Sri Caitanya-caritamrita Adi 4.68-71. Radhashtami
Бхакти Вигьяна Госвами · Алачуа · 2019
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Kirtan and introductory remarks
Jai Jai Sri Chaitana Jai Nitananda, Jai Jai Sri Chaitanya, Jai Dvaita Chandra Jaya Ghurrabhta Brinda, Chait Chandra Jaya Ghurba Bhakta Brindha Jai Jai Sri Chaitana Jai Nitananda, Jaya Sri Chaitanya Nitananda, Jayadvaita Chandra Jai Gorba Brinda, Jaya Chandra Jai Ghob Ja, srichaitana, ja ni tananda, ja dwai ta chandra ja gore bhakta brinda, Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Krishna Krishna Krishna Krishna Hare Rama Hare Rama Rama Rama Hare Hare, Hare, Hare Hare Hari Ramana.
I'm very embarrassed to speak on this day in front of all of you. So please bless me so that I will be able to speak anything. It's within your interest.
I'll read a few verses from Śrī Caitanya-caritāmṛta from the Ādi-līlā fourth chapter, Confidential Reasons for Lord Chaitanya's Appearance,
in which Srila Prabhupada explains the Radha Tattva, the philosophy behind Śrīmatī Rādhārāṇī and her nature, which is very important to understand before we go to any līlā.
So I'll start with the verse number 68. I'll just uh chant the verses and read the translation
and purport. This is divine hlādinī-sāra-rasa, prema, prema-sāra-bhāva, bhāverā parama-kāṣṭhā, mahābhāva. the essence of Hladini potency is love of God.
The essence of love of God is emotion, bhāva, and the ultimate development of emotion is mahābhāva, purport.
The product of the hlādinī śakti is love of Godhead, which has two divisions, namely pure love of Godhead and adulterated love of Godhead.
Only when the hlādinī śakti emanates from Śrī Kṛṣṇa and is bestowed upon the living being to attract him, does the living being become a pure lover of God?
But when the same hlādinī śakti is adulterated by the external material energy and emanates from the living being, it does not attract Krishna. On the contrary, the living being becomes attracted to the glamour of material energy.
Qualities and spiritual status of Radharani
At that time, instead of becoming mad with love of Godhead, the living being becomes mad after material sense enjoyment. And because of his association with the qualitative modes of material nature, he is captivated by its interactions of distressful unhappy feelings.
Mahābhāva-svarūpā śrī-rādhā-ṭhākurāṇī, sarva-guṇa-kāṇī, kṛṣṇa-kāntā-śiromaṇī. Śrīmatī Rādhārāṇī is the embodiment of mahābhāva. She is the repository of all good qualities and the crest jewel among the lovely consorts of Lord Krishna.
The unadulterated action of the Chladini Shakti is displayed in the dealings of the damsels of Vraja and Srimati Radharani, who is the topmost participant in that transcendental group.
The essence of the Hladini Shakti is love of God. The essence of love of Godhead is bhāva or transcendental sentiment, and the highest pitch of that bhāva is called mahābhāva.
Srimati Radharani is the personified embodiment of these three aspects of transcendental consciousness. She is therefore the highest principle of love of Godhead and is the supreme lovable object of Sri Krishna.
Of these two gopīs, Radharani and Chandravali, Srimati Radharani, is superior in all respects. She is the embodiment of mahābhāva and she surpasses all in good qualities.
This text is verse 2 of Ujjvala-nīlamaṇi of Śrīla Rūpa Gosvāmī. And the lecture closes. Text seventy-one. Krishna Prema Bhavita Yandra Chitendriya Kaya. Krishna Nija Shakti Radha Kridhara Sahara.
Her mind, senses, and body are steeped in love for Krishna. She is Krishna's own energy and she helps him in his pastimes. Śrīmatī Rādhārāṇī is as fully spiritual as Krishna. No one should consider her to be material.
She is definitely not like the conditioned souls who have mental bodies, gross and subtle, covered by material senses. She is all spiritual, and both her body and mind are of the same spiritual embodiment.
Because her body is spiritual, her senses are also spiritual. Thus her body, mind and senses fully shine in love of Krishna. She is the personified hlādinī-śakti, the pleasure-giving energy of the Lord's internal potency.
And therefore, she is the only source of enjoyment for Shri Krishna. Shri Krishna cannot enjoy anything that is internally different from him. Therefore, Radha and Shri Krishna are identical.
The Sandhini portion of Sri Krishna's internal potency has manifested as the all-attractive form of Sri Krishna. And the same internal potency of the Hladini feature has presented
Śrīmatī Rādhārānī, who is the attraction for the all-attractive. No one can match Śrīmatī Rādhārānī in the transcendental pastimes of Sri Krishna.
Understanding the three internal spiritual energies
Śrīla Prabhupāda ki jaya! kṛṣṇa-preṣṭhāya bhū-tāle śrīmate bhaktivedānta-svāmin iti nāmine Namaste Saraswati Devi, Gauravani Pracharini, Nirvisha Sunyavadi, Paschatyadesari, Vanchakapataru Vishala Kripashi Dubi Guru Bhakta Vrinda Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hari Rama Rama Rama Harehari.
Vandi ja Rat Priya Cara Parunavatara. Tantah pra vissi, mama vachima pra Sukta, Sanji Vaya ki wacti darah Swadana, ayaam shahasta charna, sravanat Bhagavadim Pranandama Bhagavaty Purusay and
the section of Sri Chaitanya Cheritamritam, Sri Lakrishna Daskaviraj Goswami, describes in details the manifestations of three internal energies of Krishna, Sandhini Shakti, Sandhit Shakti, and Hladini Shakti.
According to the great Acharyas, in particular Sridhar Swami, what is the energy? Shridarswami gives the definition of energy, Shakti.
Shakti is the manifestation of something which is internal, the external manifestation of something which is internal.
We know that any object or any subject which is there in this material world has some internal potencies. But just by looking externally, from the external point of view, we may not recognize what is there inside him?
What is his abilities? Just by looking at a person, we will not be able to say exactly what he is, what's his intelligence and everything else.
But the Shakti is the external manifestation of the internal potential which is there.
Shakti helps to manifest externally, what is there internally, and without the Shakti, we would not be able to understand who is this person and what is his what is his nature.
So explaining this three main shaktis, spiritual shaktis of Krishna. Srila Krishna Das Kaviraja Goswami is actually explaining who is Krishna.
And here, Srila Prabhupada, he explains that Sandhini Shakti, His potency of existence, manifests the form of Krishna. The very attractive, beautiful form of Krishna.
And hlādinī-śakti manifests the form of Rādhārāṇī, and basically hlādinī Shakti is the most essential quality of Krishna, which is love.
And in this verses of Sri Chaitanya Charitamrita, the nature of this hlādinī Shakti is explained and the personification of this Shakti or the most important quality of the Lord of God is Śrīmati Rādhārāṇī.
It is said, according to our philosophy, that who is Bhagavan? Who is the personality of Godhead? Personality of Godhead is God who has Shaktis.
My audience they have their conception of God, that God doesn't have any energy. He's just impersonal Brahman, which naturally doesn't manifest in any shape or form.
Because being deprived of any energy, he has no possibility of manifesting, and therefore, it's very difficult to realize it.
But Bhagavan is God, is the supreme personality who is endowed with all the energies which are there.
And the main energy, he's actually he has only one energy. Sometimes it is said he has three energies, sometimes it is said he has many energies. But ultimately it's one energy which manifests in many different forms.
And the essence of this energy, according to this verses of Sri Chaitanya Chaitramrita, is love, is Srimati Radharani. By the definition of the personality of Godhead, which is there in Vishnu Puran,
definition of Bhagavan, the personality of Godhead, it is said, That these six qualities or six manifestations, six energies, compose or constitute Bhagavatam.
Divine mercy as the supreme spiritual quality
And among these six qualities, the main is Shri, which is the mercy, beauty, or love.
Śrīla Bhaktivinoda Ṭhākura by analyzing this verse he says that different energies which are there or different qualities of the Lord, or different energies in fact, mentioned in this verse from Vishnu Quran explain partial manifestations of the Lord.
But among these partial manifestations, which are called Anga, there is one which is Angi, which is the whole. And the whole is Sri, Mercy, Love or Beauty. And that is Śrīmatī Rādhārāṇī.
Aishwari Aishvari his Lordliness. Aishwari comes from the Lord Ishvara. So his Ishwarata, his majestic power is Aishwari. And viryaya, vir means that he has multiferies, energies, all kinds of energies are there.
But then Sri, Sri is the most important, and Yasha, Yasha means Maṅgalamaya-svarūpa. Bhaktivinoda Ṭhākura explains what is Yasha, what is the fame of the Lord.
The fame of the Lord is that any touch with the Lord brings auspiciousness.
Maṅgalamaya-svarūpa means that whatever is connected with the Lord brings auspiciousness into the life of living entity who comes in touch with the fame of the Lord, with his name, with his qualities, with his pastimes.
So this is maṅgalamaya-svarūpa, as opposed to fame of ordinary living entities. In this material world, every living entity, as Srila Prabhupada explains in the first purport, is trying to imitate the Lord.
Ultimately, we have minute qualities of the same minute portions of the same qualities as the Lord has. So we have some fame. Mother Mukia was reading my useless biography. I was totally embarrassed.
First of all because it's not all true. I'm not a GBC member for two years, and, uh... uh, uh, that's a fact for the fame of every living entity.
First of all, it's not true. And it doesn't bring any auspiciousness when you come in touch with it. But as opposed to this, uh, it is explained that the fame of Bhagavān.
If you even come in little touch with the fame of Bhagavān, it brings about auspiciousness into your life.
The example of it is, of course, Ajāmila. Ajāmila just had a minute touch with the fame of the Lord and in the form of his Nārāyaṇa name. And this brought complete auspiciousness into his life.
So that's yaśas, another energy or quality of the Lord. But then as I already said, the most
important quality of the Lord is Śrī. And jñāna and vairāgya again... Bhaktivinoda Ṭhākura is explaining that jñāna and vairāgya are just minute aspects of his fame.
They are not really all these descriptions are not really complete or even yeah, are not really complete unless we mention or stress his mercy. Śrī.
And we all know that original Śrī is Śrīmatī Rādhārāṇī. She is the original beauty. And without her, we would not know who is Krishna.
Development of Radharani worship history
Our only chance to understand who is Kṛṣṇa, because she is the prime energy, she is the most important energy of the Lord. And without her, nobody would know who is Krishna.
And it's very interesting and it's very peculiar that if we see the history of Indian spirituality,
we will be able clearly to see that even though Krishna has been known since time immemorial, and there are very ancient temples of Krishna. There is hardly any ancient temple of Śrīmatī Rādhārāṇī. There is none.
Actually, before Śrī Caitanya Mahāprabhu, even though the worship of Krishna was very prominent, and the worship of Krishna was existing in in India and even outside of India.
The Greek ambassador 2500 years back, Heliodor, he writes that I became a devotee of Vasudev Krishna. So this is a very ancient tradition to worship Krishna, but peculiarly without Śrīmatī Rādhārāṇī.
Which basically means that nobody really understood Krishna before Śrī Caitanya Mahāprabhu. Only after Śrī Caitanya Mahāprabhu came to this world.
Only after Śrī Caitanya Mahāprabhu manifested love of Śrīmatī Rādhārāṇī in the fullest extent, people realized who is Krishna. And after the tradition of worshipping Krishna together with Śrīmatī Rādhārāṇī started.
And we know that there was this great dispute in Jaipur where the uh followers of Viṣṇu Sampradāya, of Rāmānanda Sampradāya, they were against worshiping Krishna with Śrīmatī Rādhārāṇī.
And Baladeva Vidyābhūṣaṇa, of course, proved by writing his commentary to Vedānta-sūtra, but actually uh while writing this commentary, what is the point of writing this commentary to Vedānta-sūtra?
To prove that Śrīmatī Rādhārāṇī is the highest energy of the Lord. Which is sometimes we say that Vedānta-sūtra is a very dry philosophical treatise. But ultimately, according to our concept, according to our
philosophy, every Vedic literature, which is there, every word of Vedic literature ultimately speaks about the glory of Śrīmatī Rādhārāṇī.
It's just without understanding of Caitanya Mahāprabhu and philosophy of Caitanya Mahāprabhu, it's very difficult to make this connection.
You can philosophize in different ways and try to understand Vedic literature in many different ways, but only when Caitanya Mahāprabhu came, it became very clear what the Vedic literature is all about.
Ultimately, it's all about love. And who is Śrīmatī Rādhārāṇī? Śrīmatī Rādhārāṇī shows what does it mean to love.
As it is said there, she is the essence, the essence of hlādinī-śakti, or the pleasure potency is premā. And the essence of prema is vow or the sentiment, emotion, as Śrīla Prabhupāda translates.
What is the essence of love? Sometimes people, you know, especially in in English what they say make love. It's just it doesn't have anything to do with love. It's a very gross caricature of love.
Because the essence of love is sentiment. The essence of love is both.
But this sentiment, this feeling, Śrīmatī Rādhārāṇī is explained in this verses, in the purports of this verses, Śrīla Prabhupāda says that Śrīmatī Rādhārāṇī, her body is completely spiritual, 100% spiritual. And her body is not it has nothing to do with the gross material bodies which we have and which we used to relate to.
Her body is made of bhāva. The whole spiritual world is called Bhava Jagat. We are living in the world which is called Jada Jagat, which is basically the world of dead matter.
But Bhava Jagat is the world which is made of love. Everything in the spiritual world is made of love. And the highest manifestation of this love is the form of Śrīmatī Rādhārāṇī.
Later in Madhya-līlā of Caitanya-caritāmṛta, Rāmānanda Rāya will start describing the form of Śrīmatī Rādhārāṇī.
And it's very difficult how to describe the form which has no material connotation, which has no material association.
Distinguishing spiritual divine love from matter
So he describes in a very poetic manner, how every limb of her body, every ornament which is there on her body, the dress which is there on her body, is all sentiments, different sentiments which she manifests in her relationship or in her dealings with Kṛṣṇa.
Actually, when we read about Śrīmatī Rādhārāṇī, we have to understand because sometimes it's very easy to miss the point. It's very easy to get a very gross material picture of what's going on.
Śrīla Prabhupāda once gave a funny example. He says when we see a boy and girl together, or when we look in the picture of a boy or a girl, we immediately have a very clear conception what's going on between them.
But when it comes to Kṛṣṇa and Śrīmatī Rādhārāṇī, it's a completely different story.
I remember once I brought to Māyāpur the there were two Russian people, Russian couple who came and they were completely, they didn't know anything about Krishna. They came to Māyāpur.
And of course, Rādhā-Mādhava is there, and the eight sakhīs are around Rādhā And of course, Radha Madhava is there, and the eight Sakis are around Radha and Kṛṣṇa.
And the man, boy, he immediately bowed down because it was so majestic and the girl was really unhappy to see the things because she clearly understood what's going on there. There is one male and so many females and she didn't like it.
So and Prabhupāda says when we look at the picture of boy and girl, we have the wrong projection. We project our material experience into the dealings which is between them two. And Prabhupāda gave a funny example.
He says that there was a cow, and the cow was once was cut, was once caught by fire. And the cow ran away from the fire. And ever since whenever this particular cow would see some red color.
She would become frightened and run away because of her experience. Her experience with fire was projected into any other experience.
And Prabhupāda gave this example to let us understand that the projection, when we try to project our understanding into the spiritual realm, it's actually suicidal. It can bring about very grave consequences.
And therefore, here he explains, and Kṛṣṇa Dāsa Kavirāja Gosvāmī explains that dealings between Rādhā and Kṛṣṇa is the dealings between spiritual Kṛṣṇa and his spiritual energy.
It has nothing to do with matter and has nothing to do with the adulterated forms of dealings which are so typical for the living beings in this material world. He says that when in the first purpose, when this so-called
love is manifested in this material world, it's repulsive to Kṛṣṇa. Therefore, when we take any spiritual tradition, every spiritual tradition uh it brings some limitations uh to this particular area of human life.
Because ultimately it deprives us the spiritual understanding of God. To enter into this sort of dealings, we have to completely identify ourselves with matter.
We deprived this chance even to understand the spiritual emotions. And therefore, in this series of verses, it is so much stress that this love which is there between the Lord and Śrīmatī Rādhārāṇī is completely spiritual.
The essence of hlādinī-śakti is prema, love. What is enjoyment? Ultimately, the essence of enjoyment is love.
When we take any enjoyment in this world, we will understand that the essence of enjoyment is the attachment which is there.
If you don't have attachment to a particular taste or whatever, then even though it may be from the objective point of view is a very nice taste, you will not be able to enjoy because you don't have the attachment.
So it is said that the essence of enjoyment is love. The essence of love is sentiment. The essence of love is this very elevated feeling which is which is there. There is no other essence of love.
The love [of] all these gross things has nothing to do with love.
It's just the feelings which is very difficult to describe. And the essence of feelings is mahābhāva. And mahab is the feelings which are not really possible to experience in this material world.
In this material world, we may have some sentiments. And when people have this sentimental love, when the sentimental love is there, they do get very great and very deep profound enjoyment.
But it is specifically said that when we're talking about spiritual love. Even if we understand that it's completely sentimental, it doesn't have anything any gross any gross analogue or whatever
still, there is mahābhāva, and the essence of mahābhāva is Śrīmatī Rādhārāṇī. The essence of mahābhāva, the manifestation of mahābhāva is Śrī Rādhā Ṭhākurānī, which is BWR the complete manifestation of love.
Therefore, the very word rada means the syllable rah comes from rag. Rag means attachment.
Rag means this complete attachment, and of course, we know that there is this material attachment, but there is a spiritual attachment.
As Prabhupāda beautifully explains in the purport of the last verse is that she is the attraction of all attractive. This rag is the actually essence of consciousness. The attraction. So Ra means attachment.
Edha comes from Sanskrit word dhāvamāna running. This particular word, Radha, or
name, Rādhā, appeared or is connected with the spiritual appearance of Śrīmatī Rādhārāṇī, it is said that Kṛṣṇa, the Supreme Personality of Godhead and his spiritual abode, at one point from his left side the female figure appeared, which is the manifestation of his own energy, and immediately this female figure start started running towards Krishna.
Please don't ask me how she could run towards Krishna if she just appeared from Krishna. To run towards Krishna, you need to be at some distance,
but it's a spiritual world, so in the spiritual world everything is possible. So she appeared from his body and, immediately she started running toward him, feeling very strong and immense attraction.
And therefore, this Radha she is running because of this attraction. We are also running towards certain things which are attractive.
It is stated in Śrīmad-Bhāgavatam what is this manoratha-gatīr dhāvato bahiḥ. We are we're running bahiḥ, we're running to the external things, external world, we are attracted to the external world,
but she doesn't have any attraction to anything external. She only has attraction to the Lord Himself, and therefore she is Rādhā.
Etymological meanings and significance of Radha
Or sometimes the syllable ra is produced from the word rasa, which is the taste of relationship. So either way, Rādhā means or signifies the attraction.
And the etymology of the word Radha according to the dictionaries, the common dictionaries is that Radhaiti Kṛṣṇam āti Rādhā. Who is Radha?
Sometimes Ārādhayati Ārādhayati Kṛṣṇam āti Rādhā. Rādhā is the one who is the best worshiper of Krishna.
But there is another etymology or another etymological meaning of the word Rādhā or the name Rādhā, which is Rādhayate Kṛṣṇa iti Rādhā, the one who is being worshipped by Krishna.
And the philosophy behind this uh it's all radha she is the best worshipper of Krishna but being the best worshipper of Krishna she invokes the reciprocation from Krishna and Krishna starts uh worshiping her.
The foundational verse in this regard is the verse which Madhvācārya quotes in his commentary to Vedānta-sūtra, which actually glorifies, ultimately glorifies Rādhā.
This verse from Śruti, from Mantra Śruti says that: Naivainaṁ bhaktyā vīnam naiti bhaktyā darśayati bhaktyā vaśaḥ puruṣaḥ and bhaktyā eva bhūyāmsi. sea. There is nothing higher than love. Bhakti eva bhūyāmsi.
There is nothing more powerful than love. Why? Because love is something which can bring you closer to God.
Bhaktyā evaṁ nayati, the love is this force which can bring you close to God. Bhaktyā evaṁ darśayati, this very bhakti, this very love can give you darśana of God. You can actually only see God if you have love.
If you don't have love and you look at this, you will not see God.
Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti. You can only see God if your eyes are smeared with love. You will only see some matter. You will only see stone, you will not see God.
So therefore, it is said, bhaktyā evainaṁ darśayati. You will only be able to see God if you have love. And then bhaktyā vaśaḥ puruṣaḥ. By bhakti, you can conquer over God.
Mātāji was mentioning this. By love you can conquer and conquer God. And this is also dailySales the meaning of word Rādhā. Rādhā is the one who has conquered God completely.
And therefore, our definition of or the meaning of the word Rādhā, rādhī-kṛṣṇa-ti rādhā. Radha is the one who is being worshipped by Krishna.
It is said there is a beautiful verse that the great yogis they are looking for Krishna everywhere. They're meditating, they're looking for him in Samadhi, they're going to Himalayas, and they cannot find him. And ultimately, after many, many millions of years by meditating
upon the Lord and trying to find the Lord, they come to Vṛndāvana and whether they see Kṛṣṇa, Kṛṣṇa is worshipping Rādhārāṇī. That's the place where you can find Krishna.
The only place where you can find Kṛṣṇa is where Rādhā is, because that's his eternal engagement, his eternal pastime, his worshipping Rādhā by accepting or uh by accepting or reciprocating with her love.
Narada Muni seeking the divine pleasure potency
And that's the meaning of the word Rādhā. And of course, today is your appearance day, and therefore it's proper to describe the pastime of your appearance.
And there are basically two different pastimes which are there in the Vedic literature. Vedic literature is very scarce when it comes to describe Rādhā pastimes.
It's also peculiar because there is plenty of pastimes of Kṛṣṇa described in different Purāṇas, but you hardly find any pastimes of Śrīmatī Rādhārāṇī described in Purāṇas. Her qualities are described.
In Padma Purāṇa, in great details, your qualities and different attributes are being described, but her pastimes, the Vedic literature is very shy when it comes to describe the pastimes of Rādhā.
Why? Again? Because of the same problem. Because there is a lot of there is a big chance that we will misunderstand these pastimes, the nature of these pastimes.
Because we will project our uh um tendency to enjoy into uh the same pastimes. It is actually there is a beautiful pastime described how Narada Muni first saw Śrīmatī Rādhārāṇī.
It is said when Nārada Muni heard that Kṛṣṇa appeared in this world, he came first to Mathurā and he couldn't find Kṛṣṇa and then ultimately he came to Gokula and he saw Baby Kṛṣṇa and he was completely enamored and completely attracted and enchanted by the beauty
of Kṛṣṇa. And he started praising Kṛṣṇa secretly. And immediately he starts thinking: if Kṛṣṇa has appeared in this world, it must mean that his energy also appeared somewhere else. He cannot appear without his energy.
His internal energy, and immediately he developed very strong desire to find or to search for the internal energy of Lord Krishna because again, the same point is there.
You cannot understand Krishna without understanding his energy. The only way to understand Krishna is to understand his energy. And therefore, after seeing Krishna, Nārada Muni starts searching for Śrīmatī Rādhārāṇī.
And he was knocking on the doors of all these villagers in Gokula. And he's going round and round and round, and he couldn't find. And ultimately, he knocks at the door of the house of Vṛṣabhānu Mahārāja in Raval.
And that time when Nanda Maharaj was living in Gokul Mahavan, Vrishabanu Maharaj was living in Raval. And he knocks on the door and he asks, "Do you have any children?"
And Vṛṣabhānu Mahārāja says, "Yes, I have one son, he's a very beautiful boy." And Nārada Muni says, "Please show me your son." And immediately he says, son, it cannot be his energy. Energy should be female.
But still he says, "Please show me your son," and Śrīdāma comes. Śrīdāma is the elder brother of Śrīmatī Rādhārāṇī. And Nārada Muni sees him and he gives him blessings. "This boy will be the best friend of Sri Krishna."
And Vṛṣabhānu Mahārāja becomes very pleased and Nārada Muni wants to leave the house and to go and to continue for his search for the energy of the Lord.
And at that point, Vṛṣabhānu Mahārāja says, very shyly, almost being embarrassed, he says, "You know, I also have a baby girl, daughter, who was just born, but unfortunately she is blind, deaf, and dumb.
And because you are so great a sage, maybe if you give the blessings to her she will become, she will be able to see, to hear, and to speak." And Nārada Muni becomes very intrigued.
And he says, "Yes, please show me this baby girl who was just born."
And he goes to the antaḥpūra, to the internal section of the house of Vṛṣabhānu Mahārāja and sees this beautiful shining girl with closed eyes lying there in the cradle.
And immediately Nārada Muni becomes jubilant. He feels the presence of the internal energy. Because when the living being becomes purified, he develops the quality or the attraction towards the spiritual energy.
Now we have the attraction towards material energy because we are contaminated. But the pure state of consciousness is this state of consciousness which feels the attraction.
So now the muni becomes very jubilant and he wants to worship this girl. But at the same time, he feels uneasy because the father of this girl is there, and he doesn't want to spoil his vātsalya rasa with this girl.
And he says to Vṛṣabhānu Mahārāja, I want to give the name-giving ceremony to this girl. So please collect all the ingredients for us to make this ritual as soon as possible. And Vṛṣabhānu Mahārāja leaves.
And when he leaves, Nārada Muni bows down, folds his hands, and starts glorifying Śrīmatī Rādhārāṇī. And she manifests her full blown form, her kiśorī form as a young girl. And Narada Muni continues his
prayers and then all of a sudden this kiśorī form again becomes a baby with closed eyes and lays there in the cradle, and Narada Muni he looks behind and he sees Bṛṣabhānu Mahārāja is standing there.
So Bṛṣabhānu Mahārāja didn't see the kiśorī form of Śrīmatī Rādhārāṇī, but he saw how Nārada Muni was praying to the girl. And he's asking, what's going on? Why are you praying? You're a great sage?
He says: oh, this is a special ritual. I'm doing some special yagya now for her protection. I am just chanting all these prayers for her protection.
So in this way, this first darśana of uh Śrīmatī Rādhārāṇī was given to uh Narada Muni.
And of course, we know uh she only became she only opened her eyes when uh Lord Krishna came and uh she didn't want to see anyone besides Krishna in this world.
And I don't know what to do because now it's the time for abhiṣeka. Shall I continue or shall I continue? Okay. How many? Ten more minutes, okay.
Narrative of Srimati Radharani's appearance
Okay.
Uh so so even though it is said that the birthday of Śrīmatī Rādhārāṇī is 15 days later than Kṛṣṇa's birthday, and we celebrate dutifully Śrīmatī Rādhārāṇī's birthday 15 days later, after Janmāṣṭamī, on Rādhāṣṭamī day.
But ultimately we have to understand that Kṛṣṇa cannot appear in this world without his energy. And this is some riddle, and Śrīla Rūpa Gosvāmī, he deciphers this riddle and he explains this riddle.
He says that in reality, Śrīmatī Rādhārāṇī appeared in this world on the same day as Krishna. Because when Bhagavān appears, he cannot appear without his energy.
So she appeared, but there is a long story behind her appearance. And this long story behind her appearance started when Parvati Devi appeared as the daughter of Himalaya Mountains.
Himalaya Mountains, the Himawatraj, was performing some austerities, and as a result of this austerity, Parvati Devi appeared as his daughter,
and because she is the eternal consort of Lord Shiva, ultimately the marriage of Lord Shiva and Parvati was performed, and that's a big story in the Puranas.
And that was such a great festival and great celebration that it was known all over the world that Parvati Devi appeared from Himawat and was married with Lord Shiva. And everyone started praising Himalaya mountains.
But Himalaya mountains are relatively young mountains, even according to the modern scientists, Himalayas appeared that they're still growing. They're not old mountains. There are much older mountains.
And one of them is Vindhya Mountain. Vindhya Mountain in the south of India is very, very old and senior mountain.
And, uh, Vindhya Mountain, uh, said it's it's completely it's maryādā-vyatikrama. This young boy Himālaya, uh, he's glorified all over the place. They say Parvati Devi appeared as his daughter. Who does he think he is?
And he decided: Okay, I will and his son-in-law is Mahadev, Shiva. So he said, I need to have one daughter so that my son-in-law will defeat Mahadev.
So this Vindhya Mountain started severe austerities performing for long, long time, worshipping Lord Brahma.
And ultimately, Lord Brahmā appeared in front of Vindhya Mountain, and Vindhya Mountain the personified Vindhya Mountain asked Lord Brahmā, Please give me the benediction so that my son-in-law will be more powerful than uh Mahadev, Lord Shiva.
And immediately being pleased, Lord Brahmā says, Tathāstu, let it be so. And then Lord Brahmā and Vindhya Mountain become pacified and goes back, and he's sure that it will happen.
But Lord Brahma is not sure how it will happen. Because after some time he realized that you know now I have to do something, you know I who is that who can defeat Mahadev? Mahadev is the most powerful God among gods.
Who is that possible? And then ultimately he remembers: yeah, Krishna is about to appear. Very soon Krishna will appear. So he has to become the son-in-law of this windy mountain.
So therefore, I have to pray that his energy will appear as the daughter of Vindhya Mountain. Because Śrīmatī Rādhārāṇī is the eternal daughter of Kīrtidā Devī and Vṛṣabhānu Mahārāja.
But Śrīla Rūpa Gosvāmī explains how she appeared on the same day as Krishna, but from Vindhya Mountain. And the story behind this is that Lord Brahma started started performing austerities.
It's not only the austerity of Vindya Mountain. On the top of the austerities of Vindya Mountain, there is an austerity of Lord Brahma.
So the double strength of this austerity, and he's worshiping Lord Krishna, Lord Brahma, and saying, please come. And when Lord Krishna comes, he says and asks Lord Brahma about the benediction.
He says, "Yeah, please fulfill my desire and let your eternal energy be born from Vindhya Mountain." And when Śrīmatī Rādhārāṇī was ultimately born on the same day on Janmāṣṭami day from Vindhya, Vindhya Mountain,
Vindhya Mountain became very jubilant and after 14 days—because, uh, it is the custom after 14 days you have to have, uh, an elaborate yajña, an elaborate ceremony— and Vindhya Mountain, in the meantime, he collected all the most powerful brāhmaṇas from all over India. The most powerful Brahmanas came to perform the proper ceremony for Srimati Radharani's appearance.
And they started a huge yajña. But in the meantime, what happened on Janmāṣṭami day, or rather on, uh, Nandotsava day, on the next day after, uh, Krishna's appearance, We know that Kamsa was trying to kill Maya Devi,
who appeared as the daughter of Devakī, actually, the daughter of Yaśodā, and Vasudeva brought it to Mathurā.
And when she slipped out from Kamsa's hand, she said that the eighth son of Devakī was born somewhere else. And she also said that his energy was born somewhere else.
And if you somehow or other will be able to possess his energy, you will be able to conquer him.
Ultimately, he is much more powerful than you, but uh you will become the uh the most powerful if you will be able to possess the energy of the Lord. That's the eternal pastimes of all the demons they are trying to encroach upon the energy of the Lord.
And therefore, Khamsa became very thoughtful. And when this council took place, uh when the Putana uh was uh appointed as the uh main baby killer, uh baby
murderer, Kamsa said, "You kill all the male child children which are there born in India, but you should also kidnap all the females. So when Pūtanā was traveling looking hunting for newborn
babies, she ultimately came to this place where the sacrifice uh was going on.
When Diachel Mountain was uh performing this sacrifice for Śrīmatī Rādhārāṇī and uh her sister because Śrīmatī Rādhārāṇī was born together with Chandrawali, her twin sister. And these two beautiful girls were there.
And when Pūtanā saw this beautiful girl, she immediately remembered the order of Kamsa. And she immediately kind of went down and picked these two girls and started flying. With a great speed, started flying.
And when she was flying, all the brāhmaṇas they became enraged. And all these most powerful brāhmaṇas started chanting powerful mantras.
And because of the influence of these mantras which these powerful brāhmaṇas were chanting, Pūtanā were feeling weaker and weaker and weaker. She felt that she is not able even to fly so high and, you know, these two baby girls became very heavy.
And ultimately, she dropped the first girl, which was Chandravali, because she couldn't hold her, and Chandravali fell down in the river, Vydarba River, and became the daughter of King Bhīṣmaka, that's king of Vidarba.
And um uh she flew a little uh more and she was approaching Mathura, and at that time uh the most powerful mantras were chanted, and she became
so weak that she couldn't even hold this little baby, and she dropped Śrīmatī Rādhārāṇī, and Śrīmatī Rādhārāṇī fell down into the river Yamuna. And she fell down in the river Yamuna on the beautiful lotus flower,
exactly in the place where Vṛṣabhānu Mahārāja was living.
Vṛṣabhānu Mahārāja went to River Yamuna and he started performing his bath and he was meditating on the energy of the Lord. And when he opened his eyes, he saw beautiful lotus flower and uh brilliant baby girl in this lotus flower.
So this is how she appeared, and uh because now it's the time for abhiṣeka. We have to finish our class. Thank you very much. Hare Krishna.