the heart of the beholder.”

(3)

sarasija-bara-karëikä-samäna, atiçoya käntimaté kaiçora-amåta, täruëya-karpüra, miñra-smitädharä saté

“Her bodily lustre is exceptionally effulgent, like the golden whorl of the best of lotus flowers. Her two sweetly smiling lips display the immortal nectar of adolescence mixed with the fragrant camphor of new youthfulness. She is completely faithful to Lord Kåñëa.”

(4)

vanänte ägatä, vraja-pati-sutä, parama-caïcala-bare heri çaìkäkula, nayana-bhaìgite, ädarete stava kore

“Seeing that the supremely mischievous son of Nanda has arrived on the outskirts of the Våndävana forest as He returns from tending the cows, She becomes stricken with anxiety and affectionately offers prayers to Him by the hints and signals of Her eyes.”

(5)

vrajera mahilä, gaëera paräëa, yaçomaté-priya-pätré

lalita lalitä snehete prafulla-çarérä lalita-gätré

Śrī

Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

“Çrématé Rädhäräëé is the life and soul of all the elder women of Vraja, and is especially dear to Mother Yaçodä. Basking in the affection of charming Lalitä-devé, Rädhä’s bodily form has fully blossomed like a lotus, thus displaying Her beautiful and graceful limbs.”

(6)

viçäkhära sane, vana-phula tuli, gäìthe vaijayanté mälä sakala-çreyasé, kåñëa-bakñaù-sthitä, parama-preyasé bälä

“Accompanied by Viçäkhä, Rädhä picks up forest flowers and strings together a vaijayanté flower garland for Kåñëa. She is the well-wisher of all, and is always situated upon the chest of Kåñëa, being His most beloved young girlfriend.”

(7)

snigdha veëu-rabe, druta-gati jäi, kuïje peye naöavare hasita-nayané, namra-mukhé saté, karëa kaëòüyana kore

“Hearing the soft sound of the flute, She moves swiftly through the forest, and finding in the bowers of Vraja the best of dancing actors, the chaste Rädhä with smiling eyes turns Her face downward in shyness while restlessly scratching Her ear.”

(8)

sparçiyä kamala, bäyu su-çétala, kore jabe kuëòa-néra nidäghe tathäya, nija-gaëa saha, tuñaya gokula-béra

“When the breeze, which is scented with the fragrance of lotus flowers, makes the waters of Rädhä-kunòa very cool, then, in the warmth of the summer, Rädhä along with all Her girlfriends satisfies the hero of Gokula in those cooling waters.”

Chapter One ‒ A Graceful swan in the Waters of Love for Kṛṣṇa (9)

bhakativinoda, rüpa-raghunäthe, kohaye caraëa dhori heno rädhä-däsye, sudhéra-sampada, kabe dibe kåpä kori

“Bhaktivinoda says to Rüpa and Raghunätha, clasping their lotus feet, ‘When will you bestow your mercy upon me and give me eternal service to such a Rädhä, for Her service is the wealth of the truly wise.’” (Çré Rädhäñöaka, Gétävalé song 4)

There are so many songs about Çrématé Rädhäräëé. You should know them, sing them, and get Her mercy. Unless She showers Her mercy upon us, we cannot get Kåñëa because Kåñëa is Her property. Govinda-sarvasva, Govinda is everything for Rädhäräëé.

The Purport of Chanting Hare Kṛṣṇa

When we chant hare kåñëa, hare means ‘O Rädhäräëé’! Hara in address mode is ‘hare’. First we are praying to Rädhäräëé, then to Kåñëa, hare kåñëa. Unless Rädhäräëé is pleased with us and showers Her mercy, we cannot approach Kåñëa directly, we cannot get Kåñëa, therefore we chant, hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare hare. We chant, “O Hare! O Kåñëa! O Rädhäräëé!” and pray, “Please accept me as Your maidservant at Your lotus feet”. That is the purport of chanting hare kåñëa, nothing else. This hare kåñëa mahä-mantra – that we conditioned souls all chant here while praying to Rädhäräëé and Kåñëa for Their mercy whereby we can be Their servant, Their maidservant – is also chanted in Goloka Våndävana. When Mahäprabhu came, assuming the bodily hue and mood of Rädhäräëé, He chanted, hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare hare, as Rädhäräëé and

Śrī Rādhā -

A Graceful Swan in the Waters of Love for Kṛṣṇa

all the gopés do in Goloka Våndävana when They feel the pangs of separation from Kåñëa.

The Feeling of Separation Is the Highest Stage of Love

Here the question arises: If Çrématé Rädhäräëé and the gopés themselves chant this hare kåñëa mantra in Goloka Våndävana while They feel the pangs of separation from Kåñëa, then what does this ‘hare’ mean? Here we say that ‘hare’ means “O Rädhäräëé!” But what does ‘hare’ mean there? Do you know?

Devotee: Rädhä and Kåñëa are never separated. Çréla Gour Govinda Swami: That is right, Kåñëa is always with Rädhäräëé, this is tattva, but Rädhäräëé and the gopés feel the pangs of separation from Kåñëa as if He is away. Why is it so? The feeling of separation is the highest stage of love, the intensity of love is greater in it. If there is no feeling of separation, then there will be no intensity of love. When they feel these pangs of separation of Kåñëa, that means Kåñëa is away from them outwardly. Outwardly He is not with them, but in their heart He is there. That means union is there in the heart. This is called viraha, separation. Outwardly Kåñëa is away, but inwardly, in the heart, He is there. They are uniting with Kåñëa in their heart. There is union in the heart and separation outside. That is viraha, separation. So, you should cry for Kåñëa like this.

What Does ‘Hare’ Mean?

However, my question is: when Rädhäräëé and the gopés are singing this hare kåñëa in Goloka Våndävana, what does this ‘hare’ mean? Here for us conditioned souls ‘hare’ means “O Rädhäräëé”.

Chapter One ‒ A Graceful swan in the Waters of Love for Kṛṣṇa

But Rädhäräëé Herself is singing this. There are two words: hari and hara. In address mode hara is hare, and in address mode hari is also hare. So, They say, “O Hari! O Kåñëa! O Räma!”. And we say, “O Rädhäräëé! O Kåñëa! O Räma!”. There is a difference. You should know these things. Because this mahä mantra that we are singing is also sung by Rädhäräëé and the gopés, it is the same, but it differs here and there.

Mahāprabhu Is the Embodiment of Rādhā-bhāva

In other words, both, conditioned souls and liberated souls sing hare kåñëa. Mahäprabhu came down from that platform and sang hare kåñëa here as Rädhäräëé was singing; Mahäprabhu is the embodiment of rädhä-bhäva. Therefore, He is singing hare kåñëa. He says, “O Hari!”, but for us conditioned souls it means, “O Rädhäräëé! O Hare!”.

Why Is Rādhārāṇī Addressed as Hare?

Then the question arises: Why is Rädhäräëé addressed as ‘Hare’?

Devotee: Rädhäräëé’s name is Hara therefore in address mode it becomes Hare.

Çréla Gour Govinda Swami: This is the only reason, isn’t it? Is there any other reason? What you just said is one reason, but there are other reasons also, do you know that? No? You should know it. The Gosvämés - Çréla Rüpa Gosvämé, Sanätana Gosvämé, and Jéva Gosvämé - have all talked about this. You will never find anywhere else why Rädhäräëé is addressed as Hare. This is a very important question, and all the Vaiñëavas should know it.

Śrī Rādhā -

A Graceful Swan in the Waters of Love for Kṛṣṇa

Bhaktivinoda Öhäkura, Jéva Gosvämé, and Rüpa Gosvämé have all given their commentaries on the Hare Kåñëa mahä-mantra, and the meaning of Räma, Kåñëa and Hare.

Why Kṛṣṇa Is Known as Rāma

Devotee: Räma means the source of all pleasure.

Çréla Gour Govinda Swami: Yes, He is the source of all pleasure, therefore He is known as Räma. Çréla Jéva Gosvämé says,

govardhana-daré-kuïje parirambha-vicakñaëäù çré-rädhäm ramayämäsa rämaç tena mato hariù (Mahä-manträrtha dépikä 10)

“When Kåñëa, the expert embracer, embraces Rädhä in the forest bowers or the caves of Govardhan, He is known as Räma.”

Here Çréla Jéva Goswami says that Kåñëa embraces Rädhäräëé at a nice place on the top of Govardhan hill and plays there. Therefore, He is known as Räma.

rämate bhajato cetaù paramänanda-väridhau atreti kathito rämaù çyämasundara-vigrahaù

“Kåñëa, with His beautiful blackish form, submerges the minds of those who worship Him in an ocean of supreme bliss. Therefore, He is known by the name Räma.”

rämayaty-acyutam premëä nikuïja-vana-mandire rämä nigaditä rädhä rämo yutas tayä punaù

Chapter One ‒ A Graceful swan in the Waters of Love for Kṛṣṇa

“In the temple forest groves, Rädhäräëé brings the infallible Kåñëa to the pinnacle of joy with Her love. Therefore, She is called Rämä. Since Kåñëa is always by Her side, He is known as Räma.”

rodanair gokule dävänalam açayati hy asau viço ñayati tenokto rämo bhakta-sukhävahaù

“When the devotee residents of Gokula cried due to fear of the forest fire, Kåñëa quickly swallowed it and gave them great joy by doing so. In this way He is known as Räma.”

(Mahä-manträrtha dépikä 12-14)

Those who do bhajana of Rädhä-Kåñëa say räma, hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare

The minds of those devotees who chant the hare kåñëa mantra, are as if submerged into the ocean of bliss; thereby they get pleasure with Kåñëa. The specific word used here is ramaëa. Ramaëa means giving pleasure and receiving pleasure. Therefore, Çyämasundara Kåñëa is known as Räma. In the kuïja, Çrématé Rädhäräëé embraces Hari and gives Him pleasure. Then there is the word rämäyati. That means änandayati or giving pleasure. Çrématé Rädhäräëé gives pleasure to Kåñëa. So, from this word rämäyati, Rädhäräëé is known as Rämä. Rämä means Rädhäräëé. When Rädhäräëé unites with Kåñëa and gives Him pleasure, that Kåñëa is known as Räma.

When Kåñëa was manifesting His vraja-lélä in Vrajabhümi, He was playing with Rädhäräëé and the gopés, and the gopas. Once there was a forest fire, and all the gopas were very much distressed.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

They cried: “O Kåñëa, save us!” What did Kåñëa do? He said, “Just close your eyes.” They closed their eyes and Kåñëa opened His mouth and swallowed all the forest fire; thereby He gave pleasure to the vrajaväsés, the residents of Vrajabhümi. Kåñëa gives pleasure to the devotees, therefore He is known as Räma.

Rādhārāṇī Is Like a Creeper of Love

Devotee: Why does Kåñëa need other gopés, since He finds pleasure with Rädhäräëé?

Çréla Gour Govinda Swami: You see, it is stated,

rädhära svarüpa — kåñëa-prema-kalpalatä sakhé-gaëa haya tära pallava-puñpa-pätä

“By nature, Çrématé Rädhäräëé is just like a creeper of love of Godhead, and the gopés are the twigs, flowers and leaves of that creeper.” (Caitanya-caritämåta, Madhya-lélä 8.209)

A creeper has flowers and leaves. Without them, does a creeper look nice? No. So the gopés and sakhés are like the leaves and flowers of Rädhäräëé, the creeper of love, premalatä. They are expansions of Rädhäräëé. Their duty is to give pleasure to Rädhäräëé and Kåñëa by uniting Them in the kuïja. That is their work, nikuïja-yüno-ratikeli-siddhyai, and gurudeva, the spiritual master, is one such gopé. This is the purport of that verse. That is why there are gopés.

Devotee: How many gopés are there?

Çréla Gour Govinda Swami: There are innumerable gopés, but there are one hundred and eight chief gopés. Among those one hundred and eight, eight are most prominent, the añöasakhés. Our

Chapter One ‒ A Graceful swan in the Waters of Love for Kṛṣṇa

chanting beads represent Rädhä-Kåñëa surrounded by one hundred and eight gopés. That is the symbol of the räsa dance.

The Three Main Energies

The jévas are expansions of Kåñëa. The jéva itself is a çakti, an energy. There are three main energies: parä-çakti, aparä-çakti and taöasthä-çakti – internal, external and marginal. The jéva belongs to the taöasthä-çakti, the marginal energy. Mäyä is aparä-çakti, the external energy. Rädhäräëé and the gopés, and the lakñmés, are paräçakti, the internal energy, and Rädhäräëé is the chief among them. All these parä-çaktis are expansions of Rädhäräëé. Kåñëa is sac-cidänanda-maya-vigrahaù, the source of all pleasure. The gopés create a pleasurable situation for Rädhä-Kåñëa, and they are also nourished and pleased by the love between Them. By uniting Rädhä and Kåñëa they get pleasure. On the other hand, the conditioned jéva, being a part and parcel of Kåñëa, needs pleasure but searches for it here in this material world.

The Spiritual Master’s Duty to Any Disciple

Kåñëa has two types of parts: sväàça and vibhinnäàça, plenary portions and differentiated parts. The jévas are differentiated parts, vibhinnäàça, not direct expansions, whereas viñëu-tattvas are sväàça, direct plenary expansions.

Devotee: How can the jéva get pleasure on the spiritual platform? Çréla Gour Govinda Swami: Because on that platform the jéva is in his natural constitutional position, by serving Kåñëa directly, he gets pleasure. As Kåñëa is the embodiment of pleasure and

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

the source of all pleasure, sac-cid änanda-maya, we, jévas, who are His differentiated parts, look for pleasure. We try to get pleasure in material enjoyment, but we cannot. Rather it is a source of misery, duùkha yonaya. When we are finally united with Kåñëa through rendering service unto Him under the guidance of a bona fide spiritual master, we will get real pleasure, otherwise it is not possible here. Therefore, the spiritual master has come down from that spiritual platform to this mundane platform. Yuktasya bhaktäàç ca niyuïjato ’pi, the spiritual master’s duty to any disciple or devotee who comes to him and takes shelter at his lotus feet, is to engage him in the loving service of Kåñëa. Thereby that soul will get pleasure.

Chapter Two

Greedy to Taste the Mahā-bhāva in

Rādhā’s Heart

çré-rädhäyäù praëaya-mahimä kédåço vänayaiväsvädyo yenädbhuta-madhurimä kédåço vä madéyaù saukhyaà cäsyä mad-anubhavataù kédåçaà veti lobhät tad-bhäväòhyaù samajani çacé-garbha-sindhau harénduù

“Desiring to understand the glory of Rädhäräëé’s love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realises the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Çrématé Sacidevi, as the moon appeared from the ocean.”

These are the three internal causes of His descent. These reasons are for Himself. Then, here it is said,

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

sarva-bhäve kaila kåñëa ei ta’ niçcaya hena-käle äila yugävatära-samaya

“In this way Lord Kåñëa came to a decision. Simultaneously, the time came for the incarnation of the age.” (Caitanyacaritämåta, Ädi-lélä 4.269)

Unless I Accept the Luster of the Ecstatic Love of Śrī Rādhikā

These two came simultaneously, therefore Kåñëa incarnated Himself as Gauräìga. Then, Çréla Kaviräja Gosvämé states that Kåñëa thought:

täte jäni, mote äche kona eka rasa ämära mohiné rädhä, täre kare vaça

“Considering this, I can understand that some unknown mellow in Me controls the entire existence of My captivator, Çrématé Rädhäräëé.”

ämä haite rädhä päya ye jätéya sukha tähä äsvädite ämi sadäi unmukha

“I am always eager to taste the joy that Rädhäräëé derives from Me.”

nänä yatna kari ämi, näri äsvädite sei sukha-mädhurya-ghräëe lobha bäòhe citte

“In spite of various efforts, I have not been able to taste it. But My desire to relish that pleasure increases as I smell its sweetness.”

Chapter Two ‒ Greedy to Taste the Mahā-bhāva in Rādhā’s Heart

rasa äsvädite ämi kaila avatära prema-rasa äsvädila vividha prakära

“Formerly I appeared in the world to taste mellows, and I tasted the mellows of pure love in various ways.”

räga-märge bhakta bhakti kare ye prakäre tähä çikhäila lélä-äcaraëa-dväre

“I taught devotional service that springs from the devotees’ spontaneous love by demonstrating it with My pastimes.”

ei tina tåñëä mora nahila püraëa vijätéya-bhäve nahe tähä äsvädana

“But these three desires of Mine were not satisfied, for one cannot enjoy them in a contrary position.”

rädhikära bhäva-känti aìgékära vine sei tina sukha kabhu nahe äsvädane

“Unless I accept the luster of the ecstatic love of Çré Rädhikä, these three desires cannot be fulfilled.”

rädhä-bhäva aìgékari’ dhari’ tära varëa tina-sukha äsvädite haba avatérëa

“Therefore, assuming Rädhäräëé’s sentiments and bodily complexion, I shall descend to fulfill these three desires.”

sarva-bhäve kaila kåñëa ei ta’ niçcaya hena-käle äila yugävatära-samaya

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

In this way Lord Kåñëa came to a decision. Simultaneously, the time came for the incarnation of the age.

(Caitanya-caritämåta, Ädi-lélä 4.261-269)

Greedy to Taste the Mellow of His Own Beauty

Kåñëa is greedy now. For what does Kåñëa develop greed? Why has He developed greed, and for what purpose? To taste the mellow of His own beauty as Rädhäräëé is tasting it. Kåñëa develops that greed: “How is Rädhäräëé tasting it, and how can I taste it Myself?” This is the greed. So now we will discuss it.

Ādhāra and Ādheya

The Container and the Contents

Rädhäräëé is tasting the beauty of Kåñëa, whereby She is getting some pleasure. This pleasure must be somewhere. Where is it? Where is it contained? In Rädhäräëé’s heart. Her heart is the container. What does it contain? The pleasure derived from tasting the beauty of Kåñëa. That is the contents of the container. The specific words are ädhära and ädheya; ädhära means container and ädheya means the contents. These two, the container and the contents, are the subject matter to be discussed.

Rādhārāṇī Has No Desire to Obtain Pleasure for Herself

Çrématé Rädhäräëé is mahä-bhäva-cintamaëi-svarüpa. That mahä-bhäva is like the sun’s rays: very hot and scorching. When the scorching heat of the sun spreads on this earth, everything dries up. The container is Rädhäräëé’s heart, and the hot and scorching sun-like mahä-bhäva is in that container. ‘Ätmä-sukha-

Chapter Two ‒ Greedy to Taste the Mahā-bhāva in Rādhā’s Heart

väïchä’ means that everybody has the desire to get happiness. So, Rädhäräëé must have that too, but with that scorching heat in Her heart, that desire is dried up. In other words, Rädhäräëé has no desire for Her personal happiness, nija-sukha-väïchä. That desire has dried up. This is a philosophical point. I gave the analogy that just like the scorching heat of the rays of the sun dry up everything here in this world, in a similar way, as mahä-bhäva is so scorching hot, the desire for one’s own happiness dries up. In other words, Rädhäräëé has no desire to obtain pleasure for Herself.

The Desire to Serve Kṛṣṇa and Give Pleasure to Him

Then the next question arises: When this desire dries up, what does that container contain now? There is only one desire in it: kåñëa-sevä-sukha-väïchä, “How can I serve Kåñëa in the best way possible, and give Him pleasure?” It contains only this desire now and you will never find such a container anywhere else in this universe. It is only in Rädhäräëé, and rasaräja Kåñëa has developed greed for that. How He Himself will taste His own beauty is contained in the heart of Rädhäräëé. Rädhäräëé’s heart is the container, the ädhära, and the substance it contains, the ädheya, is that desire. The desire to serve Kåñëa and give pleasure to Him.

Now the following questions arise: the pleasure that is derived from tasting Kåñëa’s beauty, svarüpa dakhoï, how is it? What is its form? And gabhérata kete – how deep is it? Nivilata kete – how intense is it? Mädhurima kete – how sweet is it? Camätkarita kete – How excellent is it? And paräkäñöha sémä keuïthi – where is its end? These are the subjects to be discussed.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

A Jewel in the Heart of Rādhārāṇī

The container is the core of the heart of Çrématé Rädhäräëé. Can Kåñëa enter into it? This is the question. Kåñëa has no such power nor ability to enter into it. The next question arises: What is the means for it to be expressed? These are the questions. Kaviräja Gosvämé has given the means here.

Kåñëa Himself is known as lélä-puruñottama. He is the king of all mellows, çåìgära-rasa-räja, and çåìgära-rasa is the embodiment of all rasas. Kåñëa is a famous thief, the supreme thief. Now He wants to steal that mahä-bhäva. It is like a jewel, ratna, in the heart of Rädhäräëé. When He incarnated Himself as Gauräìga, He stole that very valuable ratna. The value of such a jewel, mahäbhäva ratna, cannot be described. He obtained it and just spread it everywhere in Nadia, and in Néläcala, Puruñottama-dhäma.

Devotee: What happened to Rädhäräëé when Kåñëa stole Her love for Him? What did She think...?

Çréla Gour Govinda Swami: Then Kåñëa becomes Rädhäräëé Himself. Now Kåñëa is no longer Kåñëa. He is Gaura. Now He is like Rädhäräëé. Such a wonderful transformation took place. Now He is just throwing this valuable jewel in the streets of Nadia and Puré-dhäma.

Devotee 2: Why did Çrématé Rädhäräëé not distribute it Herself?

Çréla Gour Govinda Swami: Because that is only meant for Kåñëa. Why will She distribute it to others? But now Kåñëa in His incarnation as Gauräìga is distributing it. Those who are very greedy for it, obtain it. It is thrown in the streets and those greedy devotees make a garland of it and put it around their neck. Rüpa Maïjaré in Kåñëa’s pastimes is now Rüpa Gosvämé in Gauräìga’s

Chapter Two ‒ Greedy to Taste the Mahā-bhāva in Rādhā’s Heart pastimes. Çréla Rüpa Gosvämé has disclosed this mystery, otherwise we could not have known it.

Kṛṣṇa Is the Source of All Mellows

Kåñëa has three features, brahman, paramätma and bhagavän – brahmeti paramätmeti bhägavan iti çabdhyäte. In His brahman feature He is formless, nirviçesa brahma, but in His Bhagavän feature He has a form. Kåñëa is rasa-sägara, He is the source of all kinds of mellows; He is rasa-räja. Içvaraù paramaù kåñëaù, sac-cidänanda-vigrahaù. That is stated in Brahma-saàhitä. Kåñëa is full of eternity, full of knowledge and full of pleasure, and we, the jévas, get pleasure from Him. Our eyes want to see that beauty of Kåñëa. The ear is very greedy to hear the sweet voice or flute of Kåñëa. The nose is greedy to smell the aroma coming out from His divine body. The tongue is greedy to taste that sweet mellow. The sense of touch wants to touch the soft body of Kåñëa, to feel how soft it is. All these senses are very greedy. And it is all in connection with Kåñëa. Therefore, it is said,

raso vai saù, rasaà hy eväyaà labdhänandé bhavati (Taittiréya Upaniñad 2.7.1)

“When one understands the Personality of God, Kåñëa, the reservoir of pleasure, He actually becomes transcendentally blissful.”

etasyaivänandasyänyäni bhütäni mätram upajévanti

(Muëòaka Upaniñad / Båhad-äraëyaka Upaniñad 4.3.32)

“The bliss of the Supreme Personality of Godhead is the highest. All others experience only a small portion of that bliss.”

Śrī Rādhā -

A Graceful Swan in the Waters of Love for Kṛṣṇa

The Vedas state that Kåñëa is the source of all mellows. He is the embodiment of all mellows. He gives all pleasure to all the living entities. The jéva can become blissful only by obtaining Him. Thereby the whole world will be happy.

You Are Completely Decorated by Beautiful Qualities

This is wonderful. It is astonishing that this Nanda-nandana Kåñëa, the son of Nanda Mahäräja, has now developed the greed to taste the pleasure contained in the heart of Rädhäräëé. Çréla Rüpa Gosvämé has given a description in Lalita-Mädhava, nirdhütämåta-mädhuré-parimalaù kalyäëi bimbädharo vaktraà paìkaja-saurabhaà kuharita-çläghä-bhidas te giraù aìgaà candana-çétalaà tanur iyaà saundarya-sarvasva-bhäk tväm äsädya mamedam indriya-kulaà rädhe muhur modate

“My dear auspicious Rädhäräëé, Your body is the source of all beauty. Your red lips are softer than the sense of immortal sweetness, Your face bears the aroma of a lotus flower, Your sweet words defeat the singing of the cuckoo, and Your limbs are cooler than the pulp of sandalwood. All My transcendental senses are overwhelmed in ecstatic pleasure by tasting You, who are completely decorated by beautiful qualities.” (Caitanyacaritämåta, Ädi-lélä 4.259)*

Have you read this book, Lalita-Mädhava? It is a very difficult book. Only rare devotees can understand it, not everyone can. In this verse, Kåñëa is speaking to Rädhäräëé. “Oh Rädhe! You are giving pleasure to Me, änanda-däyiné. My senses are now desiring again and again to taste Your lips that are like a bimbä fruit,

* This verse, spoken by Lord Kåñëa to Rädhä, is recorded in the Lalita-mädhava (9.9) of Çréla Rüpa Gosvämé. (Caitanya-caritämåta, Ädi-lélä 4.259, purport)

Chapter Two ‒ Greedy to Taste the Mahā-bhāva in Rādhā’s Heart

bimbädharo.” Have you seen that red fruit? It is known as bimbä, therefore we say bimbädharo, lips as red as the bimbä fruit. Kåñëa says, “O Rädhäräëé, Your bimba-like red lips are excelling the sweetness of nectar. The beauty and aroma of Your face outshines the beauty and fragrance of a lotus flower. The sweetness of Your voice excels the very sweet singing of the cuckoo. Your body is so soft and so cool that it excels malayaja.” There is a forest named malaya. It is filled with sandalwood trees, malaya-candana. There is one kind of very cooling breeze blowing from there, named malaya. That breeze is very cool. Kåñëa says: “Your body is much cooler than that of the malaya breeze and sandalwood pulp. Your bodily form is the source of all beauty that excels that of Mine. All My senses are now very greedy to taste You completely.” This is the meaning of this verse that Rüpa Gosvämé has written in Lalita-Mädhava.

Rādhārāṇī Is the Source of Pleasure for Kṛṣṇa

All know that Kåñëa is the source of all pleasure in the three worlds, but now that same Kåñëa is very greedy to taste Rädhäräëé, very eager to experience how all His senses can get pleasure from Her. The eyes of all the living entities in the three worlds are enchanted by the beauty of Kåñëa, but the eyes of Kåñëa are enchanted by the beauty of Çrématé Rädhäräëé. This is wonderful. All the ears of the living entities in the three worlds are enchanted by the sweet music coming from the flute of Kåñëa, but the ears of Kåñëa are enchanted by the sweet voice of Rädhäräëé. The noses of all the living entities are enchanted by the aroma emanating from the body of Kåñëa, but the nose of Kåñëa is enchanted by the aroma coming from the body of Rädhäräëé. All the three worlds are captured by the mellows of Kåñëa, but Kåñëa is captured by the mellow coming from the lips of Rädhäräëé. The touch of Kåñëa’s

Śrī Rādhā

- A Graceful Swan in the Waters of Love for Kṛṣṇa

body is much cooler than crores of moons, but Rädhäräëé’s body is even cooler than that of the body of Kåñëa. How is it possible? Therefore, Kåñëa develops greed to taste it, to enjoy it. And this mood is in the heart of Rädhäräëé. It is a very difficult task to enter into the core of Her heart and get it. Now He is thinking, “What shall I do to get it?” Therefore, what did He do?

Why Śyāmasundara Becomes Gaurasundara

Kåñëa is the source of all pleasure in the three worlds, but who is the source of pleasure for Kåñëa? Rädhäräëé is the source of pleasure for Kåñëa. Now Kåñëa thinks. “That pleasure and that beauty of Rädhäräëé is everything for Me now. How can I get it?” Therefore, He thought of a means.

He is the supreme thief. He is very expert in the art of stealing, so He stole it from the core of Çrématé Rädhäräëé’s heart. He assumed Her bodily hue and Her mood: thus, Çyämasundara became Gaura. Thereby He could steal it. And now He could distribute it, otherwise it was not possible. This is the reason why Çyämasundara becomes Gaurasundara.

It is stated in all these verses. It is very difficult to express all this. You cannot understand it and it is very difficult to express it in English. You will not find any purports to these verses. It is such a deep topic. You will only encounter it in books like LalitäMädhava, Vidagda-Mädhava, and Ujjvala-Nilämaëi of Çréla Rüpa Gosvämé. It is all there. You will not find it anywhere else.

Devotee: Originally Rädhä and Kåñëa are one, and then They became Rädhä and Kåñëa, then They again come together as Lord Caitanya. Now, when originally Rädhä and Kåñëa are one, does that mean that the form of Lord Caitanya is the original form, even before Rädhä-Kåñëa?

Chapter Two ‒ Greedy to Taste the Mahā-bhāva in Rādhā’s Heart

Çréla Gour Govinda Swami: No. The philosophy is çakti çaktiman abheda: The energy and the energetic are non-different. Çakti means energy, and çaktiman, energetic. You cannot differentiate between them. For example, the sun and its rays are non-different. You cannot take away the rays of the sun from the sun. Måga mada evatar gandha, musk and its sweet smell are non-different. You cannot take the sweet smell from musk, måga mada. Similarly, Rädhä and Kåñëa, çakti and çaktiman, the energy – Rädhä, and the energetic – Kåñëa, are non-different. You cannot take the energy from the energetic. These are the examples: The sun and its rays, musk and its aroma, similarly Kåñëa and Rädhä. But lélärasa äsvädite dhare dui-rüpa, to taste the mellow of Their pastimes They have assumed these two forms of Rädhä and Kåñëa. Unless there are two forms, the pastimes cannot be exhibited and cannot be tasted. Therefore, there are two forms. Gauräìga is Rädhä and Kåñëa united, that is gaura-tanu, the body of Gauräìga. And He showed that to Rämänanda Räya.

We Cannot Conceive it in Our Material Minds

Devotee: The form of Gauräìga and of Rädhä-Kåñëa separately, are They both simultaneously eternally different?

Çréla Gour Govinda Swami: Yes.

Devotee: Is it not that one came first?

Çréla Gour Govinda Swami: No, no, no. It is not that one came first and then the other, there is no such thing. They exist simultaneously. It is inconceivable for us. These are all transcendental matters. Our thinking process is material, so how can we think of it? We cannot conceive it in our material minds. So just accept it. When, by chanting hare kåñëa you will make some advancement on the spiritual path and your heart will be

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

purified, you will be able to understand it, otherwise it is not possible.

Devotee: Kåñëa appears in this universe once in a day of Brahmä, then we also hear of Lord Caitanya’s appearance. What is the rarity of His appearance?

Çréla Gour Govinda Swami: When Kåñëa appears in Dvärapayuga, Gaura appears in the next Kali-yuga, also once in a kalpa, a day of Brahmä, like Kåñëa.

Devotee: I thought that the appearance of Caitanya Mahäprabhu was rarer than Kåñëa’s.

Çréla Gour Govinda Swami: No.

Kṛṣṇa Comes to Establish Dharma

In Satya-yuga there are four dharmäcaré paths, the four legs of dharma are intact. In Treta-yuga one leg is broken, leaving three legs. In Dväparä-yuga two legs are broken and only two are left. So Kåñëa comes at the end of Dväparä-yuga when Kali-yuga is approaching, as the other leg will be broken. Kåñëa comes to establish dharma.

yadä yadä hi dharmasya glänir bhavati bhärata abhyutthänam adharmasya tadätmänaà såjämy aham

“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself.” (Bhagavad-gétä 4.7)

Chapter Two ‒ Greedy to Taste the Mahā-bhāva in Rādhā’s

Heart

When the situation is like this, that bhägavat-dharma is in danger and the atheists create disturbances, then Kåñëa comes to kill them. Kåñëa comes at the end of Dväparä-yuga to kill those miscreants and deliver the sadhus – pariträëäya sädhünäà vinäçäya ca duñkåtäm*, and to establish sanätana-dharma or bhägavata-dharma. He gives this Bhagavad-gétä instruction to all humanity, although speaking only to Arjuna. Through Arjuna, He gave confidential instructions, more confidential and the most confidential instructions.

man-manä bhava mad-bhakto mad-yäjé mäà namaskuru mäm evaiñyasi satyaà te pratijäne priyo’si me

“Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus, you will come to Me without fail. I promise you this because you are My very dear friend.”

sarva-dharmän parityajya mäm ekaà çaraëaà vraja ahaà tväà sarva-päpebhyo mokñayiñyämi mä çucaù

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.”

(Bhagavad-gétä 18.65-66)

These are the most confidential instructions He gave, at the end of Chapter Nine and again repeated at the end of Chapter

* Bhagavad-gétä 4.8.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

Eighteen.* Then Kåñëa wound up His manifested lélä here and went back to His dhäma, as a spider creates a thread-like web, very subtle, from its navel and when he desires just winds it up again. Similarly, Kåñëa manifests His lélä and again His lélä becomes unmanifested. He went back to His own abode, Goloka Våndävana-dhäma, and there He was thinking. “Oh, I went there to the material world and gave many instructions – confidential, more confidential and most confidential instructions to all the human beings. But how many of them can understand My most confidential teachings? They are conditioned souls and especially now, Kali-yuga, the most degraded age is approaching, so how can these people understand them? They cannot. It is difficult to understand, what to speak of applying it in one’s life and obtaining the benefit of it? It is quite impossible.”

Kåñëa has said in the Bhagavad-gétä, suhådam sarva-bhütänäà, “I am the only well-wishing friend of all living entities.” Therefore, He is thinking. “I have only spoken theoretically how to completely surrender, çaraëagati. I have not practically shown

*man-manä bhava mad-bhakto mad-yäjé mäà namaskuru mäm evaiñyasi yuktvaivam ätmänaà mat-paräyaëaù

“Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me.” (Bhagavad-gétä 9.34)

man-manä bhava mad-bhakto mad-yäjé mäà namaskuru mäm evaiñyasi satyaà te pratijäne priyo ‘si me

“Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.” (Bhagavad-gétä 18.65)

Chapter Two ‒ Greedy to Taste the Mahā-bhāva in Rādhā’s Heart

how to take shelter of Myself, sarva dharmän parityäja mäm ekaà çaraëam vraja. Unless I go and practice the surrendering process Myself, the people cannot understand it and apply it in their own lives; they cannot follow it and act upon it.” Therefore, He came as Gauräìga, as a devotee, because all the jivas are devotees, we are all devotees. Our business is to take shelter at the lotus feet of Kåñëa, to surrender ourselves completely at His lotus feet. How to do it? Kåñëa came as Gauräìga, as a devotee, and He taught us by His own example.

Devotee: How can we understand why we are so fortunate to take birth in this Kali-yuga?

Çréla Gour Govinda Swami: This Kali-yuga is a special Kali-yuga because in this yuga Gauräìga Mahäprabhu came, 500 years ago. He does not come in all the Kali-yugas. He only comes once in a kalpa. In the other Kali-yugas it is His aàça, a fragmental portion of Gauräìga that comes.

Devotee: Is that portion of Gauräìga, His amsa, a four-armed Visnu form?

Çréla Gour Govinda Swami: No, Gauräìga is not four-handed and His amsa is also not four-handed. He is like Gauräìga but not Gauräìga completely.

Devotee: What is the mission of that portion?

Çréla Gour Govinda Swami: It is only yuga-dharma, not prema. Caitanya-caritämåta is the scripture where it is stated.

yuga-dharma-pravartana haya aàça haite ämä vinä anye näre vraja-prema dite (Caitanya-caritämåta, Ädi-lélä 3.26)

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

“My aàça, My plenary portion can come and preach yugadharma, näma-saìkértana, but He cannot give vraja-prema. Only I can give vraja-prema. That aàça cannot give it.”

These texts are there in Caitanya-caritämåta, bhaktera icchäya kåñëera sarva avatära*; and in the Bhägavatam, bhaktecchopättarüpäya paramätman namo ‘stu te. ** Kåñëa has innumerable incarnations:

avatärä hy asaìkhyeyä hareù sattva-nidher dvijäù yathävidäsinaù kulyäù sarasaù syuù sahasraçaù

“O brähmaëas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water. (Çrémad-Bhägavatam 1.3.26)

This is stated in the First Canto of Çrémad-Bhägavatam. Imagine a very big water reservoir, and innumerable outlets coming out of it. Similarly, Kåñëa is like a very large inexhaustible lake, akñaya sarovara, and innumerable incarnations are coming out of Him, avatära hy asaìkhyeyä. What is the reason for those incarnations?

Devotee: Kåñëa says in the Bhagavad-gétä, yadä yadä hi dharmasya. ***

* Caitanya-caritämåta, Ädi-lélä 3.112

** “O Supreme Soul within the heart, You assume Your various forms to fulfill Your devotees’ desires. Obeisances unto You.” (Çrémad-Bhägavatam 10.59.25)

*** yadä yadä hi dharmasya glänir bhavati bhärata abhyutthänam adharmasya tadätmänaà såjämy aham

“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself.” (Bhagavad-gétä 4.7)

Chapter Two ‒ Greedy to Taste the Mahā-bhāva in Rādhā’s Heart

Çréla Gour Govinda Swami: Yes, that is a fact, but He never comes only for that reason.

Devotee: pariträëäya sädhünäà vinäçäya ca duñkåtäm. *

Çréla Gour Govinda Swami: Yes, that is the main reason, those sädhus cry and call Him. Those sädhus or devotees want Him.

Bhaktecchopätta-rüpäya – He incarnates Himself in this material world to fulfill the desires of the devotees. This is the principal reason. Advaita Äcärya’s call was there, so Kåñëa came as Gauräìga. That is stated here:

sei-kale çré-advaita karena ärädhana täìhära huìkäre kaila kåñëe äkarñaëa

“At that time Çré Advaita was earnestly worshipping Him. Advaita attracted Him with His loud calls.”

(Caitanya-caritämåta, Ädi-lélä 4.270)

This is the external cause, and you know the three internal causes: To understand the mellow that Rädhäräëé tastes, to know His own divine qualities and to get that pleasure that Rädhäräëé is getting by tasting Him. Kaviräja Gosvämé has stated that these three desires are the internal causes of His descent as Gauräìga.

* pariträëäya sädhünäà vinäçäya ca duñkåtäm dharma-saàsthäpanärthäya sambhavämi yuge yuge

“To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.” (Bhagavad-gétä 4.8)

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

Svarūpa-Śakti and Pranaya-vikṛtir

Svarüpa Dämodara Gosvämé has also stated that rädhä-kåñëapraëaya-vikåtir hlädhiné çaktir asmäd. The hlädhiné çakti is Kåñëa’s internal pleasure potency, and praëaya means the love between Rädhä and Kåñëa. Following in the footsteps of Svarüpa Dämodara Gosvämé, Kaviräja Gosvämé states:

rädhikä hayena kåñëera praëaya-vikära svarüpa-çakti—’hlädiné’ näma yäìhära

“Çrématé Rädhikä is the transformation of Kåñëa’s love. She is His internal energy called hlädiné.”

(Caitanya-caritämåta, Ädi-lélä 4.59)

Rädhäräëé is the internal energy of Kåñëa. Her designations are svarüpa-çakti and hlädhiné-çakti. Two things are there: svarüpaçakti and pranaya vikåtir. You should know these specific words. It is said that the name svarüpa-çakti is a general identification of Kåñëa’s internal potency, while praëaya vikåti is its specific identification. Svarüpa-çakti and pranaya vikåtir, these two are the most important. Svarüpa-çakti means His own internal potency, and praëaya vikåti means transformation of love. Rädhä-kåñëa praëaya vikåti is the embodiment of the love of Rädhä and Kåñëa, and there is some vikära, a transformation of that love. Svarüpa Dämodara Gosvämé states this, and following in his footsteps, Kaviräja Gosvämé states it too.

A Vaisnava quotes authority! The authoritative quotes define it. Quote authority, then you will be a pakkä (impeccable) Vaiñëava. You have come here to become a Vaiñëava, so become a pakkä Vaiñëava! I hope you will become so. If someone will ask

Chapter Two ‒ Greedy to Taste the Mahā-bhāva in Rādhā’s Heart

you, “Whose disciple are you?”, Will you bring me shame? “Oh, I am a disciple of Gour Govinda Swami.’’ “What? You are a disciple of Gour Govinda Mahäräja but you do not know this siddhänta?” Will you tolerate this? It is very, very intolerable. Do not bring shame to my name. It is better to die than to bring shame to the spiritual master. So be a pakkä disciple, a pakkä Vaiñëava. Take this vow like Advaita Äcärya took a vow and made Kåñëa come down. A Vaiñëava generally knows all this.

What Is Svarūpa-śakti?

Do you know what is svarüpa? Svarüpa means ‘His own form’; sva means ‘own’, rüpa means ‘form’. You should learn Sanskrit. So svarüpa means ‘His own form’. What is svarüpa-çakti? That is the çakti which is His own form.

Çré kåñëa pürëa çaktimän rädhä pürëa çakti, Kåñëa is the complete energetic, çaktimän, and Rädhä is the complete energy, çakti – there is no difference between Rädhä and Kåñëa. The term svarüpa-çakti has two meanings. This is one meaning.

Then the second meaning of svarüpa-çakti is the çakti or potency that has come out from the svarüpa. That is known as svarüpaçakti. You will see two forms; one is çaktimän, the other one is çakti, Kåñëa and Rädhä. Thus, the second meaning is that the çakti has come out from the svarüpa and it is now separated into two; Rädhä and Kåñëa. Then the question is raised: That which is nondifferent from the svarüpa-çakti, how is it now different from it? How are there two forms now? Lélä äsvädane dhore dui rüpa – to enjoy His own pastimes Kåñëa has two forms, çakti and çaktiman, Rädhä and Kåñëa. Çréla Jéva Gosvämé is an authority and in his Bhakti-sandarbha he quotes:

Śrī

Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

tatra täsäà kevala-çakti-mätratvenämürtänäà bhagavad-vigrahädyaikämyena sthitas tad-adhiñöhätré-rüpatvena mürténäà tu tad-ävaraëatayeti dvirüpatvam api jïeyam iti dik

The meaning is that çakti and çaktimän are one, non-different. So, sometimes two forms come up. Sometimes it (the svarüpaçakti) is manifested, vyakta, sometimes unmanifested, avyakta. When there is one form only, it is unmanifested. When çakti is not manifested, it is one with the çaktimän, it is known as amürta. When there are two forms, Rädhä and Kåñëa, çakti and çaktimän, the svarüpa-çakti is manifested, it is known as mürta. Amürta and mürta are specific words. And this is very, very important; sometimes it is amürta, sometimes it is mürta. It is going on from time immemorial. When it is mürta, manifested, it is Çrématé Rädhäräëé, the daughter of Våñabhänu, Värñabhänavé, which is a name of Rädhäräëé. It is eternally there. It is an eternal function. Kåñëa is known as éçvara parama kåñëa sac-cid-änanda vigraha, sac-cid-änanda maya. Three things are there: the çaktimän is sanmaya, cin-maya, änanda-maya. Similarly, the çakti is also san-mayé, cin-mayé, änanda-mayé. Those three things. So, in terms of çakti, there are three names also: sandhiné, samvit and hlädiné. That means three divisions. What is sandhiné? What is samvit? What is hlädiné? Hlädiné is the pleasure potency, änanda se sandhiné; cita se samvit, samvit is the knowledge potency, and sandhiné refers to the existence potency.

Devotee: In reference to ädheya and ädhära, you were saying what is meant by ädhära, in other words, the heart is not just a material muscle.

Çréla Gour Govinda Swami: No material muscle. It is all transcendental.

Chapter Two ‒ Greedy to Taste the Mahā-bhāva in Rādhā’s Heart

Devotee: What is the heart? What does it contain?

Çréla Gour Govinda Swami: That is the container.

Devotee: But how can we understand what is the heart?

Çréla Gour Govinda Swami: You cannot think of it. It is inconceivable. It is spiritual matter. You only think of this material container. You cannot think of it. It is not like that. Therefore, it is known as inconceivable. We cannot conceive of it.

Devotee: Would it be the heart of the soul?

Çréla Gour Govinda Swami: Yes, the soul is there in the heart. But there is no difference between the soul and the body of Rädhäräëé. Similarly, there is no difference between the soul and the body of Kåñëa. It is something different. We cannot think of it because it is spiritual. We are material beings. Therefore, it is said to be inconceivable, acintya.

Chapter Three

The Source of the Flow of Prema-bhakti

ei ta’ kariluì ñañöha çlokera vyäkhyäna

çré-rüpa-gosäïira päda-padma kari’ dhyäna

ei dui çlokera ämi ye karila artha

çré-rüpa-gosäïira çloka pramäëa samartha

Çréla Kåñëadäsa Kaviräja Gosvämé says: “Meditating on the lotus feet of Çré Rüpa Gosvämé, I have thus explained the sixth verse.”

“I can support the explanation of these two verses [verses 5 and 6 of the First Chapter] with a verse by Çré Rüpa Gosvämé.”

(Caitanya-caritämåta, Ädi-lélä 4.273-274)

What are those verses 5 and 6? In Chapter One, the chapter containing the 14 maìgaläcaraëa verses, they are given:

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

rädhä kåñëa-praëaya-vikåtir hlädiné çaktir äsmad ekätmänäv api bhuvi purä deha-bhedaà gatau tau caitanyäkhyam prakaöam adhunä tad-dvayaà caikyam äptaà rädhä-bhäva-dyuti-suvalitaà naumi kåñëa-svarüpam

“The loving affairs of Çrématé Rädhäräëé and Kåñëa are transcendental manifestations of the Lord’s internal pleasuregiving potency. Although Rädhä and Kåñëa are One in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united in the form of Çré Kåñëa Caitanya. I bow down to Him, Who has manifested Himself with the sentiment and complexion of Çrématé Rädhäräëé although He is Kåñëa Himself.”

(Caitanya-caritämåta, Ädi-lélä 1.5)

çré-rädhäyäù praëaya-mahimä kédåço vänayaiväsvädyo yenädbhuta-madhurimä kédåço vä madéyaù saukhyaà cäsyä mad-anubhavataù kédåçaà veti lobhät tad-bhäväòhyaù samajani çacé-garbha-sindhau harénduù

“Desiring to understand the glory of Rädhäräëé’s love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realises the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appears from the womb of Çrématé Çacédevé, as the moon appears form the ocean.”

(Caitanya-caritämåta, Ädi-lélä 1.6)

These two verses are explained by Çréla Kaviräja Gosvämé. He states, “Following in the footprints of Rüpa Goswämé I can support the explanation of these two verses (verses 5 and 6 of the first chapter) with a verse composed by him.” Then he gives Rüpa Goswämé’s verse.

Chapter Three ‒ The Source of the Flow of Prema-bhakti

apäraà kasyäpi praëayi-jana-våndasya kutuké rasa-stomaà håtvä madhuram upabhoktuà kam api yaù rucaà sväm ävavre dyutim iha tadéyäà prakaöayan sa devaç caitanyäkåtir atitaräà naù kåpayatu

“Lord Kåñëa desired to taste the limitless nectarean mellows of the love of one of His multitude of loving damsels (Çré Rädhä), and so He has assumed the form of Lord Caitanya, He has tasted that love while hiding His own dark complexion with Her effulgent yellow colour. May that Lord Caitanya confer upon us His grace.” (Caitanya-caritämåta, Ädi-lélä 4.275)

Kṛṣṇa Stole that Mellow

This is the third verse of the second Caitanyäñöaka of Çréla Rüpa Gosvämé’s Stava-mälä. One thing he states here is rasa-stomaà håtvä madhuram upabhoktuà, “Lord Kåñëa desired to taste the limitless nectarean mellows of the love of one of His multitudes of loving damsels (Çré Rädhä).” Then what did He do? Rasa-stomaà håtvä. Kåñëa stole that mellow. Kåñëa is supreme in all respects, so in the stealing business He is also supreme. No one can surpass Him, He is the supreme thief. So, He stole that mellow, which is in the core of Çrématé Rädhäräëé’s heart. He found no other way except stealing it, because as He has already expressed, He had become indebted to the gopés, headed by Çrématé Rädhäräëé, in these loving affairs and had no wealth to pay back that debt.

The Husband of the Goddess of Fortune Becomes Indebted

However, in the Bhagavad-gétä Kåñëa has said: ye yathä mäà prapadyante täàs tathaiva bhajämy aham (Bhagavad-gétä 4.11). “As all surrender unto Me, I reward them accordingly. Everyone

Śrī Rādhā -

A Graceful Swan in the Waters of Love for Kṛṣṇa

follows My path in all respects, O son of Påthä.” He pays back the devotees according to the degree of their surrender. That means Kåñëa never becomes indebted. He always pays back His debt; however, here He becomes indebted. He cannot pay back the debt, because He does not have that kind of wealth. He is the source of all wealth, Laksmé-pati, He is the husband of Laksmé, the Goddess of Fortune, but still He says, “I have no wealth to pay back”. Then what to do? Beg, borrow or steal, isn’t it? That type of wealth is only with Rädhäräëé. Nowhere else is it to be found. Kåñëa thinks, “If I ask Rädhäräëé to give it to Me, She will never give it. If I say, ‘Alright, I will borrow it and pay it back to You,’ She will still not give it to Me. Because She knows that I will not be able to pay it back as I do not have that kind of wealth. Thus, the last recourse is that I must steal it.”

Consequently, He stole that wealth and therefore He became Gaura. Kåñëa became Gaura; it is stated here, “He assumed the form of Lord Caitanya. He has tasted that love while hiding His own dark complexion with Her effulgent yellow colour.”

Vraja-prema-bhakti-sūtra

Sütra in English means ‘thread’. So vraja-prema-bhakti-sütra means the thread of vraja-prema-bhakti. When there is a question of a thread, then it is understood that it has two ends. One end of that particular thread is tied to the lotus feet of Kåñëa, and the other end has come to this material world, to deliver the conditioned souls. Kåñëa’s most intimate associate, the spiritual master, has come down here, holding that other end of the thread. He will tie that end to the conditioned soul whereby the conditioned soul will be linked with the lotus feet of Kåñëa. This is the process and the only way. We must be tied with that prema-bhakti-sütra, that

Chapter Three ‒ The Source of the Flow of Prema-bhakti

thread of vraja-prema-bhakti, whereby we will be attached to the lotus feet of Kåñëa. In the çruti, it is stated:

bhaktir evainaà nayati bhaktir evainaà darçayati

bhaktir eva bhüyasé bhakti-vaçaù mädhavaù

“Bhakti leads the living entity to the Lord and enables him to see the Supreme Personality of Godhead. The Lord is controlled by bhakti. Bhakti is the best of all paths.”

(Mäöhara-çruti)

The Only Means Is Bhakti

For a conditioned soul to be delivered, there is no other way except bhakti. When a conditioned soul will be tied up with that bhakti-sütra, by the causeless mercy of a bona fide spiritual master, then that conditioned soul will be easily delivered from this material existence, which is compared to a dark well, andha-küpä. He will go to the lotus feet of Kåñëa which is the abode of abhaya, açoka, and amåta. That means if someone can take shelter at the lotus feet of Kåñëa, which is a place of fearlessness, where there is no lamentation, and is full of nectar, then he will be without fear, without lamentation and in an abode which is filled with nectar.

Cāri-bhāva-bhakti

The Four Mellows of Loving Devotional Service

The first stage of bhakti is called vaidhi-bhakti. In that stage, bhakti means many rules and regulations. A sädhaka should strictly follow them, thereby his heart will be cleansed of all dirt and become purified. The next stage is bhäva-bhakti, and when that bhäva matures it becomes prema-bhakti. No one except Gauräìga

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

Mahäprabhu has given this prema-bhakti in this material world. Kåñëa has not given it, nor any other incarnation of Kåñëa.

Where is the chief place of that prema-bhakti? It is Vraja-vaëa, the forest in Vrajabhumi, which is Våndävana. This vraja-bhakti is of four types: däsya, sakhya, vätsalya and mädhurya. So, there are four types of bhaktas: däsya-bhakta, sakhya-bhakta, vätsalya-bhakta and mädhurya-bhakta. Therefore, Kåñëa desired, “I will give these four types of bhakti.”

Nāma-saṅkīrtana Is the Yuga-dharma

yuga-dharma pravartäimu näma-saìkértana cäri bhäva-bhakti diyä näcämu bhuvana

“I shall personally inaugurate the religion of the age – nämasaìkértana, the congregational chanting of the holy name. I shall make the world dance in ecstasy, realising the four mellows of loving devotional service. (Caitanya-caritämåta, Ädilélä 3.19)

Kåñëa thought: “I will go and preach this yuga-dharma which is näma-saìkértana and distribute these four kinds of bhakti, däsya, sakhya, vätsalya and mädhurya, thereby I will make the whole world dance.”

There are nine aìgas in nava-vidha-bhakti: çravaëaà kértanaà smaraëaà vandanaà däsyam, etc. Out of these, which one is the best?

tära madhye sarva-çreñöha näma-saìkértana niraparädhe näma laile päya prema-dhana

Chapter Three ‒ The Source of the Flow of Prema-bhakti

“Of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of offences, one very easily obtains the most valuable love of Godhead.”

(Caitanya-caritämåta, Antya-lélä 4.71)

What Is Prema-nāma-saṅkīrtana?

It is stated that näma-saìkértana is the best of all these nine processes because by that näma-saìkértana we can very easily get kåñëa-prema dhana. What is that prema-näma-saìkértana? This is the question.

To do näma-saìkértana with prema, that is prema-nämasaìkértana. It is a very easy definition. Gauräìga Mahäprabhu does this type of saìkértana, thereby He tastes the mellow of prema and He distributes it. He is the father of prema-näma-saìkirtana –saìkértana eka janaka pitära.

Then there are two topics: one is prema, and another is näma. There is a relationship between these two. I will give one example: a son and his father. What is their relationship? The son is maintained by the father. The father is the maintainer. This is their relationship: poñya, poñaka sambandha. The relationship between a maintained and a maintainer. The relationship between prema and näma is the same. If there is prema, then naturally we will do kértana, it will be spontaneous. Through this saìkirtäna, love is manifested, and this prema-näma saìkértana is the best of kåñëa-bhakti. Therefore, it is said: kåñëa-bhakti çré. We sing that verse, anarpita-caréà cirät karuëayävatérëaù kalua, samarpayitum unnatojjvala-rasäà sva-bhakti-çriyam. * That bhakti-çré has never been given previously, anarpita. Out of mercy, Kåñëa came down to this material world as Gauräìga and distributed this bhakti-çré

* Caitanya-caritämåta, Ädi-lélä 1.4

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

through prema-näma-saìkértana. The word çré means ‘opulence’, and a different meaning is ‘beauty’. This çré is the hidden wealth of kåñëa-bhakti.

Mādhurya-Rasa

A Gift Never Previously Bestowed

Çréla Rüpa Gosvämé has described that in his Vidagdha-mädhava (1.2):

anarpita-caréà cirät karuëyävatérnaù kalau samarpayitum unnajjvala-rasäà sva-bhakti-çriyam

“Çré Caitanya Mahäprabhu appeared in this Age of Kali to exhibit the super-excellence of mädhurya-rasa, a gift never previously bestowed by any äcärya or incarnation.”

Consequently, Çré Caitanya Mahäprabhu is accepted as the most magnanimous incarnation. It is He only who distributed love of Kåñëa while exhibiting the super-excellence of loving Kåñëa in the conjugal rasa.

As I mentioned, it is like a thread, vraja-prema-bhakti, with one end very tightly tied to the lotus feet of Kåñëa, and the other end brought to this material world by the spiritual master. This is the mercy of Kåñëa and the mercy of the spiritual master, otherwise the conditioned souls cannot be delivered. They cannot reach the lotus feet of Kåñëa. This process is there to give this vraja-prema. Who can give this vraja-prema? Only Kåñëa, because that thread is only tied to His lotus feet. There is no one except Kåñëa who can give this vraja-prema.

Chapter Three ‒ The Source of the Flow of Prema-bhakti

Why Did Kṛṣṇa Assume the Form of Gaurāṅga?

This is also stated in the Vedas: besides Kåñëa no one can give this prema. Then one question is raised: if Kåñëa can give this prema, if He is prema dättä, the giver of prema, then why did He assume the form of Gauräìga? He could give it Himself. What is the necessity on His part of assuming the form of Gauräìga? There is no necessity, He can give prema, He is its only giver.

Devotee: Because that prema is contained in the core of the heart of Çrématé Rädhäräëé.

Çréla Gour Govinda Swami: If it is contained in Rädhäräëé’s heart then how can Kåñëa give it?

There is another point: the viñaya lambhana and the äçraya lambhana. Kåñëa is the viñaya lambhana, the object of love and the premi-bhaktas, those who have developed pure love for Kåñëa, are the äçraya lambhana, the abode of love. And there are the four types of divisions which I have already mentioned. There are däsya-bhaktas, sakhya-bhaktas, vätsalya-bhaktas and mädhuryabhaktas, according to rasa-sambandha, the particular relationship based on taste that they have for Kåñëa. So who are some of the däsya-bhaktas? In Vraja-lélä, Citraka and Patraka are däsya-bhaktas. Then who are some of the sakhya-bhaktas? Sudäma and Subala. The vätsalya-bhaktas are Nanda and Yaçodä and the mädhuryabhaktas are the gopés, and the best of them is Çrématé Rädhäräëé.

The Hidden Treasure of Bhakti

Then the question arises here, that if Kåñëa is now thinking that, “I will assume bhakta-bhäva”, the sentiments of a bhakta, whose sentiments will He assume? The sentiments of a däsyabhakta, a sakhya-bhakta, a vätsalya-bhakta, or a mädhurya-bhakta?

Śrī Rādhā -

A Graceful Swan in the Waters of Love for Kṛṣṇa

Devotee: The last one.

Çréla Gour Govinda Swami: The last one? Yes, that is correct. That means mädhurya, because in mädhurya-rasa all four bhavas or sentiments are present. Otherwise, cäri bhäva-bhakti diyä näcämu bhuvana, to make the whole world dance by realising the four types of bhakti would never be possible. He could not fulfill His desire. Now that we can understand that He will assume the sentiment of a mädhurya-bhakta; who is that mädhurya-bhakta?

Devotee: Gauräìga Mahäprabhu.

Çréla Gour Govinda Swami: No. Rädhäräëé.

Devotee: Do you mean in the spiritual world?

Çréla Gour Govinda Swami: Yes, we are speaking about the spiritual world. All the devotees here have this bhakta-bhäva in their heart. This bhakti is the hidden treasure of all the devotees, and they have received this hidden treasure by the mercy of their Gurudeva. Then, if we consider the chain of the spiritual masters – one guru has his guru, and that guru has his guru, that guru has his guru, etc. – if we go back in this way, where will we reach up to?

Devotee: Up to the lotus feet of Kåñëa.

Çréla Gour Govinda Swami: However, Kåñëa says:

rädhikära prema—guru, ämi—çiñya naöa sadä ämä nänä nåtye näcäya udbhaöa

“The love of Rädhikä is My teacher, and I am Her dancing pupil. Her prema makes Me dance various novel dances.”

(Caitanya-caritämåta, Ädi-lélä 4.124)

Chapter Three ‒ The Source of the Flow of Prema-bhakti

Kåñëa has said, “I have a guru in these loving affairs, that is rädhäprema.” Then, that means that Rädhäräëé is the ultimate guru, She is even Kåñëa’s guru. Now we understand that the ultimate place of shelter is Rädhäräëé. There is a very big storehouse, mahäbhäëòära, of hladiné-çakti, the pleasure potency. The embodiment of that pleasure potency is Värñabhänavé-devé Çrématé Rädhäräëé.

Śrīmatī Rādhārāṇī Is the Source of Mandākinī

That prema is being transformed, and there are different stages: bhäva and praëaya are some of them. Çréla Rüpa Gosvämé has described this in his Bhakti-rasämåta-sindhu. And what is the last stage? That is mahä-bhäva, and the mahä-bhäva cintamaëi svarüpa is Çrématé Rädhäräëé. So Çrématé Rädhäräëé is bhäëòäré, the storekeeper of that mahä-bhäva and that is the source of the prema-bhakti mandäkiné. Mandäkiné is the river Ganges which flows in the higher planets. If the flow of that prema-bhakti is compared to that celestial Ganges, the source of that Mandäkiné is Çrématé Rädhäräëé. It comes from Her. When Kåñëa desires cäri bhäva-bhakti diyä näcämu bhuvana, then He thinks, “What shall I do? And whose sentiments shall I assume? I must assume the sentiments of Rädhäräëé, mädhurya-bhakti.”

Devotee: He becomes the disciple of Çrématé Rädhäräëé. Çréla Gour Govinda Swami: Yes, because He thinks, “Otherwise I cannot steal it.” He is kutuké rasa-stomaà håtvä. * Then Kåñëa will be able to steal the mellow that is in the heart of Çrématé Rädhäräëé. Therefore, He accepted Rädhäräëé as His guru in these loving affairs. He thought about it and decided, “I must assume the sentiments of Çrématé Rädhäräëé and Her bodily hue. Otherwise, My desire will not be fulfilled.” That is why He did that.

* Dvitéya Çré Caitanyäñöaka, text 3.

Śrī

Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

The Most Munificent Incarnation

Devotee: When Kåñëa thought to steal that prema-dhana from the core of the heart of Çrématé Rädhäräëé, He also thought to do that in order to help the conditioned souls in the material world, because He is suhådam-sarva-bhütänäà? So, He steals it for His own profit and also to give that to the conditioned souls?

Çréla Gour Govinda Swami: Yes, Kåñëa is not selfish. Gauräìga Mahäprabhu Himself tasted it and He distributed it. That is why He is known as mahä-vadanyayä.

namo mahä-vadanyayä kåñëa prema pradayate kåñëaya kåñëa caitanya nämane gaura tviñe namaù

“O most munificent incarnation! You are Kåñëa Himself appearing as Çré Kåñëa Caitanya Mahäprabhu. You have assumed the golden colour of Çrématé Rädhäräëé, and You are widely distributing pure love of Kåñëa. We offer our respectful obeisances unto You.” (Caitanya-caritämåta, Madhya-lélä 19.53)

Gauräìga avatära is mahä-vadänyayä avatära, the most munificent incarnation, because He distributed this prema. Kåñëa-prema pradayate, He gives this kåñëa-prema. Neither Kåñëa Himself, nor any of His incarnations does so.

Accept a Spiritual Master Who Comes in the Line of Caitanya Mahāprabhu

Devotee: How can a conditioned soul understand that this prema is the best of all wealth?

Çréla Gour Govinda Swami: By accepting a spiritual master, by his mercy he can understand it.

Chapter Three ‒ The Source of the Flow of Prema-bhakti

Devotee: He can realise that?

Çréla Gour Govinda Swami: Yes, he can understand it, realise it and also achieve it. There is no other way. The spiritual master must come in the line of Caitanya Mahäprabhu.

Śyāmasundara Becomes Gaurasundara

Devotee: You raised the question: Why Kåñëa does not directly distribute love? Why did He have to assume the form of Lord Caitanya to distribute mercy? You gave many answers. But is there a specific answer to that question?

Çréla Gour Govinda Swami: Yes, that is the specific answer: although Kåñëa is the giver of that prema, the bhäëòära or storehouse of that prema is not with Him. It is with Rädhäräëé. He has to steal it and then He can give it. Only Kåñëa can give it, Rädhäräëé cannot. Do you understand it now?

Devotee 2: He can steal this love from Rädhäräëé and distribute it to the conditioned souls in the form of Gauräìga?

Çréla Gour Govinda Swami: Yes, He stole it and distributed it.

Devotee 1: But He could not have distributed it without taking the form of Gauräìga?

Çréla Gour Govinda Swami: No, because He cannot get it from Rädhäräëé. He cannot enter into Her heart, She will not allow it. Therefore, He assumed Her sentiments and Her bodily hue.

Devotee: Why did He have to take the bodily hue of Rädhäräëé?

Çréla Gour Govinda Swami: That is automatic, but that is another question. One consideration is that unless He does so, He cannot enter into the heart of Rädhäräëé and take it. Another consideration, which is most confidential, is that

Śrī Rādhā

- A Graceful Swan in the Waters of Love for Kṛṣṇa

Kåñëa is Çyämasundara, rasa vai saù – the storehouse of all rasas, all mellows. It is also stated in the Vedas. But Çyämasundara is çyäma varëa – of blackish hue, or greenish, you could say, whereas Gauräìga is yellow. That Çyämasundara becomes Gaurasundara. What is the difference between a green mango and a ripe mango? One is unripe and the other is ripe, but it is the same fruit; a mango. Similarly, Gaura is the same as Kåñëa, isn’t it? He is non-different from Kåñëa. But Kåñëa is like an unripe mango, and Gaura is like a ripe mango. The unripe mango is green, while the ripe mango is yellow. So that rasa is unripe in Kåñëa.

Devotee: A ripe mango is very sweet. Çréla Gour Govinda Swami: A ripe mango is sweet, and an unripe mango is sour. So Çyämasundara is like a green mango because the mellow in Him is not ripened, while the mellow in Gaurasundara is ripe. This is the difference. The colour changes because the mellow is ripe now, when He is Gaurasundara. Therefore, we say that Rädhä and Govinda may be in a temple, but if there is no Gaura-Govinda we will not go there, because the mellow in Kåñëa is not ripened. We want the ripe and sweet mellow; that is Gaura-Govinda. Do you understand it now?

This is the most confidential topic. The premi-bhaktas want this sweet, ripened mellow, not the unripe one. We do not want that. This is most important.

Parā-Śakti and Aparā-Śakti

Devotee: Guru Mahäräja, this is a question I have already asked but I want to ask it again. There are three main energies of Kåñëa: parä-çakti*, aparä-çakti and taöastha-çakti. So, in the spiritual world we find two, parä-çakti and which other one?

* parä-çakti: the internal energy.

Chapter Three ‒ The Source of the Flow of Prema-bhakti

Çréla Gour Govinda Swami: Taöastha-çakti. * There is no aparäçakti** there.

There are two çaktis: parä and aparä. Rädhäräëé is the paräçakti, the chief of the parä-çakti. In the spiritual world there is no aparä-çakti. The marginal entity, the jéva, belongs to the paräçakti. However, being marginal a jéva has minute independence, so he may choose either of the two: parä or aparä. It is natural on his part to be with the parä-çakti, not with the aparä-çakti. It is his constitutional position because he is superior to the aparäçakti. But when he misuses, or abuses his minute independence, he remains with the aparä-çakti or mäyä-çakti. He can do that because he is taöastha. When he is with the aparä-çakti, that means he has abused his independence. He will never get pleasure here, in the aparä-çakti. He is always distressed, and he is always seeking pleasure, “How can I have that pleasure, pleasure, pleasure?” It is not here in this material world, which is a manifestation of the aparä-çakti. Only if he can go back there, to the parä-çakti, he will attain all pleasure.

Chant the Holy Name Offencelessly

Devotee: Guru Mahäräja, the next question is: Gauräìga, as mahä-vadänyäya, gave the holy Name to one and all without discrimination. So, anyone who can chant the holy Name can get prema? Everyone?

Çréla Gour Govinda Swami: Yes. If he chants the pure Name, the offenceless Name.

* The living entity is the marginal energy (tatañöhä-çakti) of the Lord, which means he can choose to be controlled by Kåñëa’s inferior, material energy or His superior, spiritual energy.

** aparä-çakti: the illusory material energy.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

Devotee: How to do it?

Çréla Gour Govinda Swami: How? You do not know what the offences are? We teach what the offences are, the näma-aparädhas. If you become free from those näma-aparädhas and chant the Name, then you will get prema; néraparädha näma laile päya prema dhana. If you can chant the Name offencelessly, you can get prema-dhana.

Devotee: But weakness is there. We need help to avoid those offences, because we are so weak.

Çréla Gour Govinda Swami: Yes. So the spiritual master is there to help you, he is always ready. You must take his help. He always instructs you to chant offencelessly, and he instructs what the offences are. He is always ready to give mercy. Satisfy him, please him and get his mercy.

The Inundation of Kṛṣṇa Consciousness Cannot Touch Them

Devotee: Mahäräja, Gauräìga is the embodiment of premabhakti. He distributes it to the fallen souls throughout the whole world. However, even within our country, India, we see that there are places where Lord Gauräìga is not at all known.

Çréla Gour Govinda Swami: Yes, because the people there do not want to know Gauräìga. They do not deserve to know Gauräìga. Why will Gauräìga be known to them?

Devotee: But He should give prema-bhakti to those people also, why they…?

Çréla Gour Govinda Swami: He distributed it, He is so kind, but those people do not want to take it. Then what shall be done? This is also stated. While Gauräìga was here, He was distributing

Chapter Three ‒ The Source of the Flow of Prema-bhakti

it. A very great river was flowing, the river of prema, prema nadé. It is like a flood, prema-vanyä. So all were submerged in it, but there were some paòuyä,

mäyävädé, karma-niñöha kutärkika-gaëa nindaka, päñaëòé yata paòuyä adhama

sei saba mahädakña dhäïä paläila sei vanyä tä-sabäre chuìite närila

“The impersonalists, fruitive workers, false logicians, blasphemers, non-devotees and lowest among the student community are very expert in avoiding the Kåñëa consciousness movement, and therefore the inundation of Kåñëa consciousness cannot touch them.” (Caitanya-caritämåta, Ädi-lélä 7.29-30)

They were running away. The flood was just expanding everywhere, and they said, “Oh! A flood is coming, a flood!” And they ran away. They were running away, because they did not want to be immersed in it. When Mahäprabhu saw it, He thought, “What is this? I want to submerge one and all in this flood of love, but all these wretched fellows are running away?” He was holding a stick, a very big daëòa, and He ran to beat them.

The Service of the Lotus Feet of Śrī Gaurāṅga’s Dear Associates

Devotee: Guru Mahäräja, you said that one can get kåñëa-prema only from one who possesses Kåñëa 100%.

Çréla Gour Govinda Swami: Yes, yes. You can get kåñëa-prema because Mahäprabhu has distributed it. If you can be very dear to Mahäprabhu then you can have it. So how can we become

Śrī Rādhā

- A Graceful Swan in the Waters of Love for Kṛṣṇa

very dear to Mahäprabhu? That question is raised. So what is your answer?

Devotee 2: By serving the servant of the servant of the servant of Mahäprabhu.

Çréla Gour Govinda Swami: Yes. By becoming the servant of the servant of the servant of Mahäprabhu. Çréla Prabhodänanda Sarasvatépäda has given the answer.

äcärya dharmaà paricarya viñëuà vicärya térthäni vicärya vedän vinä na gaura-priya-päda-seväà vedädi-duñpräpya-padaà vidanti

“Those who perform the duties of varëäçrama-dharma, worship Lord Viñëu, visit holy pilgrimage places and study the Vedas, yet neglect the service of the lotus feet of Çré Gauräìga’s dear associates, are never able to understand the pastimes of Rädhä-Govinda in Their confidential abode of Våndävana.

(Çré Caitanya Candrämåta 22)

Devotee: There are many servants of Caitanya Mahäprabhu; that means they possess different degrees of love. So, can we serve anyone and get kåñëa-prema? Can we serve any servant of Lord Gauräìga and get prema, even if maybe he has not attained that stage of bhäva?

Çréla Gour Govinda Swami: That person will give you what he has. How can he give you what he does not have? Isn’t it? So? What is it that you want?

Devotee: The best.

Çréla Gour Govinda Swami: But if he does not have the best, how can he give it to you cent per cent? If he has only 25% or

Chapter Three ‒ The Source of the Flow of Prema-bhakti

50%, how can he give you cent per cent? We want cent per cent, complete. Fully ripened love! Not half ripened! That is the difference. As a mango is ripening, it is either half ripened or fully ripened; what do you want? 25% ripe? 50% ripe? 75% ripe? Or cent per cent ripe?

Develop Greed

Devotee: How can one find that person who can give him cent per cent?

Çréla Gour Govinda Swami: If you are very, very greedy for it, then Mahäprabhu will shower His mercy upon you, Nityänanda Prabhu will also shower His mercy on you, and you will find such a person. Develop such greed! Be greedy.

Devotee: Those who, for example, first accepted a pure devotee and then gave up the path, I mean, Prabhupäda accepted many disciples all over the world, and he distributed that prema, but still some neglected it, they threw it away, so what happened to them? Were they eager before to meet Prabhupäda or not?

Çréla Gour Govinda Swami: There was eagerness, but it was not intense. In other words, it was not complete eagerness; only a certain degree of it was present. If the eagerness is complete – if it is 100%, if someone is truly, deeply eager – then they must attain it. And they will.

Once someone gets it and tastes it, he cannot leave it. He simply will not leave it. How can you walk away from something so ripe and sweet? You will not let go of it.

Those who lack that deep eagerness – who, according to their desire, have only received 25%, or maybe 50%, or at best 75% – will only reach that level. Not more. And because they do not fully have it themselves, how can they give it to others?

Chapter Four

The Lotus Feet of Rādhārānī

Are Our Only Shelter

Çrématé Rädhäräëé is the pleasure potency of Çré Kåñëa. In çästra it is mentioned that, govindänandiné rädhä, govinda-mohiné govinda-sarvasva, sarva-käntä-çiromaëi

“Rädhä is the one who gives pleasure to Govinda, and She is also the enchantress of Govinda. She is the be-all and endall of Govinda, and the crest jewel of all His consorts.”

(Caitanya-caritämåta, Ädi-lila 4.82)

That means Rädhä gives pleasure to Govinda and She enchants Govinda. She is the crest jewel of all the damsels of Vraja. She is everything for Govinda and Govinda is everything for Her –govinda-sarvasva. .

Śrī

Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

Rādhā and Kṛṣṇa

Take Two Forms to Display Their Pastimes

Rädhäräëé is the complete full potency of Kåñëa. In the Caitanya-caritämåta, Ädi-lélä it is stated,

rädhä—pürëa-çakti, kåñëa—pürëa-çaktimän dui vastu bheda näi, çästra-paramäëa

“Çré Rädhä is the full power, and Lord Kåñëa is the possessor of full power. The two are not different, as evidenced by the revealed scriptures.”

mågamada, tära gandha—yaiche aviccheda agni, jväläte—yaiche kabhu nähi bheda

“They are indeed the same, just as musk and its scent are inseparable, or as fire and its heat are nondifferent.”

rädhä-kåñëa aiche sadä eka-i svarüpa

lélä-rasa äsvädite dhare dui-rüpa

“Thus, Rädhä and Lord Kåñëa are one, yet They have taken two forms to enjoy the mellows of pastimes.”

(Caitanya-caritämåta, Ädi-lila 4.96-98)

There is no difference between Rädhä and Kåñëa. Examples have been given like agni and jvälä – fire and its heat. You cannot separate heat from the fire, and similarly, måga-mada – musk and its aroma. Måga-mada is a very sweet strong scented substance. It is available from the navel of one type of deer, kastüré-mrga. You

Chapter Four ‒ The Lotus Feet of Rādhārāṇī Are Our Only Shelter

cannot separate its scent from musk. Rädhä and Kåñëa are eka-i svarüpa – They are one identity, but to display pastimes and to enjoy them, They take two forms: Kåñëa and Rädhä.

Three Types of Consorts

Come from Śrīmatī Rādhārāṇī

Again, in Caitanya-caritamåta, it has been said, avatäré kåñëa yaiche kare avatära aàçiné rädhä haite tina gaëera vistära

“Just as the fountainhead, Lord Kåñëa, is the cause of all incarnations, so Çré Rädhä is the cause of all these consorts.” (Caitanya-caritämåta, Ädi-lila 4.76)

Kåñëa is the source of all incarnations, He is known as avatäré. Innumerable incarnations come from Him. Similarly, three types of consorts who always give pleasure to Kåñëa, come from Çrématé Rädhäräëé. These three types are the gopés, the Lakñmis and the wives of Kåñëa in Dväraka. The Gosvämés, especially Çréla Rüpa Gosvämé have written many narratives about Çrématé Rädhäräëé and some descriptions have also been given by Kaviraja Goswami in Caitanya-caritämåta.

Rādhārāṇī’s Bodily Complexion Is Like Molten Gold

There is a book named Rädhä-Kåñëa-gaëoddeça-dépikä written by Çréla Rüpa Goswami. Therein, he has written that the bodily complexion of Rädhäräëé is like molten gold, tapta-käïcana-

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

gaurängi. When Kåñëa came here as Gauräìga, assuming the mood of Rädhäräëé, He was tapta-käïcana-gaura. His complexion is like molten gold or a stationary lightning.

vicitraà néla-vasanaà tasyäç ca pariçobhitam nänä-muktä-bhüñitäìgi nänä-puñpa-viräjitä (147)

Çrématé Rädhäräëé is attired in beautiful blue clothes. She is decorated with various kinds of pearls and flowers.

dérgha-keçé sulävaëya- muktä-mälä-suçobhitä puñpa-mälä-suvinyäsä suveëé paramojjvalä (148)

Rädhä has long shiny braided hair decorated with an exquisitely strung flower garland. Her body is full of loveliness and ornamented with a pearl necklace.

subhälaù paramoddéptaù sindüra-paribhüñitäù nänä citrälakä bhänté citra-patra-suçobhitäù (149)

There is a dazzling vermillion dot on Her enchanting forehead. Her lovely locks of curling hair and Her tilaka mark look most beautiful.

bähu-yugmaà sulävaëyam nila-kaìkaëa-çobhitam anaìga-dvaëòa-lävaëya-mohiné paramä bhavet (150)

Even Cupid, who has two very charming arms, is bewildered by Çré Rädhä’s lovely arms, which are beautified by bracelets made of blue jewels.

Chapter Four ‒ The Lotus Feet of Rādhārāṇī Are Our Only Shelter

näsikä tila-puñpäbhä muktä-veçara-çobhitä

nänä sugandha-yuktä sä parä déptimaté bhavet (152)

Rädhäräëé’s nose, decorated with a pearl, is as beautiful as the flower of the Tila plant, téÿa-puñpa. Çré Rädhä, who is scented with various fragrances, is supremely beautiful.

The flower of the plant that produces sesame seeds is very beautiful. Rädhä’s nose is as attractive.

muktä-mälä danta-paìkté rasanä-pariçobhitä mukha-padmaà sulävaëyaà koöi-candra-prabhäkaram bimbavac ca sudhäramya-prema-häsya-yutaà bhavet (154)

Her radiant teeth, beautified by Her charming tongue look like rows of pearls. Her face looks like a lotus flower – mukhapadma. The dazzling of millions of moons seems to be less in comparison to the brilliance coming out from Her moon-like face. Her lips are red like the bimba fruit and Her lovely smile is as sweet as nectar.

vakñaùà-sthalaà sulävaëyam hema-kumbha-suçobhitam kaïculyä-cchäditaà tasyä muktä-hära-viräjitam (157)

Çré Rädhä’s most attractive chest, decorated with a pearl necklace, is beautified by Her golden breasts. It is covered by a kaïculi, top dress.

Śrī

Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

The Splendour that Glows Within a Pearl

There are many descriptions of Rädhäräëé, such as Her ornaments and Her bodily luster, lavanya, which is like the splendour that glows within a pearl. Çrématé Rädhäräëé is always a fifteen-year-old young girl. The name of Her father is Våñabhänu. He is as brilliant as the sun. The name of Her mother is Kirtidä and the name of Her mother-in-law is Jatilä. Kåñëa is Her eternal husband but, here in this material world pastime, She has outwardly accepted Abhimanyu as Her husband. However, this Abhimanyu is not Her husband because Her real husband is Kåñëa. All the details are described there.

The Necessity of Taking Shelter at the Lotus Feet of Śrī Rādhā

Unless one receives the mercy of Rädhäräëé, one cannot approach Kåñëa. Thus, Rädhäräëé’s mercy is required to get Kåñëa. Our life will be fulfilled if we get Him. This is the purpose, the perfection of this human life, paramartha-labha. All the Vaiñëava äcäryas such as Bhaktivinoda Öhäkura, Narottama däs Öhäkura, etc have prayed for the mercy of Rädhäräëé and have said that rädhä-bhajane jadi mati nähi bhelä kåñëa-bhajana tava akäraëe gelä –if you cannot chant the glories of Rädhäräëé, your kåñëa-bhajan is fruitless. It has no value. Therefore, we chant the name of Rädhä and glorify Her. In ‘hare kåñëa’, ‘hare’ means ‘O Rädhäräëé’. First comes ‘hare’ and then ‘kåñëa’. Bhaktivinoda Öhäkura has said this in his Gétävalé and the Gosvämés have also said this.

The necessity of taking shelter at the lotus feet of Çré Rädhä is expressed by Çréla Raghunätha Däsa Gosvämé:

Chapter Four ‒ The Lotus Feet of Rādhārāṇī Are Our Only Shelter

anärädhya rädhä-padämbhoja reëum anäçritya våndäöavéà tat padäìkäm

asambhäñya-tad-bhäva-gambhéra cittän kutaù çyäma-sindho rasasyävagähaù

“If you have not worshipped the dust of the lotus feet of Çrématé Rädhäräëé, or the land of Vraja that is marked with Her lotus feet, or have not served the lotus feet of Her devotees, who have become profound by meditating upon Her; how can you become attracted to that blackish ocean of nectar known as Çyama, Kåñëa?” (Sva-saìkalpa-prakasa stotra 1)

In other words, if someone does not serve Rädhäräëé, he cannot submerge himself in çyäma-sindhu – that blackish ocean of nectar. Which means that he cannot be liked by Çyamasundara.

A Prayer to Achieve the Service of Rādhārāṇī

A prayer to achieve the service of Rädhäräëé within the kuïjas of Våndävana is given in the Rädhä-rasa-sudhä-nidhi: äçäsya däsyaà våñabhänu-jäyäs tire samadhyäsya ca bhänu-jäyäù kadä nu våndävana kuïja véthiñv ahaà nu rädhe hy atithir bhaveyam

“O Rädhä, O Våñabhänunandiné, when, by Your mercy, will I stay on the banks of the Yamunä and wander on the paths within the groves of Våndävana as I engage in Your service as a maidservant?” (Rädhä-rasa-sudha-nidhi 198)

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

The Gosvämés aspire for våñabhänu-kumäréra haiba kinkaré kalinda-nandiné tére ra’ba väsa kari’ – “I will be a maidservant of the daughter of Våñabhänu, Rädhäräëé, and I will live on the bank of kalinda-nandini, the river Yamunä.”

karuëä kariyä rädhe e däséra prati våndäöavi kuïja-pathe haiba atithi

“Then Rädhäräëé will shower Her mercy on this maidservant, so I will be able to see Her and obtain the opportunity to serve Her in Våndävana.”

nirantara kåñëa-dhyäna, tan-näma-kirtana kåñëa-pada-padma-sevä, tan-mantra-japana rädhä-pada-däsya-mätra abhiñöa-cintana kåpäya labhiba rädhä-rägänubhävana (Çré Bhajana-rahasya)

These are the aspirations of the Gosvämés. They say, “I will always meditate on Kåñëa, chant His holy Name and serve His lotus feet, by receiving the causeless mercy of Rädhäräëé. This is my only desire: to be a maidservant at the lotus feet of Çrématé Rädhäräëé and get Her mercy.”

May My Heart Contemplate Her Lotus Feet

rädhä-näma-sudhä-rasaà rasayitum jihvästu me vihvalä pädau tat-padakäìkitäsu caratäm våndäöavé-véthiñu tat karmaiva karaù karotu hådayaà tasyäù pädaà dhyäyatät tad-bhävotsavataù paraà bhavatu me tat-präëa-näthe ratiù (Çré Rädhä-rasa-sudhä-nidhi 142)

Chapter Four ‒ The Lotus Feet of Rādhārāṇī Are Our Only Shelter

“May my tongue become constantly overwhelmed by relishing the nectarean rasa of the name Rädhä, may my feet wander on the pathways of that Våndävana where Våñabhänunandiné walks, may both my hands be engaged in Svämini’s service, and may my heart contemplate Her lotus feet. By engaging in Çrématé’s festival of ecstatic moods (bhävotçava), may one-pointed attachment manifest within me for Her präëanätha, Çré Çyämasundara. That is my earnest prayer.”

In this way there are many prayers offered by the Gosvämés, rädhä-pädapadma eka mätra gati – the lotus feet of Rädhäräëé are our only shelter.

devi duùkha kula-sägarodare düyamänam ati-durgataà janam tvaà kåpä prabala naukayädbhutaà präpaya svapada-paìkajälayam

“May You be pleased, O Vraja-viläsini, Çrématé Rädhikä! Due to my extreme bad fortune, I have fallen into the belly of an unfathomable ocean of intense grief, and I am severely tormented and seized by calamity. O Parama-karuëämayi! Kindly place me on the indestructible boat of Your mercy and grant me the direct service of Your lotus feet.”

(Çré Viläpa Kusumäïjali 8)

Chapter Five

The Origin of Love for Krsna

baòa çäkhä,—gadädhara paëòita-gosäïi teìho lakñmé-rüpä, täìra sama keha näi

“Gadädhara Paëòita, the fourth branch, is described as an incarnation of the pleasure potency of Çré Kåñëa. No one, therefore, can equal him.” (Caitanya-caritämåta, Ädi-lélä 10.15)

In the Gaura-gaëoddeça-dépikä (147–53) it is stated, “Çré Kåñëa’s pleasure potency, formerly known as Våndävaneçvaré, is now personified in the form of Çré Gadädhara Paëòita in the pastimes of Lord Caitanya Mahäprabhu. Çré Svarüpa Dämodara Gosvämé has pointed out that in the shape of Lakñmé, the pleasure potency of Kåñëa, she was formerly very dear to the Lord as Çyämasundara-vallabhä. The same Çyämasundara-vallabhä is now present in Lord Caitanya’s pastimes as Gadädhara Paëòita. Formerly, as Lalitä-sakhé, she was always devoted to Çrématé Rädhäräëé. Thus Gadädhara Paëòita is simultaneously an incarnation of Çrématé Rädhäräëé and Lalitä-sakhé.” In the Twelfth Chapter of this part of the Caitanya-caritämåta there is a description of the descendants or disciplic succession of Gadädhara Paëòita. (Caitanyacaritämåta, Ädi-lélä 10.15, purport.)

Śrī

Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

täìra çiñya-upaçiñya,—täìra upaçäkhä eimata saba çäkhä-upaçäkhära lekhä

“His disciples and grand disciples are his subbranches. To describe them all would be difficult.”

(Caitanya-caritämåta, Ädi-lélä 10.16)

vakreçvara paëòita—prabhura baòa priya bhåtya eka-bhäve cabbiça prahara yäìra nåtya

“Vakreçvara Paëòita, the fifth branch of the tree, was a very dear servant of Lord Caitanya’s. He could dance with constant ecstasy for seventy-two hours.”

(Caitanya-caritämåta, Ädi-lélä 10.17)

In the Gaura-gaëoddeça-dépikä (71) it is stated that Vakreçvara Paëòita was an incarnation of Aniruddha, one of the quadruple expansions of Viñëu (Väsudeva, Saìkarñaëa, Aniruddha and Pradyumna). He could dance wonderfully for seventy-two continuous hours. When Lord Caitanya Mahäprabhu played in dramatic performances in the house of Çréväsa Paëòita, Vakreçvara Paëòita was one of the chief dancers, and he danced continuously for that length of time. Çré Govinda däsa, an Oriyä devotee of Lord Caitanya Mahäprabhu, has described the life of Vakreçvara Paëòita in his book Gaura-kåñëodaya. There are many disciples of Vakreçvara Paëòita in Orissa, and they are known as Gauòéya Vaiñëavas although they are Oriyäs. Among these disciples are Çré Gopälaguru and his disciple Çré Dhyänacandra Gosvämé.

(Caitanya-caritämåta, Ädi-lélä 10.17, purport.)

äpane mahäprabhu gäya yäìra nåtya-käle prabhura caraëa dhari’ vakreçvara bale

Chapter Five ‒ The Origin of Love for Kṛṣṇa

“Çré Caitanya Mahäprabhu personally sang while Vakreçvara Paëòita danced, and thus Vakreçvara Paëòita fell at the lotus feet of the Lord and spoke as follows.”

(Caitanya-caritämåta, Ädi-lélä 10.18)

daça-sahasra gandharva more deha’ candramukha tärä gäya, muïi näcoì—tabe mora sukha

“O Candramukha! Please give me ten thousand Gandharvas. Let them sing as I dance, and then I will be greatly happy.”

(Caitanya-caritämåta, Ädi-lélä 10.19)

The Gandharvas, who are residents of Gandharvaloka, are celebrated as celestial singers. Whenever singing is needed in the celestial planets, the Gandharvas are invited to sing. The Gandharvas can sing continuously for days, and therefore Vakreçvara Paëòita wanted to dance as they sang.

(Caitanya-caritämåta, Ädi-lélä 10.19, purport.)

prabhu bale—tumi mora pakña eka çäkhä äkäçe uòitäma yadi päì ära päkhä

Lord Caitanya replied, “I have only one wing like you, but if I had another, certainly I would fly in the sky!”

(Caitanya-caritämåta, Ädi-lélä 10.20)

Three Personalities Have Entered into Rāya Rāmānanda and Gadādhāra Paṇḍita

Here it is stated that, “Çré Kåñëa’s pleasure potency, formerly known as Våndävaneçvaré, is now personified in the form of Çré Gadädhara Paëòita in the pastimes of Lord Caitanya Mahäprabhu. Çré Svarüpa Dämodara Gosvämé has pointed out that in the shape

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

of Lakñmé, the pleasure potency of Kåñëa, she was formerly very dear to the Lord as Çyämasundara-vallabhä. The same Çyämasundaravallabhä is now present in Lord Caitanya’s pastimes as Gadädhara Paëòita.” And another opinion is that Lalitä-sakhé, who formerly was always devoted to Çrématé Rädhäräëé, is Gadädhära Paëòita. Thus, there are three opinions about Gadädhara Paëòita: one is that he is Vrndävaneñvari Radha, another that he is Çyämasundaravallabhä, Lakñmé, and the third, according to Svarüpa Dämodara Gosvämé, is that he is Lalitä-sakhé. Thus, three persons are said to be in Gadädhara Paëòita.

However, we also say that Räya Rämänanda is Lalitä-sakhé. Indeed, in the Gaura-gaëoddeça-dépikä it is mentioned that three personalities have entered into Räya Rämänanda: Lalitäsakhé, another sakhé named Arjunia-sakhé and Arjuna, the third of the five Pandava brothers. The first brother among them is Yudhiñöhira, the second is Bhéma, and the third one is Arjuna, a dear sakha of Kåñëa. Kåñëa drove his chariot during the battle in Kurukñetra. So, three personalities have entered into Räya Rämänanda.

The Caitanya-caritämrta states that Bhavänanda Räya was the father of Rämänanda Räya. Mahäprabhu said to him that he had formerly appeared as Päëòu.* Päëòu had five sons, and he had also five sons.

* äliìgana kari’ täìre balila vacana tumi päëòu, païca-päëòava—tomära nandana

“Embracing Räya Bhavänanda, the Lord declared to him, “You formerly appeared as Päëòu, and your five sons appeared as the five Päëòavas.” (Caitanya-caritämåta, Ädi-lélä 10.132)

Chapter Five ‒ The Origin of Love for Kṛṣṇa

So, when this topic comes up, we should understand Rädhäräëé and Her sakhés, Her girl-companions, and what their activities are. Mahäprabhu has accepted gopé-bhäva, the mood of the gopis. As Rädhäräëé is the chief of all gopés, it means He has accepted rädhä-bhäva. In Govinda-lélämåta it is said:

kä kåñëasya praëaya-jani-bhüù çrématé rädhikaikä käsya preyasy anupama-guëä rädhikaikä na cänyä jaihmyaà keçe dåçi taralatä niñöhuratvaà kuce ’syä väïchä-pürtyai prabhavati hare rädhikaikä na cänyä

“If one asks about the origin of love for Kåñëa, the answer is that its origin is in Çrématé Rädhäräëé alone. Who is the most dear friend of Kåñëa? The answer again is Çrématé Rädhäräëé alone. No one else. Çrématé Rädhäräëé’s hair is very curly, Her two eyes are always moving to and fro, and Her breasts are firm. Since all transcendental qualities are manifested in Çrématé Rädhäräëé, She alone is able to fulfill all the desires of Kåñëa. No one else.” (Govinda-lélämåta 11.122)

Çréla Kåñëadäsa Kaviräja Gosvämé has described this very high topic in his Govinda-lélämåta. I am talking about this as it is in respect to Gadädhara Paëòita because Lalita-sakhé, Çyämasundaravallabhä, the manifestation of Lakñmi and Vrndävaneñvari are personified in his form. So, one should understand who Rädhäräëé and Her sakhés are. It is the highest topic.

This Topic Is Generally Not Discussed Publicly

In sädhana-bhakti there are three stages: sädhana-bhakti, bhävabhakti, and prema-bhakti or sädhana-däsa, bhäva-däsa and premadäsa, the stages of sädhana, bhäva, and prema – the highest. Only

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

one who has attained at least the bhäva stage can understand something about this high topic. One who has attained the stage of pure prema, when bhava has matured, can understand it completely. Otherwise, it will be misunderstood. None of you are qualified. All of you will only misunderstand it. But please do not misunderstand it. Think of yourself as ‘I am very low. I have not attained that stage. I am just listening.’ Do not misunderstand it, because then you will commit a great aparädha. Therefore, this topic is generally not discussed publicly. It is only discussed among paramahaàsas – very elevated personalities. Only very elevated devotees discuss these points. I am just giving you some inspiration, so that you will become very eager to elevate yourself to that stage, and then you will be able to understand it. As Narottama däsa Öhäkura says,

rüpa-raghunätha-pade ha-ibe äkuti kabe häma bujhaba se yugala-périti

“When I can get the mercy of Rüpa and Raghunätha by clasping their lotus feet and crying, I will be able to understand the conjugal love between Rädhä and Kåñëa.”

Otherwise, it cannot be understood. As one devotee said, when he looks at Rädhä Kåñëa, he develops lust in himself, “Oh! That girl and Kåñëa are embracing.” My Guru-Mahäräja said that in the West also people are wondering, “Who is that girl with Kåñëa?” This is a misunderstanding. They cannot understand who Rädhä is. That is quite natural. It is not easy. Do not misunderstand the conjugal love between Rädhä and Kåñëa and think it to be like ordinary lusty affairs of this world. If you misunderstand it, it is better to leave. Do not sit in this class. Do not develop such misunderstanding. You will be finished. You will never receive

Chapter Five ‒ The Origin of Love for Kṛṣṇa

Rädhäräëé’s mercy. Those who cannot understand will not be able to approach Kåñëa, please do not provoke the wrath of Rädhäräëé by your misunderstanding. I am telling you. Do not enrage Rädhä. Rather, be very humble: “I am a mleccha, I am a yavana, I am most degraded like an animal. My consciousness is very dull but, O Rädhäräëé, please shower Your mercy on me. I cannot understand this sublime topic. Please excuse me. I am sitting here as a deaf person, just to hear, but I cannot understand it. Let it touch my ears. The day will come that my ears will open, and then I will be able to understand it.” Offer this prayer to Rädhäräëé, otherwise, do not take the risk to misunderstand it, it is better to leave the class.

The Six Glories of Śuddha-Bhakti

Çréla Rüpa Gosvämé has mentioned in his Bhakti-rasämåtasindhu that there are six items in çuddha-bhakti.

kleça-ghné çubhadä mokña-laghutä-kåt sudurlabhä sändränanda-viçeñätmä çré-kåñëäkarñiëé ca sä

“Pure devotional service brings immediate relief from all kinds of material distress. It is the beginning of all auspiciousness. It minimises the value of liberation. It is rarely achieved, it automatically puts one in transcendental pleasure, and it is the only means to attract Kåñëa.”

Çuddha-bhakti eradicates distress, kleça-ghné; çubhadä offers good fortune; mokña-laghutäkåt exposes the inferiority of liberation; çudurlabhä makes itself very rarely attainable; sändränandaviçeñätmä fills the heart with inexplicable joy; and çré-kåñëäkarñiëé attracts Çré Kåñëa.

Śrī

Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

First comes kleçaghnatva. It means that it destroys all your material miseries, sinful reactions and ignorance. First, all your miseries will be destroyed. Second is çubhadatva, all-auspiciousness. The third item is mokña-laghutäkåtva; when this pure devotion develops, liberation becomes very, very insignificant. The fourth quality is sudurlabhätva: it is very rarely achieved, not easily. The fifth one is sändränanda-viçeñatva – one derives very deep ecstatic pleasure. The sixth and last one is çré-kåñëäkarñanatva: it can attract even Çré Kåñëa. These are the six glories of çuddha-bhakti.

Love for the Entire Creation

Çréla Rüpa Goswämi has given some further explanation.

çubhäni préëanaà sarva jagatäm-anuraktatä sad-guëäù sukham ity ädény äkhyätäni manéñibhiù

“Learned sages have described the meaning of auspiciousness as: love for the entire creation, caring affection for all living entities, saintly character, happiness, and other such qualities.”

(Bhakti-rasämåta-sindhu 1.1.27)

That means that those who develop pure bhakti love one and all. One who loves Kåñëa loves one and all, because everyone and everything is related to Kåñëa. Those who are sädhus love one and all. And at the same time, it is not one sided; if you love someone, that person will also reciprocate. It is a question of reciprocation. When sädhus love one and all, then the whole world also loves those sädhus. So, the happiness that is derived out of this is çubhadätva, all auspicious.

Chapter Five ‒ The Origin of

The Best Service to the Whole World

There is another point. It is çubhäni préëanaà. Çréla Rüpa Gosvämé has quoted verses from the Padma Puräëa in his Bhaktirasämrta-sindhu – tatra jagat-préëanädi-dvaya-pradatvaà, yathä pädme – in connection with making the whole world happy and being affectionate toward all living entities. The following statement is found there:

yenärcito haris tena tarpitäni jagaëty api rajyaëti jantavas tatra jaìgamäù sthävarä api

“A person who is engaged in devotional service in full Kåñëa consciousness is to be understood to be doing the best service to the whole world and to be pleasing everyone in the world. In addition to human society, he is pleasing even the trees and animals, because they also become attracted by such activities.” (Padma Puräëa 1.1.28)

This means that one who worships Lord Kåñëa with love satisfies the whole world. If Lord Kåñëa is satisfied, then the whole world will be satisfied. Therefore, one who does kåñëa-bhajan with love can satisfy the whole world because Kåñëa is satisfied with him. So, moving and non-moving entities, all are attracted to that person. The whole world is attracted. That is préëanaà. This is çubhadätva.

Only Those Who Have Attained the Prema Stage Discuss these Topics

In sädhana-däsa there are only two items: kleçaghnatva, and çubhadätva. In the bhäva stage there are two more added: mokñalaghutäkåtva and sudurlabhätva. Then, in premävastha, the stage of prema, all six qualities are present; these four plus the other two, which are sändränanda-viçeñätmätva and çré-kåñëäkarñaëätva. As I have already mentioned, only one who has at least attained this bhäva stage can understand these points, otherwise no one can. Only those who have attained the prema stage discuss all these topics. None of you are qualified to understand this and it is very difficult to make you understand it. You are in a very degraded stage. You are all neophytes, only in sädhana-däsa, you have not attained bhäva, what to speak of prema. So how can you understand this? Therefore, do not misunderstand it. If a wrong lusty conception develops in you, it is better to get out of this class.

That Which Is Inconceivable Cannot Be Subject to Logic

I only speak about this topic because it comes up in these verses. It is related to them. My Guru Mahäräja has deliberately not talked about this because you cannot understand it. So why would he discuss it? When you make advancement and attain that stage, then inquisitiveness will develop naturally. You will enquire about it, and it will come to you. Unless you inquire, how will it come to you? So, he left it for your inquiry. This is what Çréla Prabhupäda has done. “Let them elevate themselves to that bhäva stage, then let them inquire, then this will be taught.” Otherwise, it will never be taught. Therefore, Prabhupäda said, “Everything

Chapter Five ‒ The Origin of Love for Kṛṣṇa

is in my books.” Some of it is manifested – vyakta, and some of it is unmanifested – avyakta. Both are there and it will be manifested when you attain that stage and inquire about it. Otherwise, it will never be manifested to you. Fools cannot understand this. They criticise, “Oh, Bhaktivedänta Swami has given only ABCD, not anything higher.” He who says that is a fool! A great offender! I will crush his head! Nonsense! You cannot understand Bhaktivedänta Swami. It needs further explanations. These fools are only husking the husk: “Where does the jéva come from?” They cannot understand what Bhaktivedänta Swämi has said. You dull headed fellows! Therefore, çästra states, acintyä khalu ye bhävä na täàs tarkeëa yojayed, that which is inconceivable cannot be subject to logic and argument. What material logic will you add to it? What argument? Do not add anything to it! This is a spiritual topic, not a material one. This is acintya – inconceivable, so how can you conceive it?

The first lesson is that you are not the body. You have not even understood the first lesson, what to speak of these higher, post-graduate lessons?

The Birthplace of Love for Kṛṣṇa

We have seen earlier that the question is raised: What is the birthplace of love for Kåñëa, kåñëa-praëaya? The answer is: only Rädhäräëé. Praëaya means ‘love’. In English only this one word ‘love’ is available, but it is not sufficient. There is a difference between prema and praëaya. You cannot enter into the subtle point of it, only into its gross understanding.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

Who Is Most Dear to Kṛṣṇa?

Then the next question is: anupama-guëä priya, who is most dear to Kåñëa? That is the same answer, ekä rädhika. It is only Rädhäräëé, no one else. There is no question of comparison of Rädhäräëé to anyone. There are these unparalleled qualities in Rädhika. In Her hair is complexity, in Her eyes is taralatä –liquidity, and in Her breast niñöhuratvaà – cruelty. I only give the literal translation. It is not sufficient as it has a very deep meaning. So, only Rädhäräëé is able to fulfill all the desires of Kåñëa. No one else.

The Only Activity of Kṛṣṇa

rätri-dina kuïje kréòä kare rädhä-saìge kaiçora vayasa saphala kaila kréòä-raìge

“Day and night Lord Çré Kåñëa enjoys the company of Çrématé Rädhäräëé in the bushes of Våndävana. Thus, His pre-youthful age is fulfilled through His affairs with Çrématé Rädhäräëé. (Caitanya-caritämåta, Madhya-lélä 8.189)

Çréla Kaviräja Gosvämé describes that this is the only activity of Kåñëa. Day and night He plays with Rädhäräëé in the kuïjas. During His Vraja-bhümi léla as a kaiçora vayasa – an 11–12-yearold boy, He only performs this activity.

Devotee: In the Caitanya-caritämåta Çréla Prabhupäda explains that Kåñëa was coming back at nighttime, and He met Rädhäräëé. And he was explaining Her appearance. He said He had some conjugal relationship with the gopés.

Chapter Five ‒ The Origin of Love for Kṛṣṇa

Çréla Gour Govinda Swami: Yes, he describes what happened during the last night.

Devotee: She closed Her eyes and ears also, in fear.

Çréla Gour Govinda Swami: Yes. Because this is a topic that makes Her feel bashful. That is quoted in the Caitanya-caritämåta from the Bhakti-rasämåta-sindhu:

väcä sücita-çarvaré-rati-kalä-prägalbhyayä rädhikäà vréòä-kuïcita-locanäà viracayann agre sakhénäm asau tad-vakño-ruha-citra-keli-makaré-päëòitya-päraà gataù kaiçoraà saphalé-karoti kalayan kuïje vihäraà hariù

“Lord Kåñëa made Çrématé Rädhäräëé close Her eyes in shame before Her friends by His words relating Their amorous activities on the previous night. Then He showed the highest limit of cleverness in drawing pictures of dolphins in various playful sports on Her breasts. In this way Lord Hari made His youth successful by performing pastimes in the bushes with Çré Rädhä and Her friends.”

One Can Understand these

Transcendental Conjugal Pastimes Only with Sakhī-bhāva

What you were talking about is here in this verse. Kåñëa described what happened during Their conjugal pastimes the previous night, pürva çarvaré-rati-kalä. He gave such descriptions that Rädhäräëé closed Her eyes, because She felt so ashamed. Kåñëa said that last night with some kuìkuma and sandalwood pulp, He decorated Rädhäräëé’s two breasts with pictures of dolphins frolicking. The sakhés were there while Kåñëa was saying this, and they all experienced bashfulness. They all closed their

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

ears and eyes. Rädhäräëé felt so shy. So, these are the activities of Kåñëa, when He is 11 or 12 years old in Vraja-bhumi, day and night, in the kuïjas. Mahäprabhu inquired from Räya Rämänanda about all this and the latter quoted all the following.

räya kahe,—yei kahäo, sei kahi väëé ki kahiye bhäla-manda, kichui nä jäni

Çré Rämänanda Räya replied, “I do not know what I am saying, but You have made me speak what I have spoken, be it good or bad. I am simply repeating that message.” (Caitanyacaritämåta, Madhya-lélä 8.198)

Räya Rämänanda said, “You speak through me, and you hear it. I do not know what I am saying.” Then, further he said,

sakhé vinä ei léläya anyera nähi gati sakhé-bhäve ye täìre kare anugati

rädhä-kåñëa-kuïjasevä-sädhya sei päya sei sädhya päite ära nähika upäya

“Without the help of the gopés, one cannot enter into these pastimes. Only one who worships the Lord in the ecstasy of the gopés, following in their footsteps, can engage in the service of Çré Çré Rädhä-Kåñëa in the bushes of Våndävana. Only then can one understand the conjugal love between Rädhä and Kåñëa. There is no other procedure for understanding. (Caitanya-caritämåta, Madhya-lélä 8.204-205)

He says that without sakhé-bhäva, the mood of the sakhés, no one can understand these transcendental conjugal pastimes of Rädhä and Kåñëa.

Chapter Five ‒ The Origin of Love for Kṛṣṇa

Devotee: The guru is in sakhé-bhäva?

Çréla Gour Govinda Swami: I said that this is one aspect of the guru. He is a dear girl companion of Rädhäräëé – rädhä-priyä-sakhé. ‘Guru’ means one who is a guru, who has gurutva, not a bogus person. One who has developed kåñëa-prema. One who has attracted Kåñëa towards him. The last point I previously mentioned; çré-kåñëäkarñaëatva, prema attracts Kåñëa. That is guru. Rädhä-kåñëa-kuïjasevä-sädhya sei päya, sei sädhya päite ära nähika upäya – only he has access to the kuïja of Rädhä Kåñëa, otherwise no one has access to that kuïja. He can serve Rädhä Kåñëa in the kuïja. Actually ‘she’ can, not ‘he’. ‘He’ is a ‘she’ in sakhé-bhäva. No male person enters there, only sakhés and maïjarés who are very dear to the Divine Couple can enter. Therefore, I was reciting a song of Bhaktivinoda Öhäkura who prays: “O Rädhäräëé, please accept me as one of Your gaëas – one of Your sakhés, one of Your maïjarés. Please make me Your maid-servant.” Then one will get a chance to serve Rädhä and Kåñëa in that kuïja. Otherwise, there is no possibility.

The Jewels in the Form of Kṛṣṇa’s Confidantes

In Ujjvala-nélamaëi, Çréla Rüpa Gosvämé has explained who the sakhés are and what their activities are.

prema-lélä-vihäräëäà samyag vistärikä sakhé viçrambha-ratna-peöé ca tataù suñthu vivicyate

“One who expands the conjugal love of Kåñëa and His enjoyment among the gopés is called a sakhé. Such a person is a confidential gopé in the conjugal affairs. Such assistants are like jewels in the form of Kåñëa’s confidantes.”

(Ujjvala-nélamaëi, Sakhé-prakaraëa 1)

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

That means that the sakhés, the girl companions of Rädhäräëé, nourish the conjugal mellow activities of Rädhä and Kåñëa. They nourish them and expand them. Without the sakhés the conjugal activities and the mellow cannot be nourished and expanded completely. They are indispensable.

The Sakhīs Perform Sixteen Types of Activities

Then further in Ujjvala-nélamaëi Çréla Rüpa Gosvämé says, mithaù prema-guëotkértis tayor äsakti-käritä abhisäro dvayor eva sakhyäù kåñëe samarpaëam narmäçväsana-nepathyaà hådayodghäöa-päöavam chidra-saàvåtir etasyäù paty-ädeù parivaïcanä çikñä saìgamanaà käle sevanaà vyajanädibhiù tayor dvayor upälambhaù sandeça-preñaëaà tathä näyikä-präëa-saàrakñä prayatnädyäù sakhé-kriyäù

“In the conjugal pastimes of Kåñëa, Kåñëa is the hero (näyaka), and Rädhikä is the heroine (näyikä). The first business of the gopés is to chant the glories of both the hero and the heroine. Their second business is to gradually create a situation in which the hero may be attracted to the heroine and vice versa. Their third business is to induce each of Them to approach the other. Their fourth business is to surrender unto Kåñëa, the fifth is to create a jovial atmosphere, the sixth to give Them assurance to enjoy Their pastimes, the seventh to dress and decorate both hero and heroine, the eighth to show expertise in expressing Their desires, the ninth to conceal the faults of the heroine, the tenth to cheat their respective

Chapter Five ‒ The Origin of Love for Kṛṣṇa

husbands and relatives, the eleventh to educate, the twelfth to enable the hero and heroine to meet at the proper time, the thirteenth to fan the hero and heroine, the fourteenth to sometimes reproach the hero and heroine, the fifteenth to set conversations in motion by delivering messages, and the sixteenth to protect the heroine by various means.”

(Ujjvala-nélamaëi, Sakhé-prakaraëa 97–99)

These are the sixteen types of activities of the sakhés mentioned by Çréla Rüpa Gosvämé in his Ujjvala-nélamaëi:

1. They glorify the näyaka to the näyikä, the lover to the beloved and vice versa. The näyaka is Kåñëa, and the näyikä is Rädhä. Their first activity is to glorify Them.

2. Their second activity is that they attract one towards the other; Kåñëa towards Rädhä and Rädhä towards Kåñëa.

3. They arrange meetings for both of Them in an intimate, secluded place. Kåñëa gives some sign, some hint. “I will be in that place,” in Kuïja-vana, or in Keçé-ghäöa or in Brahma-kuëòa at that time. He speaks to some sakhé, “You go and tell Rädhäräëé.” So she goes and tells Rädhäräëé, “Kåñëa is there waiting for You, please come.” Rädhäräëé will say, “I will be there at that certain time. You go and tell Kåñëa to meet Me there.” This is known as abhisära, the sakhés make these arrangements to unite Them together.

4. The sakhés are in the group of Rädhäräëé, but some sakhés sometimes go to Kåñëa’s side. That is the fourth activity, sakhyäù kåñëe samarpaëam.

5. Making jokes with Rädhä and Kåñëa.

6. Giving Them solace, “Do not be distressed. Do not be disappointed, Rädhäräëé”. Sometimes also to Kåñëa, “Do

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

not be distressed. We are making arrangement so both of You will meet.”

7. Dressing and decorating.

8. They can speak to Rädhä what is in the mind of Kåñëa, and they can speak to Kåñëa what is in the mind of Rädhä. They are the best psychologists.

9. Expertly hiding the so-called flaws of Rädhäräëé.

10. Giving instruction on how to cheat their husbands and then run to the jungle of Våndävana at midnight.

11. They are expert in educating others in all these activities.

12. They unite Rädhä and Kåñëa at the proper time. When both of Them have reached the climax of Their ecstatic love, at that proper time they unite Them. Then, Their transcendental loving affair will be very, very enjoyable. Unless one reaches the climax of love, it cannot be enjoyed.

13. Rendering the service of fanning Them with a cämara.

14. Sometimes the sakhés chastise Kåñëa and also Rädhäräëé. That is needed. There is also chastisement in loving affairs.

15. Sending messages. A messenger goes to Kåñëa carrying the letter of Rädhäräëé, and a message bearer from Kåñëa’s side comes to Rädhäräëé carrying a letter from Kåñëa.

16. Because of feeling pangs of separation from Kåñëa, Rädhäräëé is sometimes in such a bad condition that She feels, ‘I cannot survive, I will die’. But the sakhés try their best to keep Her alive, “It is alright, Rädhäräné, do not die, do not die. We are making arrangements for Your meeting with Kåñëa. Do not be impatient.”

Chapter Five ‒ The Origin of Love for Kṛṣṇa

The Creeper of Love of Godhead

In Chapter Eight of the Caitanya-caritämåta, Madhya-lélä you will find,

rädhära svarüpa—kåñëa-prema-kalpalatä

sakhé-gaëa haya tära pallava-puñpa-pätä

“By nature, Çrématé Rädhäräëé is just like a creeper of love of Godhead, and the gopés are the twigs, flowers and leaves of that creeper.” (Caitanya-caritämåta, Madhya-lélä 8.209)

This is most important. What is the real svarüpa of Rädhäräëé? It is kåñëa-prema-kalpalatä. If kåñëa-prema assumes the shape of a creeper, latä, that is Rädhäräëé. If we speak of a creeper, then there are leaves and flowers. What are they? The sakhis are the leaves, the flowers, and their petals of that kåñëa-prema creeper.

When the Nectar of Kṛṣṇa’s Pastimes

Is

Sprinkled on that Creeper

kåñëa-lélämåta yadi latäke siïcaya nija-sukha haite pallavädyera koöi-sukha haya

“When the nectar of Kåñëa’s pastimes is sprinkled on that creeper, the happiness derived by the twigs, flowers and leaves is ten million times greater than that derived by the creeper itself.” (Caitanya-caritämåta, Madhya-lélä 8.210)

If you pour water at the root of that creeper, it gets some nourishment and pleasure, but the leaves and flowers, and

Śrī Rādhā -

A Graceful Swan in the Waters of Love for Kṛṣṇa

the petals of the flowers get much more pleasure. That means the sakhés get much more pleasure than Rädhäräëé. What is that water? Kåñëa’s pastimes. That means that the sakhés go to Kåñëa and speak about Rädhäräëé. “Rädhäräëé is feeling pangs of separation. She is going to die. She is waiting there for You.” In this way they are glorifying Rädhäräëé. Some sakhés come to Rädhäräëé’s side to speak about Kåñëa. “Kåñëa has become mad for You, Rädhäräëé. He is sitting there crying. He is just waiting for You. You will pass by there.” Like this they are glorifying Kåñëa. This is what is meant by sprinkling water on the creeper. Thereby, both Rädhä and Kåñëa get pleasure, but the sakhés get even more pleasure. How is that possible? What does that mean? It means that they make arrangements for the union of Rädhä and Kåñëa in the kuïja, by which Rädhä and Kåñëa get pleasure and happiness, however by making such arrangements, the sakhés themselves experience much more pleasure. In other words, you may say that this is their pleasure. If they themselves unite with Kåñëa, they will never experience as much pleasure as when they make arrangements for the union of Rädhä and Kåñëa. I do not know whether you understand it or not, but do not misunderstand it.

Devotee: It is a shame that you only give one drop of all this. Çréla Gour Govinda Swami: Only half a drop, or 25% of a drop. Not a full drop.

Hear All the Pastimes of

Rādhā and Kṛṣṇa from

the Proper Source

Devotee: Mahäräja, I heard one story once, that Kåñëa sent one gopa to Rädhäräëé and not being able to enter the inner chambers he had to dress like a sakhé and he ..

Chapter Five ‒ The Origin of Love for Kṛṣṇa

Çréla Gour Govinda Swami: Yes, it is in the Gosvämé’s books. You should hear all these pastimes of Rädhä and Kåñëa from the proper source, then it will cure your heart’s disease, lust. You are a diseased person. You have that lust. All your material lust will be cured. So, hear from a proper source. Otherwise, you will develop your lust. You will misunderstand it and you will increase your lust.

Devotee: Once Prabhupäda commented that everyone should be lusty for Kåñëa.

Çréla Gour Govinda Swami: Yes, it is said käma kåñëa-karmärpaëe. Become as lusty as the gopés.

Devotee: That hunchback lady, Kubjä, she was cured.

Çréla Gour Govinda Swami: That is another point. You will find that Çréla Rüpa Gosvämé in his Ujjvala-nélamaëi has mentioned that there are different categories of rati, love: sädhäraëi*, samarthä** and samaïjasä***. Kubjä is in the sädhäraëi category. These different very subtle points are there. You cannot understand it. Just hear these words, and when you come to that stage, naturally you will be inquisitive about it. That is a question of post-graduate studies, higher studies. Like the books Ujjvala-nélamaëi, Lalita-mädhava, and Vidagdha-mädhava.

Devotee: Guru Mahäräja, you said that unless you learn this special language, there is no possibility of entering into these léläs of Kåñëa.

Çréla Gour Govinda Swami: No.

* sädhäraëi – ordinary.

** samarthä – boundless, capable.

*** samaïjasä – good, proper, balanced.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

Devotee: We have to go through full education, life after life.

Çréla Gour Govinda Swami: You cannot relish it. The English language is not a proper language to access all this.

Devotee 2: But then if you have a pure heart, you can understand. Çréla Gour Govinda Swami: Yes, when one has purified his heart, he can understand it. There will be no language barrier.

Devotee: In the time of Caitanya Mahäprabhu, there was a brahmana and he was illiterate, he was uneducated. He was told by his guru to read the Bhagavad-gétä but he was not able to, because he was illiterate. But when he saw the picture of Kåñëa and Arjuna on the cover of the book, he was ecstatic.

Çréla Gour Govinda Swami: Yes, he was not so proficient in Sanskrit. He was reading but he could not pronounce it correctly. People were laughing. He was reading and shedding tears and said, “The more I read, the more I see how Kåñëa is driving the chariot of Arjuna in the battle of Kurukñetra.” Mahäprabhu embraced him, “You are the right person. You are a truly qualified person to read the Bhagavad-gétä.” This is a question of bhäva, nothing else. If you have pure bhäva, then there is no language barrier, and you can understand it.

The Only Necessity

The conjugal loving affairs of Rädhä and Kåñëa and the gopés, should be heard from the proper source, from a bona fide source, then your heart’s disease, lust, will be cured. Kåñëa comes and manifests His lélas here in the material world. This is not an adequate platform to manifest them, but He still descends here with His abode, His associates, paraphernalia, everything, because His pastimes with the gopés will be recorded and narrated; they

Chapter Five ‒ The Origin of Love for Kṛṣṇa

will be heard and spoken. Then if one will hear them from the proper person, from a bona fide source, his heart’s disease will be cured. That is why He manifests His conjugal pastimes in this world, otherwise what is the necessity? This is the only necessity. Nothing else. But one should hear them from a proper source, not from a bogus source. Otherwise, it will have the reverse result. One will misunderstand them and instead of one’s heart disease being cured, it will increase.

Chapter Six

How Krsna Steals

Rādhā’s Heart

tabe häsi’ täìre prabhu dekhäila svarüpa ‘rasa-räja’, ‘mahäbhäva’—dui eka rüpa

“Lord Çré Kåñëa is the reservoir of all pleasure, and Çrématé Rädhäräëé is the personification of ecstatic love of Godhead. These two forms combined as one in Çré Caitanya Mahäprabhu.

This being the case, Lord Çré Caitanya Mahäprabhu revealed His real form to Rämänanda Räya.”

(Caitanya-caritämåta, Madhya-lélä 8.282)

Gauräìga is the combined form of rasaräja and mahäbhava, but by what means are They combined together? This is a very confidential tattva. hådaye dharaye ye caitanya-nityänanda e-saba siddhänta sei päibe änanda

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

“Anyone who has captured Lord Caitanya Mahäprabhu and Lord Nityänanda Prabhu in his heart will become blissful by hearing all these transcendental conclusions.”

(Caitanya-caritämåta, Ädi-lélä 4.233)

The Premī-bhaktas Broke Down the Dam

The premé-bhaktas, who carry Caitanya-Nityänanda in their hearts, know this siddhänta. They can relish it. Locana däsa Öhäkura has sung, änvaddha karuëä sindhu käöiya muhäna. This gaura-tattva is like an ocean. That ocean was blocked up by a very strong dam, but those premé-bhaktas broke down that dam. Then the flow of that ocean gushed out. Without the mercy of such premé-bhaktas we cannot understand this very deep tattva.

e saba siddhänta haya ämrera pallava bhakta-gaëa-kokilera sarvadä vallabha

(Caitanya-caritämåta, Ädi-lélä 4.234)

This siddhänta, this prema-tattva, is like the newly grown twigs of a mango tree; very soft and reddish. They are always pleasing to the premé-bhaktas, who in this way resemble cuckoo birds.

abhakta-uñörera ithe nä haya praveça tabe citte haya mora änanda-viçeña

“The camel-like nondevotees cannot enter into these topics. Therefore there is special jubilation in my heart.”

(Caitanya-caritämåta, Ädi-lélä 4.235)

Those who are abhaktas, non-devotees, are like camels, and they cannot enter into these topics.

Chapter Six ‒ How Kṛṣṇa Steals Rādhā’s Heart

ataeva bhakta-gaëe kari namaskära niùçaìke kahiye, tära hauk camatkära (Caitanya-caritämåta, Ädi-lélä 4.237)

Paying my obeisances at the lotus feet of such premé-bhaktas, I will try my best to explain this tattva.

bhaja gauräìga kaha gauräìga laha gauräìgera näma re je jana gauräìga bhaje sei haya ämara präëa re

Such premé-bhaktas, who are always engaged in gauräìgabhajana, are my life and soul. (Çréla Premänanda Das)

Who Are those Premī-bhaktas?

So, who are those premé-bhaktas? They are the eternal associates of Gaura: Çré Rämänanda, Çré Rüpa, Çré Raghunätha and rasäcäryas like Çréväsa, Çrépäda Prabhodänanda Sarasvaté and Çrépäda Kavikarëapüra. All these premé-bhaktas have relished this nectarean prema-tattva and they have expressed it.

By Their Mercy You Will Be Able to Swim in the Gaura-rasa-mahāsindhu

If we follow in the footsteps of such premé-bhaktas, sakhémaïjarés, who are our gurus, we can get their mercy. Then we will be able to relish this prema-tattva. Those who have received the mercy of Caitanya-Nityänanda, especially of Nityänanda Prabhu, will be able to swim in this gaura-rasa-mahäsindhu, the great ocean formed with the mellow of Gaura. Otherwise, one cannot swim in it. You cannot even approach the shore of that ocean. You will be far, far away from it, what to speak of entering into it and

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

swimming. I have tried to enter into this big ocean, but I do not know which way to go. This way or that way? It is such a large topic!

Why Did Rāya Rāmānanda Faint?

pahile dekhiluì tomära sannyäsi-svarüpa ebe tomä dekhi muïi çyäma-gopa-rüpa

tomära sammukhe dekhi käïcana-païcälikä täìra gaura-käntye tomära sarva aìga òhäkä

Rämänanda Räya then told Lord Çré Caitanya Mahäprabhu, “At first I saw You appear like a sannyäsé, but now I am seeing You as Çyämasundara, the cowherd boy.”

“And I now see You appearing like a golden doll, and Your entire body appears covered by a golden luster.”

(Caitanya-caritämåta, Madhya-lélä 8.268-269)

Kåñëa is inside Gauräìga. Therefore, it is said, antara kåñëa bahira gaura – that Çyämä form is inside, covered up with the effulgence of that golden doll; that is Gaura. This is what Rämänanda Räya saw. Rämänanda Räya knows Çyämä because he is Viçäkha-sakhé in vraja-lélä. He also knows käïcana-païcälikä, that golden doll. That is Rädhäräëé. So, he knows both of Them, and They are very dear to him. So why did he faint when Gaura showed him that form? That is the question. He is acquainted with Them, otherwise how could he say,

rädhikära bhäva-känti kari’ aìgikära nija-rasa äsvädite kariyächa avatära

Chapter Six ‒ How Kṛṣṇa Steals Rādhā’s Heart

“My dear Lord, I can understand that You have assumed the ecstasy and bodily complexion of Çrématé Rädhäräëé. By accepting this, You are tasting Your own personal transcendental humor and have therefore appeared as Çré Caitanya Mahäprabhu.”

(Caitanya-caritämåta, Madhya-lélä 8.279)

Räya Rämänanda said this, so it is not unknown to him. Therefore, there is no reason for him to faint. So why did he faint?

dekhi’ rämänanda hailä änande mürcchite dharite nä päre deha, paòilä bhümite

“Upon seeing this form, Rämänanda Räya lost consciousness in transcendental bliss. Unable to remain standing, he fell to the ground.” (Caitanya-caritämåta, Madhya-lélä 8.283)

He fell to the ground. Why? What is that wonder? He knows all this. It is not unknown to him. If someone does not know Them he may be struck with wonder, but Räya Rämänanda knows Them, so why did he faint?

The Three Types of Separation

The äcäryas have explained it in this way: It is a question of viraha and milana, separation and union. There are three types of separation, and they are all discussed in Çréla Rüpa Gosvämé’s Ujjvala-nélamaëi. Similarly, as there are three types of separation, there are also three types of union, milana. The three types of separation are bhavé, bhüta and bhavan. First, I will explain what is bhavé-viraha, what is bhüta-viraha and what is bhavan-viraha. One should hear about such topics with concentrated attention and

Śrī

Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

try to understand them. If Mahäprabhu will shower His mercy upon us, it will be possible.

Akrüra has come to Vrajabhümi to take Kåñëa away. He has not yet taken Him away, although it must take place. When the gopés think of this, at that time they feel some pangs of separation. This is known as bhavé-viraha. It has not taken place yet, but Akrüra will take Kåñëa away.

After Akrüra has taken Kåñëa away, day after day passes by. The more the days pass, the more the pangs of separation become acute. This is known as bhüta-viraha.

Then what is bhavan-viraha? The gopés are looking on, and before their very eyes Akrüra is taking away their präëa-känta, the most beloved of their heart. Akrüra is taking their life away. All the gopés throw themselves before the wheels of the chariot.

“We are losing our life. How can we survive? Let the wheels of the chariot roll on our bodies! Let our bodies be crushed! Let us leave these bodies!” They were rolling on the ground. This is known as bhavan-viraha and the pangs of separation during this are most acute. There is bhavé, bhüta and bhavan – acute, more acute and most acute.

The Three Types of Union

As there are three types of viraha, separation, similarly there are three types of milana, union. What are they? Bhavé, bhüta and bhavan. The same names are used: bhavé-milana, bhüta-milana and bhavan-milana. I will try to explain it.

In Nidhuvana, in the Våndävana forest, Rädhä and Kåñëa meet. Kåñëa is there and Rädhä has come to meet Him. They

Chapter Six ‒ How Kṛṣṇa Steals Rādhā’s Heart

have not yet united, but They are meeting each other. Kåñëa is there and Rädhä too. This is bhavé-milana. Their union will come later.

Then, when Rädhä and Kåñëa are combined together, They become one body, i.e. Çré Gauräìga. That is known as bhüta-milana. And Viçäkha-sakhé has seen this. She is present in Nidhuvana, so it is not unknown to Raya Rämänanda. But what is it that he has not seen? He has seen bhavé-milana and bhüta-milana, but he has not seen bhavan-milana. So now that was shown to him and therefore he fainted. It is not so easy to understand. We have to go deeper into this ocean.

Kṛṣṇa Put Rādhārāṇī into the Fire of Separation

This bhavan-milana is wonderful. In this pastime Räya Rämänanda sees the bhavan-milana, union of Rädhä and Kåñëa. Previously, as Viçäkha-sakhé, he had not seen how Nandanandana Räsaräja Kåñëa enters the heart of Värñabhänavé-devé Rädhäräëé.

Kåñëa was thinking, “That mahäbhäva is there in the core of Her heart and I have to get it, somehow I have to get it. Otherwise, My three desires will never be fulfilled. But how to get it?” In Stava-mälä Çréla Rüpa Gosvämé has mentioned, kutuké rasa-stomaà håtvä. That Kåñëa, who is very expert in stealing, entered into the heart of Rädhäräëé and stole it. How? By putting Rädhäräëé into the fire of separation. Her heart is like wax, jatu in Sanskrit. When you make a seal, you warm up the wax. It melts, then you put the stamp on it. So Kåñëa, because He is very expert in stealing affairs, put Rädhäräëé into the fire of separation. When Rädhäräëé felt that fire of separation, Her wax-like heart melted and Kåñëa entered into it. As long as it was hard, how could He

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

enter? So first He melted it and then He entered deeper and deeper into Her heart until He reached its deepest region. That is what Räya Rämänanda had not seen before. When he saw how Kåñëa was entering into Her heart, it was so wonderful that he fainted. “Oh... bhavan-milana.” He had seen bhavé-milana and bhüta-milana, but he had not seen bhavan-milana. He said, “First I saw that You were a sannyäsé; then I saw çyäma-gopa-rüpa, a blackish cowherd boy. Then I saw a golden doll before You and Your whole çyäma body is covered with the effulgence of that golden hue.” But he had not seen this bhavan-milana, how Kåñëa is entering into the core of Rädhäräëé’s heart. When he saw it directly before his eyes, he fainted. This is so wonderful!

How Do the Soft Hand-Like Rays of the Moon Open the Petals of the Campaka Bud?

An example is given: with the rising of the moon the petals of a flower gradually open one after another. Everyone knows this. We can see the moon, candra, and we can see the closed bud of the campaka flower. But how does the moon, with the help of his soft hand-like rays, open the petals of the campaka bud? Has anyone seen it? No. No one has seen it. This is Gauòéya Vaiñëava philosophy. So, this is bhavan-milana and Gaura showed it to Räya Rämänanda. He saw how çyäma-çaçadhara – Çyämä who is like the moon – was opening with His soft hand, petal after petal, the campaka bud lying in the heart of campaka-varaëé – Rädhäräëé whose complexion is yellowish like that of a campaka flower – and how He was gradually entering into the whorl of that flower. He had not seen it before, and therefore he fainted.

Chapter Six ‒ How Kṛṣṇa Steals Rādhā’s Heart

The Two Types of Affection

Prema gradually increases to different states, from sneha to mäna, praëaya, etc. There are two types of sneha, affection. One is ghåta-sneha, ghee-type and the other is madhu-sneha, honey-type. Rädhäräëé’s sneha is honey-type, and Candrävalé’s sneha is gheetype. When there is union, ghee melts but honey becomes thicker. It does not melt when there is union. Because Rädhäräëé’s sneha is honey type, at the time of union it becomes thicker and thicker. So how can one enter into it?

Kṛṣṇa Entered into the Core of Rādhārāṇī’s Heart

In Ujjvala-nélamaëi Çréla Rüpa Gosvämé has described different types of käntä, or heroines. One type is svadhéna-bharttåkä käntä, the heroine who assumes a predominating role. When She feels the pain of separation, Her heart melts, just as wax melts in fire. So, in the fire of the acute pangs of separation from Kåñëa, Rädhäräëé’s wax-like heart melted, it was not hard anymore. So, in that fire the petals are opening one after another, and rasaräja-nélamaëi Kåñëa enters into the core of Her heart. Now He is hidden there. On the outside only Rädhä’s complexion is visible. This is Gaura. Where is Kåñëa? He is hidden in the core of Rädhäräëé’s heart. He is inside, not outside. This is tattva. Today Räya Rämänanda saw how, having entered into the core of Rädhäräëé’s heart, Kåñëa became completely covered with Her complexion. This is the union of Rädhä and Kåñëa, the bhavan-milana that Gaura showed to Räya Rämänanda.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

Viṣāmṛtera Milana

The Union of Poison and Nectar

This prema has such power, vikrama, and one who tastes it knows what power it has. Two opposites are there in one container, union and separation. It is viñämåtera milana, the union of poison and nectar. When those two opposites are found together in one container, that is Gaura. Are these two opposites in the Kåñëa container? No. It is only in the Gaura container. This is the difference between Gaura and Kåñëa. Otherwise, in tattva there is no difference between Them.

Rāya Rāmānanda Fell to the Ground Unconscious

When Räya Rämänanda saw this with his own eyes, he fainted in ecstasy and rolled in the dust. Then mahä-vadänya-puruñottama

Gauräìga touched him with His lotus hand and Räya Rämänanda regained his consciousness.

prabhu täìre hasta sparçi’ karäilä cetana sannyäséra veña dekhi’ vismita haila mana

äliìgana kari’ prabhu kaila äçväsana tomä vinä ei-rüpa nä dekhe anya-jana

“When Rämänanda Räya fell to the ground unconscious, Caitanya Mahäprabhu touched his hand, and he immediately regained consciousness. But when he saw Lord Caitanya in the dress of a sannyäsé, he was struck with wonder. After embracing

Chapter Six ‒ How Kṛṣṇa Steals Rādhā’s Heart

Rämänanda Räya, the Lord pacified him, informing him, “But for you, no one has ever seen this form.”

(Caitanya-caritämåta, Madhya-lélä 8.284-285)

Except for Räya Rämänanda, no one had ever seen this bhavanmilana.

I Have Converted My Body and Mind Into the Ecstasy of Śrīmatī Rādhārāṇī

gaura aìga nahe mora—rädhäìga-sparçana gopendra-suta vinä teìho nä sparçe anya-jana

“Actually, My body does not have a fair complexion. It only appears so because it has touched the body of Çrématé Rädhäräëé. However, She does not touch anyone but the Son of Nanda Mahäräja.” (Caitanya-caritämåta, Madhya-lélä 8.287)

täìra bhäve bhävita kari’ ätma-mana tabe nija-mädhurya kari äsvädana

“I have now converted My body and mind into the ecstasy of Çrématé Rädhäräëé; thus I am tasting My own personal sweetness in that form.”

(Caitanya-caritämåta, Madhya-lélä 8.288)

“No one but Rädhäräëé tastes My sweetness. I have developed the desire to taste it. What shall I do? Unless I accept Rädhäräëé’s mood and complexion I cannot taste it.” Therefore, He did it and came as Çré Kåñëa Caitanya. This is gaura-tattva.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

Śukadeva Gosvāmī Described Śrī Kṛṣṇa’s Rāsa-līlā Very Concisely

Çréla Prabhodananda Sarasvatépad said,

çrémad-bhägavatasya yatra paramaà tätparyam üteìkitaà

çré-vaiyäsakinä duranvayatayä räsa-prasaìge ‘pi yat yad rädhä-rati-keli-nägara-rasäsvädaika-sad-bhäjanaà tad vastu prathanäya gaura-vapuñä loke ‘vatérëo hariù

(Caitanya-candrämåta 122)

Because they are very difficult to understand, Çukadeva Gosvämé had only briefly hinted at the sweet amorous pastimes of Çré Çré Rädhä and Kåñëa in his description of the räsa dance which is the essence of the Çrémad-Bhägavatam. He has described it very concisely, not elaborately, because there were no such devotees who can relish this mellow, so why should he speak elaborately? Now, in order to elaborately express this rädhä-kåñëa guòha-rasa, the Lord’s prema-rasa which is very confidential, and to preach it in this material world, Gaurasundara has appeared.

Kṛṣṇa Entered into the Core of Rādhārāṇī’s Heart and Hid Himself There

Gaura-avatära is not äàçika, a partial avatära like Matsya or Kürma.

yadi nigadita-ménädy-aàçavad gauracandro na tad api sa hi kaçcic chakti-lélä-vikäçaù atula-sakala-çakty-äçcarya-lélä-prakäçair anadhigata-mahattvaù pürëa evävatérëaù

(Caitanya-candrämåta 141)

Chapter Six ‒ How Kṛṣṇa Steals Rādhā’s Heart

“If someone says that Lord Caitanya is an aàça-avatära like Lord Matsya, or if not that, then a lélä-avatära or a çaktyäveçaavatära, then he does not understand the actual glory of Lord Caitanya, the Original Personality of Godhead, who is full of all perfect and incomparable potencies and wonderful pastimes.”

Gauräìga-avatära is paripürëa-avatära, fully complete, because He is Kåñëa Himself, however His mood is different. He is in the mood of a devotee, bhakta-bhäva, and He is in the form of a devotee, bhakta-rüpa. He came to taste His own sweetness by assuming the mood of a bhakta, especially the mood of Rädhäräëé because only Rädhäräëé is able to taste it completely. When Kåñëa developed that desire, He assumed Her mood and complexion and came as Gauräìga. To get Her mädanäkhyä-mahäbhäva He entered into the core of Her heart and hid Himself there. Therefore, outside He is rädhä-bhäva-känti, covered with the complexion of Çrématé Rädhäräëé.

Krsna Makes Rādhārānī’s Heart Melt

One should beg Mahäprabhu’s mercy. Without it, no one can understand Him. This gaura-tattva is very, very deep and confidential and not at all easy to understand. Ordinary people cannot understand this tattva. In Caitanya-caritämåta it is said that it is a post-graduate study. So how many post-graduate students are here? If we examine one by one, there are none. All are mostly primary or pre-primary class; maybe some, very few are in secondary class. So, who can understand gaura-tattva? Therefore, as I am going to speak on Gaura to give Him pleasure, because today is the observance of His holy appearance, I am in confusion. What to speak? Speak external topics, or go very deep into the matter? What shall I do? If I speak something, many other subjects are cropping up automatically. How can I avoid it? And if I avoid it, I think Gaura will not be pleased with me and what is my life, then, if Gaura is displeased? So, in order to give Him pleasure I have to speak, but

Śrī Rādhā - A Graceful Swan in the

Waters of Love for Kṛṣṇa

it is such a deep and confidential tattva, who can understand it? Therefore, all of you should pray for the mercy of Gaura. Without His mercy I cannot speak, and you cannot understand. His mercy is most important.

Always Beg for Gaura’s Mercy

When Mahäprabhu was travelling in South India, He met Räya Rämänanda on the bank of the Godävaré and asked him many questions, to which Räya Rämänanda gave befitting answers because he is an eternal associate of the Lord. Räya Rämänanda said, “I don’t know what I am speaking.” Mora mukhe vaktä tumi, tumi hao çrotä*, “You speak through my mouth and You hear.”

This is what I mean. Unless Mahäprabhu speaks through me, how can I speak? I cannot, I am dumb, mükha. How can a dumb person like me speak, unless Mahäprabhu speaks and uses me? Therefore, I am always begging mercy at His lotus feet, “Please, speak through me.” And at the same time, I also offer prayers to Him to shower His mercy upon the audience so that they may understand.

What I am going to speak today is a very, very deep philosophy and I will use some special terminology. It is all explained in Çréla Rüpa Goswami’s Bhakti-rasämåta-sindhu and Ujjvalanélamaëi. Unless we refer to these books and the terminology found in them you cannot understand the topic at hand. That automatically arises when you discuss gaura-tattva and Caitanyacaritämåta. Although I will try my best to explain everything while speaking on Mahäprabhu, I do not know how far you will be able to understand it, but it is up to Mahäprabhu, not me. So, I beg

*Caitanya-caritämåta, Madhya-lélä 8.200.

Chapter 7 ‒ Kṛṣṇa Makes Rādhārāṇī’s Heart Melt

excuse if I fail to explain it properly and if you cannot understand it. Let Gaura shower His mercy upon us, otherwise I cannot speak and you cannot understand.

What Is the Glory of Rādhā’s Love?

Why did Kåñëa appear as Gaura? What are the causes? There are two types of causes: external causes and internal causes. I have previously explained that there are three internal causes, Kåñëa’s three desires to know, beginning with rädhäyäù praëayamahimä kédåçam: What is the glory of Rädhä’s love? Çréla Svarüpa Damodara Gosvämé has written that in his karchä**. This is Kåñëa’s first desire, His first greed to understand. If one explains this, then you will find that the siddhänta that comes up is like a great pillar of light.

In vraja-lélä, Svarüpa Damodara Gosvämé is Lalitä-sakhé, who is a very, very intimate, eternal – parikara, associate of Rädhä-Kåñëa. Goloka Våndävana is like a lotus flower with so many petals, and in the middle, the whorl – karëikä, are Kåñëa and Rädhä – rasaräja and rasavaté. And on one of the petals is Lalitä-sakhé. That is her place.

Rädhäyäù praëaya-mahimä kédåçam – what is the glory of Rädhä’s love? This is Kåñëa’s first desire that remained unfulfilled in vraja-lélä. For each of His three desires, this word ‘lobha’, greed is used, because He developed greed to fulfill them. When we discuss the internal causes, then the question of Rädhä comes up automatically. Because unless we understand rädhä-tattva, how can we understand gaura-tattva?

**karchä – diary.

Śrī

Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

Śrīmatī Rādhikā

Is the Transformation of Kṛṣṇa’s Love

Rasäcärya Çréla Svarüpa Damodara Gosvämé, in his very sweet language, has given the identity of Rädhä. Rädhä kåñëa-praëayavikåtir hlädiné çakti. So here we find two types of identification of Rädhä. The first is kåñëa-praëaya-vikåti, and the second is hlädinéçakti. Çréla Kaviräja Gosvämé has mentioned that in Caitanyacaritämåta.

rädhikä hayena kåñëera praëaya-vikära svarüpa-çakti — ‘hlädiné’ näma yäìhära

“Çrématé Rädhikä is the transformation of Kåñëa’s love. She is His internal energy called hlädiné.”

(Caitanya-caritämåta, Ädi-lélä 4.59)

Why does Svarüpa Damodara Gosvämé say praëaya-vikära –transformation of Kåñëa’s praëaya? Çréla Prabhupäda gave this translation for praëaya – of love, and for vikära – transformation, as there are no proper English words for it. Why is it not called prema-vikära? Why did Svarüpa Damodara Gosvämé use the words praëaya-vikära and not prema-vikära?

What is prema and what is praëaya? There is only one word in English: ‘love’. So, if prema means ‘love’ and if praëaya also means ‘love’, then is there no difference? So that is a big question. Then something very deep will come up and there are many such topics. It is not easy to understand and I am not explaining this part now.

Chapter 7 ‒ Kṛṣṇa Makes Rādhārāṇī’s

Kṛṣṇa-prema Is Transcendental and an Inconceivable Tattva

Then another topic will come up: The different divisions of rati. What is rati? Kåñëa-rati vinä jévana to’miche he*– “If you cannot develop kåñëa-rati, your life is useless.” The first rise of divine love is called rati. Kåñëa is the subject matter of all rasas. He is the object of love. It is not easy at all to get kåñëa-prema. Even after doing sädhana for crores of lives, many munis, åñis, yogés, siddhas have still not obtained kåñëa-prema. It is not easy to get because it is only available in Goloka Våndävana. It is transcendental, and it is an inconceivable tattva, acintya-tattva. Mahäprabhu gives that prema, that acintya-tattva.

Sthāyi-bhāva

The Permanent Basis of the Ecstatic Mellow

The first rise of that prema is called rati. Then, if we discuss this, the topic of sthäyi-bhäva comes up. Sthäyi-bhäva in English means ‘the permanent basis of an ecstatic mellow’. It is said to be ‘abounding in eternal conscious bliss. It becomes the topmost relishable euphoria when it mixes into a beautiful combination along with four elements.’ When rati arises, that specific bhäva comes. That bhäva, or mood, that suppresses other bhävas is called sthäyi-bhäva, ‘the permanent basis of the ecstatic mellow’.

The Four Elements of Rati

In this rati there are four elements. What are they? The technical terms are vibhäva, anubhäva, sättvika, and vyabhicäré or saïcäré.

* From Dayal Nitai Caitanya Bole a song by Çréla Bhaktivinodha Öhäkura.

Śrī

Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

1. Vibhäva means supporting characters and specific stimulants.

2. There are thirteen resultant ecstatic symptoms. They are called anubhäva.

3. There are eight disruptive ecstatic symptoms. They are called sättvika-bhäva.

4. There are thirty-three transitory assisting emotions. This is called saïcäré or vyabhicäré-bhäva.

It is all discussed in Ujjvala-nélamaëi. I am just telling you this as a reference.

Vibhäva, the first of those four elements, has two divisions: älambana and uddépana. Älambana means the persons who are the foundations of love and between whom love flows reciprocally. That älambana has two divisions. What are they? Viñaya-älambana and äçraya-älambana. Viñaya-älambana is Kåñëa, and äçrayaälambana is the devotee.

Uddīpana

The Factors that Stimulate the Awakening of Love

Uddépana means the factors that stimulate the awakening of love. It is uddépana that makes the bhakta remember Kåñëa. Some examples are: the flute, the nüpura – ankle-bells, the peacock feather, etc. If you see a peacock feather, automatically the thought of Kåñëa will come up because only Kåñëa puts on a peacock feather, no one else. If you see a flute, immediately the remembrance of Kåñëa will come up because Kåñëa has a flute in Vrajabhümi. And if you see, or hear nüpura tinkling, the thought of Kåñëa will come up. This is uddépana.

Chapter 7 ‒ Kṛṣṇa Makes Rādhārāṇī’s Heart Melt

Anubhāva

Resultant Ecstatic Symptoms

When rati acts, then some symptoms manifest in the body. This is known as anubhäva, resultant ecstatic symptoms. For example, one may dance, one may roll on the ground, one may yawn, jåmbhaëa. There are thirteen symptoms like that.

The Eight Types of Symptoms in Sāttvika-bhāva

In sättvika-bhäva there are eight types of symptoms, añöasättvika-bhäva: açru – shedding tears; kampa – shivering; sveda – perspiration; pulaka – the hairs on the body standing on end; svarabhaìga – faltering of the voice; vaivarëa – fading of the bodily colour; stambha – remaining stunned like a statue, and mürchä –fainting.

Svarūpa-Śakti

The Śakti Which Is Non-Different from the Svarūpa

I was speaking previously about svarüpa-çakti.

rädhikä hayena kåñëera praëaya-vikära svarüpa-çakti — ‘hlädiné’ näma yäìhära

“Çrématé Rädhikä is the transformation of Kåñëa’s love. She is His internal energy called hlädiné.”

(Caitanya-caritämåta, Ädi-lélä 4.59)

I have avoided that question: why is it called praëaya-vikära and not prema-vikära? That is a long topic. It is all coming up. It is all interwoven. Caitanya-caritämåta is such a deep study!

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

Then, speaking about svarüpa-çakti, hlädiné-çakti is the general identification of Rädhä. Praëaya-vikåti is Her special identity – general and special – Svarüpa Damodar Gosvämé has stated. Then what is svarüpa-çakti? It is said, svarüpa saso çakti seti-çakti – “The çakti which is non-different from the svarüpa is called svarüpa-çakti.” There is no difference between çakti and çaktimän, çakti-çaktimän-abhinna – energy and energetic are non-different. For example, the fire and its burning potency are non-different. Måga-mada and its scent. Musk, which is available from the navel of the musk-deer – kañöüré-måga, and its very strong fragrance cannot be separated. Similarly, Rädhä and Kåñëa are one, nondifferent – çakti-çaktimän. You cannot separate Rädhä from Kåñëa and Kåñëa from Rädhä. Kåñëa is the complete çaktimän, Rädhä is the complete çakti. There is no difference between Them.

The second meaning of svarüpa-çakti is svarüpa ävirbhüta-çakti, that çakti that is generated from the svarüpa is called the svarüpaçakti. It is generated from the svarüpa and it is situated separately from the çaktimän, deha-bhedaà gatau tau. So, two bodies are there: Kåñëa – the çaktimän, and Rädhä – the pürna-çakti. They have appeared in Vrajabhümi in two bodies: Rädhä and Kåñëa, çakti and çaktimän. Though They are non-different, still They appear in two different bodies.

Amūrta and Mūrta Unmanifested and Manifested

Then the question comes: That çakti which is non-different from the svarüpa, or that çakti which is generated from the svarüpa, how it is that it is situated differently? In his Bhägavata-sandarbha, Çréla Jéva Gosvämé has given the answer.

Chapter 7 ‒ Kṛṣṇa Makes Rādhārāṇī’s Heart Melt

tatra täsäà kevala-çakti-mätratvenämürtänäà bhagavad-vigrahädyaikämyena sthitas tad-adhiñöhätré-rüpatvena mürténäà tu tad-ävaraëatayeti dvirüpatvam api jïeyam iti

Amürta-mürta means the çakti is sometimes unmanifested and sometimes manifested. When it is unmanifested it is one with the çaktimän. When it is manifested, then it is Rädhäräëé, separately situated. So, from time immemorial Rädhä is there with Kåñëa, She is always with Him. When you see Kåñëa alone, single Kåñëa, you must understand that Rädhä is there, but She is unmanifested. And when that çakti is manifested, then it is Rädhä, and Kåñëa and Her appear in two bodies.

Then comes this svarüpa-çakti tri-rüpa-ätmika, the three divisions of svarüpa-çakti, that is sandhiné, saàvit, hlädiné. I am not going to explain it in detail. Rädhä is the hlädiné-çakti, kåñëa praëaya-vikåti and hlädiné-çakti.

rädhikä hayena kåñëera praëaya-vikära svarüpa-çakti — ‘hlädiné’ näma yäìhära

“Çrématé Rädhikä is the transformation of Kåñëa’s love. She is His internal energy called hlädiné.”

(Caitanya-caritämåta, Ädi-lélä 4.59)

Rädhä is the svarüpa-çakti but specifically the hlädiné division of the svarüpa-çakti, the pleasure potency. Not the saàvit or knowledge aspect, and not the sandhiné or existence aspect. The hlädiné, or pleasure potency, gives pleasure to Kåñëa. Two bodies are there: Rädhä and Kåñëa, çaktimän and çakti. But it is Rädhäräëé who makes Kåñëa taste and relish His lélä.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

kåñëake karäya çyäma-rasa-madhu päna nirantara pürëa kare kåñëera sarva-käma

“Çrématé Rädhäräëé induces Kåñëa to drink the honey of the conjugal relationship. She is therefore engaged in satisfying all the lusty desires of Kåñëa.”

(Caitanya-caritämåta, Madhya-lélä 8.180)

Rādhārāṇī Offers Unparalleled Worship

kåñëa-väïchä-pürti-rüpa kare ärädhane ataeva ‘rädhikä’ näma puräëe väkhäne

“Her worship [ärädhana] consists of fulfilling the desires of Lord Kåñëa. Therefore, the Puräëas call Her Rädhikä.”

(Caitanya-caritämåta, Ädi-lélä 4.87)

In the Bhägavatam, Çréla Çukadeva Gosvämé has said about Rädhä; anayä radhékä iti rädhä – that particular gopé who offers unparalleled worship. It is not common worship, anayä radhékä. Therefore, Her name is Rädhikä.

govindänandiné rädhä, govinda-mohiné govinda-sarvasva, sarva-käntä-çiromaëi

“Rädhä is the one who gives pleasure to Govinda, and She is also the enchantress of Govinda. She is the be-all and endall of Govinda, and the crest jewel of all His consorts.”

(Caitanya-caritämåta, Ädi-lélä 4.82)

Who gives änanda to Govinda? Who enchants Govinda? Govinda is the sole property of Rädhä. He is not anybody else’s property, only Rädhä’s. She is sarva-käntä-çiromaëi, the crest jewel

Chapter 7 ‒ Kṛṣṇa Makes Rādhārāṇī’s Heart Melt

of all käntäs, all manner of consorts of Kåñëa. This is what is said about Rädhä.

Rādhārāṇī

Is a Mine Filled with Valuable Jewels of Love for Kṛṣṇa

So, in order to give Her specific identification, Çréla Svarüpa

Damodara Gosvämé says, ‘praëaya-vikåti’. Praëaya means prema, love, and vikåti means transformation. For example, ghee is the ultimate transformation of milk. Similarly, the ultimate transformation of prema is mahäbhäva. As prema rises gradually, it has different names: snehä, mäna, praëaya, then räga, anuräga, bhäva, mahäbhäva; these are all different refinements of prema. That mahäbhäva in sambhoga – union, is called mädana, and in vipralambha – separation, it is called mohana. Rädhäräëé is the embodiment of mädanäkhyä-mahäbhäva.

In Caitanya-caritämåta Çréla Kaviräja Gosvämé writes:

hlädinéra sära ‘prema’, prema-sära ‘bhäva’ bhävera parama-käñöhä, näma —‘mahä-bhäva’

“The essence of the hlädiné potency is love of God, prema, the essence of love of God is emotion [bhäva], and the ultimate development of emotion is mahäbhäva.”

mahäbhäva-svarüpä çré-rädhä-öhäkuräëé sarva-guëa-khani kåñëa-käntä-çiromaëi

“Çré Rädhä Öhäkuräëé is the embodiment of mahäbhäva. She is the repository of all good qualities and the crest jewel among all the lovely consorts of Lord Kåñëa.” (Caitanyacaritämåta, Ädi-lélä 4.68-69)

Śrī

Rādhā

-

A Graceful Swan in the Waters of Love for Kṛṣṇa

kåñëa-prema-bhävita yäìra cittendriya-käya kåñëa-nija-çakti rädhä kréòära sahäya

“Her mind, senses and body are steeped in love for Kåñëa. She is Kåñëa’s own energy, and She helps Him in His pastimes.”

(Caitanya-caritämåta, Ädi-lélä 4.71)

kåñëake ählade ta’te näma ahlädiné sei çakti dväre sukha äsväde äpani

“The potency called hlädiné gives Kåñëa transcendental pleasure. Through this pleasure potency, Kåñëa personally tastes all spiritual pleasure.”

sukha-rüpa kåñëa kare sukha äsvädana bhakta-gaëe sukha dite ‘hlädiné’ — käraëa

“Lord Kåñëa tastes all kinds of transcendental happiness, although He Himself is happiness personified. The pleasure relished by His pure devotees is also manifested by His pleasure potency.” (Caitanya-caritämåta, Madhya-lélä 8.157-158)

bahu käntä vinä nahe rasera ulläsa lélära sahäya lägi’ bahuta prakäça

“Without many consorts, there is not such exultation in rasa. Therefore, there are many manifestations of Çrématé Rädhäräëé to assist in the Lord’s pastimes.”

(Caitanya-caritämåta, Ädi-lélä 4.80)

tära madhye vraje nänä bhäva-rasa-bhede kåñëake karäya räsädika-léläsväde

Chapter 7 ‒ Kṛṣṇa Makes Rādhārāṇī’s

Heart Melt

“Among them are various groups of consorts in Vraja who have varieties of sentiments and mellows. They help Lord Kåñëa taste all the sweetness of the räsa dance and other pastimes.” (Caitanya-caritämåta, Ädi-lélä 4.81)

Rädhäräëé helps Kåñëa to relish His different léläs, and their various mellows, especially His vraja-lélä, räsädika-léläsväde, particularly His rasa-lélä, and She always fulfills the desire of Kåñëa. Offering loving worship to Him, She fulfills all His desires. Therefore, Her name is Rädhikä. This bhägavata mahä-puräëa speaks like that.

kåñëa-näma-guëa-yaça—avataàsakäëe kåñëa-näma-guëa-yaça-praväha-vacane

“Çrématé Rädhäräëé’s earrings are the name, fame and qualities of Lord Kåñëa. The glories of Lord Kåñëa’s name, fame and qualities are always inundating Her speech.”

kåñëake karäya çyäma-rasa-madhu päna nirantara pürëa kare kåñëera sarva-käma

“Çrématé Rädhäräëé induces Kåñëa to drink the honey of the conjugal relationship. She is therefore engaged in satisfying all the lusty desires of Kåñëa.

kåñëera viçuddha-prema-ratnera äkara anupama-guëagaëa-pürëa kalevara

“Çrématé Rädhäräëé is a mine filled with valuable jewels of love for Kåñëa. Her transcendental body is complete with unparalleled spiritual qualities.”

(Caitanya-caritämåta, Madhya-lélä 8.179-181)

Śrī

Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

The Embodiment of the Ocean of Kṛṣṇa-prema

The transformation of kåñëa-praëaya is Rädhä – praëaya-vikåti. She fulfills all the desires of Kåñëa. She is mahäbhäva cintämaëi svarüpa. Her mental attitudes, whole body, limbs, sub-limbs, all Her garments, these are all one by one, ornaments of kåñëaprema. In Her ears, the name of Kåñëa, His qualities, His fame are always vibrated. Through Her speech, She always sings the name of Kåñëa and glorifies His qualities and fame. Kåñëera viçuddhaprema-ratnera äkara – She is the treasure-house of pure kåñëaprema. Anupama-guëagaëa – Her qualities are incomparable. She is the embodiment of the ocean of kåñëa-prema. She is completely full of all transcendental qualities. Only She is the birthplace of kåñëa-praëaya. She is endowed with all qualities, and that makes Kåñëa completely submitted to Her love.

My original question was: why is the term praëaya-vikåti used? Why is it not called kåñëa-prema-vikåti? There is some purpose to the use of that particular term. There is a chapter in Ujjvala-nélamaëi, préti vyäkaraëa, where it has been discussed. When prema deepens and becomes more and more condensed, it goes up higher and higher. In that process praëaya comes in the fifth place. First there is rati, then prema, then sneha, then mäna, then comes praëaya. Praëaya is translated in English as ‘mutually intimate love devoid of shyness or hesitation’. Anyway, this is the technical language. Rasäcärya Rüpapäda, is giving the sanyä, the definition of praëaya; mäno dadhäno viçrambhaà praëayaù procyate budhaiù* – when mäna takes the form of viçrambha, the paëòits say it is called praëaya.

* Ujjvala-nélamaëi 14.108

Viśrambha

When There Is No Difference Between Lover and Beloved

Then what is mäna, and what is viçrambha? Mäna means ‘pouting counter-love due to confidential familiarities’. Then what is viçrambha? In Locana-rocani-öékä, Çréla Jéva Gosvämé has mentioned: viçrambhaà priya-janena saha svasyäbheda-mananam. ** “When there is no difference between känta and käntä, lover and beloved, that stage is called viçrambha.”

Çréla Viçvanätha Cakravarté Öhäkura, in his Änanda-candrikäöékä, also mentions, sva-präëa-mano-buddhi-deha-paricchada-adibhiù känta-präëa-mano-buddhyäderaiky abhävana-janyaà abheda mananaà (Ujjvala-nélamaëi text 14.98)

“When the wife thinks that her life is one with the life of her husband, her mind is one with his, her intelligence is one with his, her body is one with his, her garments are one with that of her husband, that is called abheda-manana.”

This is what is meant by viçrambha. Then, in Caitanyacaritämåta, during Mahäprabhu and Räya Rämänanda’s discussion, Räya Rämänanda explains viçrambha,

“Alas, before We met there was an initial attachment between Us brought about by an exchange of glances. In this way attachment evolved. That attachment has gradually grown, and there is no limit to it. Now that attachment has become a natural sequence between Ourselves. It is not that it

** Commentary on Ujjvala-nélamaëi texts 14.98-99.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

is due to Kåñëa, the enjoyer, nor is it due to Me, the enjoyed. It is not like that. This attachment was made possible by mutual meeting. This mutual exchange of attraction is known as manobhava, or Cupid. Kåñëa’s mind and My mind have merged together. Now, during this time of separation, it is very difficult to explain these loving affairs. My dear friend, though Kåñëa might have forgotten all of this, you can understand and bring this message to Him. But during Our first meeting there was no messenger between Us, nor did I request anyone to see Him. Indeed, Cupid’s five arrows were Our via media. Now, during this separation, that attraction has increased to another ecstatic state. My dear friend, please act as a messenger on My behalf, because if one is in love with a beautiful person, this is the consequence.”

(Caitanya-caritämåta, Madhya-lélä 8.194, translation)

nä so ramaëa, nä häma ramaëé duìhu-mana manobhava peñala jäni’

(Caitanya-caritämåta, Madhya-lélä 8.194)

“He is not the Enjoyer and I am not the Enjoyed. Both Our minds are merged together due to Cupid.”

Ramaëa is the enjoyer and ramaëé is the enjoyed. Here Rädhäräëé says, “He is not the Enjoyer, I am not the Enjoyed. There is only one.” Then, duìhu-mana manobhava peñalajäni. Peñala means ‘pressed together’. “Both Our minds are pressed together”. Kåñëa’s mind and Rädhä’s mind pressed together is one. This is mädanäkhyä-mahäbhäva. Their minds are pressed together. So, this praëaya-vikåti is expressed in that verse. Çakti–çaktimän, the energy and energetic are non-different. Therefore, to express this, the term praëaya-vikåti is used. When both the Enjoyer and the Enjoyed are pressed together, They become one. Therefore, it is stated,

Chapter 7 ‒ Kṛṣṇa Makes Rādhārāṇī’s Heart Melt

rädhä-kåñëa aiche sadä eka-i svarüpa lélä-rasa äsvädite dhare dui-rüpa

“Thus, Rädhä and Lord Kåñëa are one, yet They have taken two forms to enjoy the mellows of pastimes.” (Caitanya-caritämåta, Ädi-lila 4.98)

Acintya-bhedābheda Tattva

The Philosophy of Simultaneous Inconceivable Oneness and Difference

Rädhä and Kåñëa are always one. In order to relish the mellow of lélä They assume two forms, two bodies: Rädhä and Kåñëa, ramaëa–ramaëé, Enjoyer and Enjoyed. The Enjoyer is Çyäma, one person. The Enjoyed is mahäbhäva-mayé våñabhanu-nandiné, Rädhä, another person. These two are two persons, ramaëa–ramaëé, Enjoyer – Enjoyed, but They are pressed together. This is the tattva, the truth about Them, there is no difference between Them, çakti-çaktimän abhinna. There is çakti and there is çaktimän, the energy and the energetic, therefore a difference is there, the energy is not the energetic. At the same time no difference and difference are there. This is acintya-bhedäbheda-tattva, the philosophy of simultaneous inconceivable oneness and difference.

The Two Types of Ālambana

There are Rädhä and Kåñëa, two bodies. Kåñëa is sundara-rasaräja. Rädhä is the embodiment of mädanäkhyä-mahäbhäva. So, there is a difference as there are two bodies, and another difference is in relation to älambana*. I have already briefly mentioned älambana. * Älambana means the root cause, that upon which the rasa depends.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

When the question of rasa-äsvädana, tasting the mellow comes, then there are two types of älambana; äçraya-älambana and viñaya-älambana. The one who loves is called äçraya-älambana, or rasa-äçraya, and Whom she loves is called viñaya-älambana, or rasa-viñaya. The devotee is the abode of love, rasa-äçraya or pritir-äçraya, and Bhagavän, Kåñëa, is purëa-çaktimän, the energetic, çaktimän-tattva. He is pritir-viñaya, the object of love, and the gopés, headed by Rädhäräëé, the purëa-çakti, are çaktitattva, äçraya-tattva. They are pritir-äçraya, the abode of love. So, between çaktimän and çakti, energetic and energy, there is this relationship, mädanäkhyä. In mädanäkhyä-mahäbhäva, Rädhäräëé, the embodiment of mahäbhäva, is ramaëé, or the enjoyed; She is the pritir-äçraya. And ramaëa praëa känta – rasaräja purëa-brahma Kåñëa the enjoyer, is the viñaya.

In tattva, in respect of çakti-çaktimän there is a difference. In respect of bhäva there is no difference. There is difference, and at the same time, no difference. So, in respect of body, älambana, there is difference, but in respect of bhäva there is no difference. Therefore, the view that they are completely different and the view that they are completely non-different are both not true; therefore, Mahäprabhu has presented acintya-bhedäbheda-tattva. This is the most sublime philosophy.

The second desire Kåñëa has developed is to know what is Rädhä’s praëaya; what is His own beauty that Rädhäräëé enjoys? That is His second greed: How can He know it and relish it? And the third one is: what happiness does Rädhäräëé experience while relishing Kåñëa’s beauty? As we have seen earlier, to fulfill these three desires is the internal reason Kåñëa appeared as Gaura.

Chapter 7 ‒ Kṛṣṇa Makes Rādhārāṇī’s Heart Melt

Nava-ghana-śyāma & Tapta-kāñcana-gaurāṇgi

An explanation is given that as long as there is a difference between enjoyer and enjoyed, ramaëa-ramaëé, the essence or cream of the mellow cannot be completely relished. Therefore, in Gopäla-campü (purva 15.2), Çréla Jéva Gosvämé has described how Rädhä and Çyäma are both sitting on the same throne. Madhukanöa, one of the two famous bards in the court of Nanda Mahäräja, says: imau gauré-çyämau manasi viparétau bahir api, “In the heart of one who is externally golden, gauré (Rädhä), Çyäma is there, and in the heart of one who is çyäma externally, Gauré or Rädhä is there.” How can you come to that conclusion?

sphurat tat-tad-vasträv iti budha-janair niçcitam idam

“The paëòits say that you can tell by seeing the colour of Their garments.” (Gopäla-campü (purva 15.2)

The dhoöi Çyämasundara wears is yellow. This indicates that gauräìgi, Rädhä, is in His heart. And the säré of Rädhä is çyäma, blue, which indicates that nélamaëi, Kåñëa, is in Her heart.

kåñëa-mayé—kåñëa yära bhitare bähire

“Kåñëa-mayé means ‘one whose within and without are Lord Kåñëa’.” (Caitanya-caritämåta, Ädi-lélä 4.85)

Rädhäräëé is full of Kåñëa: He is both outside of Her and inside of Her. The colour of unnatojjvala-çåìgära-rasa is çyäma, blue. And the colour of mädanäkhyä-mahäbhäva is the hue of molten gold, tapta-käïcana gaura. Rasaräja Kåñëa is nava-ghana-çyäma, black like the colour of a new monsoon cloud, and mädanäkhyä-

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

mahäbhäva-mayé Rädhä, is tapta-käïcana-gauräìgi, like the colour of molten gold.

Heart and Rādhā’s Heart Are Just Like Shellac

In Ujjvala-nélamaëi, rasäcärya Rüpapäda has mentioned, rädhäyä bhavataç ca citta-jatuné svedair viläpya kramäd yuïjann adri-nikuïja-kuïjara-pate nirdhüta-bheda-bhramam citräya svayam anvaraïjayad iha brahmäëòa-harmyodare bhüyobhir nava-räga-hiìgula-bharaiù çåìgära-käruùkåté

“O my Lord, You live in the forest of Govardhana Hill, and, like the king of elephants, You are expert in the art of conjugal love. O master of the universe, Your heart and Çrématé Rädhäräëé’s heart are just like shellac and are now melted in Your spiritual perspiration. Therefore, one can no longer distinguish between You and Çrématé Rädhäräëé. Now You have mixed Your newly invoked affection, which is like vermilion, with Your melted hearts, and for the benefit of the whole world You have painted both Your hearts red within this great palace of the universe.”

(Ujjvala-nélamaëi, Sthäyi-bhäva-prakaraëa 155)*

The embodiment of çåìgära-rasa, the king of rasa, çåìgära-rasaräja Kåñëa is an expert sculptor. He made the heart of mahäbhävamayé Rädhäräëé melt. How? This verse states, “Your heart and Çrématé Rädhäräëé’s heart are just like shellac and are now melted in Your spiritual perspiration.” What does that mean? If you put lac on fire, then it melts. So Kåñëa put Rädhäräëé in the fire of

* Quoted in Caitanya-caritämåta, Madhya-lélä 8.195.

Chapter 7 ‒ Kṛṣṇa Makes Rādhārāṇī’s Heart Melt

acute pangs of separation; from the heat generated by that fire, the lac-like heart of Rädhäräëé melted. Then Their two hearts were pressed together, so there was no more difference between Them. The verse says, “Therefore, one can no longer distinguish between You and Çrématé Rädhäräëé.”

Their Two Hearts Became One

So, this is how Their two hearts became one; they melted, and mixed together. In order to relish the essence of the mellow to Their full satisfaction, these two became one. Unless the two become one, the relishment of rasa cannot be relished completely. As long as there is a difference between these two, enjoyer and enjoyed, there will not be complete relishment of the essence of the mellow. Therefore, Rädhä and Kåñëa became one and appeared as Gaura, combined together. Thus, the complete relishment of the mellow to full satisfaction is found in gaura-lélä, not in vraja-lélä.

The Relishment of the Mellow Is Complete in Gaura-līlā

The purport is that çåìgära-rasa-räja has developed that greed, how to understand these three things which are all related to Rädhä. He is very, very eager to drive away the difference between Himself and Her. As long as it is not done, His relishment will never be complete. Therefore, He has that great eagerness in His heart. He has become very greedy how to fulfill these three desires. He tried His best to fulfill them in Vrajabhümi but He failed because in Vraja there are two bodies – Rädhä and Kåñëa, and therefore His three desires cannot be fulfilled there. He failed because as long as there is difference between these two,

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

the enjoyer and the enjoyed, this relishment of the cream of the mellow will not be complete at all. Therefore, the heart of these two were pressed together, they mixed and came out as one: That is Gaura. Thus, the relishment of that mellow is complete to full satisfaction in gaura-lélä, in navadvépa-prakäça, not in vraja-lélä.

Questions and Answers

Devotee: It says here, ‘spiritual perspiration’. Is that referring to what you mentioned, vipralambha agni, Guru Mahäräja?

Çréla Gour Govinda Swami: Yes. Vipralambha means acute pangs of separation; that is like fire; acute heat is generated, then citta jatoni, the heart, which is like wax, melts.

Devotee: So, this is the ‘sweating’ mentioned in the verse?

Çréla Gour Govinda Swami: Yes, then when Their hearts were pressed together, they became one.

Devotee: The colour red – it says Their hearts are red – is that the colour of praëaya?

Çréla Gour Govinda Swami: Yes, it has the colour of aruëa-varëa, the rising sun.

Kṛṣṇa Entered into Rādhā’s Heart and Stole that Wealth

Devotee: That is why Gaura’s mood is the vipralambha mood?

Çréla Gour Govinda Swami: Then that question comes of how Kåñëa became indebted towards the gopés. He has expressed that in Vrajabhümi, during the rasa-lélä pastime, which is described in the Tenth Canto of the Bhägavatam, na paraye’ham. I have not mentioned that today in the class. So now that Kåñëa has

Chapter 7 ‒ Kṛṣṇa Makes Rādhārāṇī’s Heart Melt

become indebted, He has to pay back that debt, but He does not have the wealth required to pay it back. That wealth is mädanäkhyä-mahäbhäva dhana. That dhana is not with Kåñëa, it is with Rädhäräëé. So how can He pay back His dept? Therefore, He must steal that wealth.

In Gaura, rädhä-bhäva is predominating as He has stolen that treasure, mahäbhäva, lying in the core of the heart of Rädhäräëé. So now, with that wealth He is paying back the debt He has contracted as Kåñëa. If He begs Her for it, Rädhäräëé will never give it, so He must steal it. Where is that treasure? It is stored in the core of the heart of Rädhäräëé. So, He entered into Her heart and stole that mädanäkhyä-mahäbhäva dhana, then paid back His debt. So just now I have explained how Kåñëa entered in Her heart, how Their two hearts melted and being pressed together, became one.

Devotee: Lord Caitanya prefers to see the form of Kåñëa. Which form do Lord Caitanya’s devotees prefer to see?

Çréla Gour Govinda Swami: Kåñëa…

Devotee: Lord Caitanya’s devotees know that Kåñëa is in this mood. Don’t they like to see that form of Lord Caitanya?

Çréla Gour Govinda Swami: They like to see the form of Kåñëa. Caitanya is crying for Kåñëa. He is teaching us: you have to cry for Kåñëa. He is a teacher, a practical teacher. You have to accept what He is teaching.

‘Gauräìga’ bolite habe pulaka-çaréra, “If you utter the name of Gauräìga, your whole body will be ecstatic; the hairs on your body will stand on end.” Why? ‘hari hari’ bolite nayane ba’ be néra “Gaura is Hari Himself, but uttering Hari’s name, He sheds tears.”

Śrī Rādhā

- A Graceful Swan in the Waters of Love for Kṛṣṇa

Gaurāṇga Is Kṛṣṇa Who Relishes His Own Beauty

Devotee: I remember when you were giving class in 89’ on the Ädi-lélä, Chapter 4, explaining rädhä-kåñëa tattva, you said that Rädhäräëé’s heart is like a mirror and in that mirror Kåñëa’s beauty is being reflected. So, when Kåñëa came in the form of Gauräìga, Their two hearts melted together and He assumed radha-bhava; that means Kåñëa could see Himself?

Çréla Gour Govinda Swami: Gauräìga is Kåñëa who relishes His own beauty, because as long as there is separation, difference, between Him and Rädhäräëé, the essence of the mellow cannot be relished. Therefore, oneness is needed and it comes in Gauraavatära.

Devotee: So, by relishing that, Kåñëa also could see His own beauty?

Çréla Gour Govinda Swami: It is all related to Rädhä. Therefore, He assumed rädhä-bhäva. Otherwise, His three types of greed would not be fulfilled. Having assumed Her bhäva, He understands what He wanted to know, from Her vantage point. Rädhä-bhäva is predominating, therefore He can relish His own beauty because Rädhäräëé relishes the complete mellow. This is such a subtle philosophy! It is very deep, very confidential, and not easy to understand. And another difficulty is that there are no proper words to express it in the English language.

Devotee: How is it that Rädhäräëé would not give this prema to Kåñëa? How is it that He had to steal it from Her heart?

Çréla Gour Govinda Swami: Because this is a question of His paying back His debt, so some wealth is required. If He has no wealth, how can He pay back the debt? He does not have the

Chapter 7 ‒ Kṛṣṇa Makes Rādhārāṇī’s Heart Melt

wealth that is required to pay it back, it is with Rädhäräëé. That wealth is mädanäkhyä-mahäbhäva and Rädhäräëé is the sole proprietor of it!

Chapter Eight

Rādhārānī

Is a Perfect Mirror for Krsna

åñir uväca juñöaà batädyäkhila-sattva-räçeù säàsiddhyam akñëos tava darçanän naù yad-darçanaà janmabhir éòya sadbhir äçäsate yogino rüòha-yogäù

The great sage Kardama said: “O supreme worshipful Lord, my power of sight is now fulfilled, having attained the greatest perfection of the sight of You, who are the reservoir of all existences. Through many successive births of deep meditation, advanced yogés aspire to see Your transcendental form.” (Çrémad-Bhägavatam 3.21.13)

The Supreme Personality of Godhead is described here as the reservoir of all goodness and all pleasure. Unless one is situated in the mode of goodness, there is no real pleasure. ...

Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

When, therefore, one’s body, mind and activities are situated in the service of the Lord, one is on the highest perfectional stage of goodness. Kardama Muni says, “Your Lordship is the reservoir of all that can be understood by the nomenclature of goodness, and by experiencing You face to face, eye to eye, the perfection of sight has now been attained.” These statements are the pure devotional situation; for a devotee, the perfection of the senses is to engage in the service of the Lord. The sense of sight, when engaged in seeing the beauty of the Lord, is perfected; the power to hear, when engaged in hearing the glories of the Lord, is perfected; the power to taste, when one enjoys by eating prasäda, is perfected. When all the senses engage in relationship with the Personality of Godhead, one’s perfection is technically called bhakti-yoga, which entails detaching the senses from material indulgence and attaching them to the service of the Lord. When one is freed from all designated conditional life and fully engages in the service of the Lord, one’s service is called bhakti-yoga. Kardama Muni admits that seeing the Lord personally in bhakti-yoga is the perfection of sight. The exalted perfection of seeing the Lord is not exaggerated by Kardama Muni. He gives evidence that those who are actually elevated in yoga aspire in life after life to see this form of the Personality of Godhead. He was not a fictitious yogé. Those who are actually on the advanced path aspire only to see the eternal form of the Lord. (ÇrémadBhägavatam 3.21.13 purport)

Kardama Muni saw the very beautiful form of the Supreme Lord face to face and he thought that he had achieved the perfection of possessing eyes. This rarely achieved human birth is meant for understanding Kåñëa, the Supreme Personality of Godhead, for seeing Him, and for attaining Him. Kåñëa is the only object of love. If you fortunately can develop that love, then Kåñëa will

Chapter Eight ‒ Rādhārāṇī Is a Perfect Mirror for Kṛṣṇa

definitely give you His darçana, and you will achieve Kåñëa, see Kåñëa and understand Kåñëa.

Kardama Muni says that Kåñëa is the most worshipful deity, and Kåñëa is the deity of love: premera-öhäkura. “Kåñëa is the most beloved Lord of my heart.” One who has developed love of Kåñëa thinks that Kåñëa is his life and soul, and if such a person cannot have Kåñëa and see Him, then their life will leave them. Such a person cannot survive without Kåñëa.

Mahāprabhu Taught Us to Cry for Kṛṣṇa

Çré Caitanya Mahäprabhu is Kåñëa Himself but He came as a pure devotee of Kåñëa, as a premé-bhakta. He cried for Kåñëa and thereby taught us that we should cry for Kåñëa. Mahäprabhu is a practical teacher, who taught that if you do not cry for Kåñëa, then you cannot attain Him or see Him at all. There is no question at all.

The Internal Feeling in the Premī-bhakta’s Heart

Çrémän Mahäprabhu has said in His Çikñäñöaka,

yugäyitaà nimeñeëa cakñuñä prävåñäyitam

çünyäyitaà jagat sarvaà govinda-viraheëa me

“My Lord Govinda, because of separation from You, I consider even a moment a great millennium. Tears flow from My eyes like torrents of rain, and I see the entire world as void.” (Caitanya-caritämåta, Antya-lélä 20.39)

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

This should be the heart’s feeling. There should be this crying, this feeling in the heart for Govinda. You should cry for Him. Unless you cry, how can you attain Kåñëa and see Him? He will never give you His darçana. Kåñëa is not visible in this material world, and unless you cry for Him, how can you see Him? A premébhakta cries for Kåñëa and Kåñëa gives him darçana. Such a pure devotee sees Kåñëa.

A premé-bhakta feels very acute pangs of separation from Kåñëa. For him, one moment feels like a great yuga, because of this feeling of separation. Yugäyitaà nimeñeëa cakñuñä prävåñäyitam, tears are always flowing from his eyes like torrential rains. He is crying, crying and crying: çünyäyitaà jagat sarvaà govinda-viraheëa me – “I cannot find my most beloved Lord. The whole world seems to be void.” This is the internal feeling in the premé-bhakta’s heart.

udvege divasa nä yäya, ‘kñaëa’ haila ‘yuga’-sama varñära megha-präya açru variñe nayana

“In my agitation, a day never ends, for every moment feels like a millennium. Pouring incessant tears, My eyes are like clouds in the rainy season.”

(Caitanya-caritämåta, Antya-lélä 20.40)

govinda-virahe çünya ha-ila tribhuvana tuñänale poòe,—yena nä yäya jévana

“The three worlds have become void because of separation from Govinda. I feel as if I were burning alive in a slow fire.

(Caitanya-caritämåta, Antya-lélä 20.41)

This is an internal symptom of love. This is what goes on in the heart of a premé-bhakta; only such a devotee has the realisation

Chapter Eight ‒ Rādhārāṇī Is a Perfect Mirror for Kṛṣṇa

of what is described in these verses. How he cries for Kåñëa! If you want to cry, then you should cry for Kåñëa, for He is the most beloved.

Kṛṣṇa Cries for Kṛṣṇa

Çré Caitanya Mahäprabhu is a practical teacher, as I said earlier, and He has taught us to cry for Krsna. He is Kåñëa Himself who came as a devotee and assumed the sentiment and complexion of Rädhäräëé and cried for Kåñëa. When Kåñëa cries for Kåñëa, that is Gaura. Crying for Kåñëa is the perfection of our human birth.

Why are people crying? If someone loses his hard-earned money, then day and night he cries, “Oh, my money I worked so hard to earn is gone!” If someone’s wife dies, he cries, “Oh, my wife died!” When the husband dies, the wife cries. Why are you crying? If you lose the most beloved Lord of your heart, who is your life and soul, why would you not cry for Him? That is the only thing worth crying for.

“Çyämä is the treasure of my life. Çyämä is my invaluable asset. Çyämä is my life and soul. I must get such a valuable asset in the form of Çyämä and pour that Çyämä in my heart, otherwise I cannot survive.”

Janama Saphala Tā’ra

A Description of Çré Kåñëa’s Beautiful Form

janama saphala tä’ra, kåñëa-daraçana jä’ra, bhägye hoiyäche eka-bära vikaçiyä hån-nayana, kori’ kåñëa daraçana, chäòe jéva cittera vikära (1)

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

“Aho! His birth is successful who, by good fortune, has had darçana of Kåñëa one time, because by seeing Him with the eyes of devotion, all the causes of transformation of the mind (lust, greed, anger, and other anarthas) go far away.”

våndävana-kelé-catur vana-mälé, tri-bhaìga-bhaìgimä rüpa, vaàçé-dhäré aparüpa, rasamaya-nidhi, guëa-çälé (2)

“Bedecked with garlands of forest flowers, He expertly engages in amorous enjoyment in Våndävana. Standing in His three-curved form and holding His flute, He displays unparalleled beauty. He is an ocean of nectarean mellows and a reservoir of all good qualities.”

varëa-nava-jaladhara, çire sikhi piccha vara, alakä tilaka çobhä päya paridhäna péta-väsa, vadane madhura häsa, heno rüpa jagata mätäya (3)

“His bodily complexion is the colour of a fresh rain cloud. He wears a peacock feather on His head, and His forehead is beautifully decorated with marks of sandalwood paste. Wearing a yellow garment and smiling so sweetly, He maddens the whole world with His beauty.”

indranéla jini, kåñëa-rüpa khäni, heriyä kadamba-müle mana ucäöana, nä cale caraëa, saàsära geläma bhüle (4)

“When I see that form of Kåñëa, whose beauty defeats the dark blue indranéla jewel (sapphire), standing under a kadamba tree, my mind becomes unsteady. My feet cannot move, and I forget my material existence.”

Chapter Eight ‒ Rādhārāṇī Is a Perfect Mirror for Kṛṣṇa

(sakhé he) sudhämoya, se rüpa-mädhuré, dekhile nayana, hoya acetana, jhare premamoya väri (5)

“O sakhé! His sweet form is full of nectar. If the eyes behold that form, one falls unconscious and tears of love stream from them.”

kibä cüòä çire, kibä vaàçi kare, kibä se tri-bhaìga-öhäma caraëa-kamale, amiyä uchale, tähäte nüpura-däma (6)

“How wonderful is the peacock-feather crown on His head! How wonderful is the flute in His hands! How wonderful is His three-fold bending form! His lotus feet overflow with nectar and are bound with anklebells.”

sadä äçä kori, bhåìga-rüpa dhori’, caraëa-kamale sthäna anäyäse päi, kåñëa-guëa gäi, ära nä bhajibo äna (7)

“I always desire to take the form of a bee and attain shelter at His lotus feet. I shall readily sing of Kåñëa’s glories and never worship any other.” (Kalyäëa-kalpataru)

Complete Kṛṣṇa Consciousness

This is a beautiful description of the extraordinary and uncommon beauty of Kåñëa. If you cannot sing it, you cannot relish it. Your human life becomes successful if by good fortune you see Kåñëa once in your life. When the jéva gives up all the delusions of the mind, then only will he see the vision of Kåñëa blooming with the eyes of his heart. When will we see Kåñëa in this way in our heart? Kåñëa is in the heart of every living entity, but who sees Him? The premé-bhaktas see Kåñëa – premäïjana-

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

cchurita-bhakti-vilocanena santaù sadaiva hådayeñu vilokayanti – in their hearts, hrdayesu. Such a devotee sees in his heart the very extraordinarily beautiful form of Krsna, yaà çyämasundaram acintya-guëa-svarüpaà. The Brahma-saàhitä (5.38) says that one who sees Kåñëa in his heart sees Him within and without. It is this person whose life is successful. In the Gétä, Kåñëa says that this is the stage of complete Kåñëa consciousness. What is that complete Kåñëa consciousness?

yo mäà paçyati sarvatra sarvaà ca mayi paçyati tasyähaà na praëaçyämi sa ca me na praëaçyati

“For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.” (Bhagavad-gétä 6.30)

This is complete Kåñëa consiousness.

Even Kṛṣṇa Develops Greed to Relish His Beauty

Çyämasundara is known as çåìgära-rasa-raja, the king of the conjugal mellow, and as madana-mohana, He who enchants Cupid. He has a very wonderful form which is unlimited and completely full of superlative qualities.

adbhuta, ananta, pürëa mora madhurimä tri-jagate ihära keha nähi päya sémä

(Caitanya-caritämåta, Ädi-lélä 4.138)

Kåñëa is thinking, “My beauty is wonderful, unlimited and completely full. No-one in the three planetary systems can reach its limit.”

Chapter Eight ‒ Rādhārāṇī Is a Perfect Mirror for Kṛṣṇa

No one knows it, and no one can calculate it. Such is Kåñëa’s beauty. It is ananta, unlimited. This is Kåñëa’s reflection while thinking of His own beauty.

apürva mädhuré kåñëera, apürva tära bala yähära çravaëe mana haya öalamala (Caitanya-caritämåta, Ädi-lélä 4.157)

“Kåñëa’s beauty contains such a wonderful sweetness that it is unprecedented, and its strength is also very wonderful. If you hear about Kåñëa’s beauty from the lips of a dear devotee of Kåñëa, your mind will become restless.”

You have your eyes only to see the beautiful form of Çyämasundara. Seeing Kåñëa is the perfection of human life. Kåñëa’s beauty is such, that even He Himself develops greed to relish it. His name is Kåñëa, for He is all-attractive. Attraction and pleasure combined, that is Kåñëa. In the three planetary systems, in the entire world, the males, females, moving and non-moving, mobile and immobile entities – all are attracted to Him. Kåñëa has such an attractive form.

Śyāmasundara Has Four Sweetnesses

Çyämasundara Çré Rädhä-ramaëa is çåìgära-rasa-räja. He has four mädhuryas, four sweetnesses that are not found in anyone else. They are only available in Him. They are His rüpa-mädhuré –the sweetness of His beautiful form; veëu-mädhuré – the sweetness of His flute; rati-mädhuré – the sweetness of His loving conjugal dealings; and lélä-mädhuré – the sweetness in His pastimes.

The Embodiment of All Uncommon Beauty and Sweetness

Kåñëa is pürëa-brahma, completely full. He is asamordhva-tattva, the Supreme Truth. Nothing is superior to Him, and nothing is equal to Him. Asamordhva-tattva*, pürëa-brahma**, advaya-jïäna tattva. *** He is pürëa-änanda-rasa-svarüpa, the embodiment of all rasa. He is Nanda-nandana, Vrajendra-nandana, the son of Nanda Mahäräja. He is the embodiment of all extraordinary, uncommon beauty and sweetness.

There Is No Incompleteness in Kṛṣṇa

Kåñëa is pürëa-brahma and upon achieving Him no-one will ever feel any incompleteness. Otherwise, how can He be called pürëa-brahma? Kåñëa is completely full. There is no incompleteness in Kåñëa. That is the meaning of pürëa-brahma.

Hari pürëa rasa vigraha, Kåñëa is the embodiment of all mellows. Kåñëa is the source of all avatäras, sarva-avatäré. Kåñëa is sarvaçaktimän, the source of all energy. Kåñëa is svayaà bhagavän. To know Him and to attain Him is the goal and perfection of your rarely achieved human birth.

The Incompleteness and Deficiencies in the Form of Hunger in the Senses

The tiny jéva is a differentiated part of the Supreme Lord, vibhinäàça. It is completely natural that the tiny jéva is so

* Asamordhva: no one is superior to Him and no one is equal to Him.

**Pürëa-brahma: the Complete Whole, who has no deficiency, who wants nothing.

*** The Lord is called advaya-jïäna, indicating that there is no difference between Him and His names, forms, qualities, weapons and so on.

Chapter Eight ‒ Rādhārāṇī Is a Perfect Mirror for Kṛṣṇa

incomplete and is so deficient. What to speak of the tiny jévas, even plenary portions and incarnations of Kåñëa also have that. They are not pürëa-brahma, Kåñëa alone is pürëa-brahma. In the three planetary systems, everyone has some incompleteness and deficiencies. That lacking and incompleteness is expressed in the form of varieties of hunger in the different senses.

Sound, touch, form, taste, and smell – çabda, sparça, rüpa, rasa, and gandha are the objects of sense enjoyment. In the three planetary systems everyone feels incompleteness and deficiency in the form of hunger in their senses. In other words, the eye feels lacking and incompleteness in regard to seeing different forms. The tongue feels deficiency and incompleteness regarding various sweet tastes. The nose feels the same incompleteness regarding smelling newer and newer nice scents. The ear has this hunger of hearing sweet sounds. That hunger and thirst are there in the ear, and the skin has a hunger for touching something pleasurable. This incompleteness and deficiency within the tiny jéva is expressed as hunger within the senses for their sense objects. This is a very deep philosophical point.

The Hunger of the Eye

The eyes want to see beautiful forms. That is the hunger of the eye. Even after seeing many different beautiful sights, or after seeing the form of a beautiful male or female, this hunger is not satisfied. If by good fortune one sees the beautiful form of Çyämasundara, whose beauty defeats that of crores of cupids, as was described in that song, the hunger of the eye to see beautiful material forms will be gone. You will never have hunger or thirst to see any of the so-called beautiful sights and forms of this world.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

The

Hunger in the Ear Is Forever Satisfied By Hearing the Sweet Singing of Kṛṣṇa

The ear wants to hear very sweet sounds, sweet singing, sweet voices, and therefore he listens to sweet sounds hoping them to be sweeter, sweeter and sweeter. Still that hunger within the ears is not satisfied. Even after hearing such sweet sounds of the voices of the best expert pop singers and cinema soundtrack singers, that hunger in the ears is not satisfied. But if by good fortune you hear the sweet singing of Kåñëa, that hunger in the ear to hear sweet sounds is forever satisfied.

The Beauty of Kṛṣṇa

Thrills the Hearts of All Men and Women

kåñëa-mädhuryera eka sväbhävika bala kåñëa-ädi nara-näré karaye caïcala

“The beauty of Kåñëa has one natural strength: it thrills the hearts of all men and women, beginning with Lord Kåñëa Himself.” (Caitanya-caritämåta, Ädi-lélä 4.147)

çravaëe, darçane äkarñaye sarva-mana äpanä äsvädite kåñëa karena yatana

“All minds are attracted by hearing His sweet voice and flute, or by seeing His beauty. Even Lord Kåñëa Himself makes efforts to taste that sweetness.”

(Caitanya-caritämåta, Ädi-lélä 4.148)

Kåñëa makes an effort to taste His own sweetness. Therefore, He came as Gauräìga Mahäprabhu. Kåñëa Himself could not taste His own sweetness. That desire remained unsatisfied. Kåñëa’s beauty

Chapter Eight ‒ Rādhārāṇī Is a Perfect Mirror for Kṛṣṇa

is inconceivable, extraordinary, excellent, and incomparable. It is so beautiful and attractive, that not only all the men and women of the world become attracted to it, but even Kåñëa Himself becomes attracted to His own beauty. Not only that, but wherever His premé-bhaktas speak about His incomparable beauty, Kåñëa runs there to hear it.

The Premī-bhaktas Condemned Brahmā

The premé-bhaktas who see the beautiful Çyämasundara form, feel intense insatiation. Therefore, they condemn the universal creator Brahmä. They say, “That rascal Brahmä does not know how to create!”

atåpta ha-iyä kare vidhira nindana avidagdha vidhi bhäla nä jäne såjana

“Such a person, being unsatisfied, begins to blaspheme Lord Brahmä, saying that he does not know the art of creating well and is simply inexperienced.”

(Caitanya-caritämåta, Ädi-lélä 4.150)

koöi netra nähi dila, sabe dila dui tähäte nimeña,—kåñëa ki dekhiba muïi

“He has not given millions of eyes to see the beauty of Kåñëa. He has given only two eyes, and even those eyes blink. How then shall I see the lovely face of Kåñëa?”

(Caitanya-caritämåta, Ädi-lélä 4.151)

Such a premé-bhakta, feeling unsatisfied, condemns Lord Brahmä, “My eyelids are blinking and creating an obstruction in my vision of Kåñëa and in relishing His beauty.”

Śrī Rādhā

- A Graceful Swan in the Waters of Love for Kṛṣṇa

vaàçé-gänämåta-dhäma, lävaëyämåta-janma-sthäna, ye nä dekhe se cäìda vadana se nayane kibä käja, paòuka tära muëòe väja, se nayana rahe ki käraëa

“Of what use are the eyes of one who does not see the face of Kåñëa, which resembles the moon and is the birthplace of all beauty and the reservoir of the nectarean songs of His flute? Oh, let a thunderbolt strike his head! Why does he keep such eyes?” (Caitanya-caritämåta, Madhya-lélä 2.29)

kåñëera madhura väëé, amåtera taraìgiëé, tära praveça nähi ye çravaëe käëäkaòi-chidra sama, jäniha se çravaëa, tära janma haila akäraëe

“Topics about Kåñëa are like waves of nectar. If such nectar does not enter one’s ear, the ear is no better than the hole of a damaged conch shell. Such an ear is created for no purpose.”

(Caitanya-caritämåta, Madhya-lélä 2.31)

Kṛṣṇa’s Beauty Becomes

Newer and Newer at Every Moment

Seeing such beauty, no one is satiated, because Kåñëa’s beauty becomes newer, newer and newer at every moment. That is why a premé-bhakta never feels satiation at all. The more he sees the beautiful form of Çyämasundara, the more he feels unsatisfied and wants to see Him again and again.

e mädhuryämåta päna sadä yei kare tåñëä-çänti nahe, tåñëä bäòhe nirantare

Chapter Eight ‒ Rādhārāṇī Is a Perfect Mirror for Kṛṣṇa

“The thirst of one who always drinks the nectar of that sweetness is never satisfied. Rather, that thirst increases constantly.” (Caitanya-caritämåta, Ädi-lélä 4.149)

One who drinks this nectarean mädhuryämåta never feels satiated. Rather, he becomes more, and more, and more dissatisfied. This sweetness and beauty become newer, newer and newer at every moment. This is mentioned directly and indirectly.

kåñëera adharämåta, kåñëa-guëa-carita, sudhä-sära-sväda-vinindana tära sväda ye nä jäne, janmiyä nä maila kene, se rasanä bheka jihvä sama

“The nectar from the lips of Lord Kåñëa and His transcendental qualities and characteristics surpass the taste of the essence of all nectar, and there is no fault in tasting such nectar. If one does not taste it, he should die immediately after birth, and his tongue is to be considered no better than the tongue of a frog.”

måga-mada nélotpala, milane ye parimala, yei hare tära garva-mäna hena kåñëa-aìga-gandha, yära nähi se sambandha, sei näsä bhasträra samäna

“One’s nostrils are no better than the bellows of a blacksmith if one has not smelled the fragrance of Kåñëa’s body, which is like the aroma of musk combined with that of the bluish lotus flower. Indeed, such combinations are actually defeated by the aroma of Kåñëa’s body.”

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

kåñëa-kara-pada-tala, koöi-candra-suçétala, tära sparça yena sparça-maëi tära sparça nähi yära, se yäuk chärakhära, sei vapu lauha-sama jäni

“The palms of Kåñëa’s hands and the soles of His feet are so cool and pleasant that they can be compared only to the light of millions of moons. One who has touched such hands and feet has indeed tasted the effects of touchstone. If one has not touched them, his life is spoiled, and his body is like iron.”

(Caitanya-caritämåta, Madhya-lélä 2.32-34)

This is what the external beauty of Kåñëa is like. A premé-bhakta who sees all this thus remains unsatisfied.

Only Rādhārāṇī Relishes the Beauty of Kṛṣṇa Completely

Tri-jagate ihära keha nähi päya sémä*, there is no one in the three planetary systems who can relish the beauty of Kåñëa to the last limit. Why? Because He is ananta, unlimited. Something that is ananta, unlimited, cannot be limited. How can you limit it? Where is its limit? However, Kåñëa has said,

ei prema-dväre nitya rädhikä ekali ämära mädhuryämåta äsväde sakali

“Only Rädhäräëé, by the strength of Her love, tastes all the nectar of My sweetness.” (Caitanya-caritämåta, Ädi-lélä 4.139)

No one else but Rädhä in the three worlds completely relishes Kåñëa’s beauty. If something is unlimited, no one can limit it.

* Caitanya-caritämåta, Ädi-lélä 4.138.

Chapter Eight ‒ Rādhārāṇī Is a Perfect Mirror for Kṛṣṇa

Then how is it possible that Rädhikä can relish ananta Kåñëa completely? This is a very important question.

In this material world, no one can see the beauty of his or her own face. We can see the beauty in the face of others, but we cannot see it in our own face. Do you think it is impossible to see it? No, when you stand before a mirror you can see your own face, can’t you? However, what do you actually see? In the mirror you only see the reflection of your own face, but not your real face. The mirror is something material, it is limited as you only see a reflection. The left side of your body is on the right side, and the right side is on the left side. It is a reflection. It is not the real you.

Kṛṣṇa Sees His Beauty in the Mirror Set Up in His Premī-bhakta’s Heart

Similarly, the all-beautiful Kåñëa cannot see His own beauty. How can He see it? In the whole world everyone sees the beauty of their face in the reflection of a material mirror. However, the Supreme Lord Kåñëa sees His beauty in the mirror set up in the heart of His premé-bhakta. What is the characteristic of that mirror? Its characteristic is that his heart is completely saturated with the mellow of prema. Çyämasundara sees Himself in that mirror.**

Prema-rasa Bhagavän sees Himself in that heart saturated with love; that is the mirror where Çyämasundara Kåñëa, who is submitted to the love of His pure devotee, sees Himself.

** The sound ‘Tik tik tik’ from a lizard was heard as Çréla Gour Govinda Mahäräja spoke that. In Vedic culture, when someone says something and a noise just follows that statement, it is taken as a confirmation of what is being said.

Çréla Gour Govinda Swami: “Oh! Kåñëa appreciates it. What can I say? Kåñëa runs to where His devotee speaks about Him. Where will you find Kåñëa? There.”

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

However, the mirror of the heart should be kept very clean. It should be clean, cleaner, cleanest. When that mirror is most clean, the vision Kåñëa has of Himself in it is most sweet and relishable.

How will that mirror be cleansed? In the first verse of His Çikñäñöakam, Çré Caitanaya Mahäprabhu has said, ceto-darpaëamärjanaà, that means that the mirror of the heart should be cleansed by the chanting of the Holy Name, by bhajan. The premé-bhakta is always cleaning the mirror of his heart through his bhajan. The more it is cleansed, the clearer the vision is. When it is most clean, the vision is most clear. Then Kåñëa sees His beauty there and He becomes most happy and relishes it.

All people see their reflection in a material mirror. In Sanskrit a reflection is called pratibimba. Do you think that Kåñëa only sees the reflection of His beauty in the mirror of the heart of a premé-bhakta? No. There is no question of a reflection there. We may call it the original bimba. The heart of the premé-bhakta is Våndävana. Kåñëa takes rest there peacefully and blissfully and sees Himself there, He sees bimba, not His reflection, pratibimba.

There are many devotees, and there are as many mirrors set up in their hearts. However, there is a difference in the cleanliness of these mirrors. Some mirrors are clean, some are more clean, and some are very pure, most clean. There are maybe one or two devotees like that, who have the most prema in their hearts. Accordingly, Kåñëa’s beauty is sweet in the hearts of some devotees, it is sweeter in the hearts of others, and there are hardly one or two fortunate ones in whose hearts His beauty is the sweetest.

Chapter Eight ‒ Rādhārāṇī Is a Perfect Mirror for Kṛṣṇa

The Mirror of Pure Love

The mirror set up in the heart of mahäbhäva cintämaëi svarüpa värñabhänavé Rädhäräëé is called sat-prema-darpaëa. Such satprema-darpaëa is never found elsewhere in the heart of any devotee, it is only found in Rädhäräëé. In that mirror set up in the heart of Rädhäräëé çåìgära-sundara-rasa-räja Çyämasundara Kåñëa sees Himself completely, and His relishment of Himself is most sweet there. Rädhäräëé keeps Kåñëa there in Her heart as Her kanta, Her most beloved husband. She fully relishes His beauty. She relishes it in Her heart most completely.

Its Purity Increases at Every Moment

The description of the ananya-çaraëa, most uncommon, extraordinary mirror in the heart of Rädhäräëé is mentioned in the Fourth Chapter of the Caitanya-caritämåta, Ädi-lélä. Kåñëa thinks:

yadyapi nirmala rädhära sat-prema-darpaëa tathäpi svacchatä tära bäòhe kñaëe kñaëa

“Although Rädhä’s love is pure like a mirror, its purity increases at every moment.”

(Caitanya-caritämåta, Ädi-lélä 4.140)

ämära mädhurya nähi bäòhite avakäçe e-darpaëera äge nava nava rüpe bhäse

“My sweetness has no room for expansion, yet it shines before that mirror in newer and newer beauty.”

(Caitanya-caritämåta, Ädi-lélä 4.141)

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

man-mädhurya rädhära prema—doìhe hoòa kari’ kñaëe kñaëe bäòe doìhe, keha nähi häri

“There is constant competition between My sweetness and the mirror of Rädhä’s love. They both go on increasing, but neither knows defeat.”

(Caitanya-caritämåta, Ädi-lélä 4.142)

ämära mädhurya nitya nava nava haya sva-sva-prema-anurüpa bhakte äsvädaya

“My sweetness is always newer and newer. Devotees taste it according to their own respective love.”

(Caitanya-caritämåta, Ädi-lélä 4.143)

Rādhārāṇī’s Hankering for Relishment of

Kṛṣṇa-mādhurya

Increases at Every Moment

Rädhä’s sat-prema-darpaëa has a special characteristic. There is no tinge of dirt in it. It is most clean. It is clean to the last limit and its cleanliness increases at every moment. That is its most wonderful characteristic. This type of mirror is not found even in the heart of any other gopé. It is only within Rädhäräëé’s. Therefore, Kåñëa says, ekalé rädhikä äsväde sakalé – only Rädhäräëé relishes completely My sweetness and nectarean beauty.

Çrématé Rädhäräëé’s hankering for relishing kåñëa-mädhurya, the sweetness of Kåñëa’s beauty, also increases at every moment. That is another special and wonderful characteristic of Rädhäräëé’s satprema-darpaëa. That means Her hankering becomes newer, and newer at every moment. There is no limit to the increment of Her hankering. This is the special symptom of mädanäkhya adhirüòha mahäbhäva.

Chapter Eight ‒ Rādhārāṇī Is a Perfect Mirror for

The Sweetness Is in the Union

Sugar candy is sweet, isn’t it? Where is it relished? If you put it on your tongue you can relish its sweetness. But is the place of that sweetness in the sugar candy or in your tongue? Actually, the sweetness is neither in the sugar candy, neither in the tongue. It is in the union of the sugar candy and the tongue. Similarly, Kåñëa’s sweetness becomes newer, newer and newer at every moment, and Rädhä’s sat-prema-darpaëa becomes cleaner and cleaner at every moment. Therefore, there is a competition between both at every moment, and neither knows defeat. That is why Kåñëa has said, ekalé rädhikä äsväde sakalé – only Rädhikä relishes it completely.

The Three Requirements

For example, this is an object (pointing to a nearby object). That object is there, but can a blind man see it? He cannot, because he has no eye. Although the object is there, he cannot see it, because he is devoid of vision. Alright, but you all have vision. You have eyes and there is that object, however, if the light is off and there is darkness, can you see it? No. These three are required: the object, light, and eyes. It is an absolute necessity that all these three are present in order to see.

Similarly, there is Kåñëa’s sweetness, but one should have the vision, the proper eye, to see it. What type of vision and eye are needed? It requires premäïjana-cchurita-bhakti-vilocanena. * Such eye is required. Kåñëa’s mädhurya is there, and the premé-bhakta, whose eyes are anointed with the ointment of love is also there. The eye of a premé-bhakta is an eye which is always very greedy to

* Only a person whose eyes are smeared with the ointment of love can see the beautiful form of Çré Kåñëa.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

see the extraordinary beauty of Kåñëa, but light is also required. What kind of light?

The Enlightenment of Love

If the object is there, the eye is there, but there is no light, then you cannot see the object. These three are required. Similarly, Kåñëa’s beauty is there, greedy eyes like those of a premé-bhakta should be there, but what kind of light is required? The enlightenment of love, prema-äloka. That is hankering. And Rädhäräëé’s hankering is increasing at every moment.

However, Kåñëa cannot understand this nor relish it. How can Kåñëa relish His own beauty? Only Rädhäräëé relishes it fully, no one else. So that greed to relish it like Her has developed in the heart of Kåñëa, kämaye rädhikeva. Çréla Kaviräja Gosvämé writes Kåñëa’s own words:

aparikalita-pürvaù kaç camatkära-käré sphurati mama garéyän eña mädhurya-püraù ayam aham api hanta prekñya yaà lubdha-cetäù sarabhasam upabhoktuà kämaye rädhikeva

“Who manifests an abundance of sweetness greater than Mine, which has never been experienced before and which causes wonder to all? Alas, I Myself, My mind bewildered upon seeing this beauty, impetuously desire to enjoy it like Çrématé Rädhäräëé.” (Caitanya-caritämåta, Ädi-lélä 4.146)*

* This text is from the Lalita-mädhava (8.34) of Çréla Rüpa Gosvämé. It was spoken by Lord Kåñëa when He saw the beauty of His own reflection in a jewelled fountain in Dvärakä. (Caitanya-caritämåta, Ädi-lélä 4.146, purport.)

Chapter Eight ‒ Rādhārāṇī Is a Perfect Mirror for Kṛṣṇa

darpaëädye dekhi’ yadi äpana mädhuré äsvädite haya lobha, äsvädite näri

“If I see My sweetness in a mirror, I am tempted to taste it, but nevertheless I cannot.”

(Caitanya-caritämåta, Ädi-lélä 4.144)

vicära kariye yadi äsväda-upäya rädhikä-svarüpa ha-ite tabe mana dhäya

“If I deliberate on a way to taste it, I find that I hanker for the position of Rädhikä.” (Caitanya-caritämåta, Ädi-lélä 4.145)

Yes, only Rädhikä relishes it completely. Kåñëa wants to relish His sweetness, but how can He relish it? Therefore, He developed that desire. What desire? He hankers for the position of Rädhikä. For that reason, He accepted Her mood and Her complexion –rädhä-bhäva aìgékari’** and appeared as Gauräìga Mahäprabhu.

** rädhä-bhäva aìgékari’ dhari’ tära varëa tina-sukha äsvädite haba avatérëa

“Therefore, assuming Rädhäräëé’s sentiments and bodily complexion, I shall descend to fulfill these three desires.” (Caitanya-caritämåta, Ädi-lélä 4.268)

Chapter Nine

Rādhā-prema

Makes Krsna Mad

There are two types of causes for the advent of prema-puruñottama Çacénandana Gauräìga: one is external, and another is internal. The external causes are yuga-dharma pravartana and prema-däna. These external causes are meant for the living entities of Kaliyuga. The internal causes are for Himself. The external causes are the need of others, whereas the internal causes are Kåñëa’s own need, and there are three of them.

çré-rädhäyäù praëaya-mahimä kédåço vänayaiväsvädyo yenädbhuta-madhurimä kédåço vä madéyaù saukhyaà cäsyä mad-anubhavataù kédåçaà veti lobhät tad-bhäväòhyaù samajani çacé-garbha-sindhau harénduù

“Desiring to understand the glory of Rädhäräëé’s love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realises the sweetness of His love, the Supreme Lord Hari, richly endowed

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

with Her emotions, appeared from the womb of Çrématé Çacé-devé, as the moon appeared from the ocean.” (Caitanyacaritämåta, Ädi-lélä 1.6)

There are three types of greed, three types of desire in Kåñëa. First is çré-rädhäyäù praëaya-mahimä kédåçam, what is Rädhäräëé’s praëaya, love? Second is svädyo yenädbhuta-madhurimä kédåço vä madéyaù, what is My excellent beauty that Rädhäräëé relishes? Third, saukhyaà cäsyä mad-anubhavataù, what pleasure and happiness does Rädhäräëé derive while relishing My beauty? Kåñëa developed greed, lobha, for these three desires, trividhaväïchä. Therefore He became Gaura. This is the internal cause.

We Must Discuss Rādhā-tattva

These three desires are all related to Rädhäräëé so we must discuss rädhä-tattva, otherwise you cannot understand it. It is a very difficult tattva. Kåñëa tried His best to fulfill His greed in kåñëa-lélä, but He could not. Therefore that greed is there in the heart and it is a very, very intense greed, which cannot be suppressed. It must be fulfilled. “What shall I do? How to fulfill these three desires?” Having thought about this very deeply, at last Kåñëa decided, “I must assume the mood and complexion of Rädhäräëé, otherwise I cannot fulfill these three desires.” These desires are not fulfilled in kåñëa-lélä. They are fulfilled in gaura-lélä.

There Are Two Opposites

We have to discuss what that love of Rädhä is and how Rädhä’s love, rädhä-prema, is much greater than Kåñëa’s. Kåñëa has said in the Bhagavad-gétä, mattaù parataraà nänyat kiïcid asti, “There is no

Chapter Nine ‒ Rādhā-prema Makes Kṛṣṇa Mad

one superior to Me.” He is Supreme, but here He is not. So you will find that there are two opposites: on the one hand He is Supreme, and on the other hand He is not Supreme. He is requesting the lotus feet of Rädhäräëé upon His head, dehi pada-pallavam udäram. These are the two opposites. This is very wonderful.

The Three Topics in Rādhā-prema

You will find three topics in rädhä-prema. The first one is that rädhä-prema makes Kåñëa mad. Rädhä-prema is so powerful that it makes Kåñëa, who is almighty, mad. Kåñëa is all-powerful and omnipotent, yet He becomes mad for rädhä-prema. So rädhä-prema is greater than Him.

The second topic is that the pleasure and happiness derived from relishing the mellow of that love, rädhä-prema, is unknown to Kåñëa who is all-knowing. Therefore rädhä-prema is greater.

The third and last point is that there is a combination of two opposites in rädhä-prema. We will discuss these three topics one after another.

The Reasons Why a Person Becomes Mad

The first topic is how rädhä-prema makes Kåñëa mad. The Supreme Personality of Godhead, who is omnipotent, selfsufficient, who is pürëa-brahma, completely full, who has no deficiency, becomes mad. This is very amamzing! Rädhä-prema makes Him mad. When the question of madness comes we should analyse what the reasons may be that a person becomes mad, and then we will analyse whether they are applicable to Kåñëa or not.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

What are the reasons that a person becomes mad? There are three reasons. Do you know them? Are you not mad? A madman does not know that he is mad.

The number one reason is when someone thinks about one subject matter very deeply and excessively then he becomes mad.

The second reason is that a container has a fixed capacity. For example, the capacity of a 60-watt bulb is only 60 watts. If it exceeds 60 watts, like 100 watts, then it will burst. Similarly each individual has a capacity to contain something. If there is an excess to his capacity, he will become mad.

The third reason is that if a person does not have sufficient knowledge about some subject matter or when his knowledge is covered with ignorance, then he becomes mad. These are the three reasons why one can go mad.

We will analyse, one after another, whether these reasons are applicable to Kåñëa or not, but when we analyse them you will find that these three reasons are not at all applicable to Him. Kåñëa is the Supreme Personality of Godhead. He is completely full, pürëa-brahma. Everyone meditates on Him and glorifies Him. All analyse kåñëa-tattva. All inquire increasingly about Him to understand Him completely. Still it is very difficult. All are absorbed in the thought of Kåñëa, Jagannätha, because He is the Absolute Truth; advaya-jïäna tattva, äptakäma, self-satisfied, ätmäräma, He who enjoys in His self. He is the source and reservoir of all mellows. He is paramänanda-svarüpa, supremely blissful. So how will it be that He will think of some subject matter very deeply and become mad? It is impossible.

Chapter Nine ‒ Rādhā-prema Makes Kṛṣṇa Mad

Is There Anyone Who Can Give Me Pleasure?

Çréla Kåñëadäsa Kaviräja Gosvämé has described the thoughts of Kåñëa in the Caitanya-caritämåta: kåñëera vicara eka ächaye antare pürëänanda-pürëa-rasa-rüpa kahe more

“Once Lord Kåñëa considered within His heart, ‘everyone says that I am complete bliss, full of all rasas.’”

ämä ha-ite änandita haya tribhuvana ämäke änanda dibe—aiche kon jana

“All the world derives pleasure from Me. Is there anyone who can give Me pleasure?”

ämä haite yära haya çata çata guëa sei-jana ählädite päre mora mana

“One who has a hundred times more qualities than Me could give pleasure to My mind.” (Caitanya-caritämåta, Ädi-lélä 4.238-240)

These are Kåñëa’s thoughts. Kåñëa thinks, pürëänanda-pürëarasa-rüpa kahe more “All say that I am supremely complete and a reservoir of all mellows. There is no incompleteness in Me. I am paramänanda, supremely blissful, änanda-maya. The tribhuvana, three planetary systems become blissful on account of Me. I give pleasure to one and all throughout the three planetary systems. Is there anyone who can give Me pleasure?”

Are Those Reasons Applicable to Kṛṣṇa?

Kåñëa is the complete reservoir of all rasas, mellows, not a partial one. The whole devotee society relishes these mellows. They are always eager to relish more and more of those mellows of which Kåñëa is the unlimited reservoir. All the mukhya and gauëa, chief and secondary mellows exist within Kåñëa. Kåñëa is the only object of meditation and love. There is no other object. Therefore, to relish those mellows, the devotees become mad after Kåñëa. He is Rasa-räja, the King of all transcendental mellows. So how will it be possible on the part of Rasa-räja to think very deeply on some topic other than Himself? All are thinking of Kåñëa and becoming mad because He is Rasa-räja. He is completely full, He has no deficiency at all. If there was some deficiency then He would be thinking of that. So what will He think of? What subject matter? Thus the first reason why a person becomes mad is not applicable to Him.

The second reason is that if a person’s capacity is exceeded then he becomes mad. Since He is supreme and unlimited, ananta, then how will it be possible that something is greater than He is? So how can the second reason be applicable to Him? It is not possible at all.

Then the third reason is ignorance. There is no question of ignorance in Him at all. Mäyä creates ignorance, but He is mäyädhéça, the master of mäyä. He cannot be affected by mäyä. He is the source of all knowledge, sat-cit-änanda-maya. Cit means jïäna-maya, unlimitedly full of knowledge. How will He be covered with ignorance so much that He becomes mad? It is not possible. He is mäyädhéça, not mäyä-vaça. The jéva is mäyä-vaça because the jéva is anu, minute. Kåñëa is vibhu. It is possible on

Chapter Nine ‒ Rādhā-prema Makes Kṛṣṇa Mad

the part of a jéva to be covered over with ignorance, and to come under the grip of mäyä, but Kåñëa will never come under the grip of the illusory energy. It is not possible at all.

Rādhā-prema Is My Guru

Thus the three reasons for becoming mad are not applicable to Kåñëa. Still He becomes mad. This is very wonderful. So what is it that makes Kåñëa mad? It is rädhä-prema that makes Him mad. That rädhä-prema is incomparable. It cannot be compared to any other type of prema.

Çréla Kaviräja Gosvämé has written Kåñëa’s own statement in the Caitanya-caritämåta:

kåñëa kahe,—‘ämi ha-i rasera nidäna

“Kåñëa says, “I am the primary cause, the reservoir of all rasas.”

pürëänanda-maya ämi cin-maya pürëa-tattva rädhikära preme ämä karäya unmatta

“I am the full Spiritual Truth and am made of full joy, but the love of Çrématé Rädhäräëé drives Me mad.”

nä jäni rädhära preme äche kata bala ye bale ämäre kare sarvadä vihvala

“I do not know the strength of Rädhä’s love, with which She always overwhelms Me.”

Śrī

Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

rädhikära prema—guru, ämi—çiñya naöa sadä ämä nänä nåtye näcäya udbhaöa

“The love of Rädhikä is My teacher, and I am Her dancing pupil. Her prema makes Me dance various novel dances.”(Caitanya-caritämåta, Ädi-lélä 4.121-124)

“I am pürëänanda-maya, supremely blissful, pürëa-tattva, the Supreme Truth, I am cinmaya, transcendental. I am the reservoir of all mellows, but rädhä-prema makes Me mad. I do not know what strength there is in rädhä-prema. Although I am all-knowing, this I do not know.” Kåñëa says, “I do not know” because He is mad! A mad fellow does not know what he is doing. He is all knowing but He says, “I do not know what power there is in rädhäprema that it makes Me mad. So rädhä-prema is My guru. I am its disciple.” The one who is Supreme is a disciple. He is surrendered to a guru. All surrender unto Kåñëa. Kåñëa has said, “Surrender unto Me.” He is çaraëa vatsala. All take shelter at His lotus feet. That Kåñëa begs the lotus feet of Rädhäräëé, dehi-päda-pallavam udäram, “Rädhäräëé, please give Me Your lotus feet.” Rädhä-prema becomes the guru and Kåñëa becomes the disciple. Sadä ämä nänä nåtye näcäya udbhaöa, “As guru can make his disciple go up and down, and up and down, in the same way rädhä-prema makes Me go up and down, up and down. I am dancing various novel dances according to its direction.”

Is It True that Kṛṣṇa Becomes Mad?

So is it true that Kåñëa becomes mad? Is it a true fact, or is it some allegory or some concoction? It is true that He becomes mad.

Chapter Nine ‒ Rādhā-prema Makes Kṛṣṇa Mad

Çréla Viçvanätha Cakravarté Öhäkura, an äcärya in our line, has written:

sarva-çakti sarva-sukha paripürëaà satya-svarüpa nitya jïänädé-mäyo ‘py aham kadäcit jarati vayä rädhä präìgana dvitiya tiñöhämi kadäcit rädhä-saìga-sukhäçayä sadä gamana panthänupaçyämi kadäcit tad arthaà satyäveçé bhavämi kadäcit latäyäà tad bhränte bhavämi ityädikaà tat premeva kärav iti hi

These are Kåñëa’s statements. Kåñëa thinks, and Kåñëa says, “I am omnipotent.” He is sarva-çaktimän. He is completely full of all pleasure and happiness. There is nothing lacking in Him, no deficiency. He is completely jïäna-maya, full of knowledge. Still He says, “I become mad after rädhä-prema. Becoming mad after rädhä-prema I do not know what I do.” He says that because a madman does not know what he is doing.

Is this Not Madness?

Sometimes Kåñëa spends the whole night behind a berry tree in the courtyard of Rädhäräëé’s mother-in-law and father-in-law’s residence. Kåñëa is always afraid of Jaöilä, Rädhäräëé’s motherin-law, therefore He spends the whole night hidden behind that berry tree. He does not come out in fear of Jaöilä. So is this not madness?

Sometimes He sits on the path where Rädhäräëé comes and goes, waiting for a long time. He is hoping, “Rädhäräëé will come, Rädhäräëé will come.” So is that not madness?

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

Sometimes, to get a touch of Rädhäräëé’s body, He disguises Himself as the wife of a barber, näpitiëé. Yogeçvara, Kåñëa disguises Himself, puts on a säré. He comes to Her and says, “Rädhäräëé, I have brought very nice altä.” [the red colour that women put on the soles of their feet.] “I have brought first class altä specially for You, Rädhäräëé. Please come, give Me Your feet. I will put it on them and they will look so nice.” So is it not madness?

Then sometimes He goes to Rädhäräëé’s doorstep disguised as a beggar woman. “Please Rädhäräëé, come out and give Me some alms.” Is it not madness?

Sometimes He disguises Himself as the wife of a gardener who makes garlands. “Rädhäräëé, I have brought very nice garlands with varieties of scented flowers for You. Please come. I will put some garlands around Your neck.” Is it not madness?

Sometimes He disguises Himself as a dhobini, the wife of a washer-man, goes to Rädhäräëé’s doorstep and says, “Rädhäräëé, please give Me Your garments. I will wash them so nicely that they will be more blazing than sunlight.” Is it not madness?

Sometimes He disguises Himself as the wife of someone who makes sandalwood paste, a gandhiëé. Taking some very nicely scented sandalwood paste He says, “Rädhäräëé, I have brought this nice scented sandalwood. Please come. I will decorate Your forehead with some nice scented sandalwood paste. Please come.” So is it not madness?

Because Rädhäräëé’s bodily hue is like molten gold, He sometimes embraces a golden creeper thinking that it is Rädhäräëé, and He cries. Is it not madness?

These are all the symptoms of madness. It is rädhä-prema that has made Him mad.

Chapter Nine ‒ Rādhā-prema Makes Kṛṣṇa Mad

Sometimes He takes some dust from the path that Rädhäräëé has trodden upon, and smears it all over His body. Is it not madness? Is He Not a Madman?

Sometimes, when Rädhäräëé is taking bath upstream in the Yamunä, at the same time Kåñëa takes bath downstream because the kuàkum and flowers from Rädhäräëé’s braid will float downstream and touch His body. Is it not madness?

A madman is always fickle, running hither and thither. Sometimes, becoming so mad, Kåñëa also runs hither and thither crying for Rädhä.

kothäya go prema-mayé rädhe rädhe rädhe, rädhe go, jaya rädhe, rädhe dekhä diye präëa räkho rädhe rädhe tomära käìgäla tomäya òäke rädhe rädhe

“O Rädhe! O Rädhe! O Rädhe! Please give Me darçana, otherwise My life will leave Me. I will die. I am käìgäla, a beggar begging for You, Rädhe. Please come, Rädhe, Rädhe!

eka-bära òäke keçé-ghäte äbär òäke vamçé-vaöe rädhe, rädhe go, jaya rädhe, rädhe kothäya go prema-mayé rädhe rädhe

Sometimes He calls Her at Keçé-ghäta, “Rädhe! Rädhe! Where are You?” Then immediately He runs to Vamçé-vaöa and calls, “Rädhe! Rädhe! Are You here?”

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

eka-bär òäke nidhu-vane äbär òäke kuïja-vane rädhe, rädhe go, jaya rädhe, rädhe

kothäya go prema-mayé rädhe rädhe rädhe, rädhe go, jaya rädhe, rädhe

Then that mad Kåñëa runs to Nidhuvana and calls there, “Rädhe! Rädhe! Where are You? Are You here?” He does not find Her. Then He swiftly runs to Kuïjavana and there calls, “Rädhe! Rädhe! Kothäya, where are You, O Rädhäräëé? Please give Me darçana, otherwise My life will leave Me.” Is He not a madman?

eka-bära òäke rädhä-kuëòe äbär òäke çyäma-kuëòe kothäya go prema-mayé rädhe rädhe rädhe, rädhe go, jaya rädhe, rädhe

Then He runs to Rädhä-kuëòa and there calls, “Raaadhhhe!

Raaadhhhe! Where are You?” He does not find Rädhä there. Then He quickly runs to Çyäma-kuëòa and calls, “Raaadhhhe! Raaadhhhe! Kothäya, where are You?” He still does not find Rädhä.

eka-bär òäke kusuma-vane

äbär òäke govardhane rädhe, rädhe go, jaya rädhe rädhe

Then swiftly He runs to Kusumavana and calls there, “Raaadhhhe! Raaadhhhe! Where are You?” Then runs to Govardhana and calls, “Raaadhhhe! Raaadhhhe! Where are You?” Still there is no Rädhä in sight.

Chapter Nine ‒ Rādhā-prema Makes Kṛṣṇa Mad

eka-bära òäke täla-vane äbära òäke tamäla-vane rädhe, rädhe go, jaya rädhe rädhe tomära käìgäla tomäya òäke rädhe rädhe

Then He runs to Tälavan and calls, “Raaadhhhe! Raaadhhhe! Kothäya, where are You?” He does not find Her. Then He runs to Tamälvan and calls there, “Raaadhhhe! Raaadhhhe! Kothäya, where are You?” Your beggar calls You, please give Me darçana and save My life, otherwise My life will leave Me.” Is He not a madman?

malina vasana diye gäya, vrajera dhuläya gaòagaòi jaya rädhe, rädhe go, jaya rädhe rädhe

Calling “Rädhe, Rädhe” and becoming mad, He rolls in the dust of Vrajabhümi for Her. His whole body is dusty, all His garments are dusty. Isn’t He a madman?

mukhe rädhä rädhä bole, bhäse nayanera jale rädhe, rädhe go, jaya rädhe rädhe

Uttering the name of Rädhä, He sheds tears like torrential rain. Is He not a madman?

våndävane kuli kuli kende veòäya rädhä boli, rädhe, rädhe go, jaya rädhe rädhe*

Wandering throughout the jungle of Våndävana, crying and crying and uttering the names “Rädhe, Rädhe, Rädhe”.

* Adapted from Kothäya Go Prema-Mayé by Çréla Gaura Kiçora däsa Bäbäjé Mahäräja.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

dekhä diyä rädhe! räkhoha präëa! boliyä käìdaye känane käna (Gétävalé, Çata-Koöi-Gopé 4)

“O Rädhäräëé, please give Me Your darçana and save My life, otherwise I will die.” In this way, Kåñëa wanders throughout the whole forest of Våndävana crying “Rädhe, Rädhe, Rädhe!”

bole, tühu vinä kähära räsa? tühu lägi mora varaja-väsa (Gétävalé, Çata-Koöi-Gopé 6)

“O Rädhäräëé, only for You I am residing here in Vrajabhümi. Otherwise why shall I reside here? Tühu vinä kähära räsa, without You how can I dance the räsa dance? It is only for You, Rädhäräëé. All this will be useless if You do not give Me Your darçana.” So, He is a madman. Rädhä-prema is such that it makes Kåñëa mad. Thus rädhä-prema is guru and Kåñëa is its disciple. It makes Kåñëa dance. Kåñëa dances according to the tune of Rädhäräëé.

The Greed to Relish ĀŚraya-rasa

Then the second topic is that by relishing rädhä-prema, He who is paramänanda, supremely blissful, gets more änanda, a hundred times, no! One thousand times more. Rädhä-prema gives so much pleasure, änanda-prada.

nija-premäsväde mora haya ye ähläda tähä ha’te koöi-guëa rädhä-premäsväda (Caitanya-caritämåta, Ädi-lélä 4.126)

Chapter Nine ‒ Rādhā-prema Makes Kṛṣṇa Mad

Because Kåñëa is Rasa-räja, the reservoir of all mellows, all are relishing these mellows and getting pleasure and happiness, but now Kåñëa wants to relish rädhä-prema. He who is supremely blissful is saying, “The relishment of rädhä-prema is crores of times greater than the relishment of the mellow I personally enjoy”.

viñaya-jätéya sukha ämära äsväda ämä haite koöi-guëa äçrayera ähläda

“I taste the bliss to which the object of love is entitled. But the pleasure of Rädhä, the abode of that love, is ten million times greater. (Caitanya-caritämåta, Ädi-lélä 4.133)

Kåñëa is viñaya-jätéya – the object of love, viñaya-vigraha – the embodiment of enjoyment, rasera-viñaya – the enjoyer of all rasas and Rädhä is rasera-äçraya, the abode of love. Kåñëa relishes viñayarasa– the bliss of the object of love. He cannot relish äçraya-rasa, the pleasure relished by the abode of love. How can He get it since He is not äçraya. So He has that greed, “How will I become äçraya?” The viñaya becomes the äçraya, a bhakta, when Gaura, bhakta-bhäva aìgékari – accepts the mood of being a devotee.

äpani karimu bhakta-bhäva aìgékäre äpani äcari’ bhakti çikhäimu sabäre

(Caitanya-caritämåta, Ädi-lélä 3.20)

He thought, “I Myself will go as a bhakta, act like a bhakta and teach bhakti.”

Therefore He came as Gauräìga, and His mood is the mood of a bhakta.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

The Crest-jewel of the ĀŚraya Category

All devotees are äçraya-jätéya, in the category of äçraya – the abode of love, always subordinate. Only Kåñëa is in the category of viñaya – the supreme object of love. So that greed develops in Kåñëa. “I am the viñaya. How can I become the äçraya-jätéya, how can I relish that position? It is impossible. Therefore He accepted the mood and complexion of Rädhäräëé because She is the crestjewel of the äçraya category.

äçraya-jätiya sukha päite mana dhäya yatne äsvädite näri, ki kari upäya

“My mind races to taste the pleasure experienced by the abode of love but I cannot taste it, even by My best efforts. How may I taste it?”

kabhu yadi ei premära ha-iye äçraya tabe ei premänandera anubhava haya

“If sometime I can be the abode of that love, only then may I taste its joy.”

eta cinti’ rahe kåñëa parama-kautuké hådaye bäòaye prema-lobha dhakdhaki

“Thinking in this way, Lord Kåñëa was curious to taste that love. His eager desire for that love increasingly blazed in His heart.” (Caitanya-caritämåta, Ädi-lélä 4.134-136)

The use of these words is very, very appropriate. I do not know if you can relish it unless you know this language. My Guru

Chapter Nine ‒ Rādhā-prema Makes Kṛṣṇa Mad

Mahäräja said, “In order to understand and relish this Caitanyacaritämåta, this nectar of caitanya-carita, all should learn Bengali.” Otherwise there is no relishment of the particular way it is written.

Kṛṣṇa Becomes the ĀŚraya

kabhu yadi ei premära ha-iye äçraya tabe ei premänandera anubhava haya

(Caitanya-caritämåta, Ädi-lélä 4.135)

Kåñëa thinks, “If I become the abode or äçraya of this rädhä-prema then I can relish it, otherwise there is no possibility.” Eta cinti’ rahe kåñëa parama-kautuké, with such a very deep, intense thought Kåñëa was thinking. Hådaye bäòaye prema-lobha dhakadhaki, the word lobha here means greed for rädhä-prema; a very intense greed which cannot be suppressed. In the heart there is a throbbing, dhak-dhak-dhak-dhak-dhak-dhak. While preparing sweet rice, you will notice that when it becomes very thick, it makes the sound, “dhak-dhak-dhak-dhak-dhak-dhak”, prema-lobha dhakadhaki. It is a very intense greed. This word is used here, but you cannot relish it unless you learn Bengali. Çréla Kaviräja Gosvämé has written it like that. Then Kåñëa becomes Gaura to relish that äçraya-jätéya sukha, the pleasure relished by the abode of love.

Rādhā-prema

The Combination of Two Opposites

Then the third topic is that there is simultaneously a combination of two opposites in rädhä-prema. How is it? Then you have to read Ujjvala-nélamaëi where Çréla Rüpa Gosvämé

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

has mentioned this. He has written that Kåñëa is ananta, asémä, unlimited. Kåñëa said, “rädhä-prema is My guru”. Kåñëa is its disciple. Guru means being greater than the disciple. So when rädhä-prema becomes Kåñëa’s guru then it is also ananta, asémä, unlimited. Is there any limit to it? No. It is unlimited. That which is unlimited, can it expand? Can it increase? If there is no limit how will it increase? If there is some limit, then it will increase up to that limit. If something is unlimited, where is the question of increase? However, rädhä-prema increases at every moment. So does it not have simultaneously two opposites? Nitya vardhanaçila, every moment it increases; it is newer, newer, newer. Çré Rüpa-päda has mentioned this in his Ujjvala-nélamaëi.

The Two Embankments Union and Separation

A river has two embankments; a right embankment and a left embankment. Rädhä and Kåñëa’s transcendental conjugal pastimes are like the flow of a river, lélä-praväha, with two embankments. One embankment is milana, union and the other embankment is viraha, separation. The separation nourishes the pleasure of the union. It is a question of nourishment. Therefore these two are both required, otherwise there is no relishment, or nourishment. One gets pleasure in union, and intense pain in separation. So pleasure and pain are simultaneously present: two opposites. It is going on from time immemorial.

Jagad-Guru Kṛṣṇa Worships Rādhā-pāda

Çré Rüpa-päda mentions in his Ujjvala-nélamaëi:

Chapter Nine ‒ Rādhā-prema Makes Kṛṣṇa Mad

vibhur api kalayan sadäbhivåddhià gurur api gaurava-caryayä vihénaù muhur upacita-vakrimäpi çuddho jayati mura-dviñi rädhikänurägaù

“All glories to Rädhä’s love for Kåñëa, the enemy of the demon Mura! Although it is all-pervading, it tends to increase at every moment. Although it is important, it is devoid of pride, and although it is pure, it is always beset with duplicity.”

(Caitanya-caritämåta, Ädi-lélä 4.132)*

Vibhur api kalayan sadäbhivåddhià, rädhä-prema is vibhu. Vibhu means great, important, because it is superior, guru. At every moment it is increasing, vardhana-çila. Although it is guru, still it is without gaurava, without gurutä. You should learn this language. I will teach you both grammar and language. Guru – gurutä: guru is an adjective, and gurutä is a noun, guruship in English. Although guru – superior, it is without pride of its guruship; so it has two opposites. It is unlimited, but it is still increasing. Again two opposites. Rädhä-prema is completely pure, viçuddha sunirmala, but it is never straight. It is always crooked. It is very, very crystal clear without contamination. Still its movement is crooked. Vakra-gati, it is not straight. Again two opposites. It is said kåñëaà vande jagad-guru, Kåñëa is the spiritual master of the whole universe. We all worship His lotus feet, but that jagad-guru kåñëa worships rädhä-päda, the lotus feet of Rädhäräëé. So there are also two opposites.

So if you go up in this line of guruship, then the topmost is rädhä-prema, not Kåñëa. That is said, yähä va-i guru vastu nähi suniçcita [Cc. Ädi 4.129], that rädhä-prema makes Kåñëa a disciple and makes Him dance, it makes Him mad.

* This is a verse from the Däna-keli-kaumudé (2) of Çréla Rüpa Gosvämé.

Śrī

Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

I Am Devoid of the Invaluable Asset

This is rädhä-prema. Rädhä has such prema, but still, what does Rädhäräëé say? Rädhäräëé thinks Herself poor, devoid of good fortune.

düre çuddha-prema-gandha, kapaöa premera bandha, seha mora nähi kåñëa-päya

(Caitanya-caritämåta, Madhya-lélä 2.46)

Rädhäräëé has said, “I have no love for Kåñëa. I am far, far away from it.”

nähi kåñëa-prema-dhana, daridra mora jévana dehendriya våthä mora saba

(Caitanya-caritämåta, Madhya-lélä 2.40)

Rädhäräëé said, “I do not have that invaluable asset of kåñëaprema. I am devoid of that asset; therefore I am poor. It is useless for My body to survive, because I have no kåñëa-prema.” She talks like that. Is it not two opposites?

A Combination of Poison and Nectar

Then in rädhä-prema you will find the mixture of poison and nectar, viñämåte ekatra milana, at the same time poison and nectar are present. This is amazing. How can it be that at the same time nectar and poison are mixed together? We cannot conceive of it, because nectar is very sweet, the sweetest, and poison is most bitter. So at the same time both are there: sweet and bitter. In union it is sweet, and in separation it is bitter. So two opposites are there in rädhä-prema. Try to understand. It is a very deep

Chapter Nine ‒ Rādhā-prema Makes Kṛṣṇa Mad

philosophy, not an easy affair. That separation is very painful, tévra bhedana. Therefore we say that there is a mixture of two things, nectar and poison, in rädhä-prema.

bähye viña-jvälä haya, bhitare änanda-maya, kåñëa-premära adbhuta carita

“Externally there appeared severe tribulation, as if He were suffering from poisonous effects, but internally He was experiencing bliss. This is characteristic of transcendental love of Kåñëa.” (Caitanya-caritämåta, Madhya-lélä 2.50)

Externally, when there is separation, the whole body is burning. If a poisonous snake bites you, you will notice how your body will burn. A similar burning is externally present because of separation, but inside there is extreme pleasure. This is two opposites.

ei premä-äsvädana, tapta-ikñu-carvaëa, mukha jvale, nä yäya tyajana sei premä yäìra mane, tära vikrama sei jäne, viñämåte ekatra milana (Caitanya-caritämåta, Madhya-lélä 2.51)

Relishing this prema is like chewing very hot sugarcane. It is very sweet. The mouth is burning, but still you are chewing and do not want to take it out. This is two opposites. Tapta-ikñu-carvaëa, chewing hot sugarcane, this is kåñëa-prema-rädhä-prema.

One who knows this understands what it is. Otherwise you cannot know what it is. One who has tasted sugar candy knows how sweet it is. If you have not tasted it, then how can you know

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

it? If I have not and I say, “Oh, sugar candy is very sweet.” You will say, “How sweet?” What shall I answer? You have to taste it, and then you can realise how sweet it is. Similarly, only one who has tasted and relished this prema knows what it is. Otherwise how can one know? Can you? No, vikrama sei jäne.

Then in his Vidagdha-mädhava (2.18) Çréla Rüpa Gosvämé mentions in paurëamäsé vakya, the statement of Paurëamäsé:

péòäbhir nava-käla-küöa-kaöutä-garvasya nirväsano nisyandena mudäà sudhä-madhurimähaìkära-saìkocanaù premä sundari nanda-nandana-paro jägarti yasyäntare jïäyante sphuöam asya vakra-madhuräs tenaiva vikräntayaù

Paurëamäsé says to Rädhäräëé, “O sundaré, O lotus-faced, O extremely beautiful Rädhäräëé, that prema that You have developed for that nanda-nandana kåñëa is not straight. Kåñëa is crooked in three places. He is a very crooked person, not a straight fellow. Why have You developed love for Him, Rädhäräëé?” That prema works in two ways. Have you seen a saw? It cuts both ways. Paurëamäsé says, “Prema works in two ways.” What are those two ways? Those two ways are vipralambha and sambhoga, union and separation, two types of activity. When it is vipralambha, separation, then its poison is more dreadful than the most dreadful poison of a venomous snake. How is there such union of nectar and poison? In his Vidagdha-mädhava Rüpa Gosvämé states that if you were to taste poison, you could not taste it because it is so bitter, but this prema is even more bitter than that. It gives so much pain in the heart, the most acute, intolerable pain. In vipralambha-bhäva, viräha-daçä, in separation it acts like poison, but in sambhoga-daçä it is much sweeter than nectar. So it is a combination of nectar and poison.

Chapter Nine ‒ Rādhā-prema Makes Kṛṣṇa Mad

Then Paurëamäsé says, “O Rädhäräëé, why have You developed love for that Kåñëa, who is crooked in three places?” This prema is much more bitter than dreadful liquid poison, but at the same time it is much sweeter than nectar. Two opposites.

The mystery is here: It is not an intoxicant but it makes one become intoxicated. When someone becomes intoxicated he becomes mad. Marijuana, or LSD, are very dreadful poisons that made the hippies go mad; they were rolling around naked, mad.

How there are two opposites is described in the Vidagdhamädhava. “This prema You have developed is not fire, but it burns.” Is it not an opposite? It is not a weapon, but it pierces the heart. It is not water, but it inundates everything. When there is a heavy downpour that creates a high flood and that inundates the whole land, then you are not able to find the way. So when there is such prema, which is not water, still it inundates everything. The gopés and Rädhäräëé become mad and kick all Vedic etiquette. It is like an inundation; it washes away everything. It is not poison, but it acts like poison. This is prema.

ÇAbout the Author

ré Çrémad Gour Govinda Swami appeared in this world on 2 September 1929 in the village of Jagannäthapura in the Indian state of Orissa (Odisha). Both the paternal and maternal sides of his family have been Vaiñëavas for hundreds of years, dating back to the time of Çyämänanda Prabhu, and prior to that, for many, many centuries. His divine appearance was not like the birth of an ordinary being, he came to this world solely to fulfill the order of Çré Caitanya Mahäprabhu.

Tattva-Vicāra

Çré Çrémad Gour Govinda Swami dedicated his whole life to preaching the absolute consideration of Gauòéya Vaiñëava philosophy, tattvavicära, and spoke uncompromisingly against accepting apära-vicära, the apparent consideration. Speaking in his own words, Çré Çrémad Gour Govinda Swami said, “ ... I am stressing only tattva. In all my lectures I stress this, tattva-vicära. Do you know the real tattva (truth)? You are all following this apparent consideration (apära-vicära), not tattva-vicära. That mistake is there. You do not know who you are, who Kåñëa is, who is a guru, who is a sädhu, and what the relationship is between them, you do not know these tattvas...”

- A Graceful Swan in the Waters of Love for Kṛṣṇa

By Kṛṣṇa’s Arrangement

Çré Çrémad Gour Govinda Swami is a disciple of His Divine Grace Çréla A. C. Bhaktivedanta Swami Prabhupäda (1896-1977), the Founder-Äcärya of The International Society for Krishna Consciousness. By Kåñëa’s arrangement they met in the sacred land of Çré Våndävana Dhäma in 1974.

This transcendental meeting has been nicely described by Gunärnava däsa, in the book Just Try to Learn the Truth. Though they had not met previously, there was immediate recognition between the two great souls; sad-guru and sad-ñiñya. Çréla Prabhupäda commented on his disciple Çré Çrémad Gour Govinda Swami saying (at different times), “... Kåñëa has sent him...”, “... Gour Govinda Swami is a devotee from birth...”, and “…Gour Govinda Swami is an ideal Vaiñëava…”

The Three Sevās

Çréla Prabhupäda entrusted Çré Çrémad Gour Govinda Swami with three important seväs (services):

1. To stay in Orissa and build a temple like the famous Temple of Jagannätha in Puré, as Orissa is a very important place in Çré Caitanya Mahäprabhu’s lélä.

2. To translate Çréla Prabhupäda’s books from English into Oriya.

3. To accept disciples and train them in Kåñëa consciousness.

Upon receiving these instructions from his spiritual master, Çré Çrémad Gour Govinda Mahäräja immediately returned to Orissa and started working earnestly on plans for what would become the famous Çré Çré Kåñëa-Balaräma Temple in Bhubaneswar, which Çréla Prabhupäda famously predicted, “This temple will be one of the best ISKCON temples in the world. This place will be the heart of the city.” Çréla Gour Govinda Swami also embraced the sevä of translating Çréla

Prabhupada’s books into Oriya as a sacred duty which he continued every day without fail for the rest of his life.

While Çréla Gour Govinda Mahäräja immediately began to execute the first two instructions given by his spiritual master, the third and final instruction he received from Çréla Prabhupäda was to prove more difficult to carry out. After many years, he very hesitantly took on the role of being a spiritual master himself, as he understood the position of guru was a very heavy responsibility.

Lord Jagannātha Is in Bhubaneswar

Çréla Prabhupäda had accepted many Western disciples and taught them the glories of Puruñottama-kñetra, Jagannätha Puré Dhäma, where Mahäprabhu performed many pastimes in the eighteen years He resided there. However, when Çréla Prabhupäda’s disciples went to visit Jagannätha Puré they were refused entrance to the famous Temple of Lord Jagannätha, because they were considered foreigners and not Hindus. Çréla Prabhupäda said, “I will build a temple in Bhubaneswar like the Temple of Jagannätha in Puré, because my Western disciples are not allowed there. Lord Jagannätha will come and stay in Bhubaneswar, so all my disciples can go there and have His darçana.” Çréla Prabhupäda, who had been donated land in Bhubaneswar, instructed Gour Govinda Swami to stay on the land and build a temple. He entrusted to Çréla Gour Govinda Swami the mission of establishing ISKCON in Orissa, the most important place of Mahäprabhu’s pastimes, and told him, “Gour Govind, you will take me to Orissa.”

Under Extreme Conditions

Çréla Gour Govinda Swami returned to Orissa and stayed on the ISKCON land (near the Nayapalli village) in Bhubaneswar under the most extreme and austere circumstances. There were no facilities at all

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

on the land, no shelter, no building, no running water, no toilet, no electricity, no telephone, no nothing! To take bath one would have to go to a far off paddock where there was a pump and take a bath from that pump. The only light available for reading and writing in the early hours of the morning and late in the evening came from a castor oil lamp. Wild bears, tigers and elephants would wander the area, which was also frequented by dacoits (thieves).

On Ekädaçé Çré Çrémad Gour Govinda Mahäräja would fast and chant the whole Bhagavad-gétä and on other days he would recite one chapter of Bhagavad-gétä. He would often walk up to twenty kilometres a day to collect donations to build the temple, print literature and to buy foodstuffs to prepare and offer to the Lord.

Seventeen Days

Çréla Prabhupäda visited Bhubaneswar in 1977 and stayed for seventeen days on the ISKCON property in the mud hut, which had been constructed for him by Gour Govinda Swami. On 2 February 1977, the auspicious appearance day of Lord Nityänanda, Çréla Prabhupäda laid the foundation stone of the Çré Çré Kåñëa-Balaräma Mandir. This Temple in Bhubaneswar was to be Çréla Prabhupäda’s last founded project.

Instruction Fulfilled

After sixteen years of determined endeavour, and with practically no outside help, (in one of the poorest regions of India) Çré Çrémad Gour Govinda Swami fulfilled the instruction of his most beloved spiritual master when the magnificent Çré Çré Kåñëa-Balaräma Mandir was inaugurated in Bhubaneswar in 1991. Lord Jagannätha, Baladeva and Subhadradevé came of Their own accord, as Çréla Prabhupäda prophesied, and this Temple now attracts thousands of people to Kåñëa consciousness.

Travelling the World

Çré Çrémad Gour Govinda Swami spent many years travelling the world preaching Kåñëa consciousness. His travels took him to Europe, North America, South America, Canada, Africa, Mauritius, Australia, Asia – Malaysia, Singapore, Indonesia and Bali, the Caribbean –Guyana, Suriname, Trinidad and he preached vigorously throughout the Indian subcontinent, especially in the state of Orissa, where he most notably constructed the glorious Temples of Çré Çré Kåñëa-Balaräma, Çré Çré Rädhä-Gopénätha and Çré Çré Rädhä-Gopäl Jéu.

Spellbound

Wherever he went, Çréla Gour Govinda Swami would leave his audience spellbound by his dynamic presentation of the philosophy of Kåñëa consciousness. He would often speak for up to four hours at a time on topics about Kåñëa, leaving his audience enchanted and always eager to hear more. On occasions he would speak on a single verse of the Çrémad-Bhägavatam, both morning and evening for seven days. There was no question put to him that he could not answer, and hearing from Çré Çrémad Gour Govinda Swami on a regular basis would melt even the hardest heart, convincing one to seriously take to the path of bhaktiyoga.

Çréla Gour Govinda Swami was an expert in his understanding of the çästras, and from the depth of his conviction was able to dispel the doubts [sarva-saàçaya-saàchettä] of those who came to him for spiritual guidance. He would place great importance on chanting‚ encouraging and inspiring everyone to chant the holy names of Kåñëa without offence, to chant the pure name and thereby achieve the goal of life; to get Kåñëa and develop kåñëa-prema in this very life.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

Śrī Kṣetra

Jagannātha Purī - Bhubaneswar Dhāma

One of the most important aspects of Çréla Gour Govinda Swami Mahäräja’s preaching was to reveal the innermost secrets of PuréBhubaneswar Dhäma, of Lord Jagannätha, and the reason why Çré Caitanya Mahäprabhu stayed in Jagannätha Puré. He gave the most subtle and clear understanding of the Lord’s pastimes in Jagannätha Puré and why Bhubaneswar is so important for the Gauòéya Vaiñëava community.

A Storehouse of Knowledge

While astrologers predicted that he would live up to the age of ninety and deliver many conditioned souls, Çré Çrémad Gour Govinda Swami left this world by his own volition while speaking kåñëa-kathä on 9 February 1996, in Çré Mäyäpura Dhäma on the holy appearance day of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda.

He left behind a veritable storehouse of knowledge concerning the truth about the jéva, mäyä, and the Absolute Truth Bhagavän Çré Kåñëa.

Source Material

Introduction

The Original Potency

Excerpt from a lecture delivered by Çréla Gour Govinda Swami on Rädhäñöamé, 2 September 1995, Gadai Giré, India.

Chapter One

A Graceful Swan in the Waters of Love for Kåñëa

A lecture given by Çréla Gour Govinda Swami on Caitanya-caritämåta, Ädi lélä 4.260, 4 May 1989, Bhubaneswar, India.

Chapter Two

Greedy to Taste the Mahä-bhäva in Rädhä’s Heart

A lecture given by Çréla Gour Govinda Swami on Caitanya-caritämåta, Ädi lélä 4.261-269, 5 May 1989, Bhubaneswar, India.

Chapter Three

The Source of the Flow of Prema-bhakti

A lecture given by Çréla Gour Govinda Swami on Caitanya-caritämåta, Ädi lélä 4.273-274, 11 May 1989, Bhubaneswar, India.

Chapter Four

The Lotus Feet of Rädhäräëé Are Our Only Shelter

Excerpt from a lecture given by Çréla Gour Govinda Swami on Çré Rädhäñöamé, 8 September 1989, Bhubaneswar, India.

Chapter Five

The Origin of Love for Kåñëa

A lecture given by Çréla Gour Govinda Swami on Caitanya-caritämåta, Ädi lélä 10.15-20, 17 July 1992, Bhubaneswar, India.

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

Chapter Six

How Kåñëa Steals Rädhä’s Heart

A lecture given by Çréla Gour Govinda Swami on Caitanya-caritämåta, Madhya-lélä 8.282, 9 February 1995, Bhubaneswar, India.

Chapter Seven

Kåñëa Makes Rädhäräëé’s Heart Melt

A lecture given by Çréla Gour Govinda Swami on Çré Gaura-pürëimä, 18 March 1995, Bhubaneswar, India.

Chapter Eight

Rädhäräëé Is a Perfect Mirror for Kåñëa

A lecture given by Çréla Gour Govinda Swami on Çrémad-Bhägavatam 3.21.13, 4 October 1995, Bhubaneswar, India.

Chapter Nine

Rädhä-prema Makes Kåñëa Mad

A lecture given by Çréla Gour Govinda Swami on Çré Gaura-pürëimä, 19 March 1992, Bhubaneswar, India.

Verse Index A

abhakta-uñörera ithe nä haya praveça

äcärya dharmaà paricarya viñëuà 58 adbhuta, ananta, pürëa mora madhurimä 142 äjänu-lambita-bhujau kanakäva-dätau v äliìgana kari’ prabhu kaila äçväsana

ämä ha-ite änandita haya tribhuvana

ämä haite rädhä päya ye jätéya sukha 20 ämä haite yära haya çata çata guëa

ämära mädhurya nähi bäòhite avakäçe 153 änanda-lélä-maya-vigrahäya viii anärädhya rädhä-padämbhoja reëum

anarpita-caréà cirät karuëayävatérëaù kalau vi, 48 äpane mahäprabhu gäya yäìra nåtya-käle

äpani karimu bhakta-bhäva aìgékäre

173 apäraà kasyäpi praëayi-jana-våndasya kutuké 43 aparikalita-pürvaù kaç camatkära-käré 156 apürva mädhuré kåñëera, apürva tära bala 143 äçäsya däsyaà våñabhänu-jäyäs 67 äçraya-jätiya sukha päite mana dhäya 174 ataeva bhakta-gaëe kari namaskära 97 atåpta ha-iyä kare vidhira nindana 147 avatärä hy asaìkhyeyä 34 avatäré kåñëa yaiche kare avatära 63

bahu käntä vinä nahe rasera ulläsa 120 bähu-yugmaà sulävaëyam nila-kaìkaëa-çobhitam 64 bähye viña-jvälä haya, bhitare änanda-maya, 179 baòa çäkhä,—gadädhara paëòita-gosäïi 71

Śrī Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

bhaja gauräìga kaha gauräìga laha gauräìgera näma re

bhaktir evainaà nayati bhaktir evainaà darçayati 45 bole, tühu vinä kähära räsa?

C

ciräd adattaà nija-gupta-vittaà iv

D

daça-sahasra gandharva more deha’ candramukha

darpaëädye dekhi’ yadi äpana mädhuré

dekhä diyä rädhe! räkhoha präëa!

dekhi’ rämänanda hailä änande mürcchite

dérgha-keçé sulävaëya- muktä-mälä-suçobhitä

devi duùkha kula-sägarodare

düre çuddha-prema-gandha, kapaöa premera bandha,

E

ei dui çlokera ämi ye karila artha

ei premä-äsvädana, tapta-ikñu-carvaëa,

ei prema-dväre nitya rädhikä ekali

ei ta’ kariluì ñañöha çlokera vyäkhyäna

ei tina tåñëä mora nahila püraëa

eka-bära òäke keçé-ghäte äbär òäke vamçé-vaöe

eka-bära òäke rädhä-kuëòe

eka-bära òäke täla-vane äbära òäke tamäla-vane

eka-bär òäke kusuma-vane

eka-bär òäke nidhu-vane äbär òäke kuïja-vane

e mädhuryämåta päna sadä yei kare

e saba siddhänta haya ämrera pallava

eta cinti’ rahe kåñëa parama-kautuké

etasyaivänandasyänyäni bhütäni mätram upajévanti

G

gaura aìga nahe mora—rädhäìga-sparçana 105 gaura-hari avatari ‘premera vädara kari’ vii gauraù sac-caritämåtämåta-nidhiù gauraà sadaiva-stuve iv govardhana-daré-kuïje parirambha-vicakñaëäù 14 govindänandiné rädhä, govinda-mohiné

govinda-virahe çünya ha-ila tribhuvana

H

hådaye dharaye ye caitanya-nityänanda

he kåñëa karuëä-sindho ii hlädinéra sära ‘prema’, prema-sära ‘bhäva’

J

juñöaà batädyäkhila-sattva-räçeù

K

kabhu yadi ei premära ha-iye äçraya

kä kåñëasya praëaya-jani-bhüù çrématé rädhikaikä

kåñëa kahe,—‘ämi ha-i rasera nidäna

kåñëa-kara-pada-tala, koöi-candra-suçétala,

kåñëake ählade ta’te näma ahlädiné 120 kåñëake karäya çyäma-rasa-madhu päna 118, 121 kåñëa-lélämåta yadi latäke siïcaya 89 kåñëa-mädhuryera eka sväbhävika bala 146 kåñëa-mayé—kåñëa yära bhitare bähire 127 kåñëa-näma-guëa-yaça—avataàsakäëe 121 kåñëa-prema-bhävita yäìra cittendriya-käya 120 kåñëa-väïchä-pürti-rüpa kare ärädhane 118 kåñëera adharämåta, kåñëa-guëa-carita, 149 kåñëera madhura väëé, amåtera taraìgiëé, 148 kåñëera vicara eka ächaye antare

163 kåñëera viçuddha-prema-ratnera äkara 121 karuëä kariyä rädhe e däséra prati våndäöavi kuïja-pathe haiba atithi

68

Śrī

Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

kleça-ghné çubhadä mokña-laghutä-kåt sudurlabhä

77 koöi netra nähi dila, sabe dila dui 147 kothäya go prema-mayé rädhe rädhe 5, 169 kva nanda-kula-candramäù kva çikhi-candrakälaìkåtiù 2

M

mädhuryaiù-madhubhiù sugambhi-bhajana svarëam v måga-mada nélotpala, milane ye parimala, 149 mågamada, tära gandha—yaiche aviccheda 62 mahäbhäva-svarüpä çré-rädhä-öhäkuräëé

malina vasana diye gäya, vrajera dhuläya gaòagaòi jaya

man-mädhurya rädhära prema—doìhe hoòa kari’ 154 man-manä bhava mad-bhakto 31 mäyävädé, karma-niñöha kutärkika-gaëa

mithaù prema-guëotkértis tayor äsakti-käritä 86 mukhe rädhä rädhä bole, bhäse nayanera jale 171 muktä-mälä danta-paìkté rasanä-pariçobhitä

N

nähi kåñëa-prema-dhana, daridra mora jévana 178 nä jäni rädhära preme äche kata bala 165 namo mahä-vadänyäya iii, 52 nänä yatna kari ämi, näri äsvädite 20 narmäçväsana-nepathyaà hådayodghäöa-päöavam 86 näsikä tila-puñpäbhä muktä-veçara-çobhitä 65 nä so ramaëa, nä häma ramaëé 124 navadvépe avatari’ rädhä-bhäva aìgékari’ vi nija-premäsväde mora haya ye ähläda 172 nirantara kåñëa-dhyäna, tan-näma-kirtana 68 nirdhütämåta-mädhuré-parimalaù kalyäëi bimbädharo

oà ajïäna-timirändhasya i

P

pahile dekhiluì tomära sannyäsi-svarüpa

98 péòäbhir nava-käla-küöa-kaöutä-garvasya nirväsano 180 prabhu bale—tumi mora pakña eka çäkhä 73 prabhu täìre hasta sparçi’ karäilä cetana 104 prema-lélä-vihäräëäà samyag vistärikä sakhé 85 premä sundari nanda-nandana-paro 180 pürëänanda-maya ämi cin-maya pürëa-tattva 165

R

rädhä-bhäva aìgékari’ dhari’ tära varëa 21 rädhä-kåñëa aiche sadä eka-i svarüpa 62, 125 rädhä-kåñëa-kuïjasevä-sädhya sei päya 84 rädhä kåñëa-praëaya-vikåtir hlädiné çaktir asmäd iv, 42 rädhä-näma-sudhä-rasaà rasayitum jihvästu me vihvalä 68 rädhä—pürëa-çakti, kåñëa—pürëa-çaktimän 62 rädhära svarüpa — kåñëa-prema-kalpalatä 16, 89 rädhäyä bhavataç ca citta-jatuné svedair viläpya kramäd 128 rädhikä hayena kåñëera praëaya-vikära 36 rädhikära bhäva-känti aìgékära vine 21 rädhikära bhäva-känti kari’ aìgikära 98 rädhikära prema—guru, ämi—çiñya naöa 50, 166 räga-märge bhakta bhakti kare ye prakäre 21 ramaëé-çiromaëi, våñabhänu-nandiné, néla-vasana-paridhäna 3 rämate bhajato cetaù paramänanda-väridhau 14 rämayaty-acyutam premëä nikuïja-vana-mandire 14 rasa äsvädite ämi kaila avatära 21 rasika nägaré, gaëa-çiromaëi, kåñëa-preme sara-haàsé 8 raso vai saù, rasaà hy eväyaà labdhänandé bhavati 25 rätri-dina kuïje kréòä kare rädhä-saìge 82 räya kahe,—yei kahäo, sei kahi väëé 84 rodanair gokule dävänalam açayati hy asau 15 rüpa-raghunätha-pade ha-ibe äkuti 76 rüpe kaàsa-harasya lubdha-nayanäà sparçe ’tihåñyat-tvacaà 1

Śrī

Rādhā - A Graceful Swan in the Waters of Love for Kṛṣṇa

sakhé vinä ei léläya anyera nähi gati

84 sarva-bhäve kaila kåñëa ei ta’ niçcaya 20, 21 sarva-çakti sarva-sukha paripürëaà 167 sarva-dharmän parityajya 31 saukhyaà cäsyä mad-anubhavataù kédåçaà veti lobhät 159 sei-kale çré-advaita karena ärädhana 35 sei premä yäìra mane, tära vikrama sei jäne, 179 sei saba mahädakña dhäïä paläila 57 çikñä saìgamanaà käle sevanaà vyajanädibhiù 86 sphurat tat-tad-vasträv iti budha-janair niçcitam idam 127 çravaëe, darçane äkarñaye sarva-mana 146 çré-caitanya-mano-’bhéñöaà i çré-kåñëa-caitanyadeva rati-mati bhave bhaja vi çrémad-bhägavatasya yatra paramaà tätparyam üteìkitaà 106 çré-rädhäyäù praëaya-mahimä kédåço vänayaivä- 19, 42, 159 çubhäni préëanaà sarva jagatäm-anuraktatä 78 subhälaù paramoddéptaù sindüra-paribhüñitäù 64 sukha-rüpa kåñëa kare sukha äsvädana 120 sva-präëa-mano-buddhi-deha-paricchada-adibhiù 123

tabe häsi’ täìre prabhu dekhäila svarüpa

95 täìra bhäve bhävita kari’ ätma-mana 105 täìra çiñya-upaçiñya,—täìra upaçäkhä 72 tapta-käïcana-gauräìgi ii tära madhye sarva-çreñöha näma-saìkértana 46 tära madhye vraje nänä bhäva-rasa-bhede 120 täte jäni, mote äche kona eka rasa 20 tatra täsäà kevala-çakti-mätratvenämürtänäà 38, 117 tomära sammukhe dekhi käïcana-païcälikä

98

U

udvege divasa nä yäya, ‘kñaëa’ haila ‘yuga’-sama

138 uttama adhama kichu na bächila yäciyä dilaka kola vii

V

vaàçé-gänämåta-dhäma, lävaëyämåta-janma-sthäna, 148 väcä sücita-çarvaré-rati-kalä-prägalbhyayä rädhikäà 83 vakñaùà-sthalaà sulävaëyam hema-kumbha-suçobhitam 65 vakreçvara paëòita—prabhura baòa priya bhåtya 72 väïchä-kalpatarubhyaç ca iii vande ‘haà çré-guroù çré-yuta-pada-kamalaà i vibhur api kalayan sadäbhivåddhià 177 vicära kariye yadi äsväda-upäya 157 vicitraà néla-vasanaà tasyäç ca pariçobhitam

viñaya-jätéya sukha ämära äsväda

våndävane kuli kuli kende veòäya rädhä boli,

yad advaitaà brahmopaniñadi tad apy asya tanu-bhä iii yadä yadä hi dharmasya 30 yadi nigadita-ménädy-aàçavad gauracandro 106 yadyapi nirmala rädhära sat-prema-darpaëa 153 yan näptaà karma-niñöhair na ca samadhi-gataà viii yasyaiva pädämbuja-bhakti-läbhyaù viii yenärcito haris tena 79 yo mäà paçyati sarvatra

yuga-dharma pravartäimu näma-saìkértana 46 yuga-dharma-pravartana haya aàça haite 33 yugäyitaà nimeñeëa

TŚrī Rādhā

A Graceful Swan in the Waters of Love for Kṛṣṇa

he embodiment of śṛṅgāra-rasa, the king of rasa, śṛṅgāra-rasa-rāja Kṛṣṇa is an expert sculptor. He made the heart of mahābhāva-mayī Rādhārāṇī melt. How? This verse states, “Your heart and Śrīmatī Rādhārāṇī’s heart are just like shellac and are now melted in Your spiritual perspiration.” What does that mean? If you put lac on fire, then it melts. So Kṛṣṇa put Rādhārāṇī in the fire of acute pangs of separation; from the heat generated by that fire, the lac-like heart of Rādhārāṇī melted. Then Their two hearts were pressed together, so there was no more difference between Them. The verse says, “Therefore, one can no longer distinguish between You and Śrīmatī Rādhārāṇī.”

— Śrīla Gour Govinda Swami Excerpt from Chapter 7