Srimati Radharani’s name is not written in the guru-parampara.
Krsna haite caturmukha, haya Krsna sevonmukha,
brahma haite naradera mati
narada haite vyasa, madhva kahe vyasadasa,
purnaprajna padmanabha gati
Radharani’s name is not written anywhere, nor is the name of the Sun written. However, in the brahma-gayatri-mantra, both the Sun and Srimati Radharani are present. It is very hidden. First this mantra worshipping Radharani is chanted. If anyone takes this mantra from a pure Guru, he can understand the meaning of this mantra by performing sincere and steadfast practice. Ordinary people have many different meanings, but these are not true. They do not understand the real meaning of Gayatri.
Worshiping with this mantra is the activity of the parakiya-parampara, or gaudiya-parampara. It seems that he who chants this mantra worships Krsna, but this is not so. The Gaudiyas follow those who serve Krsna perfectly. They follow Srimati Radharani and the gopis.
Outwardly they show that they are worshiping Krsna and are following Krsna, but really they are not following Him. They do Krsna-anusilanam— anusilana of Krsna. They are not chanting hari-nama, they chant Hare’s nama, or Harer nama. The names of Radharani and all the gopis.
The followers in this line are very clever. They show one thing, and do another thing. They seem to go East but they are really walking West. It may look like they are walking forward, but they really walking backwards.
This parakiya parampara is not so easy to understand. Those in the parakiya parampara are very strange. Outwardly, they may be sitting and eating, but what are they really doing? You must be one of them to understand.
Visnu das: Jiva Gosvami and Bhaktivinoda Thakura in his Jaiva-dharma, have clearly written that the soul has not come from Krsna’s abode.
Srila Gurudeva: All the authorities say this. People have no doubt that the soul has not fallen from the realm of Krsna. How can a jiva attain Krsna and fall down from His abode? There is no maya in Krsna’s abode. How can the soul fall when there is no maya there? How can the soul fall when there is no mayik-influence? The soul can never forget Krsna there. Therefore, this is not the meaning of forgetting Krsna—Krsna-bhuli. There are two kinds of souls—nitya-baddha and nitya-mukta. Nitya-mukta jivas are the souls who are always liberated and have never come under the influence of maya. And, nitya-baddha jivas are the souls who have been conditioned since time immemorial. It is not that they were in Vaikuntha or Goloka Vrndavana and coming under the influence of the material energy, fell down from there. To think otherwise means one has not understood siddhanta. If this was true, then would all of Krsna’s associates also fall down from there? This can never happen. To make the general people understand, it is said that the jivas “forgot,” Krsna and fell down.
Svamiji has not written anywhere in his books that the jivas fell from Goloka Vrndavana.
Visnu das: Someone said, “Ramanujacarya said, ‘The conditioned souls will always remain conditioned. They will never be liberated.’”
Srila Gurudeva: He has never said so. This is bogus. By listening to Krsna’s pastimes, the souls will remember them and do bhajan. Then, they will go to the eternal abode of Krsna. Sankaracarya, Ramanujacarya, and no other Vaisnava has written like this.
In the Gita, Krsna has said, “That person who engages in My bhajan, will cross maya and attain supreme, everlasting peace in My abode.”
So, is the Gita correct or is the opinion of these people correct? Ramanujacarya has also written a commentary on the Gita. So, how can this be explained?
The eight prominent sakhīs know where Kṛṣṇa will go in the daytime. They each give an earring to Śrīmati Rādhārāṇī. Rādhārāṇī thus wears eight earrings. Rādhārāṇī maintains a connection with each of the aṣṭa-sakhīs by these earrings and is able to instruct them by Her mind.
We have seen that in Gurudeva’s class people used to clip their microphones to His clothing. Why was this? They were recording him. They were not just recording his words but they were also sending the signal to different countries all over the world, so that all his devotees could hear his hari-kathā. The clip on Gurudeva’s shoulder would go to Russia, another clip on his uttarīya would go to America. In this way his message was immediately spread in many languages. It is quite a similar case with these earrings used by Rādhārāṇī.
People do not understand what decoration is. Real decoration is this service performed by the sakhīs. The set of earrings connects to the eight prominent sakhīs.
If people have some transcendental knowledge, they can understand this. Otherwise, they will think this is only imagination.
The sakhīs and mañjarīs adorn Śrīmatī Rādhārāṇī’s nose with a shining pearl. This ornament hangs from the middle of Her nose and touches the top of Her upper lip. Kālī, Durgā and some demigoddesses wear this. Bulls and buffaloes also where a ring in the center of the nose so their master can tie them or pull them as he needs to. But do not think that the nose rings worn by buffaloes and those worn by the gopīs, Śrīmatī Rādhārāṇī and Kṛṣṇa Himself are in any way the same.
Śrīmatī is offered this nose ring. It has the special ability to not allow any bad smell, dust or bacteria to go inside the nose. The gopīs wear this and so does Kṛṣṇa. The function of this nose ring is very special. Do not think that it is used to pull the Vrajavāsīs around.
Lalitā Devī leads the other sakhīs in decorating Śrīmatī Rādhārāṇī’s body. Lalitā Devī has arranged many different jeweled ornaments. She gives Rādhārāṇī bangles made of ivory. The sakhīs place rings on Śrīmatī Rādhārāṇī’s fingers, and paint Her nails with mehindi. They place around Her neck a pearl necklace, the syamantaka-maṇi, and a garland of flowers. Then they decorate Her hair with very small flowers.
After the sakhīs and mañjarīs have finished bathing and dressing Śrīmatī Rādhārāṇī, the gopīs give Her a mirror and show Her reflection. By showing Rādhārāṇī Her own reflection, She is able to see the image of Kṛṣṇa in the syamantaka-maṇi.
Just by His desire, He lifted Giriraja-Govardhana on His little finger. Krsna expanded into millions of forms and danced with millions of gopis. At the same time, He can expand into innumerable forms. Rama, Nrsimha, Vamana, and other forms are His expansions. Bha can also mean He who nourishes this creation and all its residents. Ga means, He manages the entire creation. How does He manage the creation? In the ocean, the waves never stop appearing. They appear at the correct time. The sun and moon appear at the correct time. The day and night appear one after another just as the different seasons also appear one after another. Who controls all this? Some mothers give birth to a son while some mothers give birth to a daughter; who controls this? Who gives us the fruits of our karma? He does. Therefore, “Ga,” means He who manages the entire creation. And, “Va,” means He, who resides in the hearts of all beings and in who all beings reside. Hence, we can never be Bhagavan or Brahma. All the life forms are not in us and neither are we present in all life forms. We don’t have all the qualities like Bhagavan. We are foolish; we think of something, but do something else. Our eyes cannot see themselves. They cannot see what is behind us. It is not certain if we will live to see tomorrow.
Therefore, we are ignorant; Bhagavan is the embodiment of knowledge—He is satyam-jnanam-anantam-brahma. Hence, that personality in whom these qualities are found is Bhagavan. That person who has bhakti for Bhagavan will pray, “Hey Bhagavan, I am Yours!” If someone is of this mentality and worships Bhagavan, then Bhagavan listens to His prayers. If your husband is sitting far away from you and if he doesn’t have a phone, then he will not be able to listen to your calls. He will not come. Even if he listens to your cries, what can he do? If you are dying, can your husband save you? Neither can your brother or a doctor save you. No one can save you. But, Krsna is in your heart; there is no such thing in which Krsna is not present. He is present in every atom of this creation. He is present in all animals. There is no such thing, conscious or unconscious, in which He is not present. This Prabhu should be worshiped. Worshiping Krsna is not difficult. It is very easy. It is not difficult to please your mother. Why? If you go and sit on her lap and say, “O mother,” then your mother will become pleased. So, to please Krsna is not a difficult task.
Although we cannot realize Krsna by our body, senses, mind, intelligence, and consciousness; even so, He reciprocates with our loving devotion. So, engage in ahaituki bhakti to Him. What is ahaituki bhakti? It is causeless bhakti. Offering flowers to Him, don’t say, “Prabhu, I have offered You flowers and I pray that You can arrange for a building that has 150 floors. My business should improve. May my children pass their exams.” Don’t desire for anything. All these desires will deceive you. Bhagavan will give you something that you cannot imagine. Therefore, engage in His causeless devotion. Don’t engage yourself in giving and receiving—don’t become a businessman with the Lord.
Bhagavatī Paurṇamāsī is Yogamāyā, the expansion of svarūpa-śakti. She notices that early hours of dawn, there were many sādhana-siddhas waiting for Kṛṣṇa to wake and chanting gopāla-mantra or kṛṣṇa-gāyatrī. Having achieved their perfected forms, they now waited for service.
While chanting their mantra, they offered their love and desire to serve. This love and service tendency are the same thing. To love Kṛṣṇa means to always desire to serve Him.
Don’t think mantra should be chanted dryly. You must have love and affection for the mantra-devatā. If you don’t offer the mantra-devatā anything, you will not get relationship.
If you stay with Śrī Guru or the Vaiṣṇavas, gradually by serving them, and offering them something every day, your love for them will increase and you will become closer to them day by day. You will get more and more desire to serve. In the same way, when one offers puṣpāñjali, or chants mantra, what must be the mood?
The sādhaka prepares many offerings and arranges all kinds of paraphernalia for the pleasure of the Lord and His associates and offers it to them. This is most beneficial when done in brāhma-muhūrta. But how is it possible to directly offer all these things. Therefore, the sādhaka offers everything mindly with his mantra to the mantra devata.
Mahaprabhu first bathed in Radha-kunda. Afterwards He bathed in Syama-kunda. This is the rule and custom. Mahaprabhu prayed at Radha-kunda, “Just as Srimati Radhika is the nearest and dearest beloved of Krsna, similarly, Her kunda, Radha-kunda, is the nearest and dearest of Krsna, and is non-different from Radharani. All the Vraja-devis in Srimati’s group are present at Radha-kunda. That kunda and Radharani are selfsame. Krsna plays with Srimati there at Radha-kunda and performs all srngara-rasa pastimes with Her. If anyone bathes there once he becomes completely pure and achieves bhagavat-prema.”
Radharani becomes pleased with those who bathe in Her kunda and She gives them Her shelter and mercy. The madhurena, sweetness and glories of Radha-kunda are limitless. How can these be explained in ordinary words? In Govinda-lilamrta, Kaviraja Gosvami describes the glories of Radha-kunda.
“Radha-kunda is the same as Radharani. All Her power is present there. Krsna always plays there, bathes there, and He then feels, ‘I have the love of Radharani with Me. She is happy with Me.’ By offering pranama to this kunda and bathing there, one receives Radharani’s mercy. Then, one becomes energized completely with kriya-sakti and will always remain active in blissful service.”
Krsnadasa Kaviraja Gosvami explains this. Mahaprabhu prayed and danced in ecstasy at Radha-kunda. Then He took the clay from Radha-kunda and adorned Himself with tilaka. Many sadhus therefore use Radha-kunda clay for tilaka. Mahaprabhu told His sevaka, Balabhadra, “Collect this clay and carry it with us. I will use this for My tilaka.”
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