By Payonidhi das
Dear devotees please accept my humble obaisences all glories to Srila Prabhupada.
Some devotees believe Varsana is the birth place of Radharani, this is a misunderstanding ,actually it is Rawal in Gokula. In the Bhakti Ratnakara chapter 5 , it is explained how Raghava Pandita took Narotama das Thakura and Srinivasa Acaray on Vraja mandal parikrama and there he is narating the glories of Rawal and how Radha appeared there and how Lord Caitanya visited this place:
Here Lord Caitanya became maddened with ecstatic love and performed san kirtan. He went with his followers to see Krsna’s birthplace. Caitanya described the various episodes of Krsna’s birth to his companions and his mind became overwhelmed. This is the place where Nanda Maharaja and other cowherd men would consult with their friends and also where elderly gopis would sing theglories of Krsna. But because the residents of Gokul frequentlyfaced calamities they decided to shift to Vrndavana. Raghava pointed out the path by which the cowherd men from Gokul and Rawal would use to go to Vrndavana. During their journey they had great fun crossing the Jamuna near Vandiravana. In Sakarali village they collected the cows and calves and all took rest. Rawal was the village of Vrishabhanu where Sri Radhika took birth to enlighten the whole world.
“Let my mind be filled with love for Vishabhanupur in Rawal where the precious gem Sri Radha appeared in the mine of Kirtida’s room for which mother was praised by the demigods, rishis and human beings.” (Stavavali) This is a song.
What a happy moment passed in Vishabhanu’s temple when Radhika took birth from Kirtida’s womb. Brightening the world Sri Radha vanguished the sighs and depressions of everyone. Her body was soft as milk cream and beautifully shaped. Seeing her beauty her parents could not control their excitment and repeatedly looked at her moonlike face. A glorious sound is covering the world and the gopis are singing the Mangala Geet. Various instruments accompany the song and shouting in jubilation dancing gopis join in. Tamuk, curd and milk were brought for the occasion and the cowherd men laughed and enjoyed themselves. The brahmins and the singers were offered valuable gifts and Narahari also became joyful observing the fun.
Raghava continued to explain that seeing the beauty of Radha her parents were unable to take their minds away from her. For her well being they distributed many things to the visitors. As Radha played with her friends, her mother’s joy increased. Vishabhanu also observed the fun with his friends in Rawal.
O Srinivasa, after coming from Gokul Candra stayed here for sometime and he became overwhelmed with spiritual joy when he saw the Rawal village. Seeing this sannyasi saint people came from all directions with the name of Hari on their lips. When they saw the beauty of his face they felt that the sannyasi must be Krsna who had come to earth to enjoy himslef as a fair sannyasi. Other people were not able to express their feelings in words but everyone cried in enchantment. After performing his divine lilas in Rawal, Caitanya went to Mathura with Sanodra.
O Srinivasa, this pleasant and lonely place is full of the childhood lilas of Radhika.
After discussing these different holy places they passed the night in Rawal discussing the glory of Krsna. No one can describe the aesthetic feelings of love Sri Raghava, Srinivasa and Sri Narottama experienced. Whoever hears this story attentively will be blessed by Sri Radha, Sri Krsna and Sri Caitanya.
your servant Payonidhi das
There is a description also in Garga Samhita 1 Canto chapter 8 of Sri Radha’s divine birth:
Description of Sri RƤdhikƤ’s Birth
Text 1
Sri Garga Muni said: O Saunaka, when BahulƤsva, the king of MithilƤ, who was filled witĆ¹ faith and devotion to Lord Hari and who was the best of the wise, heard this, he again bowed down and spoke to the great sage NƤrada, the best of the devarsis.
Text 2
Sri BahulƤƧva said: By giving it the narrations of Lord Hari’s pure glories you purified my materialistic family and made it auspicious. By a moment’s touch with Lord Krsna’s devotee even an ordinary person will become a saint. What more need I say?
Text 3
What did the Supreme Personality of Godhead do when He came with Sri RƤdhƤ to Vraja? O Lord, O great sage, please tell me. O king of the sages, please save me from the three miseries.
Text 4
Sri NƤrada said: The family of your birth is fortunate for it was made perfect by King Nimi, who was a very great devotee of Lord Krsna. It is not surprising that a pearl is born in an oyster.
Text 5
Please hear the purifying pastimes of the Supreme Personality of Godhead. The Lord did not only come to kill Kamsa. He also came to protect the devotees.
Text 6
Then, placing Her glorious transcendental form in (the womb of) King VrsƄƱabhƤnu’s wife, Sri RƤdhƤ descended into a great palace in a garden by the YamunƤ’s shore.
Text 7
In the month of BhƤdra (August-September), on a Monday that was the eighth day of the bright fortnight of the moon, at midday, when the sky was covered with clouds, (to celebrate RƤdhƤ’s descent) the demigods scattered flowers that had blossomed in the Nandana gardens.
Text 8
Because of RƤdhƤ’s descent the rivers became very pure and clear, the directions became auspicious and happy, and graceful, gentle, cooling breezes carried the pollen of lotus flowers.
Text 9
Gazing at her daughter beautiful as hundreds of moons, the gopi Kirti became happy. To bring auspiciousness she gave two hundred thousand cows in charity to please the brƤhmaƫas
According to many Gaudiya Vaisnavas ,Radharani appeared in Yamuna from a lotusflower and was found there by Vrsabhanu Maharaja, Dhruva Maharaja das mentions this in his book Vrindavan Dhama Ki jaya.
Lalita Madhava written by Srila Rupa Goswami has a discussion between Gargi (the daughter of Sandipani Muni ) and Purnamasi (Yogamaya personified) about the apperance of Radharani where it describes Radharani first appearing as the daughter of Vindhya hill and then being kidnapped by Putana and being brough to Vraja.
In all cases Radharani is being glorified again as the daughter of Kirtidadevi.
Raghunath das Goswami writes in his Vraja Vilasa Stava:
TEXT 90
In the city of Mukhyeravali the precious jewel known as Srimati Radharani took birth in the mine of Kirtida-deviās womb, which is glorified by jubilant demigods, sages and human beings. I pray that when I enter King Vrshabhanuās capitol city of Mukhyeravali-pura, populated with many gopas, gopis, and surabhi cows, I may become drowned in great flood of transcendental bliss and love
This Mukhyeravali Pura is Rawal.
Srila Prabhodananda Sarasvati has glorified Rawal also in his Vrindavana Mahimamrta:
5 Think of Vrndavana with love. Roll in its dust. Love it ardently. Please its moving and non moving residents. Worship Sri Radha’s birthplace. With all your heart take shelter of Sri Vrndavana, the best of all holy places.
Srila Prabhupada wrote on sptember 13 1965 while on Jaladutta to USA:
I emphatically say to you, O brothers, you will obtain your good fortune from the Supreme Lord Krsna only when Srimati RƤdhƤrƤni becomes pleased with you.
I found this wonderful bhajan on http://kksongs.org:
Radhikar Janma Tithi Dina Jani
Author: Narahari Cakravarti
TRANSLATION
1) On Radhikaās birthday no one in Vraja could remain peaceful. With great joy Nanda, Yasoda, and the others all went to Brishabhanuās home.
2) Vrsabhanu greeted Nanda, and Kirtida greeted Yasoda. In the courtyard the cowherd people showered each other with yogurt, turmeric, and other similar substances. Joyfully they danced.
3) There was a great tumult of splendid instrumental music, so loud that no one could hear any words of conversation. At that moment, unseen by others, Krsna entered a private room, where he gazed at Radhikaās beautiful face.
4) Moon-faced Radha gazed at the splendid handsomeness of dark Krishnaās face. She could not turn her eyes away. Narahari Das says, āI canāt imagine what nectar the divine couple tasted as they gazed at each other.ā
here is another bhajan in the glory of Radhastami:
Song Name: Vrsabhanu Pure Aji Ananda Badhai
Official Name: None
Author: Uddhava Dasa
Book Name: None
Language: Bengali
TRANSLATION
1) Today in the house of Vrshabhanu, the three brothers Ratnabhanu, Subhanu, and Vrshabhanu dance in jubilation, celebrating their wonderful good fortune.
2) At the ecstatic festival in the courtyard there is no limit to the flow of yoghurt, ghee, cream, milk, turmeric etc.
3) The cowherd men and women dance, sing, and roll on the ground in ecstasy. The old lady Mukhara also dances, holding a stick in her hand.
4) Delighted in his heart, King Vrishabhanu dances. In all of the four directions everyone sings with pleasure.
5) Forgetting himself, Vrishabhanu Maharaja donates millions of cows decorated with jewels to the brahmanas.
6) The singers, dancers, and professional reciters make a tumultuous sound, āGive, give, take, takeā.
7) Looking at the face of her daughter, Mother Kirtida becomes stunned in ecstasy and completely forgets herself.
8) This vision of Srimati Radharaniās appearance, which defeats the vision of unlimited full moons, gives Uddhava Das great pleasure in his heart.
and another bhajan about Srimati Radhikas transcendental apperance day celebration:
Song Name: Bhadra Suklastami Tithi
Official Name: None
Author: Ghanasyama Dasa
Book Name: None
Language: Bengali
TRANSLATION
1) On the eighth day of the bright half of Bhadra-month, on the day of the Visakha-constellation, Srimati’s birth occured. The sun, having traveled to mid-day and seeing the splendor of the baby girl, said “Jaya Jaya” in great delight.
(2)
In the town of Vrisabhanu, in each and every house, “Jaya Radhe, Sri Radhe” was said. Seeing the moon-face of the daughter, the king became most happy and gave in charity to all brahmanas.
(3) He gave different ingredients to the hands of all the ladies of the village, as they assembled at Kirtida’s temple. “As the fruit of so much piety, with the godspeed of destiny, such a baby girl has been given to you!
(4) “We are thinking that she is not an ordinary human at all — who has taken birth in this disguise?” Ghanasyama Das says, “Have no doubt of it, she will always be dear to Krsna!”
I like to mention that the translation of the 3 songs above was done by Madhavananda Prabhu and his godbrothers in Bhuvanesvara and was priviously posted in -Krishna-Kathamrita-Bindu-86, 110, and 160.
They are doing a great service to ISKCON and the vaisnava community in large by their translations
your servant
Payonidhi das
Srila Prabhodananda Sarasvati Thakura has written in his Caitanya Candramrta:
13 May Lord Caitanya, whose shoulders are like a lion’s, whose smiling cheeks are the sweetest of all sweet things, whose body displays various wonderful symptoms of ecstatic love of Krsna, whose features are as splendid as the whorl of a blossoming golden lotus flower, and who is Sri Radha and Krsna joined in a single form, protect you all.
68 O Lord Krsna, Your golden form is the life of the devotees. It is the philanthropist that gives in charity the nectar of pure love of God. When shall I whole-heartedly love this golden form? When, because I have finally understood the secret of this golden form, will the splendour of Srimati Radharani’s jewel toenails shine in my heart?
130 On the pathways of whose ear had the wonderful words “pure love of Krsna” entered? Who had known the glories of the holy names? Who had entered the great sweetnesses of the forest of Vrndavana? Who had understood Sri Radha, who is filled with the most wonderful sweetness of the nectar of pure love for Krsna? It is only Lord Caitanyacandra who has mercifully revealed all this.
from these 3 verses we can understand Lord Caitanya is non different from Radha and Krsna, and He has revealed the glories of Srimati Radharani, even the place of Her transcendental apperance etc .
Lord Gauranga used the 6 Goswamis to broadcast these glories of Sri Radha ,and by taking shelter of Srila Prabhupada and Lord Gauranga, we can understand something about the great glories of Radharani-and the effulgence of Srimati Radharnis lotusfeet will appear in our hearts by their divine grace.
Srila Prabhupada spread the glories of Lord Caitanya and Radha and Krsna to the whole world, we have become very fortunate.Especially if we try to understand what Srila Prabhupada has actually given.
Once I went with some devotees to Varsana and we met one babaji that is an old friend of Radhanath Maharaja, (Ramesh Baba) I offered my obaisences to him and glorified him that he is living and performing devotional service at the place of Radharanis residence and many wonderful pastimes. He laughed and replied :Radharani is more merciful to you ( us western devotees) because I was close by (living here in Vraja and India) but she has called you all from far away, so you ISKCON devotee have recieved Her greatest mercy . to come to Varsana.
Navadvipa Dham is also the abode of Radharani, Srila Bhaktivinoda Thakura has explained this in his Navadvipa Dhama Mahatmya pramana Khanda:
Lord Siva said: O Gauri, please listen and I will speak Navadvipa’s glories, which destroy all sins and bring devotional service and spiritual love.
The glories of Navadvipa are like the glories of VrndƤvana, the abode of Lord Krsna, who is an ocean of mercy. O beloved, I speak the truth.
Text 7
Lord Krsna, who delights the devotees, eternally enjoys pastimes with RƤdhƤ in Navadvipa, just as He does in beautiful VrndƤvana.
Text 8
In the middle of both the Ganges and YamunƤ is a very beautiful island. Simply by remembering it one attains pure love for Sri Sri RƤdhƤ-Krsna.
Text 9
O goddess, people who travel to thousands of holy places in this world but do not travel to Navadvipa will not attain RƤdhƤ-Krsna.
Texts 10 and 11
O goddess DurgƤ, at a certain place on this island all holy places, sages, saints, demigods, siddha-Ƥsramas, and all Vedic scriptures and mantras eternally reside for the pleasure of
RƤdhƤ-Krsna.
Texts 12 and 13
The result a human being attains by performing thousands of aƧvamedha-yajĆÆas, as well as vƤjapeya-yajĆÆas, and many other pious rituals again and again with great devotion, or by
diligently practicing yoga, is attained millions of times over by meditating on NavadvƩpa. O PƤrvati, how will I be able to describe the result attained by directly seeing NavadvƩpa?
Text 14
If the lowest of men remember Navadvipa for a single moment, they become great saints. O PƤrvati, this is the truth. This is the truth.
Text 15
Every day their devotion increases. Of this there is no doubt. The earth with its seven continents is purified by the dust of their feet.
Text 16
They who live in Navadvipa and think Lord Gaura their worshipable Lord should not be considered ordinary human beings. They are the spiritual associates of Lord Gaura.
Text 17
O DurgƤ, simply by remembering them great sinners become purified. How much more are they blessed by directly seeing them or associating with them?
Text 18
What can I say of Navadvipa’s glories with My five mouths? Even Lord Ananta, with His thousands of mouths, cannot properly glorify it.
Text 19
O PƤrvati, the wise know that Navadvipa is a staircase leading to VrndƤvana, Lord Krsna’s supreme abode.
Text 20
O beloved, the king of serpents then went to NavadvƩpa. Following strict vows, He worshiped Lord GaurƤƬga for ten thousand years.
note : In the privious chapter Lord Ananta approached Lord Visnu asking for His blessings
to help approach Radha Krsna in Vrindavan, Fist he chastised Lord Ananta but then blessed Him to approach the merciful abode of Lord Gauranga, Navadvipa
Text 21
Pleased by this, Lord Gaura, the master of the universes, revealed His transcendental form to the great soul Ananta.
Text 22
Seeing the Supreme Personality of Godhead, the king of serpents fell to the ground as a stick. When He rose His hands were folded together.
Texts 23-28
. To Lord GaurƤƬga, who was splendid as molten gold, whose two lotus feet were very handsome, whose toenails were millions of moons, who was decorated with forest-flower garlands, whose chest was splendid with the Srivatsa, who wore silken garments, who was more enchanting than millions of KƤmadevas, who wore a sacred thread on His shoulder, who was anointed with sandal paste, who wore armlets, whose arms reached down to His knees, who wore a tulasƩ garland, whose neck was a concshell, whose eyes were charming, whose smiling face was a lotus flower, on whose ears were handsome jewel shark earrings, whose nose and eyebrows were handsome, who was peaceful, whose lotus feet were offered to the devotees, who is the savior of the living entities burning in the three-fold material miseries, who is eternal and full of knowledge and bliss, who is limitless, and who is the cause of all causes, Ananta prayed in a faltering voice.
Text 29
You are the Supreme Lord, the sole cause of the universes, independent, merciful, the eternal supreme person. You are like a fire and the demigods, human beings, and other living entites are like sparks.
Text 30
O omniscient one, without Your glance neither I, Lord Ananta nor the eternal material energy would be manifest. For this reason I take shelter of You, the eternal Supremew Truth, the destroyer of the sufferings of repeated birth and death.
Text 31
O Supreme Soul, they who reject the blissful and auspicious service of Your lotus feet and instead struggle to attain transcendental knowledge attain only fatigue as the fruit of their labors.
Text 32
They who reject service to You, O lotus-eyed one, and desire to become one with You by controlling their senses and living a spiritual life are not intelligent. In this world they are cheated of the happiness of serving You.
Text 33
O friend of the poor, please give me service to You. I do not want anything other than Your lotus feet. O purifier of the worlds, what is not easily attained in this world by they whose hearts are satisfied with the honey of Your lotus feet?
Text 34
O Supreme Lord, because we are able to see Your form, which is above the world of matter, we are more fortunate than even the great philosophers.
Text 35
Obeisances to You, the Supreme Personality of Godhead, whose form is eternal and full of knowledge and bliss, who is splendid as molten gold, and whose lotus feet only the devotees may attain!
Text 36
O Lord GaurƤnga, O master of the demigods, O ocean of mercy, I desire to see You again in the form You manifest in VrndƤvana.
Text 37
The Supreme Personality of Godhead said: O Ananta, I am pleased by your service. You are the greatest of My great devotees. Because you have come to Me on this transcendental
island of Navadvipa, You are the first of My servants.
Text 38
O sinless one, Navadvipa is equal to VrndƤvana. To show mercy to the living entities, Sri RƤdhƤ created it long ago.
Text 39
As RƤdhƤ is dear to Me, so VrndƤvana and Navadvipa are also dear to Me. I speak to You the truth.
Text 40
O Ananta, as I stay in VrndƤvana with Sri RƤdhƤ, so I also stay eternally in Navadvipa, My transcendental form embraced by Sri RƤdhƤ.
Text 41
O Lord, as I do not leave VrndƤvana to go to any other place, so I do not ever leave Navadvipa.
Text 42
O king of the serpents, O saintly one, please describe all the world-purifying pastimes I perform in VrndƤvana and Navadvipa kalpa after kalpa for the pleasure of the devotees,
Text 43
O fortunate one, whenever, for the benefit of the world, I appear there, You will also appear with Me.
Text 44
O glorious one, I will never leave You for even a moment. In another kalpa I will make You My elder brother in VrndƤvana.
Text 45
When the demigods appeal to Me with prayers I will descend in this sacred island of Navadvipa in the home of a brƤhmana and I will kill the fears created by the age of Kali.
Text 46
You will then become NityƤnanda. Your body will be very tall and large, You will be absorbed in the bliss of glorifying Me, and You will transform many bewildered fools who have no devotion into My pure devotees.
Text 47
Consider the eternal essence of My pastimes, write it down in a beautiful scripture, and in this way make all living entities into My pure devotees.
Text 48
Advised in this way, Ananta offered respectful obeisances to the Lord of the universes. O goddess, He then wrote the great Ananta-samhitƤ, which gives prema-bhakti to its readers.
Text 49
O saintly PƤrvati, with great devotion placing this samhitƤ at Lord JagannƤtha’s lotus feet, noble-hearted Ananta became perfect.
.
Text 50
Because this book arose from the mouth of Lord Ananta, and also because it is filled with limitless (ananta) pastimes, the Supreme Lord gave it the name “Ananta-samhitƤ”.
Text 51
O beloved, to benefit all living entities the Lord of Vaikuntha originally gave the Ananta-saĆ hitƤ to the demigod BrahmƤ in ancient times.
Text 52
O pious, chaste goddess, in another kalpa, when I was depressed because of drinking poison, the Lord gave this transcendental Ananta-samhitƤ to Me also.
note: this refers to when during the churning of the ocean of milk Lord Siva agreed to drink all the poisen produced
Text 53
O beautiful one, in this way My mouth, which was used to speak impious pseudo-scriptures filled with blasphemous lies defaming Lord Krsna, became clean and pure. O girl with the beautiful face, in this way I became free from My sins and I became perfect.
Text 57
To you, My lover, I gave the Ananta-samhitƤ in the previous kalpa, but because you are a woman you do not remember.
Text 58
In the Ananta-saĆ hitƤ were described Lord Krsna’s
berautiful pastimes and Lord GaurƤnga’s pastimes, which bring one
to RƤdhƤ-Krsna.
Texts 59-61
O auspicious one, simply by hearing, reading, or teaching this scripture one will directly see Lord GaurƤƬga, whose form is eternal and full of knowledge and bliss and who is very kind to the devotees. After seeing Him, O beloved, and after residing in NavadvƩpa for many kalpas, by His mercy one will become a gopi ( or attain any other spiritual form in Vraja one may desire, such as a Gopa) , O goddess, and will reside in the groves of VrndƤvana as a friend of RƤdhƤ-Krsna. This is the truth. This is the truth. Of this there is no doubt.
Text 62
Without service the feet of this fair-complexioned form of the Supreme Personality of Godhead one will not attain RƤdhƤ-Krsna, even with many births of pious deeds.
Text 63
Therefore, O beloved, please hear Lord GaurƤƬga’s pastimes day and night. O PƤrvati, please diligently serve Lord GaurƤƬga.
Text 64
Sri NƤrada said: O Gautama, again asked by goddess PƤrvati, merciful Lord Siva eagerly spoke the pastimes of Lord Gaura.
Note: Here the Third Chapter of Sri Ananta-samhitƤ, Sri Caitanya-janma-khanda, Part Two, ends, and the Fourth Chapter begins.
Now this is the part of Ananta Samhita that explains how Sri Radha created Navadvipa:
Text 1
Sri Gautama said: O best of sages, if you wish to show kindness, then please tell me what PƤrvati then asked Lord Siva.
Text 2
Sri NƤrada said: Having heard the glories of Navadvipa, and wishing to hear how Navadvipa had come into existence, the eternal goddess said to Lord Siva:
Text 3
Sri PƤrvatƩ said: When did Sri RƤdhƤ create Navadvipa? Why did She create it? O great Lord, please tell me in truth.
Text 4
Lord Siva said: Listen, O fortunate one, to the account of Navadvipa’s creation, which I have heard both in the Ananta-samhitƤ and also directly from the mouth of Lord NƤrƤyana.
Texts 5 and 6
When, as a bumblebee enjoys a lotus flower, the Supreme Lord, KƄƱƫa, enjoyed with VirajƤ-gopƩ in beautiful VrndƤvana, then moon-faced, doe-eyed Goddess RƤdhikƤ, hearing everything from the mouth of a friend, rushed to the place where Krsna was.
Text 7
Seeing RƤdhikƤ coming, charming-eyed Sri Krsna at once disappeared and VirajƤ transformed herself into a river.
note: a similar account of this is found in Brahma Vaivarta Purana, of Viraja gopi taking on the form of the river Yamuna
Text 8
Although She heard that Krsna was enjoying with VirajƤ, when She went there She did not see Krsna with VirajƤ.
Text 9
Thinking in Her heart for some time, the Goddess, for whom Lord Krsna was Her only worshipable Deity, entered the area between the Ganges and YamunƤ river with Her friends.
Text 10
There Lord Krsna’s beautiful lover created a transcendental abode filled with vines, trees, and bumblebee-couples, . . .
Text 11
. . .blissful with the amorous happinesses of deer-doe couples, splendid with mallikƤ, mƤlatƩ, jƤti, and other flowers, . . .
Text 12
. . .filled with tulasƩ forests, beautiful with many forest-groves filled with spiritual bliss, a blissful transcendental abode where. . .
Text 13
. . . the Ganges and YamunƤ became like a moat, where, by Her order the waters and shores shone with great splendor, . . .
Text 14
. . .where springtime and KƤmadeva eternally shine with great splendor, and where the birds eternally sing the auspicious sounds “O Krsna!”
Text 15
There, dressed in wonderful and colorful clothing and ornaments, Goddess RƤdhikƤ began to play on a flute sweet mmusic that charmed the heart of Lord Govinda.
Text 16
. O queen of the demigods, His heart enchanted by Her music, Sri Krsna, the Lord of RƤdhikƤ, appeared in that charming place.
Text 17
Seeing Her lover, Sri RƤdhƤ, who enchants Lord Krsna, took Him by the hand and became very happy.
Text 18
Seeing RƤdhƤ’s love for Him, He who is more dear to RƤdhƤ than Her own life, with words choked with love said to the great Goddess:
Text 19
Sri Krsna said: O beloved, for Me no one is equal to You. O girl with the beautiful face, where is anyone as dear to Me as You? I will never leave You, even for a single moment. You are as dear to Me as My own life.
Texts 20 and 21
In this transcendental abode of nine forests You and nine of Your friends have created for My sake I will manifest a new form and enjoy new pastimes with You, O girl with the beautiful face. For this reason My devotees will eternally proclaim that this place is a new VrndƤvana.
Text 22
Because this place is like a group of islands, the wise know this place as Navadvipa (Nine Islands). By My order all holy places reside here.
Text 23
O girl with the beautiful face, I will eternally stay with You here in this transcendental place You have created to please Me.
Text 24
Human beings who come here and worship You and Me will certainly become Our eternal gopi-friends.
Text 25
O beloved, this transcendental abode is like VrndƤvana. Simply by going here one attains the result of all other pilgrimages. Here one attains pure devotional service, which is very pleasing to Us.
Text 26
Lord Siva said: O beloved, O fortunate one, after speaking these words, RƤdhƤ’s beloved KrsƱa became one with RƤdhƤ. In that form He stays in that place eternally.
Texts 27 and 28
O goddess, seeing that They had both joined to become a single spiritual form of eternal bliss and knowledge, a form that was dark-complexioned Krsna within and fair-complexioned Gaura without, Their friend LalitƤ left her form of a beautiful girl and, to serve Them, accepted a male form full of love for Lord Gaura.
Text 29
O goddess, when VisƤkhƤ and the other gopƩs saw LalitƤ transformed in this way, they at once accepted male forms.
Text 30
Then there was a great sound of ĆÆ Jaya Gaura-Hari!” The devotees were calling RƤdhƤ’s lover Gaura-Hari.
Text 31
Goddesss Sri RƤdhikƤ is fair (gaura) and Lord Krsna is dark (hari). The wise know that that because They have now become one, They are now known as Gaura-Hari.
Text 32
From that time on eternal lotus-eyed Lord Krsna, whose form gracefully bends in three places and who plays the flute became joined with new-lotus-eyed Goddess RƤdhƤ in a single form.
Text 33
O beloved, eternally staying in the blissful abode of VrndƤvana, Lord Krsna eternally and happily pleases Goddess RƤdhikƤ, who stays at His left side.
Text 34
In NavadvƩpa Lord Krsna takes into His heart Sri RƤdhƤ, who is graceful as a regal elephant, and happily pleases Her there.
Text 35
O auspicious one, O beloved, LalitƤ and the gopƩs who in their own forms eternally serve RƤdhƤ-Krsna in VrndƤvana forest, accept the forms of devotees in NavadvƩpa where they eternally and joyfully serve Lord Gaura-Hari, who is RƤdhƤ-Krsna joined in a single form.
Text 37
RƤdhƤ-Krsna are the form of Lord Gaura and VrndƤvana is the nine forests of Navadvipa.
Texts 38 and 39
A person who thinks VrndƤvana is different from NavadvƩpa and RƤdhƤ-KrsƱa are different from the Supreme Lord, Sri GaurƤnga, is cut to pieces by my trident. That lowest of persons will cook in a horrible hell until the day when the flooding waters of cosmic dissolution are called.
Text 40
O goddess, I have described to you the creation of NavadvƩpa. This sacred narration removes all sins and gives eternal pure devotional service to the people.
Text 41
A human being who rises early in the morning and, his mind fixed on Lord Gaura, reads or hears this narration, ultimately attains Lord GaurƤnga.
Text 42
In Navadvipa even now they directly see Lord GaurƤƬga MahƤprabhu, whose form is eternal and full of knowledge and bliss. They who are atheists cannot see the Lord at all.
Text 43
I myself, long ago, in VrndƤvana, in the circle of the rƤsa dance, saw Lord KrsƱa, who is more enchanting than KƤmadeva and who is the master of the rƤsa dance, appear as Lord GaurƤnga.
Text 44
O girl with the beautiful face, kalpa after kalpa Sri Krsna Caitanya appears in Navadvipa and gives to the people pure love and devotion to Lord Krsna.
Text 45
O beloved, please never speak this secret to fools or non-devotees. This narration should be given to a devotee whose intelligence is pure. What more would you like to hear from me?
Note: Sri Ananta-samhitƤ ends
The above text was translated by Kusakrata Prabhu.
Radharani has 3 abodes in Vraja, Rawal , Varsana and Yavat.
Yavat is close to Nandagrama and Srimati Radharani stayed there often in the summer.
In Bhakti Ratnakara it is stated:
āAt this place, mother YasodƤ, after taking RƤdhƤ on her lap would tearfully send Her back to YƤvat. Who can describe with one mouth the affection of mother YasodƤ towards the sakhĆ©s headed by LalitƤ? YasodƤ and Rohini could not remain patient after sending off RƤdhƤrƤniĆ© and Her sakhis. “
Radharanis favorite abode is also Radhakunda, where around Radha Kunda there is 8 different kunjas ( groves) that has been given to the various asta Sakhis, and Radharani performs many pastimes there with Krsna .Also Around Shyama kunda are 8 kunjas that has been given to 8 of Krsnas’s Priya narma Sakhas, cowhered boys that bring messages between Krsna and Radha. They are Subala, Madhumangal, Ujjvala, Arjuna (not Pandava Arjuna), Vasanta etc.There Radha Krsna also performs pastimes.
In Rtu dvipa in Navadvipa -Radha Kunda is also there.
Actually the whole of Vrindavan belongs to Sri Radha. Thus She is known as Vrindavanesvari- the queen of Vrindavan.
One time Krsna was accursing Radha and the Gopis of stealing flowers in Vrindavan, and
Lalita deevi asked Krsna why Vrindavan is his property.He answered that because Vrinda devi is His wife, thus all property there also belongs to Him.(Vrindavana is named after Vrindadevi.) Vrindadevi denied being married to Krsna.And declared Radhazrani the actual queen of Vrindavan and Vraja.
The fact is of course Krsna is the Supreme husband all all women, as confirmed by Laxmi devi in the 5 canto 18 chapter of Srimad Bhagavatam and by Rukmini devi in the 10 Canto of Srimad Bhagavatam. We are all prakriti.
As mentioned in Ananta Samhita Gaura- is Radha and Hari is Krsna so when we chant Gaurahari we are also chanting Radha Krsna.
Now back to Radharanis birth celebration, it is mentioned in this song Vrsabhanu Pure Aji Ananda Badhai that :
2) At the ecstatic festival in the courtyard there is no limit to the flow of yoghurt, ghee, cream, milk, turmeric etc.
Also it is mentioned in a book by Rupa Goswami: Astadasachanda that when Krsna was born so much youghurt, butter, tumeric, ghee etc was thrown at one another that everyone in Gokula was walking up to their ankels or knees in this .This is how much abundance of milk and ghee there was.
Krsna’s actual birthplace is in Gokula also and Rawal is not far from there.
In Antardvipa in Mayapure where Lord Gaurahari appeared ( this where our ISKCON temple is also) that place is also considered Gokula by our acarayas like Srila Bhaktivinoda
Thakura
for the pleasure of the vaisnavas ,I am posting the pastimes Lord Caitanya performed to observe Janmastami and Radhastami as narrated by Narahari Charavati in his Bhakti Ratnakara:
Mahaprabhu’s dancing on Janmastami day in the house of Srivasa.
One day in the house of Srivasa, Prabhu announced, “Tomorrow is the birthday of Krsna.” Srivasa and others, knowing the mind of Prabhu, at once understood that tomorrow He would dance in the form of a Gopa. Everyone began busily preparing for the forthcoming festival. On the next day the house of Srivasa was filled with joy as the auspicious abhiseka of Lord Krsna was performed, afterwards they spent the entire night absorbed in sankirtana. The following morning Nityananda expertly dressed and decorated Gaurahari in the garb of a Gopa. Ramai, Sundarananda, Gauridasa and others also decorated themselves as Gopas. They all took earthen pots full of yogurt and butter, tied strings around the necks of the pots, and then tied the pots on both ends of a stick. Placing the stick on their shoulders they entered into the compound of Srivasa. Absorbed in the mood of the Gopas, Srivasa and Advaita scattered curd and turmeric in the compound. Within a short time the house of Srivasa was transformed into the house of Nanda Raja, the father of Krsna. Narahari has described this incident in his songs.
By the order of Mahaprabhu, arrangements were made to perform the birthday ceremony of Sri Radha in the house of Sri Pundarika Vidyanidhi.
With a smile, Prabhu told Pundarika, “Tomorrow I shall observe the birthday ceremony of Sri Radhika in your house.” Vidyanidhi was overjoyed and rushed to his house to arrange everything for the festival. The next day Prabhu and His companions came to the house of Vidyanidhi. First of all Prabhu performed the abhiseka of Sri Radha, then He decorated Himself as a gopa and directed his followers to do the same. Taking on their shoulders earthen pots filled with milk, curd and butter, they all began dancing like Gopas, and Pundarika scattered milk, curd and turmeric in the compound of his house. Afterwards, taking up their musical instruments, they began sankirtana dancing and chanting eloquently as the Lord, in the dress of a Gopa, stood beneath the Kadamba tree holding his flute in the pose of Krsna.
this is from the 12 chapter of this book
Srimati Radharani is very compassionate and likes to see everyone engaged in Krsnas service,
Srila Prabhupada also had this mood of bringing everyone into the service of Radha Krsna:
nikunja-yuno rati-keli-siddhyai
ya yalibhir yuktir apeksaniya
tatrati-daksyad ati-vallabhasya
vande guroh sri-caranaravindam
The spiritual master is very dear, because he is expert in assisting the gopis, who at different times make different tasteful arrangements for the perfection of Radha and Krsna conjugal loving affairs within the groves of Vrndavana. I offer my most humble obeisances unto the lotus feet of such a spiritual master
When we assist Srila Prabhupada by preaching and distributing his books, and making devotees we are assisting him to bring others into the realm of Navadvipa and Vrindavan.
That is the actual goal of our preaching to engage everyone in the service of Srila Prabhupada, Lord Caitanya and Radha Krsna.
This bookdistribution is the audarya mood of Navadvipa, where Lord Caitanya gives Krsna prema to all, to fully understand what Srila Prabhupada has given us takes a lot of good devotional assocaition and a very sincere sadhana and service attitude.,and a lot of study of Srila Prabhupadas books with great devotion.
Srila Bhaktisiddhanta Prabhupada told Srila Prabhupada at Radha Kunda to print books and distribute them , and he requested us all to do the same:
“I want that you, all my students, shall very vigorously try for this book distribution.”
Letter to Kirtiraja, October 31, 1975
and he wanted us to read his books too and chant minimum 16 rounds a day:
I am requesting all of my students to read my books very seriously every day without fail. In this way, if your mind becomes absorbed at least one or two hours daily… His Divine Grace A.C. Bhaktivedanta Swami Prabhupada Los Angeles
13 June, 1972 letter to Bhargava
This bookdistribution is the best way for us to get the mercy of Srimati Radharani, this is Her mercy, and taking real compassion on those who do not know about Krsna ,and assisting Srila Prabhupada and Srimati Radharani to bring those souls forgetful of Krsna into His eternal service
Lord Caitanya had two reasons to appear one was the external reason, which was to spread the sankirtana movement and distribute love for Himself even up to conjugal love:
CC Ädi 1.4: May the Supreme Lord who is known as the son of ÅrÄ«matÄ« ÅacÄ«-devÄ« 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 has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugal love.
krsna varnam tvisa krsnam
sangopangastra parsadam
yajnaih sankirtanam-prayair
yajanti hi sumedhasah
“In the age of Kali, Krsna appears in a golden form, chanting the two syllables krs-na. He descends along with His weapons, saktis, limbs, and eternal confidential associates. Those with intelligence worship Him with the sankirtana yajna. (Srimad Bhagavatam 11.5.32)
aham eva dvija-srestha
nityam pracchana-vigrahah
bhagavad-bhakta-rupena
lokan raksami sarvada
“O best of the brahmanas, My disguised form is eternal. In this way, with My own form hidden from ordinary sight I take the form of a devotee and appear among the people in general in order to establish and protect religious principles.” (Adi Purana)
aham eva kvacid brahman
sannyasa asramam asritah
hari bhaktim grahayami
kalau papa-hatan naran
āO Brahmana, I occasionally take the sannyasa asrama in an attempt to bring the fallen people of Kali Yuga to take up the path of bhakti or devotional service to Lord Krsna. (Upa-purana)
and the internal reasons are given in Caitanya Caritamrta:
CC Ädi 1.5: The loving affairs of ÅrÄ« RÄdhÄ and Krsna are transcendental manifestations of the Lord’s internal pleasure-giving potency. Although RÄdhÄ and Krsna are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of ÅrÄ« Krsna Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of ÅrÄ«matÄ« RÄdhÄrÄnĢ£Ä« although He is Krsna Himself.
CC Ädi 1.6: Desiring to understand the glory of RÄdhÄrÄnĢ£Ä«’s love,
the wonderful qualities in Him that She alone relishes through Her love,
and the happiness She feels when She realizes the sweetness of His love,
the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of ÅrÄ«matÄ« ÅacÄ«-devÄ«, as the moon appeared from the ocean.
a very special pastime is mentioned by Srila Visvanath Chakravati Thakura in his Stavamra Lahari -it is a dream She has about Lord Gauranga-thus Radha and Krsna reveals to the whole world, the wonderfull form of Gaurahari, and removes our doubts and blesses us:
Sri Svapna-vilasamrtastaka
Eight Prayers Describing Nectar Pastimes in a Dream
1
priya svapne drsta saridina-sutevatra pulinam
yatha vrndaranye natana-patavas tatra bahavah
mrdangadyam vadyam vividham iha kascid dvija-manih
sa vidyud-gaurangah ksipati jagatim prema-jaladhau
Srimati Radharani said: Beloved, in a dream I saw a river shore like the Yamuna here. There were many expert dancers as in Vrndavana. There were mrdangas and other instruments. There was a brahmana jewel as splendid as lightning who was tossing the universe into an ocean of pure love.
2
kadacit krsneti pralapati rudan karhicid asau
kva radhe ha heti svasiti patati projjhati dhrtim
nataty ullasena kvacid api ganaih svaih pranayibhis
trnadi-brahmantam jagad atitaram rodayati sah
Sometimes He calls out: āO Krsna!ā and sometimes He sighs: āO Radha, where are You?ā Sometimes He falls to the ground, sometimes He acts wildly, losing all composure, and sometimes He dances ecstatically with His loving associates. He has made all the residents of this world, from the blades of grass up to Lord Brahma, loudly call out the name of Krsna.
3
tato buddhir bhranta mama samajani preksya kim aho
bhavet so āyam kantah kim ayam aham evasmi na parah
aham cet kva preyan mama sa kila cet kvaham iti me
bhramo bhuyo bhuyan abhavad atha nidram gatavati
As I gazed at Him, My intelligence became bewildered. If He is my lover, where am I? If He is I, where is My lover? If He is My lover, where am I? As I slept, I became more and more bewildered.
4
priye drstva tas tah kutukini maya darsita-cari
ramesadya murtir na khalu bhavati vismayam agat
katham vipro vismapayitum asakat tvam tava katham
tatha bhrantim dhatte sa hi bhavati ko hanta kim idam
Sri Krsna said: O inquisitive girl, when I showed You Narayana and My other forms You were not surprised. Why does this brahmana surprise You? Why does He bewilder You so You say āWho is He?ā
5
iti procya prestham ksanam atha paramrsya ramano
hasann akuta jnam vyanudad atha tam kaustubha-manim
tatha diptim tene sapadi sa yatha drstim iti tad
vilasanam laksmam sthira-cara-ganaih sarvam abhavat
After speaking these words to His beloved, the smiling lover, Krsna, touched His Kaustubha jewel. The jewel, understanding the Lordās intent, glowed and then showed all the same pastimes and all the moving and non moving entities She saw in her dream.
6
vibhavyatha proce priyatama maya jnatam akhilam
tavakutam yat tvam smitam atanuthas tattvam asi mam
sphutam yan navadir yad abhimatir atrapy aham iti
sphuranti me tasmad aham api sa evety anumime
Srimati Radharani reflected for a moment and said: Beloved, I know what is in Your heart now that makes You smile. You are He. What You have said and thought is now clear to Me, and therefore I think I am also He.
7
yad apy asmakinam rati-padam idam kaustubha-manim
pradipyatraivadidrsad akhila-jivan api bhavan
sva-saktyavirbhuya svam akhila-vilasam pratijanam
nigadya premabdhau punar api tadahasyasi jagat
Making this Kaustubha jewel, which is so delightful to Us, shine in this way, You have revealed Yourself to all living entities. By Your own transcendental potency You will appear, display Your pastimes, teach everyone, and again plunge the world into the ocean of pure love.
8
yad uktam gargena vraja-pati-samaksam sruti-vida
bhavet pito varnah kvacid api tavaitan na hi mrsa
atah svapnah satyo mama ca na tada bhrantir abhavat
tvam evasau saksad iha yad anubhuto āsi tad-rtam
In the king of Vrajaās presence, the learned Vedic scholar Gargacarya said that You will appear with a yellow complexion. He did not lie. This dream of Mine is true. It is not an illusion. In this dream I have directly seen You.
9
pibed yasya svapnamrtam idam aho citta-madhupah
sa sandeha-svapnat tvaritam iha jagarti su-matih
avaptas caitanyam pranaya-jaladhau khelati yato
bhrsam dhatte tasminn atula-karunam kunja-nrpatau
If the bumble-bee of the readerās mind drinks the nectar of this Svapna-vilasamrta, then that intelligent reader will quickly awaken from the dream of materialistic doubt. Such a reader will attain Lord Caitanya Mahaprabhu. He will sport in the ocean of pure love. He will attain the peerless mercy of the king of Vrndavana.
Radharanis name is not mentiond in Srimad Bhagavatam for different reasons, one reasons is among the sages that Sukadeva Goswami was speaking in front of was not fit to hear the name of Sri Radha, but more important if Sukadeva Goswami has uttered the name of Sri Radha, he would have gone into such and ecstatic mood, and he would not have been abel to finish narrating Srimad Bhagavatam to Pariksit Maharaja. HH Gaura Govinda Maharaja explained this subject in great detail referring to the authority of Srila Visvanatha Charavati Thakuras commentaries to Srimad Bhagavatam 10th Canto.
However in the Caitanya Caritamrita Srimati Radharani has been glorified nicely.And Srila Rupa Goswami has explained some of Her moods and service to Krsna for example in His Ujjvala nilamani, in his Stavamala etc. Srila Raghunath das Goswami has also offered much glorification of Sri Radha in his books, such as Stavavali and Dana keli Cintamani.
Srila Bhaktivinoda Thakura has also nicely explained Srimati Radharani in his many books, as has Srila Visvanatha Chakravati Thakura.
A question arrises why would Sukadeva Goswami enter such an ecstatic mood he would not be abel to finish the Srimad Bhagavatam, the answer is given by our acaryas that Sukadeva Goswami is one of the personal favorite parrots, that are expert in glorifying Sri Radha, and simply by uttering Sri Radhas name have put him into a stage of prema bhakti-followed with all the ecstatic symptoms–sattvika Bhava.
Srila Prabhupada was careful devotees understand Sri Radha in a proper fashion, I am praying to his lotusfeet by citing all this sastric pramans, devotees will have even greater love and understanding of Sri Radha .The glories of Radharani is unlimeted thus even Lord Caitanya Himself has tried and is eternally trying to understand and relish Her love for Him.Even Krsna got attracted to His own reflection wondering about His own sweetness , Srila Raghunath das Goswami has glorified Lord Caitanya in this way in his Sacisunuastaka:
Will Lord Hari who, when He saw His own incomparable sweetness in a mirror in Vraja, in order to become like His dearest friend RƤdhƤ manifested an incomparable golden form and took birth in Bengal as the son of Saci, again walk on the pathway of my eyes?
When Krsna was leaving for Mathura , the inhabitants of Vraja felt so much seperation from Krsna, especially Radharani. There is the discussion with the bumblebee in the Krsna book, also called Brahmara Gita. Lord Caitanya was in this mood of Radharani when he was in Puri.
Srila Raghunath das Goswami has written a beautiful prayer in this regard:
Sri GaurƤnga-stava-kalpa-vrksa
The Desire Tree of Prayers to Lord GaurƤnga
.
When everyone sees His graceful motions they revile the graceful mad elephant and when they see His face they spit at the moon. He is splendid as a gold mountain and the waves of His words are nectar. The appearance of Sri Caitanya MahƤprabhu, awakening in my heart, maddens me.
Text 2
Decorating Himself with the jewels of paleness, becoming stunned, stuttering, trembling, shedding tears, and bodily hairs erect with joy, and laughing and perspiring as He danced for the pleasure of Lord JagannƤtha, may Sri Caitanya MahƤprabhu rise in my heart and make me mad with love.
text 3
Staggering about in ecstasy, sprinkling everyone with water from the reddish syringes of His eyes, joyfully biting His charming lips with His teeth, and trembling as He dances, may Sri Caitanya MahƤprabhu rise in my heart and make me mad with love.
text 4
Sometimes Sri Caitanya would go to the house of KƤsi Misra. There He would be greatly aggrieved, feeling separation from Krsna. The joints of His transcendental body would slacken, and His arms and legs would become elongated. Rolling on the ground, the Lord would cry out in distress in a faltering voice and weep very sorrowfully. The appearance of Sri Caitanya MahƤprabhu, awakening in my heart, maddens me.*
text 5
How wonderful it is! Sri Caitanya MahƤprabhu left His residence without opening the three strongly bolted doors. Then He crossed over three high walls, and later, because of strong feelings of separation from Krsna, He fell down amidst the cows of the Tailanga district and retracted all the limbs of His body like a tortoise. Sri Caitanya MahƤprabhu, who appeared in that way, rises in my heart and maddens me.*
Text 6
Because of separation from His many friends in VƄndƤvana, who were like His own life, Sri Caitanya MahƤprabhu spoke like a madman. His intelligence was transformed. Day and night He rubbed His moonlike face against the walls, and blood flowed from the injuries. May that Sri Caitanya MahƤprabhu rise in my heart and make me mad with love.*
Text 7
“My dear friend the doorkeeper, where is KƄƱƫa, the Lord of my heart? Kindly show Him to Me quickly.” With these words Lord Sri Caitanya MahƤprabhu addressed the doorkeeper like a madman. The doorkeeper grasped His hand and replied very hastily, “Come, see Your beloved!” May that Lord Sri Caitanya MahƤprabhu rise within my heart and thus make me mad also.*
Text 8
Under a charming pavilion at the swing festival, with SvarĆ¼pa DƤmodara and the other devotees He sweetly sang the holy names of Lord KƄƱƫa. May ĆrĆ© Caitanya MahƤprabhu rise in my heart and make me mad with love.
Text 10
As Lord NƤrƤyana is kind to Garuda, He is kind to Govinda dƤsa. As Lord Krsna is devoted to His guru, He is devoted to Isvara PurĆ©. As Lord GiridhƤri loves Subala, He loves SvarĆ¼pa DƤmodara. May that Sri Caitanya MahƤprabhu rise in my heart and make me mad with love.
Text 11
Although I am a fallen soul, the lowest of men, Srri Caitanya MahƤprabhu delivered me from the blazing forest fire of great material opulence by His mercy. He handed me over in great pleasure to SvarĆ¼pa DƤmodara, His personal associate. The Lord also gave me the garland of small Gunja berries that He wore on His chest and a stone from Govardhana Hill, although they were very dear to Him. That same Lord Srri Caitanya MahƤprabhu awakens within my heart and makes me mad after Him.*
Text 12
One who, with the water of careful reading mixed with the medicine of strong faith, waters this celestial tree, its charming branches the verses of this poem, and the splendor of its flowers pure love for Lord GaurƤƬga, will reap that tree’s heavy fruit: the sight of Sri Caitanya MahƤprabhu.
Like Krsna ,Srimati Radharani never leaves Vrindavan in Her original form as Vrsasbhanunandini, the daughter of Vrsabhanu Maharaja.
What is very interesting about the pastimes Lord Caitanya performed on Radhastami and
Janmastami as mentioned in my comment no 19 from Bhaktiratnakara is that Advaita Acarya scatered the curd and, tumeric etc and similarly on Radhastami did Pundarik Vidhyanidhi (who is nondifferent from Vrsabhanu Maharaja ,Radharanis farther) also scattered all the items on the gound, wheras in Krsna lila on Nandotsava- the Vrijabasis threw all these things on one another. This restrraint is very fascinating.
Priviously I mentioned that Radharani never takes a step outside Vrindavan, just like Krsna.When She leaves Vraja that is in her Samyogini and Viyogini form, though these exist also in Vraja.These subjects was discussed somewhat in a privious posting abour wether worship of Rukmini Dvarakadisha is Rasabhasa. So I like to try to explain it with the help of sastra so this subject is understood properly.
In his book Padyavali , Srila Rupa Goswami has explained the mood of Viyogini that Radharani experiences in her mood of seperation of Krsna.This mood of Viyogini Radha is what Lord Caitanya experiences in Puri.
a gopi words when Radharani was meditating on Krsna in seperation
text 239
“You refuse to eat. You have stopped all activities of the senses. Your eyes are fixed on the tip of Your nose, and Your mind is fixed on a single thought. You are now silent, and You see the entire world as a void. Friend, please tell me, have You become a mystic yoginĆ©, or are You rapt in meditation on Krsna?
āauthor unknown
Srimati Radharanis
reply
text 240
Separation from Krsna is better than meeting Him. When I meet Him there is only one Krsna, but when I am separated from Him the three worlds become filled with Krsna.
āauthor unknown
Radharni in Her original form rarely experiences to much seperation from Krsna, because that is the nature of Radha Krsna’s astakaliya lilas, their eternal pastimes.They constantly meet and perform many pastimes.
In Sanat Kumara Samhita it is explained Krsna has external and internal energies (this book was translated by Kusakrata Prabhu)
text
295
Sri, Bhu, LilƤ, YogamayƤ, CintyƤ, AcintyƤ, MohinĆ©, and KasalĆ© are Lord Krsna’s eight external potencies
text 296
LĆ©li, Prema-svarĆ¼pa, Sthapani, AkarsinĆ©, SamyoginĆ©, Viyogini, and AhlƤdinĆ© are Lord Krsnas’s internal potencies.
Let us chant some prayers to Sri Radha before we proceed in understanding this matter:
Radha-Stuti
radha raseshvari ramya
rama cha paramatmanah
rasodbhava krishna-kanta
krishna-vaksha-sthala-sthita
“Beautiful Shrimate Radharani is the queen and the origin of the rasa dance. She is the giver of pleasure to Krishna, who is the Supersoul in the hearts of all. She is the lover of Krishna and is always situated upon the chest of the Lord.”
krishna-pranadhidevi cha
maha-vishnoh prasur api
sarvadya vishnu-maya cha
satya nitya sanatani
“She is the presiding Deity of Krishna’s very life, and She is the first of all persons, the energy of Lord Vishnu, the embodiment of truthfulness–eternal and ever-youthful.”
brahma-svarupa parama
nirlipta nirguna para
vrinda vrindavane tvam cha
viraja-tata-vasini
“Her form is spiritual, therefore She is transcendental and beyond mundane qualities. She is divine energy and is unattached. O Radha, in Vrindavana You are the leader of the gopis, and You reside on the banks of the Viraja River.”
goloka-vasini gopi
gopisha gopa-matrika
sananda paramananda
nanda-nandana-kamini
“She is a resident of Goloka Vrindavana and is a cowherd damsel. She is the queen of the gopis and the divine mother of the cowherd boys. She is joyful and always experiencing the highest bliss, and She incites lusty desires in the heart of the son of Nanda (Lord Krishna).”
vrishabhanu-suta shanta
kanta purnatama tatha
kamya kalavati-kanya
tirtha-putra sati shubha
“Radha is the daughter of Maharaja Vrishabhanu. She is very peaceful and lovely. She is completely contented and fulfilled, very pleasing and is the daughter of Kalavati. She is the purifier of the tirthas (holy places) and She is most auspicious and chaste to Lord Krishna.”
samsara-sagare ghore
bhitam mam sharanagatam
sarvebhyo ‘pi vinirmuktam
kuru radhe surshvari
“O Radha, I have fallen into the horrible ocean of birth and death and am frightened, but I am seeking Your shelter. O queen of the demigods, please free me from all fears.”
tvat-pada-padma-yugale
pada-padmalayarcite
dehi mahyam param bhaktim
krishnena parisevite
“O Radhika, please give me transcendental devotional service to Your lotus feet, which are worshiped by Lord
Krishna.”
tapta-kanchana-gaurangi
radhe vrindavaneshvari
vrishabhanu-sute devi
pranamami hari-priye
“O Shrimati Radharani, I offer my respects to You whose bodily complexion is like molten gold. O Goddess, You are the queen of Vrindavana. You are the daughter of King Vrishabhanu, and are very dear to Lord Krishna.”
mahabhava-svarupa tvam
krishna-priya-variyasi
prema-bhakti-prade devi
radhike tvam namamy aham
“O Shrimate Radharani, You are the exalted form of mahabhava, therefore You are the most dear to Krishna. O Goddess, You alone are able to bestow pure love for the Supreme Lord; therefore I offer my humble obeisances unto You.”
In the Sanat Kumara Samhita it continues:
297
In Vraja these sixteen eternal potencies expand the sweetness of Lord Krsnacandra
298
The HlƤdini potency is the best of all potencies is. That potency is the personification of ecstatic love. That potency is called Sri RƤdhƤ.
note this Hladini potency of which Sri Radha is the personification is described in Brahma Samhita text 37
Ƥnanda-cinmaya-rasa-pratibhƤvitƤbhis
tƤbhir ya eva nĆ©ja-rĆ¼patayƤ kalƤbhih
goloka eva nivasaty akhilƤtma-bhĆ¼to
govindam Ƥdi-puruƱaĆ tam ahaĆ bhajƤmi
I worship Govinda, the primeval Lord, residing in His own realm, Goloka, with RƤdhƤ, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes (sakhƩs), embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.**
There is 2 commentaries thati s relevants in this regard on is that of Srila Bhaktisiddhanta
Prabhupada and that of Srila Jiva Goswami. The puport of Srila Bhaktisiddhanta Prabhupada to this vers is very extensive, but in essence it clearly states that Sri Radha is the personification of Hladini Shakti.We hope anyone interested in this deep subject matter will read this purport as well.
These are the words of Srila Jiva Goswami:
Commentary by Srila Jiva GosvƤmi
What then may be said of the gopis, who are so dear to the Lord? These most exalted goddesses reside in that realm of Lord Krsna. That is described in this verse. Here the word āƤnanda-cinmaya-rasa” means “the splendid ujjvala-rasa, which contains the most intense spiritual love” and āpratibhƤvitƤbhiĆ¹” means “they who worship the Lord in that ujjvala-rasa”.
The use of the prefix “prati” means that of all the dear associates of the Lord who reside in the realm of Goloka, the gopĆ©s are the most exalted. The reason for this is given in the word “kalƤbhiĆ¹”, which means “they whose forms are manifestations of the Lord’s hlƤdini Sakti (pleasure potency)”. This is shown by the use of the word “prati”.
The word “nija-rĆ¼patayƤ” means that the gopis are the wives of Lord KƄƱƫa. However, it is not in the Lord’s manifest (prakata) pastimes that the gopĆ©s are the wives of Lord Krsna. The most exalted goddesses of fortune are the wives of Lord Krsna alone. They cannot be the wives of anyone else. However, in the Lord’s manifested (prakata) pastimes in the material world, by the power of the mƤyƤ potency, the gopĆ©s may seem to be the wives of others, wives who nevertheless intently yearn to attain Lord Krsna.
The words “ya eva” imply that although in the Lord’s manifested (prakata) pastimes in the material world the gopis act like the wives of others, in the Lord’s unmanifested (aparakata) pastimes in the realm of Goloka (goloke), the gopis manifest their original pastimes (nija-rĆ¼patayƤ nivasati).
Here the word “nivasati” means “is manifested”. This is explained in the GautamĆ©ya Tantra, where in the description of the Lord unmanifested (aprakata) eternal pastimes and features it is said:
aneka-janma-siddhƤnƤĆ
gopĆ©nĆ¤Ć patir eva vƤ
“After many births they became perfect. They became gopĆ©s who have Lord Krsna as their husband.”
The phrase “goloka eva” refers to the place where these pastimes are manifested. These pastimes are not manifested in any other place.
What is significant in this connection is that Radharani is Hladini Sakti personified and all the Gopis are expansions of Hladini Sakti, thus all the pastime of Radha and Krsna
are going on in there Svayam rupas.But when Rafharani leaves Vrindavan , Her form of Viyogini and Samyogini is manifested. In Vrindavan the Samyogini and Viyogini may also be temporary manifested, just as like when Radharani is talking to the bumble bee, that is Her Viyogini aspect.
Sanat Kumara Samhita goes on to explain:
text 299
O sage, Lord VƤsudeva and Lord KsirodakasƤyƩ Visnu are also present in the pastimes that Lord Krsnacnadra enjoys with His HlƤdini potency.
text 301
Nanda’s son, who enjoys supreme bliss in His pastimes with Sri RƤdhƤ, is the only most perfect form of the Lord.
Now carefully we have to understand the following verses as well (Kusakrata Prabhu has done such a unique service to all vaisnavas by translating this Sanat Kumara Samhita)
text 302
Sri NƤrada said: If when Lord Krsna goes to MathurƤ He manifests His more-perfect form of VƤsudeva’s son (which is different from the most-perfect form of Nanda’s son), then how is it possible for Sri RƤdhƤ to feel the pangs of separation from this form (a form different from the VrndƤvana-Krsna)? O master, please cut apart this doubt.
text 303
Lord SadƤsiva said: The Samyogini potency arranges the amorous pastimes of the divine couple, and the Viyogini potency arranges that the divine couple be separated. The HlƤdini potency is the Lord’s pleasure potency. In Vraja Sri RƤdhƤ is the manifestation of these three potencies.
note: this means that Samyogini and Viyogini is within Radha also, they are another aspect or mood of Sri Radha
text 304
Sri RƤdhƤ, the daughter of KirtidƤ, thinks, “Sri Krsna, the master of My life, never leaves VrndƤvana to go to any other place.”
note: this is the mood of Sri Radha, in Her original mood as Vrsabhanu Nandini, She uses Her 64 artistic skills to please Krsna (please see Srila Bhaktisiddhanta Prabhupadas purport to Brahma Samhita text 37 that is her Hladini sakti aspect Her Svayam rupa.
text 305
O son of BrahmƤ, RƤdhƤ does not see any difference in Lord Krsnas appearance or dissapearance. This was also so when Lord Krsna disappeared in the beginning of the rƤsa-dance.
text 306
O sage, it is the Lord’s feature as the son of Vasudeva and the king of MathurƤ who goes to MathurƤ. The son of Nanda does not go. He merely hides in beautiful VrndƤvana.
text 307
In this way Sri RƤdhƤ, the daughter of KirtidƤ experiences the mellow of thinking Her beloved has gone away on a journey. In this way the sages described that mellow, where Sri RƤdhƤ is bereft of Her beloved’s company.
note: this is the manifestion of the Viyogini mood
text 308
Sri RƤdhƤ thinks, “He who is My hero and My life has left Me and gone to MathurƤ!” In this way unhappy RƤdhƤ is agitated in separation from Her beloved.
note; now compare text 304 to this text 308, one (304) is Vrsabhanu Nandini , and this vers(308) describes the mood of Viyogni Radha-it is technical but it should be understood properly
text 302
Sri NƤrada said: If when Lord Krsna goes to MathurƤ He manifests His more-perfect form of VƤsudeva’s son (which is different from the most-perfect form of Nanda’s son), then how is it possible for Sri RƤdhƤ to feel the pangs of separation from this form (a form different from the VrndƤvana-Krsna)? O master, please cut apart this doubt.
text 303
Lord SadƤsiva said: The Samyogini potency arranges the amorous pastimes of the divine couple, and the Viyogini potency arranges that the divine couple be separated. The HlƤdini potency is the Lord’s pleasure potency. In Vraja Sri RƤdhƤ is the manifestation of these three potencies.
note: this means that Samyogini and Viyogini is within Radha also, they are another aspect or mood of Sri Radha
text 304
Sri RƤdhƤ, the daughter of KirtidƤ, thinks, “Sri Krsna, the master of My life, never leaves VrndƤvana to go to any other place.”
note: this is the mood of Sri Radha, in Her original mood as Vrsabhanu Nandini, She uses Her 64 artistic skills to please Krsna (please see Srila Bhaktisiddhanta Prabhupadas purport to Brahma Samhita text 37 that is her Hladini sakti aspect Her Svayam rupa.
text 305
O son of BrahmƤ, RƤdhƤ does not see any difference in Lord Krsnas appearance or dissapearance. This was also so when Lord Krsna disappeared in the beginning of the rƤsa-dance.
text 306
O sage, it is the Lord’s feature as the son of Vasudeva and the king of MathurƤ who goes to MathurƤ. The son of Nanda does not go. He merely hides in beautiful VrndƤvana.
text 307
In this way Sri RƤdhƤ, the daughter of KirtidƤ experiences the mellow of thinking Her beloved has gone away on a journey. In this way the sages described that mellow, where Sri RƤdhƤ is bereft of Her beloved’s company.
note: this is the manifestion of the Viyogini mood
text 308
Sri RƤdhƤ thinks, “He who is My hero and My life has left Me and gone to MathurƤ!” In this way unhappy RƤdhƤ is agitated in separation from Her beloved.
note; now compare text 304 to this text 308, one (304) is Vrsabhanu Nandini , and this vers(308) describes the mood of Viyogni Radha-
text 302
Sri NƤrada said: If when Lord Krsna goes to MathurƤ He manifests His more-perfect form of VƤsudeva’s son (which is different from the most-perfect form of Nanda’s son), then how is it possible for Sri RƤdhƤ to feel the pangs of separation from this form (a form different from the VrndƤvana-Krsna)? O master, please cut apart this doubt.
text 303
Lord SadƤsiva said: The Samyogini potency arranges the amorous pastimes of the divine couple, and the Viyogini potency arranges that the divine couple be separated. The HlƤdini potency is the Lord’s pleasure potency. In Vraja Sri RƤdhƤ is the manifestation of these three potencies.
text 304
Sri RƤdhƤ, the daughter of KirtidƤ, thinks, “Sri Krsna, the master of My life, never leaves VrndƤvana to go to any other place.”
text 305
O son of BrahmƤ, RƤdhƤ does not see any difference in Lord Krsnas appearance or dissapearance. This was also so when Lord Krsna disappeared in the beginning of the rƤsa-dance.
text 306
O sage, it is the Lord’s feature as the son of Vasudeva and the king of MathurƤ who goes to MathurƤ. The son of Nanda does not go. He merely hides in beautiful VrndƤvana.
text 307
In this way Sri RƤdhƤ, the daughter of KirtidƤ experiences the mellow of thinking Her beloved has gone away on a journey. In this way the sages described that mellow, where Sri RƤdhƤ is bereft of Her beloved’s company.
text 308
Sri RƤdhƤ thinks, “He who is My hero and My life has left Me and gone to MathurƤ!” In this way unhappy RƤdhƤ is agitated in separation from Her beloved.
some devotees may think why so much focus of Sri Radha, Bhaktivinoda Thakura has sung:
from kksongs.com
——————————————————————————–
Song Name: Radha Bhajane Jadi Mati
Official Name: Radhikastakam Song 8
Author: Bhaktivinoda Thakura
Book Name: Gitavali
LYRICS:
(1)
rÄdha-bhajane jadi mati nÄhi bhelÄ
krĢ£sĢ£nĢ£a-bhajana tava akÄranĢ£a gelÄ
(2)
Ätapa-rohita sÅ«raya nÄhi jÄni
rÄdhÄ-virahita mÄdhava nÄhi mÄni
(3)
kevala mÄdhava pÅ«jaye so ajƱÄnÄ«
rÄdhÄ anÄdara koro-i abhimÄnÄ«
(4)
kabaÅhi nÄhi korobi tÄÅkor saÅga
citte icchasi jadi braja-rasa-raÅga
(5)
rÄdhikÄ-dÄsÄ« jadi hoy abhimÄn
ÅÄ«ghra-i mila-i taba gokula-kÄn
(6)
brahmÄ, Åiva, nÄrada, Åruti, nÄrÄyanÄ«
rÄdhikÄ-pada-raja pÅ«jaye mÄniā
(7)
umÄ, ramÄ, satyÄ, ÅacÄ«, candrÄ, rukminÄ«
rÄdha-avatÄra sabe,āÄmnÄya-vÄnÄ«
(8)
heno rÄdhÄ-paricaryÄ jÄÅkara dhan
bhakativinoda tÄār mÄgaye caranĢ£
TRANSLATION
1) If your desire for the worship of Srimati Radharani does not come about, then your so-called worship of Krsna is completely useless.
2) Just as I never know the sun to be without sunlight, so I do not care to regard Madhava without Radha.
3) One who worships Madhava alone is imperfect in his knowledge, and one who disrespects Radha is simply conceited and proud.
4) You should never associate with such a person if you at all desire within your heart to participate in the eternal sportive pastimes of Vraja.
5) If one considers oneself to be a humble maidservant of Radhika, then such a person very quickly meets the Lord of Gokula.
6) Lord Brahma, Lord Siva, Narada Muni, the personified Vedas, and Laksmi-devi all honor and worship the dust of Radhika’s lotus feet.
7) The Vedic scriptures declare that the goddesses Uma, Rama, Satya, Saci, Candra, and Rukmini are all personal expansions of Srimati Radharani.
8) Bhaktivinoda, whose only treasure is the service of such a Radha, humbly begs for Her lotus feet.
here is some nice meditaion on Radharanis lotusfeet:
Lotus footprints of Srimati Radharani
atha carana-cihnani sankhendu-kunjara-yavav
ankusas ca ratha-dhvejau damaru-svasti-matsyadi
subha-cihnau padav api
The auspicious markings on Srimati Radharani’s lotus feet includes the signs of the conchsell, moon, elephant, barleycorncorn, elephant goad, chariot, flag, small drum, svastika, and fish. (From Radha-Krsna ganoddesa dipika)
Descriptions from Sri Rupa Cintamani by Srila Visvanatha Cakravarti Thakura
chatrari-dhvaja-valli-puspa-valayan padmor dhvarekhankusan
arddhendun ca yavan ca vamamanu ya saktim gada syandanam
vedi-kundala-matsya-parvata-daram dhatte ‘nv asavyam padam
tam radham ciram unavimsati-mahalaksmy-arcitanghrim bhaje
I worship Sri Radha whose lotus feet are endowed with nineteen great auspicious markings of: on the left foot are eleven markings of an umbrella, disc, flag, vine, flower, bracelet, lotus, upward-line, elephant-goad, half-moon, and barleycorn, and on the right foot are eight markings of the sakti, club, chariot, sacrificial altar, earrings, fish, mountain, and conch-shell.
Description and the locations of the imprints on the lotus feet of Srimati Radhika
Text 1 & 2
are manas cintaya radhikaya vame pade ‘ngusthatale yavari
pradesini-sandhi-bhagur dhvarekha makuncitama carana arddham eva
madhya tale ‘bja-dhvaja-puspa-vallih kanisthakadho’ nkusam ekam eva
cakrasya mule valayata patre parsnau tu candra arddha mathanya-pade
O mind! Please meditate on the left lotus of Srimati Radharani which is decorated with the following auspicious markings:
Below the toe of the left foot is a barleycorn and a disc. Starting from mid point between the main toe and the second toe, continuing for half the length of the foot, is a shining upward-line. Below the middle toe are a lotus, flag, flower and a twig. Below the little toe is an elephant goad. Below the disc is an umbrella, and below that is a bracelet. On the heel is a beautiful looking half-moon.
below is a nice mediation on the Maharasa lila when all Gopis dance with Krsna and Radharani alone leaves with Krsna:
Song Name: Radharadhita Radhesa Radhika
Official Name: Obeisance 67 Verses 272 to 274
Author: Sanatana Goswami
Book Name: Krsna Lila Stava
Language: Sanskrit
LYRICS:
(1)
radhÄrÄdhita radheÅa rÄdhikÄ-prÄnĢ£a-vallabha
radhÄ-ramanĢ£a vande tvÄmĢ rÄdhikÄ-prema-nirjita
(2)
radhÄ-samĢnyasta-sarvasva strÄ«-strainĢ£a-gati-darÅaka
rÄdhÄnutÄpa-samĢmoha-karantardhÄna-kautuka
(3)
sakhÄ«-ganĢ£Äpta-rÄdhokta tad-vismÄpana-cesĢ£tĢ£ita
radhÄ-sahita-gopa-strÄ«-muhur-mÄrgita pÄhi mÄm
TRANSLATION
1) O Lord krsna, O Master of Srimati Radharani, Radha intently worships You and cherishes You, considering You more dear to her than her own life-breath. O Enjoyer of Srimati Radharani, You become conquered by the exalted pure love of Radha. I offer respectful obeisances unto You.
2) O Lord Krsna, the gopis observed a woman’s footprints next to Yours, and surmised that Srimati Radharani have given up everything to follow You. (When Your footprints suddenly stopped), the gopis surmised that You had disappeared to cause Radha to repent her own false pride.
3) O Lord Krsna, when the gopis found Srimati Radharani, she described the amazing pastime that had happened. Radha and the other gopis then continually searched for You. O Lord, please protect me
(this refers to the Rasa lila when Krsna leaves with Sri Radha leaving all other Gopis for only Radhas association)
Worshipping Srimati Radharani’s lotus feet
(from Sri Radha Rasa Suddha Nidhi by Srila Prabhodananda Sarasvati)
alam visaya varta ya naraka koti bibhatsaya
vrtha sruti kathasramo bata bibhemi kaivalyatah
paresa bhajanon mada yadi sukadayah tatah kim
parantu mama radhika pada rase mano majjatu
May my mind always float in the ocean of divine nectar emanating from the lotus feet of Srimati Radharani. No more fear of millions of hells. Studying of the scriptures has become simply troublesome. Merging into the brahman effulgence is terrible. The ecstatic symptoms of devotion to the Lord that are felt by the great devotees like Suka have lost their charms.
upasya caranambuje vraja bhrtam kisori ganaih
mahad bhirapi purusair apari bhavya rasotsave
agadha rasa dhamani svapada Padma seva vidhau
vidhehi madhuroj jvalam iva krtim mamadhisvari
O Radha! You are my sole Ruler and only shelter. Countless gopis of Vraja swarm around Your lotus feet and worship them wholeheartedly. Your lotus feet are an inexhaustible fountainhead of the quintessence of universal love and are inconceivable to great saints. That is perhaps the reason why great devotees are striving with ever increasing courage and hope to catch the sweetness and beauty of the grace that flows from Your lotus feet. O Queen! Will You be pleased to show me the particular manner in which I should serve Your lotus feet?
atisnehaduccair api ca hari namani grnatah
tatha saugandhadyair bahubhi rupa carais ca yajatah
paranandam vrndavana manu carantam ca dadhato
mano me radhaya padamrdu lapadme nivasatu
Lotus chanting of the holy name of Lord Hari with love attracts my mind towards Sri Radha’s feet. This attraction becomes very strong as soon as the delicious ingredient of Sri Radha’s service is added to the chanting. Meditation on blissful Krsna as He roams about in Vrndavana has put me under the shade of the tender feet of kind Sri Radha.
kamam tulikaya karena harinayalatka kairankita
nanakeli vidagdha goparmani vrdai tatha vandita
ya sanguptaya tatha upanisadam hrd yeva vidyo tate
sa radha carana dvayi mama gatih lasyai kalilamayi
My only shelter is Sri Radhika’s lotus feet which I yearn to worship with love and devotion. These lotus feet of Srimati Radhika are painted by Krsna’s soft fingers with a feather dipped in the most fragrant red-colored juice. The gopis follow Krsna’s example and worship the same feet
actually to complete 35 about Sri Radhas lotusfeet this part is missing:
Text 3
parsnau jhasam syandana-sailam urdhve tat-parsvayoh sakti-gade ca sankham
angustha-mule ‘tha kanisthakadho vedim adhah kundalam eva tasyah
Please remember the right lotus feet of Srimati Radhika with the following descriptions of the markings:
On the heel of the right foot is a fish. Above that is a chariot.
Above the chariot is a mountain.
On one side of the chariot is a sakti weapon, and on the other side is a club.
Above the club is the conchshell, which is at the root of the toe.
Below the little toe is a sacrifice altar, and below the sacrificial altar is an earring.
Descriptions from Ananda Candrika
atha vamacaranasya angustha mule yavah tat-tale cakram tat-tale
chatram tat-tale valayam tarjanyan gustha sanhimarabhya vakra gataya yavad arddha
carana murdhva rekha madhyama tale kamalam kamakatale dhvajah sapatakah
kanistha tale ‘nkusah parson arddha candrah tad upari valli puspanca ityekadasa
There is a barleycorn below the toe of the left foot of Sri Radhika. Below that is a disc, and below that is an umbrella, below the umbrella is a bracelet, and then there is an upper-line which starts from mid-point between the second toe and the main toe and goes down in a crooked way till it covers half the foot. Below the middle toe is a lotus, and below that is a flag. Below the little toe is an elephant goad. On the heel is a half-moon, and above that is a flower. Thus there are eleven auspicious markings decorating the left foot of Srimati Radharani.
here is a beautiful astakam at the lotusfeet of Sri Radha written by Raghunath das Goswami:
Shri Radhikastakam
Eight Prayers Glorifying Sri Radhika
by Shrila Raghunatha dasa Gosvami
Text 1
rasa-valita-mrgaksi-mauli-manikya-laksmih
pramudita-muravairi-prema-vapi-marali
vraja-vara-vrsabhanoh punya-girvana-valli
snapayatu nija-dasye radhika mam kada nu
When will Sri Radhika, who is a splendid ruby in the crown of all nectarean doe-eyed girls, a swan swimming in the lake of love for jubilant Lord Krsna, and a celestial vine sprouted from Vraja’s exalted King Vrsabhanu, bathe me in Her service?
Text 2
sphurad-aruna-dukula-dyotitodyan-nitamba-
sthalam abhi vara-kanci-lasyam ullasayanti kuca-kalasa-vilasa-sphita-mukta-sara-srih
snapayatu nija-dasye radhika mam kada nu
When will Sri Radhika, who makes the sash of bells dance on Her hips splendid with red silk, and whose necklace of large pearls plays on the waterpots of Her breasts, bathe me in Her service?
Text 3
sarasija-vara-garbhakharva-kantih samudyat-
tarunima-ghanasaraslista-kaishora-sidhuh
dara-vikasita-hasya-syandi-bimbadharagra
snapayatu nija-dasye radhika mam kada nu
When will Sri Radhika, who is as splendid as a great lotus whorl, who is new nectar mixed with the camphor of youth, and whose bimba fruit lips blossom with a gentle smile, bathe me in Her service?
Text 4
ati-catulataram tam kananantar milantam
vraja-nrpati-kumaram viksya sanka-kulaksi madhura-mridu-vacobhih samstuta netra-bhangya
snapayatu nija-dasye radhika mam kada nu
When will Sri Radhika, who, accidentally meeting restless Krsna in the outskirts of the forest, stared at Him with suspicious eyes as he cast amorous glances at Her and flattered Her with many sweet and gentle words, bathe me in Her service?
Text 5
vraja-kula-mahilanam prana-bhutakhilanam
pasupa-pati-grhinyah krsna-vat-prema-patram su-lalita-lalitantah-sneha-phullantaratma
snapayatu nija-dasye radhika mam kada nu
When will Sri Radhika, who the girls of Vraja love as much as their own lives, who the gopa queen Yasoda loves as much as Lord Krsna, and who makes the heart of charming lalita blossom with love, bathe me in Her service?
There is a nice vers in Krsna Bhavanamrta -by Visvanath Chakravati Thakura where he glorifies Srimad Bhagavatam:
“Just as Sukadeva Goswami expertly awakens the world from maya by glorifying the Lord in an attractive way (i.e. explaining the Bhagavata Purana), similarly the (male) suka-parrots, Daksa and Vicaksana, woke the Lord up at Vrinda’s request. ”
note:
This is from Radha Krsna’s nisant lilas in the early morning when Radha and Krsnas parrots wake them up, Suka Iparrot) does not refere to Sukadeva Goswamis spiritual identity because he is a Sari- a female parrot of Radharani,
there is a conversation in Brahmanda purana between Brahma and Narada :
Because Radhas face is like a spotless lotusflower.She is known as Padma.She is worshipped
by Brahma who appeared on the lotus emanating from Visnus navel, and when she was first discovered by Her farther,She was resting upon a lotus (in Yamuna).I worship that Radhaji.
(from Sri Radha Stotram)
So this is sastric evidence that sometimes Sri Radha appears from a lotus flower in Yamuna, or as Rupa Goswami has mentioned being kidnapped by Putana.
(obviously there is more than one version of her transcendental apperance , and She appears again and again in different material universes along with Sri Krsna., and Their eternal associates
Song Name: Radha Krsna Koro Dhyana
Official Name: Song 7
Author: Narottama Dasa Thakura
Book Name: Prema Bhakti Candrika
Language: Bengali
LYRICS:
(1)
rÄdhÄ-krĢ£sĢ£nĢ£a koro dhyÄna, svapne-o nÄ bolo Äna,
prema vinÄ Äna nÄhi cÄu
yugala kiÅora prema, yeno laksĢ£a-bÄna hema,
Ärati pirÄ«ti rase dhyÄu
(2)
jala vinu yeno mÄ«na, duhĢ£ka pÄy Äyu-hÄ«na
prema vinu ei mata bhakta
cÄtaka jalada gati, emata ekÄnta rÄ«ti,
yei jÄne sei anurakta
(3)
lubdha bhramara yeno, cakora candrikÄ teno,
pativratÄ-janera yeno pati
anyatra nÄ cole mana, yeno daridrera hema,
eimata prema-bhakti rīti
(4)
visĢ£aya garala-maya, tÄ’te mÄno sukha-caya,
sei sukha duhĢ£ka kori mÄno
govinda visĢ£aya rasa, saÅga koro tÄra dÄsa,
prema bhakti satya kori jÄno
(5)
madhye madhye Äche dusĢ£tĢ£a, drĢ£sĢ£tĢ£i kori hoy rusĢ£tĢ£a
gunĢ£a vigunĢ£a kori mÄne
govinda vimukha jana, sphūrti nahe heno dhana
laukika koriyÄ saba jÄne
(6)
ajƱÄna vimukha yoto, nÄhi loy sata mata
ahaÅkÄre nÄ jÄne ÄpanÄ
abhimÄnÄ« bhakti hÄ«na, jaga mÄjhe sei dÄ«na,
vrĢ£thÄ tÄra aÅesĢ£a bhÄvanÄ
(7)
Ära saba parihari, parama Ä«Åvara hari,
sevo mana! prema kori ÄÅa
eka vraja rÄja pure, govinda rasika vare
koroho sadÄi abhilÄsĢ£a
(8)
narottama dÄsa kohe, sadÄ mora prÄnĢ£a dahe,
heno bhakta saÅga nÄ pÄiyÄ
abhÄgyera nÄhi ora, michÄi hoinu bhora,
duhĢ£ka rahu antare jÄgiyÄ
TRANSLATION
1) Meditate on Sri Sri Radha-Krsna. Don’t desire anything else, even in your dreams. The treasure of love for the youthful Divine Couple is more valuable than gold purified in ten thousand flames.
2) As a fish without water suffers and dies, so a devotee perishes without love for the Divine Couple. As a cataka bird carefully follows the clouds, so a devotee loves the Divine Couple.
3) As a bumblebee yearns for lotus flowers, a cakora bird yearns for moonlight, a chaste wife yearns for her husband, and a pauper yearns for money, a devotee yearns to attain love for the Divine Couple.
4) The happiness of the senses is full of poison. Pride does not bring happiness. These things do not bring happiness. They bring only pain. Taste the nectar of serving Lord Govinda. Associate with His devotees. Learn the truth of loving devotional service.
5) The treasure of divine love does not present itself before the demons that turn their backs on Lord Govinda, become angry when the