sā rādheti sadā hṛdi sphuratu me dvāyakṣara

Let the name of Śrī Rādhā, in which the two divine syllables are embodied and which personifies the ultimate truth, eternally

shine in my heart.

From Rādhā-rasa-sudha-nidhiby Śrīla Prabodhānanda Sarasvatī Ṭhākura

T h e G l o r i e s a n d P a s t i m e s o fS r i m a t i R a d h a r a n i

PREFACE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14

ACKNOWLEDGEMENT . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16

Section OneRĀDHĀ TATTVA

1. Who is Śrīmatī Rādhārāṇī? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19 2. The Greatness of Rādhārāṇī’s Love for Kṛṣṇa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 253. Rādhā’s Name in the Vedas, Upanisads and Purāṇas . . . . . . . . . . . . . . . . . . . . . . . 314. Why Rādhārāṇī Created Śrī Navadvīpa-dhāma . . . . . . . . . . . . . . . . . . . . . . . . . . . 35

Section Two RĀDHĀRĀṆĪ IN GOLOKA

5. Rādhārāṇī’s Appearance in Goloka . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 416. Śrīmatī Rādhārāṇī Cursed by Śrīdāma . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 467. Śrī Rādhā’s Appearance on Earth . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53

Section ThreeRĀDHĀ, THE GOPĪS, AND THE VRAJAVĀSĪS

8. The Color of Śrīmatī Rādhārāṇī’s Body . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 619. Auspicious Marks on the Lotus Feet of Śrīmatī Rādhārāṇī . . . . . . . . . . . . . . . . . . 6310 Śrīmatī Rādhikā’s Twenty-five Principle Qualities . . . . . . . . . . . . . . . . . . . . . . . . . . 6411. The Aṣṭa-sakhīs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6712. The Twelve Forests of Vraja . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7013. Why the Vrajavāsīs Stayed in Vraja . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71

Section FourCHILDHOOD PASTIMES

14. Nārada Muni’s First Darśana of Śrīmatī Rādhārāṇī . . . . . . . . . . . . . . . . . . . . . . . . 7715. Opening of Rādhārāṇī’s Eyes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8116. Boon from Durvāsā Muni . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8317. Śrīmatī Rādhārāṇī’s Anna-praśana Ceremony . . . . . . . . . . . . . . . . . . . . . . . . . . . . 85

Section FivePAUGAṆḌA

18. Kṛṣṇa Proves Rādhārāṇī’s Superior Position . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89

Section SixYOUTHFUL PASTIMES BEFORE MARRIAGE

19. The Appearance of Śyāma-kuṇḍa and Rādhā-kuṇḍa . . . . . . . . . . . . . . . . . . . . . . . 9720 Lalitā and Kṛṣṇa in a Swing Festival . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10121 Lalita Ties the Cloth of Rādhā-Kṛṣṇa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10522. Kṛṣṇa Enacts His Raghunātha-līlā at Kāmyavana . . . . . . . . . . . . . . . . . . . . . . . , , . 10723. Mother Yaśodā Rubs Turmeric on Śrī Rādhā’s Hands . . . . . . . . . . . . . . . . . . . . . . . 10924. The Pearl Tree . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11025. Kṛṣṇa Breaks Rādhā’s Yogurt Pot . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11126. Kṛṣṇa’s Peacock Form . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11327, The Marriage of Rādhā and Kṛṣṇa at Bandharivana . . . . . . . . . . . . . . . . . . . . . . . 115

Section SevenYOUTHFUL PASTIMES AFTER MARRIAGE

28. Meeting of Rādhā and Kṛṣṇa at Saṅket . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12329. Boat Pastimes at Manasi Gaṅgā . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12630. Kṛṣṇa Appears as Gauri Devī . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12731. Kṛṣṇa Takes the Form of Kāli . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12932. Rādhārāṇī Overwhelms Kṛṣṇa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13333. Rādhā Defeats Kṛṣṇa in a Dice Game . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13534. Kṛṣṇa Meets Rādhā at Kokilavana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13835. Kṛṣṇa Proves He is a Pure Brahmacari . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14036. Kṛṣṇa Shows His Four-armed Form to the Gopīs . . . . . . . . . . . . . . . . . . . . . . . . . . 14237. Kṛṣṇa Visits Jaṭila . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14338. Manasi Gaṅgā Manifests, and More Boat Pastimes . . . . . . . . . . . . . . . . . . . . . . . . 14539. Prema Sarovara Formed from Rādhā-Kṛṣṇa’s Tears . . . . . . . . . . . . . . . . . . . . . . . . 14740. Rādhārāṇī Disgiused as Subala . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14941. Kṛṣṇa Collects Tax from Śrīmatī Rādhārāṇī . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15442. Kṛṣṇa Proves Rādhārāṇī’s Chastity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15743. Breaking of Rādhārāṇī’s Anger . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16144. Rādhārāṇī’s Makara-snāna and Meeting Kṛṣṇa . . . . . . . . . . . . . . . . . . . . . . . . . . . 164 45. Kṛṣṇa Hides in a Box to Meet With Rādhārāṇī . . . . . . . . . . . . . . . . . . . . . . . . . . . 16846. Kṛṣṇa The Singer . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17247. Rādhārāṇī Bitten by a Snake . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 176

Section EightPASTIMES AFTER KṚṢṆA LEAVES VṚNDĀVANA

48. Rādhā-Kṛṣṇa Punar-milan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18749. Rādhā and Kṛṣṇa Meet at Siddhāśrama & Śrīmatī Rādhārāṇī’s Return to Goloka-dhāma . . . . . . . . . . . . . . . . . . . . . . . . . 19050. The Glories of the Gopīs’ Love for Kṛṣṇa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 194

Section NineMERCIFUL ŚRĪMATĪ RĀDHĀRĀṆĪ

51. Rūpa Gosvāmī Blessed by Śrīmatī Rādhārāṇī . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20152. Śrīmatī Rādhikā Blesses Raghunātha Dāsa Gosvāmī . . . . . . . . . . . . . . . . . . . . . . . 20353. The Blessed Jackal . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20454. Kṛṣṇa Donates Rādhārāṇī’s Weight in Jewels . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 205 55. Rādhārāṇī Blesses Śyāmananda . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20656. Śrinivasa Finds Śrī Rādhikā’s Nose Ring . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 209

Section TenAIŚVARYA

57. Rādhārāṇī Saves the Demigods . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 215Section ElevenMEDITATIONS

i Approaching Śrīmatī Rādhārāṇī . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 221- Śrīla A.C. Bhaktivedanta Swami Prabhupāda

ii. Prayer to Śrīmatī Lalitā Devī . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 226- Śrīla Raghunātha Dāsa Gosvāmī

iii. Eight Appeals to Śrīmatī Rādhārāṇī . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 227- Śrīla Rūpa Gosvāmī

iv. The Beauty of Śrīmatī Rādhikā . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 229- Śrīla Rūpa Gosvāmī

v. Śrī Rādhikāśtaka . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 230- Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī

vi. Śrī Rādhāśtaka—Nine Songs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 233- Śrīla Bhaktivinoda Ṭhākura

vii. Śrī Rādhikā-stava . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 249 - Śrīla Rūpa Gosvāmī - Purport by Śrīla A.C. Bhaktivedanta Swami Prabhupādaviii. Śrī Rādhā-kuṇḍāśtaka . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 251

- Śrīla Raghunātha Dāsa Gosvāmī

Section OneRĀDHĀ TATTVA

Chapter One

WHO IS ŚRĪMATĪ RĀDHĀRĀṆĪ?

eople in general do not know about Rādhārāṇī . Rādhā-tattva is a very confidential subject matter which is hidden even from the Vedas. As a result there are many misconceptions—or no conceptions at all—about Rādhārāṇī. Śrīla Prabhupāda says, “The two transcendentalists Rādhā and Kṛṣṇa are a puzzle to materialists. The description of Rādhā

and Kṛṣṇa from the diary of Śrīla Svarūpa Dāmodara Gosvāmī is a condensed explanation, but one needs great spiritual insight to understand the mystery of these two personalities.”

P(Caitanya-caritāmṛta, Ādi-līlā 4.56 purport)

Rādhārāṇī is not some ordinary lady or even some special lady of this material world with whom Lord Kṛṣṇa was having His pastimes. She is the pleasure-giving potency of the Lord, rendering service unto Him eternally in the material and spiritual realms.

In his book Śrī Caitanya-caritāmṛta, Kṛṣṇadāsa Kavirāja Gosvāmī has explained about Rādhārāṇī by quoting a verse from the diary of Śrīla Svarūpa Dāmodara Gosvāmī:

rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmādekātmānāv api bhuvi purā deha-bhedaṁ gatau tau

caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁrādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam

rādhā-kṛṣṇa eka ātmā, dui deha dhari’anyonye vilase rāsa āsvādana kari’

The loving affairs of Śrī Rādhā and Kṛṣṇa are transcendental manifestations of the Lord’s internal pleasure-giving potency. Although Rādhā and Kṛṣṇa are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of Śrī Kṛṣṇa Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Śrīmatī Rādhārāṇī although He is Kṛṣṇa Himself.

Rādhā and Kṛṣṇa are one and the same, but They have assumed two bodies. Thus They enjoy each other, tasting the mellows of love.

PURPORT

The two transcendentalists Rādhā and Kṛṣṇa are a puzzle to materialists. The above description of Rādhā and Kṛṣṇa from the diary of Śrīla Svarūpa Dāmodara Gosvāmī is a condensed explanation, but one needs great spiritual insight to understand the mystery of these two personalities. One is enjoying in two. Śrī Kṛṣṇa is the potent factor, and Śrīmatī Rādhārāṇī is the internal potency. According to Vedānta philosophy, there is no difference between the potent and the potency; they are identical. We cannot differentiate between one and the other, any more than we can separate fire from heat.

In fact, Rādhārāṇī is the internal potency of Śrī Kṛṣṇa, and She eternally intensifies the pleasure of Śrī Kṛṣṇa. Impersonalists cannot understand this without the help of a mahā-bhāgavata devotee. The very name “Rādhā” suggests that Śrīmatī Rādhārāṇī is eternally the topmost mistress of the comforts of Śrī Kṛṣṇa. As such, She is the medium transmitting the living entities’ service to Śrī Kṛṣṇa. Devotees in Vṛndāvana therefore seek the mercy of Śrīmatī Rādhārāṇī in order to be recognized as loving servitors of Śrī Kṛṣṇa.

(Caitanya-caritāmṛta Ādi-līlā 4.55-56, and purports)

Rādhārāṇī is a manifestation of Kṛṣṇa’s love. Śrī Rādhā is hlādinī-śakti, or the pleasure-giving potency of Kṛṣṇa. Kṛṣṇa is energetic and Rādhā is energy. Rādhā and Kṛṣṇa are one ātma in the sense that they are śakti and śaktimān. Even though They are one ātma, still from time immemorial They have manifested in two different forms in Goloka Vṛndāvana to enjoy sweet pastimes.

Svayam Bhāgavan Kṛṣṇa has unlimited potencies categorized in three divisions: the internal potency, or antaraṅgā-śakti; the external potency, or bahiraṅgā-śakti; and marginal potency, or taṭasthā-śakti. The marginal potency is jīva-śakti. The external energy is the energy by which this material world is manifested, maintained, and annihilated. The internal potency is His potency by He maintains His spiritual world.

This internal potency, which is known as svarūpa-śakti or cit-śakti, has three aspects. Sandhinī-śakti is His aspect of eternal existence: the Lord’s existential potency by which He

maintains His existence. The essential portion of the sandhini potency is suddha-sattva. Lord Kṛṣṇa’s existence rests upon it. Kṛṣṇa’s mother, father, abode, houses, bedding, seats and so on are all transformations of suddha-sattva.

Saṁvit-śakti is His aspect of cognizance or cognitive potency which is also accepted as knowledge, by which potency the Lord knows Himself and causes others to know Him. The

essence of the saṁvit potency is knowledge that the Supreme Personality of Godhead is Lord Kṛṣṇa.

Hlādinī-śakti is His aspect of bliss by which the Lord gets pleasure and devotees are nourished. By this He possesses transcendental bliss and causes His devotees to experience bliss.

Now we will discuss particularly about hlādinī-śakti.

hlādinīra sāra ‘prema’, prema-sāra ‘bhāva’bhāvera parama-kāṣṭhā, nāma—’mahā-bhāva’

The essence of the hlādinī potency is love of God, the essence of love of God is emotion [ bhāva], and the ultimate development of emotion is mahābhāva.

mahābhāva-svarūpā śrī-rādhā-ṭhākurāṇīsarva-guṇa-khani kṛṣṇa-kāntā-śiromaṇi

Śrī Rādhā Ṭhākurāṇī is the embodiment of mahābhāva. She is the repository of all good qualities and the crest jewel among all the lovely consorts of Lord Kṛṣṇa.

kṛṣṇa-prema-bhāvita yāṅra cittendriya-kāyakṛṣṇa-nija-śakti rādhā krīḍāra sahāya

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

PURPORT

Śrīmatī Rādhārāṇī is as fully spiritual as Kṛṣṇa. No one should consider Her to be material. She is definitely not like the conditioned souls, who have material bodies, gross and subtle, covered by material senses. She is all-spiritual, and both Her body and Her mind are of the same spiritual embodiment. Because Her body is spiritual, Her senses are also spiritual. Thus Her body, mind and senses fully shine in love of Kṛṣṇa. She is the personified hlādinī-śakti (the pleasure-giving energy of the Lord’s internal potency), and therefore She is the only source of enjoyment for Śrī Kṛṣṇa.

Śrī Kṛṣṇa cannot enjoy anything that is internally different from Him. Therefore Rādhā and Śrī Kṛṣṇa are identical. The sandhinī portion of Śrī Kṛṣṇa’s internal potency has manifested the all-attractive form of Śrī Kṛṣṇa, and the same internal potency, in the hlādinī feature, has presented Śrīmatī Rādhārāṇī, who is the attraction for the all-attractive. No one can match Śrīmatī Rādhārāṇī in the transcendental pastimes of Śrī Kṛṣṇa.

(Caitanya-caritāmṛta Ādi-līlā 4.68, 69, 71)

kṛṣṇa-kāntā-gaṇa dekhi tri-vidha prakāraeka lakṣmī-gaṇa, pure mahiṣī-gaṇa āravrajāṅganā-rūpa, āra kāntā-gaṇa-sāra

śrī-rādhikā haite kāntā-gaṇera vistāra

The beloved consorts of Lord Kṛṣṇa are of three kinds: the goddesses of fortune, the queens, and the milkmaids of Vraja, who are the foremost of all. These consorts all proceed from Rādhikā.

avatārī kṛṣṇa yaiche kare avatāraaṁśinī rādhā haite tina gaṇera vistāra

Just as the fountainhead, Lord Kṛṣṇa, is the cause of all incarnations, so Śrī Rādhā is the cause of all these consorts.

govindānandinī rādhā, govinda-mohinīgovinda-sarvasva, sarva-kāntā-śiromaṇi

Rādhā is the one who gives pleasure to Govinda, and She is also the enchantress of Govinda. She is the be-all and end-all of Govinda, and the crest jewel of all His consorts.

(Caitanya-caritāmṛta Ādi-līlā 4.76, 77, 82)

In Bṛhad-gautamīya-tantra it has been stated :

devī kṛṣṇa-mayī proktārādhikā para-devatā

sarva-lakṣmī-mayī sarva-kāntiḥ sammohinī parā

“The transcendental goddess Śrīmatī Rādhārāṇī is the direct counterpart of Lord Śrī Kṛṣṇa. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord.”

jagat-mohana kṛṣṇa, tāṅhāra mohinīataeva samastera parā ṭhākurāṇī

Lord Kṛṣṇa enchants the world, but Śrī Rādhā enchants even Him. Therefore She is the supreme goddess of all.

rādhā—pūrṇa-śakti, kṛṣṇa—pūrṇa-śaktimāndui vastu bheda nāi, śāstra-paramāṇa

Śrī Rādhā is the full power, and Lord Kṛṣṇa is the possessor of full power. The two are not different, as evidenced by the revealed scriptures.

rādhā-kṛṣṇa aiche sadā eka-i svarūpa

līlā-rāsa āsvādite dhare dui-rūpa

Thus Rādhā and Lord Kṛṣṇa are one, yet They have taken two forms to enjoy the mellows of pastimes.

(Caitanya-caritāmṛta Ādi 4.96-98)

rādhikā hayena kṛṣṇera praṇaya-vikārasvarūpa-śakti—’hlādinī’ nāma yāṅhāra

Śrīmatī Rādhikā is the transformation of Kṛṣṇa’s love. She is His internal energy called hlādinī.

hlādinī karāya kṛṣṇe ānandāsvādanahlādinīra dvārā kare bhaktera poṣaṇa

That hlādinī energy gives Kṛṣṇa pleasure and nourishes His devotees.(Caitanya-caritāmṛta Ādi 4.59, 60)

Chapter Two

THE GREATNESS OF RĀDHĀRĀṆĪ’S LOVE FOR KṚṢṆA

eople in general do not understand the pure loving relationship between Śrīmatī Rādhārāṇī and Śrī Kṛṣṇa. Rādhārāṇī’s loving affairs with Kṛṣṇa are not ordinary mundane loving affairs. One must understand the pure form of Rādhārāṇī’s love for Kṛṣṇa. P

In this material world if there is attraction between two people they say, “I love you.” But actually this word “love” is not a word to be used in this context, but only for the unalloyed loving relationship between Kṛṣṇa and the living entities. Love means there is no self interest, that one works only for the satisfaction of Lord Kṛṣṇa. Because material love is always based on sense gratification it is actually lust, not love.

When some people read in scripture about the loving relationship between Rādhā and Kṛṣṇa, immediately they think of material love. But the loving relationship between Kṛṣṇa and Rādhārāṇī is pure love, because Rādhārāṇī is loving Kṛṣṇa only for His satisfaction.

In fact Rādhārāṇī is Kṛṣṇa’s internal potency, whose business is to give pleasure to Kṛṣṇa. From time immemorial She has been serving Kṛṣṇa with devotion to please Him.

Thus it is necessary for us to know the difference between love and lust, that we might understand Rādhārāṇī’s loving mood. Now I will quote from Śrī Caitanya-caritāmṛta on this subject matter as it has been explained by Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, along with Śrīla Prabhupāda’s purports.

gopī-gaṇera premera ‘rūḍha-bhāva’ nāmaviśuddha nirmala prema, kabhu nahe kāma

The love of the gopīs is called rūḍha-bhāva. It is pure and spotless. It is not at any time lust.

PURPORT

The position of gopīs in their loving dealings with Kṛṣṇa is transcendental. Their emotion is called rūḍha-bhāva. Although it is apparently like mundane sex desire, one should not confuse it with mundane sexual love, for it is pure and unadulterated love of Godhead.

(Caitanya-caritāmṛta Adi-līlā 4.162)

kāma, prema,—doṅhākāra vibhinna lakṣaṇalauha āra hema yaiche svarūpe vilakṣaṇa

Lust and love have different characteristics, just as iron and gold have different natures.

ātmendriya-prīti-vāñchā—tāre bali ‘kāma’kṛṣṇendriya-prīti-icchā dhare ‘prema’ nāma

The desire to gratify one’s own senses is kāma (lust), but the desire to please the senses of the Lord Kṛṣṇa is prema (love).

One should try to discriminate between sexual love and pure love, for they belong to different categories, with a gulf of difference between them. They are as different from one another as iron is from gold.

The revealed scriptures describe pure love as follows:

sarvathā dhvaṁsa-rahitaṁ saty api dhvaṁsa-kāraṇeyad bhāva-bandhanaṁ yūnoḥ sa premā parikīrtitaḥ

“If there is ample reason for the dissolution of a conjugal relationship and yet such a dissolution does not take place, such a relationship of intimate love is called pure.”

The predominated gopīs were bound to Kṛṣṇa in such pure love. For them there was no question of sexual love based on sense gratification. Their only engagement in life was to see Kṛṣṇa happy in all respects, regardless of their own personal interests. They dedicated their souls only for the satisfaction of the Personality of Godhead, Śrī Kṛṣṇa. There was not the slightest tinge of sexual love between the gopīs and Kṛṣṇa.

The author of Śrī Caitanya-caritāmṛta asserts with authority that sexual love is a matter of personal sense enjoyment. All the regulative principles in the Vedas pertaining to desires for popularity, fatherhood, wealth and so on are different phases of sense gratification. Acts of sense gratification may be performed under the cover of public welfare, nationalism, religion, altruism, ethical codes, Biblical codes, health directives, fruitive action, bashfulness, tolerance, personal comfort, liberation from material bondage, progress, family affection or fear of social ostracism or legal punishment, but all these categories are different subdivisions of one substance—sense gratification. All such good acts are performed basically for one’s own sense gratification, for no one can sacrifice his personal interest while discharging these much-advertised moral and religious principles. But above all this is a transcendental stage in which one feels himself to be only an eternal servitor of Kṛṣṇa, the absolute Personality of Godhead. All acts performed in this sense of servitude are called pure love of God because they are performed for the absolute sense gratification of Śrī Kṛṣṇa. However, any act performed for the purpose of enjoying its fruits or results is an act of sense gratification. Such actions are visible sometimes in gross and sometimes in subtle forms.

(Caitanya-caritāmṛta Ādi-līlā 4.164-5)

Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī continues, The object of lust is only the enjoyment of one’s own senses. But love caters to the enjoyment of Lord Kṛṣṇa, and thus it is very powerful.

Social customs, scriptural injunctions, bodily demands, fruitive action, shyness, patience, bodily pleasures, self-gratification and the path of varṇāśrama-dharma, which is difficult to give up—the gopīs have forsaken all these, along with their families, and suffered their relatives’ punishment and scolding, all for the sake of serving Lord Kṛṣṇa. They render loving service to Him for the sake of His enjoyment.

That is called firm attachment to Lord Kṛṣṇa. It is spotlessly pure, like a clean cloth that has no stain.

Therefore lust and love are quite different. Lust is like dense darkness, but love is like the bright sun.

Thus there is not the slightest taint of lust in the gopīs’ love. Their relationship with Kṛṣṇa is only for the sake of His enjoyment.

“O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path.”

The gopīs do not care for their own pleasures or pains. All their physical and mental activities are directed toward offering enjoyment to Lord Kṛṣṇa.

They renounced everything for Kṛṣṇa. They have pure attachment to giving Kṛṣṇa pleasure.“O My beloved gopīs, you have renounced social customs, scriptural injunctions and your

relatives for My sake. I disappeared behind you only to increase your concentration upon Me. Since I disappeared for your benefit, you should not be displeased with Me.”

(Caitanya-caritāmṛta Ādi-līlā 4.165-176)

In spite of this we see that the gopīs are taking care of their bodies and decorating themselves very nicely. How can one understand that they are not acting for their own sense gratification?

In this regard Kṛṣṇadāsa Kavirāja says, Now, whatever affection we see the gopīs show for their own bodies, know it for certain to be

only for the sake of Lord Kṛṣṇa. (The gopīs think:) “I have offered this body to Lord Kṛṣṇa. He is its owner, and it brings Him

enjoyment. Kṛṣṇa finds joy in seeing and touching this body.” It is for this reason that they cleanse and decorate their bodies.

O Arjuna, there are no greater receptacles of deep love for Me than the gopīs, who cleanse and decorate their bodies because they consider them Mine.

(Caitanya-caritāmṛta Ādi-līlā 4.181-184)

In his purports to these verses, Śrīla Prabhupāda writes: The selfless love of Godhead exhibited by the gopīs cannot have any parallel. We should not, therefore, misunderstand the carefulness of the gopīs in their personal decoration. The gopīs dressed themselves as beautifully as possible just to make Kṛṣṇa happy by seeing them. They had no ulterior desires. They dedicated their bodies, and everything they possessed, to the service of Śrī Kṛṣṇa, taking it for granted that their bodies were meant for His enjoyment. They dressed themselves with the understanding that Kṛṣṇa would be happy by seeing and touching them.

Kṛṣṇadāsa Kavirāja Gosvāmī continues: There is another wonderful feature of the emotion of the gopīs. Its power is beyond the comprehension of the intelligence. When the gopīs see Lord Kṛṣṇa, they derive unbounded bliss, although they have no desire for such pleasure.

The gopīs taste a pleasure ten million times greater than the pleasure Lord Kṛṣṇa derives from seeing them. The gopīs have no inclination for their own enjoyment, and yet their joy increases. That is indeed a contradiction.

For this contradiction I see only one solution: the joy of the gopīs lies in the joy of their beloved Kṛṣṇa. When Lord Kṛṣṇa sees the gopīs, His joy increases, and His unparalleled sweetness increases also.

(The gopīs think:) “Kṛṣṇa has obtained so much pleasure by seeing me.” That thought increases the fullness and beauty of their faces and bodies. The beauty of Lord Kṛṣṇa increases at the sight of the beauty of the gopīs. And the more the gopīs see Lord Kṛṣṇa’s beauty, the more their beauty increases. In this way a competition takes place between them in which no one acknowledges defeat.

Kṛṣṇa, however, derives pleasure from the beauty and good qualities of the gopīs. And when the gopīs see His pleasure, the joy of the gopīs increases. Therefore we find that the joy of the gopīs nourishes the joy of Lord Kṛṣṇa. For that reason the fault of lust is not present in their love

(Caitanya-caritāmṛta Ādi-līlā 4.185-195)

In this regard Śrīla Prabhupāda comments: The situation of the gopīs is perplexing, for although they did not want personal happiness, it was imposed upon them. The solution to this perplexity is that Śrī Kṛṣṇa’s sense of happiness is limited by the happiness of the gopīs. Devotees at Vṛndāvana therefore try to serve the gopīs, namely Rādhārāṇī and Her associates. If one gains the favor of the gopīs, he easily gains the favor of Kṛṣṇa because on the recommendation of the gopīs Kṛṣṇa at once accepts the service of a devotee. Lord Caitanya, therefore, wanted to please the gopīs instead of Kṛṣṇa. But His contemporaries misunderstood Him, and for this reason Lord Caitanya renounced the order of householder life and became a sannyāsī.

By looking at the beautiful gopīs Kṛṣṇa becomes enlivened, and this enlivens the gopīs, whose youthful faces and bodies blossom. This competition of increasing beauty between the gopīs and Kṛṣṇa, which is without limitations, is so delicate that sometimes mundane moralists mistake these dealings to be purely amorous. But these affairs are not at all mundane, because the gopīs’ intense desire to satisfy Kṛṣṇa surcharges the entire scene with pure love of Godhead, with not a spot of sexual indulgence.

(Caitanya-caritāmṛta Ādi-līlā 4.189 & 195, purports)

There is another natural symptom of the gopīs’ love that shows it to be with out a trace of lust. The love of the gopīs nourishes the sweetness of Lord Kṛṣṇa. That sweetness in return increases their love, for they are greatly satisfied. The happiness of the abode of love is in the happiness of the object of that love. This is not a relationship of desire or personal gratification. Whenever there is unselfish love that is its style. The reservoir of love derives pleasure when the lovable object is pleased. When the pleasure of love interferes with the service of Lord Kṛṣṇa, the devotee becomes angry toward such ecstasy.

The example of this is cited in Bhakti-rasāmṛta-sindhu (3.2.62): Śrī Daruka did not relish his ecstasy feelings of love, for they caused his limbs to become

stunned and thus obstructed his service of fanning Lord Kṛṣṇa.Also from Bhakti-rasāmṛta-sindhu (2.3.54):The lotus eyed Rādhārāṇī powerfully condemned the ecstatic love that caused a flow of tears that

hindered Her sight of Govinda.Furthermore, pure devotees never forsake the loving service of Lord Kṛṣṇa to aspire for their own

personal pleasure through five kinds of liberation. In this regard Śrīla Prabhupāda has said, “A pure devotee of Kṛṣṇa who loves Him exclusively will flatly refuse to accept any sort of liberation, beginning from the merging with the body of the Lord and extending to other varieties of liberation, such as equality of form, opulence or abode and the opulence of living near the Lord.”

The natural love of the gopīs is devoid of any trace of lust. It is faultless, bright, and pure like molten gold. The gopīs are the helpers, teachers, friends, wives, dear disciples, confidants and serving maids of Lord Kṛṣṇa. The gopīs know Kṛṣṇa’s desires, and they know how to render perfect loving service for His enjoyment. They perform their service expertly for the satisfaction of their beloved.

sei gopī-gaṇa-madhye uttamā rādhikārūpe, guṇe, saubhāgye, preme sarvādhikā

Among the gopīs, Śrīmatī Rādhikā is the foremost. She surpasses all in beauty, in good-qualities, in good fortune and, above all, in love.

(Caitanya-caritāmṛta Ādi-līlā 4.214)

In this regard it is said, Just as Rādhā is dear to Lord Kṛsṇa, so Her bathing place (Rādhā-kuṇḍa) is dear to Him. She alone is His most beloved of all the gopīs.

(Padmā Purāṇa, cited in Ādi-līlā 4.215)

Lord Kṛṣṇa Himself has said, O Pārtha, in all the three planetary systems, this earth is especially fortunate, for on earth is the town of Vṛndāvana. And there the gopīs are especially glorious because among them is My Śrīmatī Rādhārāṇī.

(Ādi Purāṇa, cited in Ādi-līlā 4.216)

Śrīmatī Rādhārāṇī kī jāya!!

Chapter Three

ŚRĪ RĀDHĀ’S NAME IN THE VEDAS, UPANIṢADS, AND PURĀṆAS

stotraṁ rādhānaṁ pate girvahovira yasya te

hero! Rādhānātha! This kind of stotra which is very much befitting for Your glorification and Your opulence (vibhūti)—let all these be true and lovable.”O

(Ṛg - 1.30.5, Sāma - 1600, Atharva - 20.45.2)

śyāmāc chabalaṁ prapadyeśabalāc chyāmaṁ prapadye

“I get Śabala (Rādhā, source of all kinds of vilāsas) from Śyāma. From Śabala (Rādhā) I get Śyāma.

(Chāndogya Upaniṣada 8.13.1)

From Gopāla-tāpanī Śruti it is known that Gandharvā is topmost consort of Śrī Kṛṣṇa. In Mathurā-maṇḍala, there is Goloka-dhāma where two handed form of Śyāmasundara, Govinda is residing eternally.

tasya dve pārśve candrāvalī rādhikā

“On His two sides are Candrāvalī and Rādhikā.”After saying this it has been mentioned:

tasya ādyā prakṛtī rādhikā nityā nirguṇā yasyā aṁśe lakṣmī durgādikā śaktayaḥ

“His (Śrī Kṛṣṇa’s) ādyā śakti, original potency Rādhikā is eternal and nirguṇa (beyond material qualities), Lakṣmī, Durgā, etc. and all energies of the Lord are Her plenary portions.”

In Ṛk-pariśiṣṭa it has been mentioned:

rādhayā mādhavo devo madhavenaiva rādhikā

vibhrājante janeśvā

“Rādhā has become effulgent by Mādhava and Mādhava has become effulgent by Rādhā. Thus they are residing among the people.” Rādhā and Mādhava are residing among the people being effulgent by each other.

In Bṛhad Gautamīya Tantra it is said,

sattvaṁ tattvaṁ paratvaṁ ca tattva-trayam ahaṁ kila

tri-tattva-rūpiṇī sāpi rādhikā mama vallabhā

“Even if I am eternally blissful (nityānandamaya), still I am the tri-tattva-svarupa: the cause and effect of this creation and beyond both. Similarly though Rādhā is nityānandamaya, an

embodiment of bliss, she is also a tri-tattva-svarūpa, the cause and effect of the creation and beyond.” That means that just as Kṛṣṇa is the cause of all causes and is beyond everything, in the same way—even though Rādhā is parā śakti—the transcendental nature of the Lord is still the same: that is, He is the cause of all causes. Thus Gopāla-tāpanī śruti describes Rādhā as ādyā-śakti, original energy of the Lord.

Nārada-pañcarātra states,

lakṣmī sarasvatī durgā sāvitrī rādhikā parā

devī rādhā parā proktā caturvarga-prasavinīrasikā rasikānandā

svayaṁ rāseśvarī parā

And in Gautamīya Tantra,

devī kṛṣṇamayī proktārādhikā para-devatā

sarva-lakṣmīmayī sarva-kāntiḥ sammohinī parā

By the use of the word parā at the end, it has been indicated that Rādhā is the greatest among all potencies of the Lord.

Padma Purāṇa states,

yathā rādhā priyā viṣṇostasyāḥ kuṇḍaṁ priyaṁ tathā

sarva-gopīṣu saivaikāviṣṇor atyanta-vallabhā

“Just as Rādhā is dear to Lord Kṛsṇa, so Her bathing place [Rādhā-kuṇḍa] is dear to Him. She alone is His most beloved of all the gopīs.”

Many other purāṇas also have described the pastimes of Rādhārāṇī. Thus Her name is found in all Vedic literatures: śruti, smṛti, purāṇas and tantras.

Why Radharani was not known much among the people in general even when so many purāṇas have described Her?

The subject of Rādhārāṇī is very confidential. She is known as veda-gopyā, hidden even in the Vedas. Because She is very confidential and most dear to the Lord, the Lord desired that He Himself disclose Her glories, as Rādhārāṇī tattva cannot be known among the people. That’s why the Lord ordered Yogamāyā to make the portion of scripture describing Rādhārāṇī difficult to understand, and that Her glories remain unknown to people until the Lord Himself descended in the form of Gaurāṅga.

Rādhārāṇī’s name in the Bhāgavatam

Śrīmatī Rādhārāṇī’s name is not directly mentioned in Bhāgavatam, and thus it is often found that unfortunate people do not accept Her. But Gauḍīya ācāryas have given different reasons for why Śrīmatī Rādhārāṇī’s name is only mentioned indirectly.

In this regard Śrīla Sanātana Gosvāmī, in his Bṛhad-Bhāgavatāmṛta, has mentioned,Mahārāja Parīkṣit told his mother Uttara, “Oh, mother! My gurudeva, Śrīla Śukadeva Gosvāmī

has not been able to mention the name of any gopīs when he was describing Śrīmad-Bhāgavatam. The reason for that is, if he would pronounce the name of any gopī then in their remembrance he would feel acute burning love and thus he would feel very much ecstasy which would make his throat choked and make him unable to recite Bhāgavatam. Thus it would not be possible for him to continue recitation of Bhāgavatam, Bhāgavata-kathā would be disrupted. That’s why during the description of different pastimes like rāsa-līlā, though he has explained their great mood of love, he did not mention anyone’s name. Śrīla Śukadeva Gosvāmī tried his best to not mention any gopīs’ name but still he could not control himself as a result at one point he indirectly mentioned her name. When Śrī Kṛṣṇa disappeared from the rāsa-līlā all the gopīs were searching for Him. At one point they saw the footprint of one gopī along with the footprint of Śrī Kṛṣṇa. The gopīs said:

anayārādhito nūnaṁbhagavān harir īśvaraḥyan no vihāya govindaḥprīto yām anayad rahaḥ

“Certainly this particular gopī has perfectly worshiped the all-powerful Personality of Godhead, Govinda, since He was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place.”

In this verse Śrīla Śukadeva Gosvāmī has used the words anayā ārādhitaḥ. In this word ārādhitaḥ, Śukadeva has mentioned the name of Rādhā indirectly.

Chapter Four

WHY RĀDHĀRĀṆĪ CREATED ŚRĪ NAVADVĪPA-DHĀMA

he holy dhāma descends with Śrī Kṛṣṇa and His associates and paraphernalia. Śrī Māyāpur-dhāma, however, was Śrīmatī Rādhārāṇī’s own creation, to lure Kṛṣṇa away from another lover.T

In the Ananta-saṁhitā, Śiva explains to Pārvatī why Śrīmatī Rādhārāṇī created merciful Śrī Māyāpur-dhāma.*

Lord Śiva told Pārvatī, “As a bee plays in a lotus, Kṛṣṇa was enjoying with Virajā in the pleasant forest groves of Vṛndāvana. Moon-faced, doe-eyed Rādhikā heard this news from one sakhī and hastily ran to find Kṛṣṇa. Seeing that Rādhā was coming, Kṛṣṇa suddenly disappeared and Virāja became a river. When Śrīmatī Rādhārāṇī arrived there She could not find them. Absorbed in thoughts of Kṛṣṇa, Rādhā began to think of how to attract Him away from Virajā.

“She gathered her sakhīs together between the Gaṅgā and Yamunā Rivers. She created a beautiful place, decorated with creepers and trees and filled with male and female bumblebees. Deer and bucks were happily enjoying as they wandered about, and the whole area was filled with the fragrance of jasmine, mallika, and malati flowers. That transcendental abode was adorned with tulasī forests and decorated with various groves. On Rādhā’s order, the Gaṅgā and Yamunā, with their pleasant water and banks, acted as a moat to protect the garden. Cupid himself, along with springtime, eternally resides there, and the birds constantly sing the auspicious name of Kṛṣṇa.

“Rādhā, dressed in colorful cloth, then began to play a beautiful melody on a flute in order to attract Kṛṣṇa. Attracted by that melody, Kṛṣṇa appeared in that enchanting place. Radha, the attractor of Kṛṣṇa’s mind, seeing that Kṛṣṇa had come, held His hand and experienced ecstatic delight. Then Kṛṣṇa, understanding Rādhā’s mood, spoke in a voice choked with love.

“‘O lovely-faced Rādhā, You are My very life. There is no one more dear to Me than You. Therefore I will never leave You. Just for Me You have created this wonderful place. Staying with You, I will transform this place, filling it with new sakhīs and groves. The devotees will glorify this place as New (nava) Vṛndāvana. As this place is like an island (dvīpa), the wise will call it Navadvīpa. By My order, all the holy places will reside here. Because You have created this place for My pleasure, I will live here eternally. Those people who come here and worship us will certainly attain our eternal service in the mood of the sakhīs. O dear Rādhā, like Vṛndāvana, this place is extremely pure. If anyone comes here just once, he will obtain the results of going to all sacred places. He will quickly attain devotional service, which satisfies us.’

“O Pārvatī,” Lord Śiva continued, “I have described to you the reason for the appearance of Navadvīpa. When heard by mankind, this narration removes all sins and bestows devotional service. Whoever rises early in the morning and with devotion to Gaura recites or hears this story of Navadvīpa’s creation will certainly attain Gaurāṅga.”

* Śrīmatī Rādhārāṇī’s anger towards Kṛṣṇa for meeting with Virajā resulted in Śrīdāma’s cursing Rādhārāṇī to appear on earth. This pastime is described in detail in Chapter six.

Section TwoRĀDHĀRĀṆĪ IN GOLOKA

Chapter Five

RĀDHĀRĀṆĪ’S APPEARANCE IN GOLOKA

n Goloka Vṛndāvana there is a place called the rāsa maṇḍala. On one side of the rāsa-maṇḍala there is a mountain called Śataśṛṅga. This mountain appeared in Bhūloka as Govardhana. In Vṛndāvana there are nice gardens of mālatī and mallikā flowers. The Lord of the universe, by whose mere desire everything happens, was sitting in that garden on a

beautiful ratna-siṁhāsana. He had the desire to enjoy, and as soon as this desire came to His mind, immediately from His left side appeared a very beautiful devī. She was decorated with valuable jewels and wore cloth purified by fire. She was dazzling like millions of moons, Her body the color of molten gold. She was illuminating everything with Her radiance. When She smiled, her teeth were very attractive. Her face defeated the beauty of the lotus flower in autumn. She was wearing a flower garland of mālatī and a diamond necklace. Her bodily effulgence was brilliant like the sun in summer season. She was sitting next to Kṛṣṇa on the ratna-siṁhāsana.

I

Thus the Lord appeared in two forms. From the left side of His body appeared Śrīmatī Rādhārāṇī, and right side of His body appeared Śrī Kṛṣṇa. When Lord Śrī Kṛṣṇa saw Rādhikā, He wanted to enjoy with Her. Knowing this, Her form became even more beautiful. Immediately She ran to pick flowers to offer to the lotus feet of Śrī Hari.

Because She appeared in the rāsa-maṇḍala and immediately ran to serve the Lord by picking flowers, She is known as “Rādhā;” “rā” represents the rāsa-maṇḍala, and “dhā” represents dhāvamānā, running.

Because She appeared in the rāsa-maṇḍala and was running (dhāvamānā) to the Lord when She saw Him very enthusiastic to enjoy (ramaṇa), Her name is Rādhā.

Regarding the appearance of two forms from one original form of the Lord, it is stated in Nārada-pañcarātra (2.3.21),

dvibhujaḥ so ‘pi goloke babhrāma rāsa-maṇḍale

gopa-veṣaś ca taruṇo jaladaḥ śyāmasundaraḥ

eka iśaḥ prathamato dvidhā-rupo babhuva saḥ

ekā strī viṣṇu-māyayā pumān ekaḥ svayaṁ vibhuḥ

sā ca svecchāmayaḥ śyāmaḥ

saguṇo nirguṇaḥ svayamtāṁ dṛṣṭvā sundarīṁ

lolaṁ ratiṁ kartuṁ samudyata

The two-handed form of Parabrahman in the form of a young cowherd boy whose bodily color was like new clouds, was wandering in rāsa-maṇḍala in Goloka-dhāma. Only one form of Īśvara divided into two forms: one part appeared as a female form known as Viṣṇu-māyā, or the internal potency of Kṛṣṇa; the other part remained as Himself, vibhu-puruṣa, or the male form. He is independent and acts according to His own will. Everything happens as soon as He desires. He has a blue bodily effulgence. He is saguṇa (having transcendental qualities) and nirguṇa (without material qualities).

There is no difference between Rādhā and Kṛṣṇa. Kṛṣṇa serves Rādhā and Rādhā serves Śrī Kṛṣṇa. Kṛṣṇa is energetic and Rādhā is energy.

rādhā—pūrṇa-śakti, kṛṣṇa—pūrṇa-śaktimāndui vastu bheda nāi, śāstra-paramāṇa

By this it has been explained that Rādhā and Kṛṣṇa are one in truth. Rādhā is constitutionally the energy of Kṛṣṇa. She is His svarūpa-śakti or natural energy, just as heat is the natural energy of fire. One cannot separate heat from fire. In the same way one cannot separate Rādhā from Kṛṣṇa. Energy and the energetic together is one object. There is no difference between Them. In the same way Śrī Śrī Rādhā-Kṛṣṇa is one and non-different truth.

Parabrahman Kṛṣṇa is rasa-svarūpa, made of rasa, and He desires to enjoy rasa also. Śruti says sa kāmayate, He desires.

But ekākī sa na ramate: He cannot enjoy alone. To enjoy through the exchange of mellows there has to be more than one. That is why, even if He is one, He has manifested in many forms from since time immemorial.

Rādhā-Kṛṣṇa is originally one. Even though one and non-different, still that one Parabrahman has manifested in two forms which have themselves manifested in many forms. Kṛṣṇa has manifested

in an unlimited number of bhagavat-svarūpas and Rādhā has manifested in an unlimited number of kāntā-śakti-rūpas.

In Nārada-pañcarātra it has been mentioned that,

yathā brahma-svarūpaś ca śrī-kṛṣṇaḥ prakṛteḥ parahtathā brahma-svarūpā sā

nirliptā prakṛteḥ parā

As Śrī Kṛṣṇa is brahma-svarūpa and beyond prakṛti, in the same way Rādhā is also brahma-svarūpiṇī and beyond prakṛti.

In regard to the non-difference between Rādhā and Kṛṣṇa, the Padma Purāṇa explains:

devī kṛṣṇamayī proktā rādhikā para-devatāsarva-lakṣmī-svarūpā

sā kṛṣṇāhlāda-svarūpiṇī

tathā sā procyate viprā āhlādinīti maniṣibhiḥ

tat-kalā-koṭya-kotyāṁśā durgādyās triguṇātmikāḥ

sā tu sākṣāt mahālakṣmī kṛṣṇo nārāyaṇo prabhuḥnaitayor vidyate bhedaḥ

svalpo ‘pi muni-sattamāḥ

And from Caitanya-caritāmṛta,

devī kṛṣṇamayī proktārādhikā para-devatā

sarva-lakṣmīmayi sarva-kāntiḥ sammohinī parā

kṛṣṇake āhlāde, tā’te nāma—’hlādinī’sei śakti-dvāre sukha āsvāde āpani

“The potency called hlādinī gives Kṛṣṇa transcendental pleasure. Through this pleasure potency, Kṛṣṇa personally tastes all spiritual pleasure. (Cc, Madhya 8.157)

In Padma Purāṇa it has also been mentioned that Rādhā says to Nārada Muni:

ahaṁ ca lalitā devī rādhikā yā ca gīyate

ahaṁ ca vāsudevākhyo nityaṁ kāma-kalātmakaḥ

satyaṁ yoṣit-svarūpāhaṁ yosic cāhaṁ sanātanī

ahaṁ ca lalitā devī puṁ-rūpaḥ kṛṣṇa-vigrahaḥ

āvayor antaraṁ nāsti satyaṁ satyaṁ hi nārada

One who is called as Rādhikā, I am also known as Lalitā. I am also the eternal kāma-kalātmaka Vāsudeva. I am really ramaṇī (lady) svarūpa. I am sanatanī ramaṇī, eternal lady. I am Lalitā and I am also Kṛṣṇa in the male form. O Nārada! I am telling you the truth that there is no difference between me and Kṛṣṇa.

In Bṛhat Gautamīya Tantra it has been explained (Quoted in Śrī Kṛṣṇa-sandarbha, Anuccheda 189):

Kṛṣṇa told Baladeva,

sattvaṁ tattvaṁ paratvaṁ ca tattva-trayam ahaṁ kila

tri-tattva-rūpiṇī sāpi rādhikā mama vallabhā

prakṛteḥ para evāham sāpi mac-chakti-rūpiṇī

sāttvikaṁ rūpam āsthāya pūrṇo ‘haṁ brahma cit paraḥ

brahmaṇā prārthitaḥ samyak sambhavāmi yuge yuge

“I am the svarūpa of three tattvas, namely sattva, tattva and paratva (cause , effect and beyond the cause and effect). My dear Rādhā is also tri-tattva-rūpiṇī. I am beyond prakṛti. My energy Rādhā is also beyond prakṛti. I am pūrṇa brahma situated in viśuddha-sattva, transcendental to three modes of material nature. Being prayed to by Brahmā in order to kill the demons who are enemies of Indra, I descend to this world millennium after millennium along with You and Rādhā.”

As soon as someone utters "Rā" immediately he proceeds towards the lotus feet of Śrī Hari. All gopīs have manifested from the hair pores of Rādhā. All gopas have manifested from the hair

pores of Śrī Kṛṣṇa.

Mahālakṣmī has manifested from the left side of Śrī Rādhā. Mahalakṣmī is the wife of Nārāyaṇa who lives in Vaikuṇṭha. Part and parcel of Mahalakṣmī is Rājalakṣmī. She gives wealth to kings. Part of Rājalakṣmī is Martyalakṣmī. This Martyalakṣmī resides in the houses of gṛhasthas. She is the predominating deity of crops.

Śrī Rādhā is the eternal consort of Śrī Kṛṣṇa.

Chapter Six

ŚRĪMATĪ RĀDHĀRĀṆĪ CURSED BY ŚRĪDĀMA

nce, Śrīmatī Rādhārāṇī was serving Śrī Hari in a solitary place in Mahāvana. Rādhārāṇī was experiencing so much ecstasy serving Kṛṣṇa that She lost Her external consciousness. While She was in this condition, Kṛṣṇa left Her and went to meet with another gopī named Virajā. Virajā was also very dear to Kṛṣṇa. She is always at the

age of sixteen years, very youthful, and decorated with many varieties of jewels. She was very happy to have the Lord with her and thus she engaged ecstatically in service to Him.

OIn the meantime, Śrī Rādhā returned to Her external senses. Not seeing Kṛṣṇa anywhere, She

came to know from Her sakhīs that He had gone to Virajā to receive service from her. This made Rādhārāṇī very angry. She started to cry in separation from the Lord, and Her eyes became red. Śrī Rādhā asked her friends to show where Kṛṣṇa had gone. She wanted to go there and see how Virajā was serving Kṛṣṇa. She became angry and told Her friends, “Śrī Hari is like a pot of poison. He is very crooked inside, but His face is very sweet like nectar. Do not allow that smiling face of Śrī Hari near My house. I will go to Virajā’s kuñja. I want to see how she is serving Kṛṣṇa.”

Rādhārāṇī had 630 million gopīs as Her personal assistants, and they all wanted to go with Her to Virajā’s kuñja. They all climbed upon a chariot that was one hundred yojanas in height and ten yojanas in diameter. It was made from the most perfect precious gems and shone like millions of suns. It was decorated with thirty million kalaśas, and on top of the chariot were many beautiful flags with the marks of horses. The chariot had one hundred thousand wheels and flew at the speed of the mind. It was gorgeously decorated with four hundred thousand bells which hung from all sides, and it had ten million golden pillars. Its wheels were painted with all kinds of designs. Inside were one hundred thousand rooms, each decorated nicely with varieties of gems; there were ten million beds prepared with parijata flowers and decorated with many bells and flags. All the rooms

were equipped with different types of paraphernalia of the best quality, luxury furnishings, dresses, ornaments, and so on.

Inside the chariot there were hundreds of gardens and lakes that increased the beauty of the chariot. There were many platforms made of gold, and millions of stairs made of varieties of high-grade gems syamantaka, kaustubha and rucaka. Flower garlands hung from all sides and filled the air with attractive fragrances. The whole chariot was covered by a thin silk cloth and decorated by ten million mirrors. There were ten million cāmaras hanging from the chariot, each with a handle made of vajramaṇi and anointed with nice smelling candana, aguru, kastūrī, and kuṅkuma.

The chariot was so beautiful and perfect, like nothing anyone had seen before.Riding on the chariot, Śrī Rādhikā, the dearest of Śrī Hari, went to the place where He was

served by Virajā. Reaching there, Rādhārāṇī got down from the chariot and looked upon the ratna-vedī. There she saw a most beautiful gopa whose face resembled a blooming lotus. He was surrounded by one hundred gopas and was standing guard at the gate. He was very dear to Śrī Kṛṣṇa and his name was Śrīdāmā. Rādhārāṇī told Śrīdāmā in a very angry mood, “O servant of a debauchee! Get out of My way. I would like to see your Lord with another consort.”

Śrīdāmā was very strong and held a stick in his hand. All the gopīs became angry when Śrīdāmā blocked Rādhārāṇī’s entry, and they forcibly removed him from his post at the gate.

Inside, Kṛṣṇa heard all the noise taking place at the entrance. He realized that Rādhārāṇī had come in an angry mood, and so He disappeared immediately. When Virajā saw that Kṛṣṇa had left, then, by the power of yoga, she gave up her body, which immediately took the form of a river. That river circled the whole of Goloka; it became known as the Virajā River, and was ten million yojanas in width and one hundred million in length. It was a most beautiful and attractive river.

When Rādhārāṇī entered the house She did not find Hari there. She found that Virajā had taken the form of a river, and so She left to return to Her home.

When Rādhārāṇī left, Hari again appeared there. He found that Virajā had left her body and that her body had turned into a river. The river was very beautiful, filled with clean and transparent water. Sitting on the bank of River Virajā, Kṛṣṇa started to lament. He was crying loudly in separation from Virajā. The Lord said, “O My most dear Virajā! Please come back to Me. Without you how can I live? O most chaste lady! Please again accept your body and give Me your darśana. I bless you to be the predominating deity of all rivers. You will become most beautiful, more fortunate than before, and best among all ladies. O chaste lady! Your old body has been transformed into a river. Now you come out of that water and stand before Me in the form of your new body.”

After hearing this from the Lord, Virajā appeared before Him. She looked almost as beautiful as Rādhārāṇī. She wore a yellow sari and was smiling. By the mercy of the Lord, Virajā had now become the best among all beautiful ladies and respected by everyone. Her bodily luster was like the campaka flower, her lips were reddish like ripened bimba fruit, and her teeth were beautiful like ripened pomegranates. Her face bloomed like a full moon during autumn, her eyes were like full blue lotus flowers, and her body was anointed with kastūrī. The vermilion on her forehead made her supremely beautiful, and her cheeks reflected her dazzling earrings made of precious gems. She wore varieties of jewelled necklaces, her nose was adorned with rare pearls from the forehead of an elephant, and her neck and chest were beautified by a pearl necklace. Her arms were

decorated with bangles made from conch and precious jewels, and the ankle bells on her feet were tinkling softly.

When Śrī Hari saw His beloved Virajā in this most beautiful form, immediately He approached and embraced her. Virajā Devī, by coming in contact with the Lord, who is master of the whole creation, was blessed with a child in her womb. After one hundred celestial years she begot seven sons.

Once, Virajā was engaged in serving the Lord in Vṛndāvana in a solitary place. At this time her youngest son approached her. He was being tortured by his other elder brothers, and had come to his mother to get her help. When the Lord saw the youngest son of Virajā in that very frightened situation, He left Virajā so she could care for her son, and He went to the house of Śrīmatī Rādhārāṇī.

When Virajā returned and saw Hari had left her, she became angry with her son. Because of him she was now deprived of the Lord’s association. She started to lament, and in her anger she cursed her son, saying, “Your water will become salty. No one will be able to drink your water.” Then she also cursed all her other sons for disturbing her youngest son. She told them, “O foolish sons! You all go to Bhūloka, the earthly planet. I curse you to live separately on the nine different islands, and thus enjoy your lives there!”

When the sons heard of their mother’s curse from their younger brother, they all approached their mother. After receiving confirmation of the curse, they paid their humble obeisances to their mother and left for Jambūdvīpa. All these brothers now exist as different oceans on the earth. The salt water ocean is the youngest son, and each brother is double the size of their younger brother. The name of the seven oceans are: Lavaṇa ocean (salt water); Ikṣu ocean (sugarcane juice); Surā-samudra (ocean of wine); Ghṛta (ocean of ghee); Dadhi-samudra (ocean of yogurt); Dugdha-samudra (ocean of milk); and Svādūdaka ocean (the sweet-water ocean). These seven oceans surrounded seven islands, and all of them lamented due to their separation from each other and from their most beloved mother.

Mother Virajā fainted in separation from her sons and Śrī Hari. She started to cry piteously. When Kṛṣṇa knew her miserable condition, He went to her with a smiling face. By seeing the Lord in front of her, Virajā became blissful and free from lamentation. Kṛṣṇa became merciful towards Virajā and blessed her by saying, “My dear Virajā! I will come to your house every day. You are as dear as Rādhā to Me. By My blessings you can look after and protect your children even while staying in this Goloka-dhāma.”

While the Lord was speaking to Virajā like this, some of Rādhārāṇī’s sakhīs were nearby. They went to Rādhārāṇī and explained everything to her. Rādhārāṇī became angry and started to cry. She went to krodha-mandira and fell asleep on the ground. In the meantime, after pacifying Virajā, Kṛṣṇa returned to Rādhārāṇī’s house, accompanied by Śrīdāmā.

When Śrīmatī Rādhārāṇī saw Kṛṣṇa, out of anger She started to speak very unpalatable words to Him. She said, “In this Goloka You have ladies who are more dear to You than Me. You please go to them. What is the use of coming to me? Your beloved consort Virajā has left her body and accepted the body of a river due to fear of Me. You go to her. You go to the bank of Virajā and build a temple for Yourself and stay there on the bank of Virajā River. When she has become a Nadi (female river), You can then become one Nada (male river). It will be easier for you to

associate with her. This is a more suitable way for association. When all great personalities come to know that the Lord of the universe has accepted the form of a river to get association of another river then they will all laugh!”

Śrīmatī Rādhārāṇī was surrounded by Her sakhīs: some were holding cāmaras, some held betel nuts, and others held beautiful flower arrangements. Some were holding scented water, some held lotuses, and some had vermillion powder in their hands. Some were holding varieties of jewelery made from gems, some were holding kajjal, some held scented oils, and some were holding musical instruments like the flute and vīṇā. Some were holding combs for the hair. Some were dancing, while some were showing the tricks of saṅgīta. Some sakhīs were holding honey pots in their hands, some were holding nice cloth, and some were engaged in serving the lotus feet of Rādhārāṇī. Some were standing with folded hands and some were offering homage and prayers. Thus so many sakhīs surrounded Rādhārāṇī, and outside the house millions of gopīs were present, some holding sticks at the door. They stopped Kṛṣṇa from entering the house, and then, from inside, Śrīmatī Rādhārāṇī started to rebuke and speak harsh words to the Lord.

She said, “O Virajā-kanta! Go away from here! You are cañcala, fickle. You are a thief and a debauchee. Why are You giving Me so much pain? Go to Padmāvatī or Ratnamālā or Manoharā or Vanamālā, or any other lady who is incomparable in her beauty. O husband of a river! Now I know Your svarūpa. Let there be all auspiciousness unto You. Now leave My house. O Lampaṭa! You have behaved like a human being, so You should go to earth and accept a human form there.” After speaking in this angry way to Kṛṣṇa, Rādhārāṇī addressed Her sakhīs: “O Suśīle! Saśikale! Padmāvatī! Mādhavī! You must stop this most cunning one from entering. What business has He here?”

Understanding Śrīmatī Rādhārāṇī’s anger, some gopīs advised Kṛṣṇa, “O Hari! You please go out of this place for some time while we pacify Rādhārāṇī.”

Some other gopīs said, “Dear Hari, You please go and wait for some time in another house. Except for You, who else can protect Her?”

Some gopīs, out of their love for Rādhā, said, “As long as Rādhārāṇī has not been pacified, better You go and stay in Vṛndāvana forest.”

Some gopīs teased Lord Hari saying, “You go and pacify Her with Your devotion.” Some gopīs said, “O Kṛṣṇa! Better that You look for some other consort and go to her. You are a

woman hunter.” Some gopīs said, “Who is that person who can face Rādhārāṇī now?” Some said, “O Hari! Please now go to some other place. When Rādhārāṇī’s anger is subdued then

You come back again.” Some gopīs said, “You had better go out of this place now, otherwise we will remove You from

here!” While all the gopīs were speaking thus, the Lord of Lords was keeping quiet and smiling gently.

His face was very blissful and peaceful, and He was completely free from anger. When the Lord, who is the cause of all causes, was denied by the gopīs and advised by them to wait for some time, very peacefully He went to the next room and waited there.

Śrīdāmā was with Kṛṣṇa and observing all that was taking place. Due to his love for Kṛṣṇa, he became angry at the way Śrī Rādhā behaved towards his friend Kṛṣṇa. Śrīdāmā’s eyes became red

with anger, and he said to Śrīmatī Rādhārāṇī, “O Śrī Rādhikā! Why are you abusing my friend and talking all these bitter words? Devī! You are rebuking Him unnecessarily without any proper consideration. One who is the worshipable Lord of Brahmā, Ananta, Maheśvara and Dharma, who is the cause of this cosmic manifestation, who is the controller of Sarasvatī, Lakṣmī, Māyā and Prakṛti, who is nirguṇa (devoid of material qualities), ātmārāma and pūrṇakāma: You are troubling that Kṛṣṇa and giving Him so much difficulty? You should be careful with Your behavior towards Kṛṣṇa. O, auspicious lady! It is surprising to me that You do not recognize Him, by the service of whose lotus feet You have become Sarveśvarī, great among all īśvarīs.

“What can I say to You in this regard? This Kṛṣṇa, by the movement of His eyebrows, can create millions of devīs like You. Do you not recognize that nirguṇa-paramātmā Śrī Kṛṣṇa? Lakṣmī Devī herself is wiping the lotus feet of the Lord with her hair and serving Him with so much love and devotion in Vaikuṇṭha. Sarasvatī Devī is constantly offering stava by using most suitable words, which are very pleasing to the ears. You did not recognize that Lord? You did not know Him, to whom Māyā (Prakṛti Devī) is always offering her prayers out of devotion and fear?

“O dear lady! All the Vedas are glorifying Him but still You did not know Him? O Īśvarī! The father of all Vedas, Lord Brahmā, with his four mouths constantly glorifies Him and serves His lotus feet. You could not understand Him? Śaṅkara, the guru of all yogīs, is offering stavas and serving His lotus feet with tears in his eyes and in a most ecstatic mood. Anantadeva himself is constantly glorifying that paramātmā Śrī Kṛṣṇa with His thousands of mouths and serving His lotus feet. Lord Dharmarāja, who is the witness to everyone, master and protector of the universe, is always serving the lotus feet of Lord Śrī Kṛṣṇa with so much love and devotion. Viṣṇu, who is residing in Śvetadvīpa, the maintainer of the universe and partial manifestation of Lord Śrī Kṛṣṇa, is always meditating upon the Supreme Personality of Godhead, Lord Kṛṣṇa.

“Mother! You should give up Your anger immediately and constantly worship the lotus feet of Lord Śrī Kṛṣṇa. By the blink of His eye the whole cosmic manifestation comes into existence and is annihilated. Brahmā exists for only one moment of Hari. Rādhe! You and all Your ladies, indeed the whole cosmic manifestation, are all controlled by my Lord Śrī Kṛṣṇa.”

After hearing these most powerful words from Śrīdāmā, Rādhārāṇī became very angry. Her lips were trembling, Her hair became loose, and Her eyes became red like lotuses. She immediately rose and came out of the house, and approaching Śrīdāmā, She told him, “O foolish one! Super foolish! Servant of a debauchee! Listen to Me. You think you know everything and all truth. I do not know your Lord? O most fallen one in Vraja! Is Kṛṣṇa only your Lord? Is He not My Lord? I know you always praise the divine father and blaspheme the mother, foolish one! As the demons always blame the demigods for their troubles, in the same way you are also always blaming Me. That’s why I curse you: from now you become a demon. You leave Goloka and take birth in the demon species. This is My curse upon you. Let us see who can protect you from My curse!”

Śrīdāmā become very angry and his lips started to tremble in anger. He then cursed Śrī Rādhā in return, saying, “And I curse You to go and take birth in the human species. Because You have become angry like a human being, You should take birth as a human being. There You will be defective in Your partial expansion. On earth, foolish people will know You as the wife of Abhimanyu. Abhimanyu, who is part of Hari, will take birth in Vṛndāvana. You will come in contact with Śrī Kṛṣṇa there in Vṛndāvana and enjoy with Him in the different forests of Vraja.

Then You will be separated from Śrī Hari for one hundred years. After that time You will be united with the Lord again and return to Śrī Goloka-dhāma.”

After saying this to Śrī Rādhā, Śrīdāma offered his humble obeisances to Her and left to meet with Lord Kṛṣṇa. He explained everything about his cursing of Śrīmatī Rādhārāṇī, and Her cursing of him, and then started to cry. The Lord told Śrīdāmā, “Now you go to the earth planet. You will appear there as Śaṅkhacūḍa, the king of demons. No one will be able to conquer you. When five hundred yugas have passed, then by My mercy you will give up your demon body when struck with the triśūla of Mahādeva, at which time you will return to Me in Goloka-dhāma.”

Śrīdāmā requested the Lord, “Please never deprive me of devotion unto Your lotus feet!” With Kṛṣṇa’s assurances ringing in his ears, Śrīdāmā offered his obeisances and left.At that time Śrī Rādhā, in tears, was coming to meet with Kṛṣṇa. She informed Him of

everything. Seeing Śrī Rādhā in a distressed condition due to separation, the Lord began to pacify Her.

Thus Śrīdāma spent the specified time period in the form of Sankhacuda before returning to Kṛṣṇa, and Śrī Rādhā, the daughter of King Vṛṣabhānu, appeared on earth along with Lord Śrī Kṛṣṇa to eventually become the wife of Abhimanyu.

Chapter Seven

ŚRĪ RĀDHĀ’S APPEARANCE ON EARTH

here are varying descr ipt ions in scr ipture about the appearance of Śrīmatī Rādhārāṇī on the earth; one reason for this is that the appearances took place in different kalpas. T

In his Śrī Lalitā Mādhava, Śrīla Rūpa Gosvāmī relates the appearance of Śrīmatī Rādhārāṇī as explained by Pūrṇamāsi Devī to Gārgī, the daughter of Garga Muni. The details of this appearance were known to Pūrṇamāsi Devī, as she arranges all the pastimes of the Lord, and she shared this information only with Mother Yaśodā and Rohiṇī Devī.

Vindhya-parvata* was envious of the great Himālaya Mountains, because Himālaya, having Pārvatī as his daughter, had the opportunity to get Lord Mahādeva as his son in-law. Vindhya-parvata desired to have a fortunate daughter whose husband could defeat Mahādeva in fighting, and who would thus attain the position of Rājendra (Emperor). To fulfil this desire, Vindhya-parvata performed severe austerities in order to please Lord Brahmā. After some time Lord Brahmā

appeared before him and asked him what kind of boon he sought. Vindhya replied that he wanted to have a daughter who carried the blessing that whomever she married could defeat Mahādeva in battle. Because Brahmā was very pleased with him, immediately he said, “Tathāstu: so be it.”

Vindhya was very happy to receive the boon from Lord Brahmā. But after offering the boon Lord Brahmā was thinking, “Who is that person who can defeat Mahādeva in battle? It is not possible…” He was worried now about the boon he had granted. Then he realized that Lord Kṛṣṇa’s pastime was going to take place on the earth: only He can defeat Mahādeva in battle. Brahmā thought, “Lord Kṛṣṇa’s eternal consort is Śrīmatī Rādhārāṇī. If Vindhya-parvata can get Rādhārāṇī as his daughter, only then can my boon be justified. But how can this happen? Śrīmatī Kīrtidā is the eternal mother of Rādhārāṇī. How can Vindhya then get Her as his daughter?”

Worrying about how his boon would come to fruition, Lord Brahmā underwent severe austerities to please Śrīmatī Rādhārāṇī. When She was pleased with him, he requested Her to please appear as the daughter of Vindhya-parvata. Rādhārāṇī agreed, and Yogamāyā Devī arranged for two girls—Rādhārāṇī and Candrāvalī, who were were already in the wombs of the wives of Vṛṣabhānu and Candrabhānu—and put them in the womb of the wife of Vindhya-parvata.

As a result, the wife of Vindhya begot two daughters who were very beautiful. In the meantime Lord Kṛṣṇa had appeared in Mathurā. By the order of the Lord, Vāsudeva took

Kṛṣṇa to Gokula and left Him with Yaśodā, who had given birth to a daughter. Vāsudeva exchanged Kṛṣṇa with the daughter of Yaśodā, and took her to the prison cell where he and Devakī were being held by Kaṁsa.

Hearing that Devakī’s eighth child had taken birth, immediately Kaṁsa came to the spot and snatched the girl from the lap of Devakī. When Kaṁsa was ready to throw the girl on the stone and thus smash her, the girl escaped from his hand and appeared in her form as Yogamāyā Devī

She declared loudly, “Kaṁsa! You were the demon Kālanemi in your previous birth. That Lord who had killed you with His disc in the battle, who is known by the learned personalities as the most worshipable of the demigods, and who is cause of the whole cosmic manifestation, today He has appeared on the earth to give pleasure to all the living entities.

Kaṁsa! You should know one more thing: by tomorrow, eight māhā-śakti—greater and more attractive than me—will also take birth on the earth. Their names are Rādhā, Candrāvalī, Lalitā, Viśākhā, Padmā, Śaibyā, Śyāmalā and Bhadrā. Among these eight māhā-śakti, two will be most famous for their great qualities. Whoever marries these two girls will be most fortunate: he will be Rājendra, and will be so powerful that he will defeat even Mahādeva in battle.”

After saying this, Devī disappeared from there and left for Vindhya Mountain. When Kaṁsa heard this from Devī he ordered Putana to kill all newborn males and abduct all

newborn females. According to the order of King Kaṁsa, when Pūtanā was searching for such children she found two most beautiful baby girls.

After Vindhya-parvata’s wife gave birth to two daughters, Vindhya arranged a samsakara ceremony for these two girls. A brāhmaṇa was performed the yajna with the two daughters present. When Pūtanā saw these two most beautiful girls, immediately she picked them up and started to fly away in the sky. King Vindhya became very worried and ordered the brāhmaṇas to chant mantras to kill the demon who was stealing his daughters. By the order of Vindhya, the brāhmaṇas chanted the mantra, which caused Pūtanā to gradually become weaker and weaker. She was not able to hold both the baby girls, and threw one of

them into a river below, which flowed in the kingdom known as Vidarbha. Bhīṣmaka, the king of Vidar-bha, found this girl and kept her with him until the age of five.

At that time Jāmbavān was residing in both Vindhya and Govardhana Mountains. By the order of Vindhya, Jāmbavan went to Vidarbha and took this girl back. She was known as Candrāvalī.

While Putana was still flying with the other girl in her arms, her weakness increased, and upon reaching Vraja she fell to the ground. At that time Pūrṇamāsī Devī recovered that baby girl from Pūtanā and gave her to Mukharā, telling her, “She is the daughter of your son-in-law, Vṛṣabhānu, so you should take care of Her.”

Thus from that day She became known as Rādhā, the daughter of King Vṛṣabhānu. Pūrṇamāsī had recovered five more girls from Pūtanā. They were Lalitā, Padmā, Bhadrā, Śaibyā, and Śyāmā.

Thus Śrīmatī Rādhārāṇī and Candrāvalī appeared along with their sakhīs. This information was given by Nārada Muni to Pūrṇamāsī Devī.

There is another description of the appearance of Śrīmatī Rādhārāṇī on this planet.Once Sūrya Deva (Bhānu) worshipped Lord Śrī Hari with a desire to get Golokesvari as his

daughter. The Lord was pleased with Sūrya and agreed to fulfill his desire. On the earthly planet, in Gokula Māhāvana, there is a village called Ravel. In that village there was a king amongst the cowherds named Māhābhanu. He had five sons: Candrabhānu, Ratnabhānu, Vrsabhānu, Subhānu and Pratibhānu. Each of them was very sober, self-controlled, and were great Vaiṣṇavas. Among these five brothers, Vṛṣabhānu was selected to take up the position on the throne. This Vṛṣabhānu was non-different than Sūrya Deva (Bhānu Deva). King Vṛṣabhānu performed hundreds of Rājāsuya yajnas for the pleasure of Lord Śrī Hari, and observing religious practices in all respects. He was a great rājārsi, and everyone worshipped him for his great qualities.

At that time there was another very rich cowherd man living in Vraja called Bindu. His wife’s name was Mukharā. Bindu had fathered five sons and three daughters from the womb of his wife Mukharā. The five sons were Bhadra-kirti, Candra-kirti, Māhābala, Māhā-kīrti and Śrīdāma. His daughters’ names were Bhānu-mudrā, Kīrtimati and Kīrtidā. According to some Purāṇas, another name of Kīrtidā is Kalāvatī.

King Vṛṣabhānu married Kīrtidā, the daughter of Bindu. Even after many years had passed still they had no child. Both of them were passing their days in great distress and trying their best to conceive a child by performing different kinds of yajnas, giving in charity, peforming special pūjas and arcana, and traveling to different holy places. But still they were not successful.

Finally the most chaste Kīrtidā advised her husband to worship Devī Katyāyānī. As per her advice, King Vṛṣabhānu commenced worship of Katyāyānī Devī at the foot of Govardhana on the bank of the River Yamunā. He performed austerities by following mauna-vrata and abstaining from food for long periods of time.

One day while absorbed in meditation during his vrata, King Vṛṣabhānu heard a sound vibration:

harināma vinā vatsakarṇa-śuddhir na jāyate

tasmāt śreyaskaraṁ rājanhari-nāmānukīrtanamgṛhāṇa hari-nāmāni

yathā-kramaṁ vinindita

“O Vatsa (my dear son)! With out accepting harināma the ears do not get purified. To chant the holy name of Hari is most auspicious. Accept the holy name of Hari properly.”

Then king Vṛṣabhānu went to the āśrama of Kratu Muni, which was situated on the bank of Yamunā, and accepted harināma from Kratu Muni, who explained so many different rules and regulations. The mantra given by Kratu Muni was:

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare HareHare Rāma Hare Rāma Rāma Rāma Hare Hare

Then Kratu Muni told the king,

iti śoḍaṣaka-nāmātmaka-nāmnāṁ tri-kāla-kalmaṣāpaham

nātaḥ parataropāyaḥ sarva-veḍeṣu vidyate

(Brahmāṇḍa Purāṇa, Uttara-khaṇḍa, Rādhā-hṛdaya)

After giving the māhā-mantra to the king, Kratu Muni told Vṛṣabhānu,

śākto vā vaiṣṇavo vāpisauryo vā śaiva eva vā

gāṇapatyo labhet karṇa-śuddhiṁ nāmānukīrtanāt

Whether Śakta or Śaiva, Saurya or Vaiṣṇava or Gāṇapatya, in any case only harināma kīrtāna brings purification to the ears. Unless one takes harināma at the beginning and purifies the ears, no other mantra will give any result. In whose earhole the holy name of Lord Hari has not entered, his ears are contaminated like low-born śabaras. O king! The harināma which I have offered to you has been glorified by Śrīla Vyāsadeva when once he was asked by Sūta Gosvāmī. Brahmā has also taught the process of chanting harināma to Angirā Muni. You should engage yourself in chanting this mantra with full concentration.”

After receiving this māhā-mantra from Kratu Muni, Vṛṣabhānu offered his prostrated obeisances and came back to the bank of the Yamunā where he sat and chanted the mantra with devotion.

After some time Katyāyānī Devī, being very pleased with King Vṛṣabhānu, appeared in front of him. The king offered his obeisances and prayers unto Katyāyānī. When Devī asked the king what boon he sought, he replied, “Simply by having your darśana, all my desires are fulfilled. Still, if you are pleased to give me some boon then what can I say? The desires of my heart are known to you!”

After hearing the words of Mahārāja Vṛṣabhānu, Katyāyānī offered the king an oval box in the shape of a golden egg which was radiant like thousands of suns. Katyāyānī Devī then disappeared. Mahārāja Vṛṣabhānu returned to his home with great jubilation.

After some time, as the result of the service to harināma—which was the essence of the vrata of Kīrtidā and Vṛṣabhānu, Śrīmatī Rādhārāṇī appeared on the most auspicious day at the most auspicious moment. She was very tender and most beautiful like a golden campaka flower.

The third description of the appearance of Śrīmatī Rādhārāṇī is told as follows:Once, King Vṛṣabhānu was immersed in the waters of the Yamunā, meditating upon the Lord.

Suddenly a one-thousand-petalled lotus flower came floating towards him and touched his body. When he opened his eyes, he saw the most beautiful molten-gold-colored girl lying on the lotus and moving Her hands and legs. As the king had no child he was very happy to receive this girl. He brought Her to his palace and gave Her to his wife Kīrtidā. Thus Śrīmatī Rādhārāṇī appeared in the earthly home of Her eternal parents, Kīrtidā Sundarī and Mahārāja Vṛṣabhānu.

* parvata means “mountain.”

Section ThreeRĀDHĀ, THE GOPĪS, AND THE VRAJAVĀSĪS

Chapter Eight

THE COLOR OF ŚRĪMATĪ RĀDHĀRĀṆĪ’S BODY

he bodily color of Śrīmatī Rādhārāṇī is like new goracana or like molten gold or lightning in its static form. The form of Rādhārāṇī is supremely radiant and effulgent due to Her apūrva rūpa mādhurya. The sweetness of Her beauty is ever increasing so that She always looks more beautiful than before: each day She looks so much more

beautiful, as if She was never as beautiful before.T

Her bodily color is like gold melted by fire thousands of times and which has thus become very effulgent.

At the time of meeting with Her beloved Śrī Kṛṣṇa, Śrī Rādhikā becomes more effulgent and radiant. By Her golden effulgence even trees, creepers, birds, and leaves in the forest are tinged with a golden hue.

Śrīmatī Rādhārāṇī’s bodily complexion is such an intense golden color that when She stands next to Kṛṣṇa, His bodily color also becomes golden.

Chapter Nine

AUSPICIOUS MARKS ON THE LOTUS FEET OF ŚRĪMATĪ RĀDHĀRĀṆĪ

he lotus feet of Śrīmatī Rādhārāṇī bear the following auspicious marks as described by Śrīla Rūpa Gosvāmī in his Ujjvala-nīlamaṇi:T

At the base of the large toe of Her left foot is the mark of a barleycorn, below that mark is a disc, below the disc is an umbrella, and below the umbrella is a bracelet.

A vertical line extends from the middle of Her foot to the juncture of Her large and second toes. At the base of the middle toe is a lotus, below that is a flag with a banner, and below the flag is a

creeper, together with a flower. At the base of Her small toe is an elephant goad, and upon Her heel is a half-moon.

Thus there are eleven marks on Her left foot.At the base of the large toe of Her right foot is a conch shell, and below that a spear. At the base of the small toe of Her right foot is a sacrificial altar, below that an earring, and

below the earring a spear. Along the base of the second, third, fourth, and small toes is the mark of a mountain, below which is a chariot, and on the heel is a fish.

Thus altogether there are nineteen distinguishing marks on the soles of Śrīmatī Rādhā rāṇī’s lotus feet.

Chapter Ten

ŚRĪMATĪ RĀDHIKĀ’S TWENTY-FIVE PRINCIPLE QUALITIES

ananta guṇa śrī-rādhikāra, pañciśa-pradhānayei guṇera ‘vaśa’ haya kṛṣṇa bhagavān

imilarly, Śrīmatī Rādhārāṇī has unlimited transcendental qualities, of which twenty-five qualities are principal. Śrī Kṛṣṇa is controlled by these transcendental qualities of Śrīmatī Rādhārāṇī.S

1. madhūra—sweet; She is very sweet.

2. nava-vayāḥ—youthful; She is always freshly youthful.

3. cala-apāṅga—having restless eyes; Her eyes are restless.

4. ujjvala-smitā—having a bright smile; She smiles brightly.

5. cāru-saubhāgya-rekha-āḍhyā—possessing beautiful, auspicious lines on the body; She has beautiful, auspicious lines.

6. gandha-unmadita-mādhava—by the wonderful fragrance of Her the body exciting Kṛiṣhṇa; She makes Kṛṣṇa happy with Her bodily aroma.

7. saṅgīta prāsara-abhijñā— knowledgeable in the expansion of songs; She is very expert in singing.

8. ramya-vāk—having charming speech; Her speech is charming.

9. narma-paṇḍitā—learned in joking; She is very expert in joking and speaking pleasantly.

10. vinītā—humble; She is very humble and meek.

11. karuṇā-pūrṇa—full of mercy; She is always full of mercy.

12. vidagdhā—cunning; She is cunning.

13. pāṭava-anvitā—expert in performing Her duties; She is expert in executing Her duties.

14. lajjā-śīlā—shy; She is shy.

15. su-maryādā—respectful; She is always respectful.

16. dhairya—calm; She is always calm.

17. gāmbhīrya-śālinī— grave; She is always grave.

18. su-vilāsā—playful; She is expert in enjoying life.

19. māhā-bhāva—of advanced ecstasy; She is situated at the topmost level of ecstatic love.

20. parama-utkarṣa taṛṣini gokula-prema —in the highest excellence; She is situated at the topmost level of ecstatic love.

21. jagat-śreṇī yaśāḥ—whose fame; She is the most famous of submissive devotees.

22. guru-snehā—whose great affection; She is very affectionate to elderly people.

23. sakhī-praṇayitā-vaśā—controlled by the love of her gopī friends; She is very submissive to the love of Her friends.24. kṛṣṇa-prīya-āvalī mukhya—the chief among those who are dear to Kṛṣṇa; She is the chief gopī.

25. āśrava-keśavāḥ—to whom Lord Keśava is submissive; She always keeps Kṛṣṇa under Her control.

Chapter Eleven

THE AṢṬA-SAKHĪS

here are eight dear sakhīs of Rādhārāṇī, who are like expansions of Her body. Their names are Lalitā, Viśākhā, Citrā, Indulekha, Campakalātā, Rangadevī, Tuṅgavidyā, and Sudevī. T

Lalitā Devī: Her mother’s name is Śārada and her father’s name is Viśoka. Her bodily color is like goracana, and her cloth is the color of a peacock feather. Lalitā’s kuñja is the color of lightning. Her bhāva is viśuddha khandita. She is expert at playing the vīṇā, and her sevā to the Divine Couple is offering Them tambula (betel nut).

Viśākhā Devī: Her mother’s name is Sudakśina and her father’s name is Pavan Gopa. Her bodily complexion is like lightning, and her cloth is decorated with stars. Her kuñja is the color of clouds. Her bhāva is svādhīna-bhartṛkā. She is an expert mṛdaṅga player, and her sevā to Radha-Kṛṣṇa is offering beautifully scented items like candana, camphor, augur, etc.

Tuṅgavidyā Devī: Her mother’s name is Megha and her father’s name is Pauśkāra. Her bodily complexion is a mixture of candana and camphor. She wears white garments, and her kuñja is the color of the rising sun, aruna-varna. She is an expert in playing musical instruments, especially the vīṇā. Her bhāva is vipralabdhā, and her sevā is leader to the gopīs who collect clear river water.

Citrā Devī: Her mother’s name is Carcikā, and her father’s name is Catūra. Her bodily color is like kaśmīra (saffron dust). Her cloth is the color of crystal, and her kuñja is like kiñjalka (saffron). Citra plays the sitar, and her bhāva is diva abhisārikā. Her sevā is to offer clothes and ornaments to Rādhā-Kṛṣṇa.

Indulehka Devī: Her mother’s name is Vella, and her father is Sāgāra. Her bodily color is like a soft brown and her cloth is like the color of pomegranate flowers. Her kuñja is bright white, and her bhāva is proṣita-bhartṛkā. Her sevā is carrying auspicious messages that create pastimes between the Divine Couple, and she is the leader of the gopīs who offer garments and ornaments to Rādhā-Kṛṣṇa.

Campakalata Devī: Her mother is Batika, and her father’s name is Arama. Her body is the color of a blossoming yellow campaka flower, and her cloth is like the shiny wing of a bluejay. Her kuñja is the color of molten gold. Her bhāva is vasakā sajjā, her sevā is to offer the cāmara to Rādhā-Kṛṣṇa, and she is the leader of the gopīs who protect the trees, bushes, and creepers of Vṛndāvana.

Raṅga Devī: Her mother’s name is Varuṇa, and her father is Bahika. Her complexion is like that of the saffron-colored lotus stem, and her cloth is java-kusuma (like red roses). Her kuñja is the dark raincloud color of śyāma. Her bhāva is utkaṇṭhitā, and her sevā is applying ālakta (the red dye on the feet).

Sudevī: She is the twin sister of Raṅga Devī. Her bodily color is golden, and her cloth is green like tender new leaves; in her kuñja, everything is green. Her bhāva is kalahāntaritā. Her sevā is offering water to drink.

Descriptions of the Gopīs’ Individual Bhāvas

1) Abhisārikā: The heroine who leaves her home and travels to meet her lover at the assigned rendezvous bower, all the while thinking, “I will serve Śrī Kṛṣṇa.”

2) Vāsaka-sajjā: The gopī who beautifies the bower (and her own body) with various types of decorations, in the mood of preparing the bed-chamber for her dearmost lover.

3) Utkaṇṭhitā: One who repeatedly glances down the path in great eagerness, anxiously anticipating the arrival of her beloved Śrī Kṛṣṇa.

4) Khaṇḍitā: When Hari arrives late, His body bears some signs of having enjoyed with another lover. On such an occassion, the heroine becomes extremely jealous, either chastising Him or pouting.

5) Vipralabdhā: When the heroine sits waiting in the secluded bower, and her lover does not show up at all, then She feels greatly disappointed.

6) Kalahāntaritā: Whenever, due to some quarrel with Hari, the heroine sends Him away in Her anguish; then she becomes even more bereaved due to dismissing Him.

7) Proṣita-bhartṛkā: When Kṛṣṇa leaves Vṛndāvana and goes to Mathurā, not returning even after many days have elapsed, then the heroine becomes most miserable and suffers terribly in His separation.

8) Svādhīna-bhartṛkā: When the heroine dominates Her lover, and tames Him according to Her own whims, then she uses Him for enjoying her own flavor of amorous sports.

Only those gopīs acting as heroines (nāyikās) can experience these eight different states of devotional service. Thus they taste different varieties of separation and union.

Chapter Twelve

THE TWELVE FORESTS OF VRAJA

There are twelve forests in Vraja which altogether are known as Vrajavana.

1. Bhadravana 2. Śrīvana (also known as Bilvavana)3. Lauhavana4. Bhandiravana5. Mahāvana6. Tālavana7. Khadiravana

8. Bahulāvana9. Kumudavana10. Kāmyavana11. Madhuvana12. Vṛndāvana

Vṛndāvana is most dear to Kṛṣṇa and is regarded as the greatest among all the forests.

Chapter Thirteen

WHY THE VRAJAVĀSĪS STAYED IN VRAJA

1:n His manifested pastimes Kṛṣṇa left Vṛndāvana for Mathurā. At that time He was not visible in Vraja. After staying in Mathurā for thirteen years and six months, Kṛṣṇa then went to Dvārakā. I

In the spiritual realm, Kṛṣṇa is present simultaneously in Vṛndāvana, Mathurā, and Dvārakā, enacting His pastimes eternally. But in this material world only one form of Kṛṣṇa is visible, which means that when He is in Mathurā, He can only be seen in Mathurā, not in Vṛndāvana or Dvārakā. This is the difference between Kṛṣṇa’s prakaṭa-līlā in the material world and His aprakaṭa-līlā in the spiritual world.

Although the Vrajavāsīs love Kṛṣṇa more than their lives, still when He left Vṛndāvana they did not desire to go with Him. Outside of Vṛndāvana, their natural love and the mood of madhurya is restricted, reduced, or absent. The reciprocation experienced between Kṛṣṇa and the Vrajavāsīs in Vṛndāvana is not possible in Mathurā. Kṛṣṇa enjoys the special rāsa of His relationship with the Vrajavāsīs.

In Vṛndāvana, Kṛṣṇa carried the shoes of Nanda Mahārāja on His head; He smeared His body with the dust from Yaśodā Ma’s lotus feet; when defeated in games by His friends, He carried them in victory upon His shoulders; when Śrīmatī Rādhārāṇī displayed Her anger, He fell at Her feet and

begged forgiveness. Such pastimes are not possible in Mathurā, which is aiśvarya-dhāma. The absence of awe and reverence is only possible in Vraja-dhāma: nowhere else can such pastimes take place.

2: When Kṛṣṇa left Vṛndāvana for Mathurā, He told the Vrajavāsīs, “Very soon I will return!” The

Vrajavāsīs, in their simple yet complete love for Kṛṣṇa, accepted His words with full faith. Thus their faith in Kṛṣṇa made them stay and await His return.

3: Even if Kṛṣṇa had left Vraja, the memories of His pastimes in Vṛndāvana and the surrounding

towns, villages, and pasturing grounds gave so much pleasure to the Vrajavāsīs and sustained them. Even in their pain of separation from Kṛṣṇa, the memories of Kṛṣṇa in Vṛndāvana were their life and soul.

4:Although the Vrajavāsīs were suffering intense separation from Kṛṣṇa, still they did not leave for

Mathurā because Uddhava and Nārada Muni would visit Vraja and give them news of Kṛṣṇa. These visits gave pleasure to the Vrajavāsīs and so they stayed in Vṛndāvana, because Vṛndāvana was Kṛṣṇa.

5:The Vrajavāsīs were suffering so much that they could have left their bodies; indeed, they

sometimes wanted to leave their bodies and end the suffering. But they knew that if they left their bodies, Kṛṣṇa would learn of this and it would cause Him so much pain. The thought of Kṛṣṇa suffering because of their actions was too painful to consider, and so they maintained their lives.

Section FourCHILDHOOD PASTIMES

Chapter Fourteen

NĀRADA MUNI’S FIRST DARŚANA OF RĀDHĀRĀṆĪ

nce, while traveling the universe and playing on his vīṇā, Nārada Muni reached

Goloka to take darśana of Lord Śrī Kṛṣṇa. He found that every pastime looked very pale. He sat down to meditate, and thus understood that the Lord, along with His associates, had descended to the material world. Nārada Muni desired to see the Lord

in the material world and so he traveled to Bhauma Vṛndāvana. O

First he came to the house of Nanda Mahārāja. There he saw the Lord in His baby form, sleeping on the soft bed in a nicely designed cot made of gold. All the cowherd ladies were watching Him and deriving pleasure from the wonderful vision of Kṛṣṇa. The Lord was pleasing everyone by glancing at them from the corners of His eyes. His blue-black curled hair, scattered over His face, was making Him very beautiful. Nārada Muni was very happy to see His worshipable Lord in this naked baby form and told Nanda Mahārāja, “No one knows the unlimited qualities of your son. Even great demigods like Śiva, Brahmā, and Indra desire eternal attachment to Him. The character of this boy will be the cause of happiness for everyone. Devotees will love to hear and chant of His activities. You should give up every hope for this world and the higher planets and simply develop love for this boy.”

Nārada Muni then left Nanda Mahārāja’s house. He thought, “Now Lord Śrī Hari has appeared to display His pastimes in this material world. Thus His eternal consort must have appeared as a gopī somewhere here in Vraja to help my Lord in His pastimes. There is no doubt about this. Today I must go to the house of every Vrajavāsī to find Her.”

Thinking like this, Nārada Muni visited every house in Vraja. He was received very nicely and worshipped by the Vrajavāsīs everywhere he went.

Finally Nārada Muni reached the house of King Vṛṣabhānu. Nārada Muni told him: “You are very famous all over the world for your religious nature. I can see you are very rich, with so much opulence. Please let me know if you have any son or daughter. I would like to see them.” Hearing this, Vṛṣabhānu Deva brought his most effulgent son, Śrīdāma, to show to Nārada Muni and to offer obeisances to Muni-vāra. By seeing the most beautiful form of the boy Nārada Muni was very happy. Out of great affection he embraced the boy again and again and told Vṛṣabhānu, “Your son will be a dear friend of Kṛṣṇa and Bālarāma. He will play with Them day and night. He is very fortunate. Please take care of him nicely.”

Nārada Muni was preparing to leave, when Vṛṣabhānu Mahārāja said, “This boy has a younger sister who, although as beautiful as the denizens of heaven, is blind, deaf, and dumb. I request that you please be kind enough to make Her normal by giving your holy darśana. Please come inside and bless this girl.”

Nārada Muni became very curious and entered the room. There he saw the daughter of King Vṛṣabhānu playing on the ground. Immediately Nārada Muni picked up the girl and put Her in his lap. He felt very jubilant to see this girl—the same jubilation he had felt when seeing Kṛṣṇa, the son of Nanda Mahārāja. He was feeling so much ecstasy that he momentarily lost his senses and became stunned and still like a stone.

When he came back to his external senses he opened his eyes and was so surprised that he could not utter any words. Nārada thought, “I have traveled everywhere including Brahmā-loka, Rudra-loka, and Indra-loka. But I have never seen so beautiful a girl as this. I have seen the daughter of Himalaya, Devī Pārvatī. Her beauty pleases everyone in this material world. But her beauty cannot touch this girl. The beauty of Lakṣmī and Sarasvatī would not equal even the shadow of this girl. I have seen the Mohīnī form of Lord Viṣṇu, which bewildered Lord Śiva. But her beauty is not equal to the beauty of this girl. I do not have the power to understand the truth of this girl. She is a dear consort of Śrī Hari. No one can understand Her. Just by having darśana of this girl I am feeling so much love for Govinda. I have never felt such intense love for the Lord before. I must glorify Her by offering prayers and obeisances to Her in a solitary place.”

Nārada Muni then offered his prayers as follows: O, Devī! You are Māhā-yoga-svarūpīnī, You are chief consort of Goloka-bihāri, Śrī Hari. You

are always immersed in the most wonderful bliss of mellows. I have received Your darśana due to my great fortune. You are always engaged in meditating on Your prāna-vallabha, Śyāmasundara, and thus deriving internal bliss. Your most beautiful and sweet face expresses the joy from experiencing Your own bliss, and You are internally blissful and ever-satisfied. You have given birth to Māhāviṣṇu. You are the cause of cosmic manifestation, its maintenance and annihilation. You are viśuddha-sattva svarūpa and para-śakti. You are the Brahmā-gayatri and the mother of śruti. Even great demigods like Brahmā and Rudra do not know the tattva of Your being. Yogīndra and Munindra cannot understand You by meditation. Govinda’s iccha-śakti, jñāna-śakti, and krīya-śakti are Your parts only. You are ahlādinī-śakti, ānanda-rūpīnī, and īśvari. There is no doubt about this. Śrī Kṛṣṇa is having eternal pastimes with You in the forest called Vṛndāvana. In Your baby form You have bewildered the whole universe with Your beauty. By that form, Nandanandana Śrī Kṛṣṇa also becomes bewildered and faints. I am surrendered unto Your lotus feet and offering my humble obeisances to You. If You feel I am qualified then kindly manifest Your kiśori form to me.”

Nārada Muni offered his obeisances to Rādhārāṇī and started to glorify the beauty of Śrī Kṛṣṇa. When Śrīmatī Rādhārāṇī hears the glories of the form and qualities of Her most dear Śyāmasundara, then She manifests in Her most complete form. Moreover, to hear from a great devotee like Nārada Muni was more pleasing to hear. When Nārada Muni started to glorify the beauty of Śrī Kṛṣṇa, then Śrīmatī Rādhārāṇī accepted Her most attractive and beautiful kiśori form of a fourteen year-old girl. At that time also, all her sakhīs appeared there and surrounded Rādhārāṇī. They were dressed nicely and decorated with many ornaments. By seeing this Nārada could not continue to offer his prayers any longer. He was in so much in ecstasy that he became stunned and no words came from his mouth.

The sakhīs then brought water and washed the lotus feet of Rādhārāṇī and sprinkled that water upon Nārada Deva to bring him back to his external senses. These girls, being merciful upon Nārada Muni, told him, “O great Muni! You must have served Lord Śrī Hari, who is eager to fulfill the desires of his devotees, with great transcendental devotion. That is why today you have been able to see that most wonderful eternal kiśori form of Śrī Hari-vallabha Rādhārāṇī. Even Brahmā, Rudra, great ṛṣis, siddhas, munis, and other bhāgavatas have not seen this form of Śrī Rādhikā. What to speak of seeing Her, they do not know about Her. Today She has given you darśana in this

kiśori form. You are very fortunate. O brāhmaṇa! Be patient and get up. Circumambulate Śrīmatī Rādhārāṇī and offer your obeisances to Her again and again. This most attractive form of Rādhārāṇī is flickering like lightning. Her kiśori form will disappear now.”

The sakhīs continued, “There is one aśoka tree on the bank of Kusum Sarovara at the foot of Govardhana. That aśoka tree produces flowers always. The sweet smell of these flowers spreads all over the forest and makes the whole area very fragrant. You will again attain our darśana under that aśoka tree at midnight. Later, when the proper time comes, you will see Rādhārāṇī along with Her sakhīs.”

Chapter Fifteen

OPENING OF ŚRĪMATĪ RĀDHĀRĀṆĪ’S EYES

n the day following Śrīmatī Rādhārāṇī’s birth, Pūrṇamāsi Devī came to the house of

Vṛṣabhānu on the invitation of Kīrtidā. As soon as she saw the baby girl immediately she felt so much ecstasy and said, “It is none other than Raseśvari who has appeared in your house!” She advised Kīrtidā and Vṛṣabhānu, “Take nice care of this girl. She

is the origin of Lakṣmī Devī. She is Īśvari, the controller of Bhūloka and Goloka. She is always worshipped by the gopa-kānya (cowherd girls). Great personalities like Brahmā, Śiva, Indra, Marut, and Varuṇa constantly offer their prayers at Her lotus feet. Just as Śrī Hari appears on this earthly planet by His sweet will, in the same way this girl—who is the eternal consort of Śrī Hari—has appeared in your house. By seeing, touching, or worshipping this girl, all desires will be fulfilled. She has appeared here to perform some confidential pastimes. You must take care of Her very nicely.”

O

After some time, when King Vṛṣabhānu and Kīrtidā were looking at their beautiful daughter more closely, they suddenly realized She was was not seeing anything: Her eyes were still closed! Everyone including Kīrtidā started to cry in distress that such a beautiful girl was blind. Still, even though She was blind, because of Her unparalleled beauty everyone came to see the newborn daughter of Vṛṣabhānu and Kīrtidā.

Nanda Mahārāja and Yaśodā also came there, along with their son Kṛṣṇa. Nanda Mahārāja and Vṛṣabhānu Mahārāja embraced when they met, and Mother Yaśodā was greeted with loving

affection by Kīrtidā. She took her inside the house and also embraced her. Lord Kṛṣṇa understood that His eternal consort Śrī Rādhā had appeared in the house of Kīrtidā. Rādhārāṇī in the form of baby girl was lying on the bed. While both Yaśodā and Kīrtidā were busy discussing the newly-born girl and Her unfortunate blindness, Śrī Kṛṣṇa climbed down from the lap of Mother Yaśodā. Entering the room where Rādhārāṇī lay sleeping, He climbed onto Her bed and touched Her eyes.

Immediately She opened her eyes to take darśana of Her beloved Kṛṣṇa. When Kīrtidā and Yaśodā saw Rādhārāṇī’s eyes had opened, they were very happy and

immediately shared the news with everyone present. There was much jubilation in the home of Mahārāja Vṛṣabhānu and Mother Kīrtidā.

There is another description regarding opening of Rādhārāṇī’s eyes:Mother Yaśodā came to the house of Kīrtidā carrying her son Kṛṣṇa in her arms. When Yaśodā

saw the beautiful daughter of Kīrtidā, immediately she placed Kṛṣṇa on the ground and picked up Rādhārāṇī, cradling the child in her lap. Seeing this, Kṛṣṇa became upset and started to cry. Yaśodā bent down and picked up Kṛṣṇa, also placing Him on her lap. It is the nature of children that whenever they come together they try to touch each other. When Rādhā and Kṛṣṇa came close to each other in the lap of Yaśodā, Kṛṣṇa reached out to touch Rādhārāṇī. At his touch, Rādhārāṇī realized Her Kṛṣṇa was there in front of Her, and opened Her eyes to take darśana of Him: Her first sight on this earthly planet.

The reason for Rādhārāṇī taking birth as a blind girl is as follows:In Goloka-dhāma, Lord Kṛṣṇa was preparing to come to the earth planet to perform His bhauma-

līlā. He mentioned to Rādhārāṇī that She also had to come to appear in His pastimes. But Rādhārāṇī expressed Her reluctance to come to earth because She would have to see so many people, when the only one She wished to look upon was Śrī Kṛṣṇa. Kṛṣṇa assured Her that on earth, She would be able to see Him always. Rādhārāṇī accepted on the condition that on earth the first person She saw would be Him. That is why She appeared as a blind girl, and gained Her sight only in the presence of Her beloved Śyāmasundara.

Chapter Sixteen

BOON FROM DURVĀSĀ MUNI

I n the palace of King Vṛṣabhānu, Rādhārāṇī passed Her childhood playing with Her sakhīs. Wherever in the palace they played, Rādhā would always place a small deity of Kṛṣṇa in the corner and decorate Him with flowers. Rādhā and Her sakhīs would often play at cooking food for Kṛṣṇa. Once on Dvādaśī-tithi, when the gopīs were all absorbed in their play, Durvāsā Muni arrived at the palace. All the sakhīs ran away when they saw Durvāsā Muni, but Rādhārāṇī remained. Durvāsā Muni was very pleased to see the incomparable beauty of Rādhārāṇī. He said, “My dear child! Today You must feed me sweet rice prepared with Your own hands.”

When Rādhārāṇī heard the desire of Durvāsā Muni, immediately She ran to Her mother to collect the ingredients: nicely scented rice, milk, sugar, teja pata, resin, elachi, camphor, and other things.

Within a very short time Rādhārāṇī had prepared delicious sweet rice, which She served to Durvāsā Muni. He found the smell very tempting, and when he tasted the inconceivably nectarean rice he was convinced that Rādhārāṇī was Golokeśvari Māhālakṣmī: no one else could have made such a wondrous prepāration that defeated the taste of nectar and caused him to experience ecstasy.

Being very pleased with Śrīmatī Rādhārāṇī’s service and out of affection for Her, he said, “I am offering You a boon that whatever Your hands touch, whatever You prepare, will taste like nectar. Whoever tastes this food cooked by You will have long life, strength, beauty, and fame, all of which will increase day by day!”

Chapter Seventeen

ŚRĪMATĪ RĀDHĀRĀṆĪ’S ANNA-PRĀŚANA CEREMONY

hen, by the touch of Kṛṣṇa, Rādhārāṇī regained Her vision, the friendship be -

tween Yaśodā and Kīrtidā became more intense. Both families started to visit each others’ homes regularly. Sometimes Rādhārāṇī would visit Nanda Mahārāja’s house with Her mother. There She would have darśana of Her most

beloved Śrī Kṛṣṇa. W

Rādhā and Kṛṣṇa continued to grow, day by day. All the nitya-siddha sakhīs of Rādhārāṇī also appeared in Vraja. Viśākhā appeared on the same day and at the same moment as Rādhārāṇī. There are eight dear sakhīs of Rādhārāṇī, who are like expansions of Rādhārāṇī’s body. They are Lalitā, Viśākhā, Citrā, Indulekha, Campakalātā, Tuṅgavidyā, Raṅgadevi, and Sudevī.

When Rādhārāṇī reached the age of seven months, King Vṛṣabhānu made elaborate arrangements to celebrate the anna-prāsana ceremony of his daughter. He arranged a great yajña and invited all the citizens, brahmānas, relatives, and his most dear friend Nanda Mahārāja and his family. Devī Pūrṇamāsi, Mother Rohiṇī and Bālarāma, and Mother Yaśodā and Kṛṣṇa all came to attend the cer -emony. When everyone was enjoying a sumptuous feast, Rādhārāṇī took one morsel of prāsada from Śrī Kṛṣṇa’s plate.

While all the ladies were busy discussing their household matters, Kṛṣṇa and Rādhā rāṇī, in the mood of childhood, met and drank the beauty of each other like cakora birds drink the moonlight. Rādhārāṇī manifested a wonderful beauty and sweetness, just as a lotus manifests its beauty when it comes in contact with the sunlight.

SectionFive ŚRĪ RĀDHĀ’S PAUGAṆḌA PASTIMES

Chapter Eighteen

KṚṢṆA PROVES RĀDHĀRĀṆĪ’S SUPERIOR POSITION

his is one of the pastimes which took place towards the end of the paugaṇḍa period of Rād-

hārāṇī.TOnce, being overwhelmed by love, Kṛṣṇa told Rādhārāṇī, “The essence of all worship is to worship You. If someone worships Me without first worshipping You, he will get no result. You are My māhābhāva-māyi, pleasure giving potency. You derive pleasure by giving Me pleasure. My plea -sure is Your pleasure. You are completely devoid of desire for Your own enjoyment. You do not expect anything from Me except My association and constant engagement in My service. Thus, anyone following Your process of worship will be very dear to Me, and I consider them greater than any yogī or tapasyi. Without Your merciful glance, no living entity can attain Me. I am only

attainable by pure devotion. Your activities are pure devotion. One who follows in Your footsteps will have no fear of Yamarāja. He will be eligible to serve in My spiritual abode. Whoever desires to serve Me with devotion should accept Your name first from a bona fide guru and chant purely to attain perfection. Then only will he be eligible to serve Me. If one chants Rādhā-Kṛṣṇa together I will be controlled by that most fortunate person. You are chief among all gopaṅgana, and are greater even than Yaśomatī!”

When Rādhārāṇī heard this She laughed and said, “Your character is like a debauchee. I do not believe Your words. Yaśomatī is Your dear mother. How can You say I am greater than her? What is the reason?”

Kṛṣṇa said, “Very soon You will see. Even if she is saying that You are her daughter, very soon You will see that she will come to catch hold of Your feet.”

And so, to prove the greatness of Śrīmatī Rādhārāṇī, Kṛṣṇa manifested a pastime.One day some of the Vraja-gopīkās brought Rādhā and Kṛṣṇa to one house to have fun with

Them. They were deriving great pleasure by uniting Radha-Kṛṣṇa. All the gopīs were making Kṛṣṇa dance in the courtyard of the house, and were chanting and dancing with Him. At that time Yaśomatī reached there. When she saw all the gopīs were dancing with Kṛṣṇa, she became angry and said to Rādhārāṇī and Her sakhīs, “What kind of behavior is this? My Gopal spends the day grazing cows. He is very tired and needs His rest, but you have disturbed His sleep and brought Him here to play. Here you are making Him dance! And I know you all do this every day. This is not good at all. Do not do it again.”

Rādhārāṇī did not respond. The sakhīs said to Yaśodā-mātā, “Your son Gopal is a cowherd boy. He has become tired from wandering in the forsest and grazing cows, and is now sleeping on His bed. This Kṛṣṇa is not your son. Your son’s name is Kṛṣṇa, yes, but that does not mean there is no one else with the same name in this world. Go to your house and see: maybe your son is still sleep -ing there.”

After hearing this from the sakhīs, Mother Yaśodā was surprised: there may well be more than one boy named Kṛṣṇa, but how is it possible that they would have the same features? Still, as the sakhīs suggested, she returned to her house to check on her Gopal.

When Yaśomatī arrived, she was surprised to see that the words of the sakhīs were correct. Her son Kṛṣṇa was sleeping on the bed. She was bewildered to see this, but at the same time she was feeling very happy also. She immediately went back to the place where the sakhīs were playing with the other Kṛṣṇa. Yaśodā said, “O sakhīs! Please listen to me. Where did you find this Kṛṣṇa who looks exactly like my son Kṛṣṇa? Both are the same age, they have the same features and physique. They walk the same way, speak the same way, and behave the same way. Their bodily color is same. By seeing your Kṛṣṇa I am feeling satisfaction in my heart. I am feeling so much af -fection towards him. You all come to my house along with your Kṛṣṇa. We will unite both Kṛṣṇas together and make them dance together. Everyone will be happy to see their dance. We can estab -lish a friendship between both Kṛṣṇas. Then, after finishing the dance, you leave my Kṛṣṇa in my house and come back here with your Kṛṣṇa.”

Prompted by Kṛṣṇa, Rādhārāṇī said, “O dear Mother! You are telling us to take our Kṛṣṇa to your house, but we are feeling scared. If both Kṛṣṇa’s are dancing, then how are we to tell which is your Kṛṣṇa and which is ours? Your Kṛṣṇa may become exchanged with our Kṛṣṇa.”

Mother Yaśodā laughed to hear this and said, “If that happens then what is the problem? Both are the same in their qualities.”

Rādhārāṇī said, “No, that is not correct. Your Kṛṣṇa can never be equal in qualities with our Kṛṣṇa. Your son is a cowherd boy who is grazing cows in the forest the whole day. He does not have any knowledge of love, prema-tattva. But our Kṛṣṇa is an incomparable jewel among all the puruṣas. He is Puruṣa-ratna and Puruṣottama. So many yogīs, ṛṣis, munis, jñānīs, and dhyānīs are worshipping His lotus feet. Our Kṛṣṇa has killed so many great demons. He has corrected the mis -take of Brahmā, the creator of this universe.”

Mother Yaśodā replied, “My son has also performed all these activities. All the Vrajavāsīs know about this. When my son was only three days old He killed Pūtanā demon. Then he killed Śakaṭā -sura and Tṛṇāvartāsura. Everyone knows that all these are activities of Yaśodā-nanadana.”

Rādhārāṇī said, “By this discussion we may create a quarrel. Later you will understand which Kṛṣṇa has greater qualities. For now, however, we should put a mark on the head of our Kṛṣṇa so that they will not be confused.” Saying so, Rādhārāṇī put one spot of sandalwood pulp on the fore -head of Kṛṣṇa. The round white mark on the blue forehead of Kṛṣṇa looked like the moon rising from behind a blue mountain. Rādhārāṇī said to all the sakhīs, “Now you all see. There is a mark of candana on the forehead of My Kṛṣṇa. You all should keep your eyes on our Kṛṣṇa so that He does not get lost.”

Then Rādhārāṇī and her sakhīs, along with their Kṛṣṇa, went to the house of Yaśodā. Yaśodā saw her Kṛṣṇa was still sleeping on the bed inside the house. She woke Him and brought Him to dance with the second Kṛṣṇa. When they danced together, the two Kṛṣṇas looked like two sparkling nīla-maṇi. Everyone was surprised to see their dance; never had they witnessed such a wonderful event.

Then, all of a sudden, Yaśodā’s Kṛṣṇa merged into the body of the gopīs’ Kṛṣṇa and became one form. Then the dance was finished. Rādhārāṇī and Her sakhīs prepared to leave along with their Kṛṣṇa. Mother Yaśodā did not find her Kṛṣṇa. She started to cry, “Where is my Kṛṣṇa? Where did my Kṛṣṇa go? You are taking away your Kṛṣṇa. You must give me back my Kṛṣṇa.”

Rādhārāṇī said, “Where can we find your Kṛṣṇa? Our life and soul—this Kṛṣṇa—is not your son. Just see, on the forehead of our Kṛṣṇa is the mark of candana I placed there.”

Mother Yaśodā said, “All of you were making Them dance. You must have hidden my Kṛṣṇa somewhere. This is your trick, Rādhā! You know so many tricks.”

Rādhārāṇī said, “This courtyard is surrounded by a wall. Both Kṛṣṇas were dancing here. How can we know where one of Them went? We have not left this place ourselves.”

Then Yaśodā, with great pity in her voice, said, “I do not have five or seven children. I have only one child. He is a wealth of happiness for both his father and mother. He is like the helping stick of an old man. O Rādhā! My life air is about to leave my body. Please give me back my Kṛṣṇa and save my life! I am catching Your feet. Please give me back my Kṛṣṇa. From today I will become Your maidservant.”

When Kṛṣṇa heard Yaśodā speaking like this, He looked upon Rādhārāṇī and smiled, indicating something to her with a slight movement. Rādhārāṇī said, “You are the queen of Vraja, you are My elder, my worshipable mother. Why are you catching My feet? It is a great offense on My part that you are catching My feet! Why are you speaking these bad words to Me?”

Mother Yaśodā said, “Please bring my son back as soon as possible. Then You will be free from all offenses. There will be no sin on Your part.”

Rādhārāṇī said, “But how can I bring Him? Where shall I go to search for Him?”When Yaśodā heard this from Rādhārāṇī she started to cry, and spoke very pathetically, “I will

not maintain my life any longer without my Nīlamaṇi.” Saying this, Yaśodā Devī fainted and fell to the ground. It seemed that she was giving up her life.

Rādhārāṇī looked upon Śrī Kṛṣṇa and said, “What to do now? Your mother, who was holding You in her womb, is dying in front of You! Please tell Me what to do now.”

Kṛṣṇa said, “You need not be worried. My mother is not going to die.” Rādhārāṇī went to Yaśodā and spoke in her ear, “Kṛṣṇa’s mother, Yaśodā! Wake up, arise! Your Kṛṣṇa has come back.”

As soon as mother Yaśodā heard the name Kṛṣṇa, immediately she woke up and said, “O Śrīmatī! Where is my Kṛṣṇa?”

Rādhārāṇī replied, “Your son Kṛṣṇa had become tired by dancing with our Kṛṣṇa. He has gone to His bedroom and is sleeping there on His bed.”

Yaśodā had full faith that Rādhārāṇī never spoke a lie. She immediately went to Kṛṣṇa’s bedroom and found Kṛṣṇa sleeping there on the bed. Nandarāṇī Yaśodā picked up her son with great affec -tion and embraced Him, kissing Him again and again. All the sakhīs left for their respective houses. Thus Kṛṣṇa established Rādhārāṇī’s greatness.

Section SixYOUTHFUL PASTIMES BEFORE MARRIAGE

Chapter Nineteen

APPEARANCE OF RĀDHĀ-KUṆḌA AND ŚYĀMA-KUṆḌA

nce Kaṁsa sent a demon called Ariṣṭāsura to Vraja. This demon had accepted a form

of a bull. He was very ferocious and frightened all the Vrajavāsīs. Lord Śrī Kṛṣṇa killed this demon very easily. That night, Kṛṣṇa played on His flute to attract the gopīs and enjoy with them in the rāsa dance.O

While Rādhārāṇī, Lalitā, and the other sakhīs were approaching Śrī Kṛṣṇa, they were discussing among themselves: “Kṛṣṇa, the son of Vrajarāja Nanda, has killed a bull. Thus he has committed a sin. It has been described in scripture that if the king commits any sin then the citizens share the re -actions. Following this principle, the sin incurred by Kṛṣṇa of killing a bull must have also infected us. We must consult Bhagavati Pūrṇamasi and ask her what we must do to be free from this sin.”

While discussing like this they were approaching Kṛṣṇa. They spoke loudly so that Kṛṣṇa could hear. Rādhārāṇī said to Kṛṣṇa, “O killer of the bull! Today you should not touch our bodies.”

Kṛṣṇa replied, “O foolish gopīs! That was not really a bull. He was a demon who had come in the guise of a bull to harm the people of Vraja.”

Rādhārāṇī said, “O Kṛṣṇa! Even if he was a demon, still he had accepted the form of a bull. Vri -trasura was also a demon. Still, Indra incurred the sin of killing a brāhmaṇa. In the same way, even if this Ariṣṭāsura was a demon, because he was in the form of a bull you have incurred sin.”

When Kṛṣṇa heard this explanation from Rādhārāṇī, He had no answer. He stood shamefaced, looking down at the ground. He asked Rādhārāṇī, “If I have incurred this sin, then what is the solu -tion? What should I do to be free from this sin?”

Rādhārāṇī and her sakhīs said, “We have heard from Devī Pūrṇamasi and Gargi, the daughter of Gargacarya, that for this kind of sin one must travel to all the holy places and take bath in the wa -ters of those tīrthas. Then only will you be free from the sin of killing a bull.”

When Kṛṣṇa heard this process of atonement from Rādhārāṇī, He gave up His humility and said, “Ha! Do you think I have to go all over the three worlds to take bath in all the tīrthas? Just see, now I will bring all tīrthas here before your very eyes!”

Then Kṛṣṇa, in a very angry mood, kicked the ground with His left heel. That kick of Lord Kṛṣṇa created a hole and immediately Bhogavatī Gaṅgā appeared from Pātāla-loka. Then Kṛṣṇa invited all the tīrthas into that water. They appeared by His order, and entered the water.

After taking bath Kṛṣṇa said, “I will arrange that this pond created by Me and which carries this most pure water of all the tīrthas will exist here eternally.” He looked at Rādhārāṇī and Her sakhīs. “Now I have taken bath in this water and have been purified from My sin. But what about all of you? You have performed no pious activities in this life. How can you take bath in all these tīrthas?”

All the gopis said, “O, Kṛṣṇa! You are a great cheater. Who can understand Your illusion? The water in this pond is just normal water. How can You say so proudly that this water is from all tīrthas? We don’t believe You!”

When Kṛṣṇa heard this from the gopīs, He summoned all the tīrthas, who appeared in their per-sonified forms before Rādhārāṇī. One by one they identified themselves to Her. “I am Lavana Samudra (ocean of salty water), I am Sona, I am the Sindhu river, I am the Tāmraparṇī, I am Puṣkara, I am Sarasvatī, I am the River Yamunā, I am Kāverī, I am tīrtha-rāja Prayāga, I am the river Revā. Now all of us have entered into this kuṇḍa in the form of water.”

Kṛṣṇa said to the gopīs, “Now there is nothing for you to doubt. I have taken bath in the holy wa-ter of all tīrthas, and am now completely free from all sins. But what about all of you? Being citi -zens of Vraja, you are infected by sin. Now you all should take bath in this water and become free from sin. Otherwise you will remain contaminated and you will not be able to touch My body.”

Rādhārāṇī said, “O sakhīs! Kṛṣṇa has created this pond by kicking the ground with His feet. This is not an auspicious start. Furthermore, since He took His bath here, this water has become contam -inated by receiving the sins of Kṛṣṇa. We should not take bath in this kuṇḍa. We must create our own kuṇḍa and take bath in that water.”

On the western side of the kuṇḍa created by Kṛṣṇa, Rādhārāṇī found a place that bore the hoof-print of the demon Ariṣṭāsura, thus creating a hole. Rādhārāṇī took Her bangles and, with the help of her sakhīs, began digging. There were so many gopīs that within a short time, a large pond was created. Be-cause this kuṇḍa was created by bangles of Rādhārāṇī, it was known as Kaṅkaṇa-kuṇḍa, and later it was known as Rādhā-kuṇḍa.

Thus Rādhārāṇī very quickly created a nice kuṇḍa next to Kṛṣṇa-kuṇḍa, or Śyāma-kuṇḍa. Kṛṣṇa was surprised to see this. He told Rādhārāṇī, “O lotus-eyed one! You have made a nice hole. But what is the use of this pond if there is no water in it? Anyway, I can allow You, along with all Your sakhīs, to take water from My kuṇḍa to fill Yours.”

Hearing this from Kṛṣṇa, Rādhārāṇī turned her face away and raising her chin said, “No, no! Your kuṇḍa is contaminated by the sins You released there during Your bath. We will not take bath in that water. I will bring water from Manasi Gaṅgā by the help of my millions of sakhīs. Thus I will establish the incomparable glories of My kuṇḍa in this world!”

Kṛṣṇa thought this would be far too laborious a task for Rādhārāṇī and the gopīs, and so He indicated to all the tīrthas to approach Śrī Rādhikā to serve Her. Immediately the personified tīrthas appeared be-fore Śrīmati Rādhārāṇī and offered their prayers to Her. They said, “O Devī! Who can calculate the greatness of Your glories? The Vedas do not know the end of Your glories. Brahmā, Śiva, and Nārada also do not know the end of your glories. Śrī Uddhava is always meditating on Your unlimited glories! The corner of your lotus feet are radiant rays of beauty desired even by Lakṣmī Devī. Only one person knows Your glories in full. He is the son of Nanda Mahārāja, who is cleaning the perspiration of Your body out of love for You. He decorates Your lotus feet very beautifully with ankle bells made of pre -cious gems. He feels Himself most fortunate to receive the mercy of Your vision. By His order and mercy we have appeared in this kuṇḍa, which was created by the kick of His heel. O, Śrīmati Rādhikā! Kindly accept us by casting Your merciful glance upon us! Let us live in Your kuṇḍa and always have the opportunity to behold Your sweet pastimes with Kṛṣṇa. Thus all our desires will be fulfilled.”

Hearing the prayers of the personified tīrthas, Rādhārāṇī looked upon Sri Kṛṣṇa and smiled. She said, “O tīrthas! I am very pleased with your prayers. Now you may enter into My kuṇḍa by your sweet will.”

On this merciful order of Rādhārāṇī, immediately Sri Kṛṣṇa, with the help of His flute, made a hole in the dam between both kuṇḍas, and the water from Śyāma-kuṇḍa entered into Rādhā-kuṇḍa.

Śrīmati Rādhārāṇī entered Her kuṇḍa at midnight on Kārtika-pūrṇimā (Kṛṣṇa-āṣṭamī or Bahulāṣṭamī-tithi). When Kṛṣṇa saw Rādhā-kuṇḍa filled with water, He also took bath there. He said to Rādhārāṇī, “O, My most dear one! I will take bath and engage in water sports daily in this kuṇḍa created by You. As you are dear to Me, this kuṇḍa created by You is also very dear to Me.”

Every year thousands of devotees take bath at Rādhā-kuṇḍa on this tithi and muhūrta to attain the perfection of life.

Kaṅkaṇa-kuṇḍa still exists inside Rādhā-kuṇḍa. It is twenty feet square, and sixteen feet deep. When devotees emptied Rādhā-kuṇḍa for cleaning purposes, at that time Kaṅkaṇa-kuṇḍa was visible.

Chapter Twenty

LALITĀ AND KṚṢṆA IN A SWING FESTIVAL

ārada Muni, being a great devotee of the Lord, was visiting Śrīmatī Rādhārāṇī regu -

larly. Kṛṣṇa noticed these frequent visits and warned Rādhārāṇī that She should be careful about associating too closely with Nārada Muni, as he was expert at instigat -ing disputes between people. Kṛṣṇa’s apprehension was that Nārada might also create

some misunderstanding between Śrīmatī Rādhārāṇī and Himself, and thus create quarrel. N

But Rādhārāṇī did not take Kṛṣṇa’s words seriously. She was thinking that Her love for Kṛṣṇa was so strong that no one could create any kind of dispute between Her and Kṛṣṇa. Kṛṣṇa said, “Obviously You do not care for My warning, but one day You will see the result of Your associa -tion with Nārada Muni!”

Once, Nārada Muni visited Vraja-bhūmi, playing on his vīṇā. Pleased with Nārada’s beautiful music, Kṛṣṇa wanted to give him a boon. Nārada Muni said, “Now I do not have any wish to be fulfilled. Please keep Your offer for the future. Whenever I am in need of Your favor, I will ask You for it.”

One day all the sakhīs arranged a swing festival for Rādhā and Kṛṣṇa near Lalitā-kuṇḍa. A swing was prepared and decorated gorgeously, and all the sakhīs, along with Kṛṣṇa, were ready. Śrīmatī Rādhārāṇī, however, had not yet arrived. Everyone was waiting for Her: without Her, the festival could not begin.

At this time Nārada Muni happened to reach there. The Muni asked, “What arrangements are these? What is the occasion?”

The sakhīs replied, “We have prepared a swing festival for Rādhā and Kṛṣṇa. Everything is ready, but Rādhārāṇī has not come. We are all awaiting Her arrival.”

Then Nārada Muni went to Śrī Kṛṣṇa and told Him, “My dear Lord! Do You remember one day You granted me a wish and I told You that I will ask for it when I need it? Today I have a special desire. If You will kindly oblige me I will be very grateful.”

Kṛṣṇa said, “Of course, Nāradji! I remember My promise, and so today I will grant you your wish. Please tell Me: what is your desire?”

Nārada Muni said, “I long to see the pastime of You and Lalitā swinging together.” Kṛṣṇa said, “Oh, but that is easily arranged. Śrī Rādhā is delayed; in the meantime Lalitā and I

can swing together.”Lalitā, however, did not wish to swing with Kṛṣṇa: she wanted only to see her beloved sakhī Śrī

Rādhā swinging with Kṛṣṇa.Kṛṣṇa, seeing Lalitā’s hesitation, pulled her hand and by force made her sit next to Him on the

swing, and the sakhīs swung them both. Nārada Muni and the gopīs were happy to observe Lalitā and Kṛṣṇa swinging together.

Nārada Muni suddenly left that place and went to the home of Śrīmatī Rādhārāṇī. Free to wander anywhere he pleases, he went straight to Rādhā’s room, where She was dressing in prepāration for the swing festival. Nārada said to Rādhārāṇī, “What are You doing here?” Rādhārāṇī replied, “I am preparing for the swing festival with Śrī Kṛṣṇa. My sakhīs have arranged it near Lalitā-kuṇḍa.”

Nārada said, “You are preparing for the swing festival? Don’t You know what is happening there? Kṛṣṇa is already engaged in a swing festival with Lalitā.”

Rādhārāṇī could not believe that Lalitā would enjoy a swing festival with Kṛṣṇa. But Nārada said, “So, then, You go and see for Yourself what is happening there.”

Rādhārāṇī immediately went to Lalitā-kuṇḍa and from a distance She saw Lalitā and Kṛṣṇa swinging together. Rādhārāṇī became very angry and ran away from the kuṇḍa.

Meanwhile, Kṛṣṇa and all the sakhīs were waiting for Rādhārāṇī, but still She did not arrive. Kṛṣṇa understood that there must be some problem that had caused Her delay. He thought to ask Nārada Muni, but, looking around the kuṇḍa, He noticed that Nārada had disappeared. Then Kṛṣṇa knew that Nārada must have done something, and so He went in search of Rādhārāṇī Himself.

After some time, He found Śrī Rādhā sitting in a kuñja in angry mood, crying. He went to Her and tried to pacify Her, but She would not hear anything He had to say. Kṛṣṇa said, “Rādhārāṇī! What are You doing here? We have been waiting for You for so long. All the sakhīs are awaiting Your arrival. Why are You sitting alone here crying?”

Rādhārāṇī, being very angry, said, “Why do You need Me? You are swinging with Lalitā. Be happy swinging with her! You do not need Me there.”

Kṛṣṇa asked Rādhā, “How do You know that I am swinging with Lalitā?” Rādhārāṇī said, “I heard it from Nārada Muni.” Then Kṛṣṇa realized that Nārada Muni had created this situation. He told Rādhārāṇī, “Just see

how Nārada has fooled You! I had granted Nārada one wish. Today he came and requested Me to fulfill his desire of seeing Lalitā and I swing together. Since Your arrival was delayed, to make Nārada happy Lalitā and I swung together. Lalitā did not want to swing with Me at all, but I forced her, just to make Nārada happy. But after putting us on the swing, he has come here and informed You of this, causing You to become upset. I had warned You before to be careful with Nārada and not associate with him too closely. He is very expert in making people quarrel with each other.”

Kṛṣṇa warned Rādhārāṇī not to trust Nārada in future. Rādhārāṇī smiled to hear this explanation from Kṛṣṇa, and together They went to Lalitā-kuṇḍa to swing.

Chapter Twenty-one

LALITĀ TIES THE CLOTH OF RĀDHĀRĀṆĪ AND KṚṢṆA

nce Śrī Kṛṣṇa was grazing cows in the forest. The beautiful scent of flowers in the

surrounding forest kuñjas was attractive, and bewildered Kṛṣṇa’s mind. He played on His flute, calling the name of Rādhārāṇī again and again. The sound of Rādhā’s name caused His body to fill with the symptoms of ecstasy, and tears flowed from His eyes.

Looking upon a tree, Kṛṣṇa asked, “Please tell me where is My prāṇa-prīya, Radha? I am search-ing for Her. Please pacify Me by giving Me news of Her.” But the tree did not reply.

OKṛṣṇa stood near the forest path where His beloved Rādhā would come, watching and waiting.

Soon, Rādhārāṇī and Her sakhīs reached the kuñja. Her sārikā (pet parrot) gave Rādhārāṇī the news that Kṛṣṇa was crying pathetically and longing to meet with Her. When Radharni heard this news, She started to cry and search for Kṛṣṇa. She said, “Where is my prāṇa-prīya Kṛṣṇa? Please give me Your darśana just once!”

Crying thus, Rādhārāṇī ran to Her Prāṇa-vallabha. When Rādhā and Kṛṣṇa met They embraced, and blissful in the ecstasy of meeting, They lost external consciousness. At that time Lalitā came and tied a knot in the cloth of both Rādhā and Kṛṣṇa, then left the kuñja.

After some time, Rādhā and Kṛṣṇa sat on a jeweled seat surrounded by Their sakhīs, who were joking and laughing with Yugala-Kiśora. Then Kṛṣṇa found the knot that tied His and Rādhārāṇī’s cloth together. “Who has put a knot in our cloth? Who has done this most wonderful deed? My heart and Rādhā’s heart are bound together always. Today someone has caused this internal condi -tion to manifest externally by tying a knot in our cloth!”

Lalitā-sakhī said, “O Kṛṣṇa! This is a special symptom of love. When love arises with someone then he loses his external sense. At that time when he is in the great ecstasy of premānanda, the bliss of love, internal hidden subjects manifest externally. Then He himself forgets and causes oth -ers to forget also. That is the reason there is a knot in Your cloth.”

The speech by Lalitā gave great pleasure to Rādhā and Kṛṣṇa and Their sakhīs, who all laughed in happiness. This pastime occurred in a place called Ganthuli in Vraja.

Chapter Twenty-two

ŚRĪ KṚṢṆA ENACTS HIS RAGHUNĀTHA-LĪLĀ AT KĀMYAVANA

ne day Rādhā and Kṛṣṇa, along with all the sakhīs, were engaged in playful activities.

They all reached the bank of a pond surrounded by many beautiful trees, where birds were making sweet sounds. Rādhā and Kṛṣṇa sat down there, and Their sakhīs sur-rounded Them. O

Monkeys were jumping from branch to branch and thus enjoying the beautiful atmosphere. Some of them crossed the pond to offer obeisances to Kṛṣṇa. Some made different kinds of sounds. See -ing this, Lalitā told Viśākhā, “In ancient times, Rāmacandra had lost Sītā Devī. With the help of many monkeys, He searched for Her all throughout the forest. Finally hearing the message from one bird of Sītā Devī’s kidnapping by the demon Rāvana, Lord Rāmacandra wanted to fight with Rāvaṇa to rescue Sītā Devī. But Rāmacandra could not fight with Rāvaṇa, as the demon lived in Laṅkā, across the ocean. No one was able to cross the ocean to reach this demon, and thus he re -mained unchallenged. I have heard from wise old people that Hanumān, Lord Rāmacandra’s loyal assistant, was able to cross the ocean.”

When Kṛṣṇa heard this, He said, “Lalite! I am that Lord Raghunātha! Just see how all these mon -keys are crossing the pond to offer their obeisances at My lotus feet. I am that same Lord Rāma.”

Hearing Kṛṣṇa speak like this, the sakhīs looked to Rādhārāṇī and laughed. They said, “Nan-danandana! Why are You speaking of impossible things? Rāmacandra is the most powerful archer, the famous son of Mahārāja Daśaratha, by the sound of whose bow the three worlds would tremble. He knew of no woman but Sītā Devī. You are telling us that You are the same Raghunātha. It is impossible.”

Sri Kṛṣṇa said, “Lalite! The only difference between Raghunātha and I is the name. That time I was son of Daśaratha. I would know nothing except Sītā. Now I am the son of Śrī Vrajarāja. Now I always enjoy with Rādhārāṇī. Previously by My arrow the whole three worlds would tremble. Now

by the sound of My flute all animate and inanimate entities are trembling. Thus Rāmacandra and I are the same person. Only the bodies are different.”

Lalitā said, “Raghunātha created a bridge of stones on the water, and He crossed the ocean to reach Laṅkā. Can You make a bridge on top of this pond? Let us see. If You can show us this then we will believe that You are non-different from Raghunātha. Otherwise we cannot believe it.”

Kṛṣṇa said, “Very well. You all go and bring stones, and I will make a bridge over this pond.” The sakhīs said, “If you are Rāmacandra then order these monkeys to bring Your stones! Why

do You order us to bring stones for You?” So Śrī Kṛṣṇa ordered all the monkeys to bring stones. The monkeys immediately brought many

stones and gathered on the bank of the pond. Kṛṣṇa, looking upon the sweet lotus face of Rād -hārāṇī, said, “O Rādhe! If You are My real prāṇa-prīya, only then will I be able to build this bridge.”

Kṛṣṇa then picked up the stones and one by one threw them into the pond. All the stones floated on the water due to the touch of Lord Kṛṣṇa’s hand. Very soon He completed the bridge and walked over it to meet with Rādhārāṇī. Viśākhā said, “Now I understand Your trick.”

Kṛṣṇa said, “Trick? I built this bridge of stones in front of you! What trick did I play here? I am God. Everything is possible for Me. You are simple cowherd girls. How can you know My glories and greatness?”

Hearing this from Kṛṣṇa Lalitā laughed and said, “O, Nandanandana! Those who are śakti wor-shippers can do things like this by their power. Sometimes they can walk on a thin rope suspended in the air, holding a water pot on their heads. When these śakti worshippers do things like this peo-ple may think it is true but in reality these are all just tricks. You have also made this bridge due to the power You have received from Śakti Devī. This is nothing other than Your tricks.”

All the sakhīs laughed to hear this from Lalitā. In this way the Lord performed His mādhurya-līlā by showing His aiśvarya. This pastime took

place in Kāmyavana.

Chapter Twenty-three

MOTHER YAŚODĀ RUBS TURMERIC ON ŚRĪMATĪ RĀDHĀRĀṆĪ’S HANDS

other Yaśodā loves Rādhārāṇī very much. She wanted Her to marry Kṛṣṇa. One

day when Rādhārāṇī was at Nandagrāma, Mother Yaśodā smeared Rādhārāṇī’s hands with turmeric. The custom was that when the parents of the proposed bride and groom agreed that their children would marry, then the bride’s hands would be

smeared with turmeric.M

When Rādhārāṇī saw Her yellow hands, She was very embarrassed and wondered how She would hide them from others. She ran to a nearby pond, eager to remove the turmeric before She returned to Her home. As She washed Her hands, the entire pond turned yellow in color. The pond is now called Pila Pukkur. “Pukkur” means pond and “pila” means yellow. The water of this pond is still yellow even today.

Chapter Twenty-four

THE PEARL TREE AT MUKTA-KUṆḌA

hile Rādhārāṇī was washing the turmeric from her hands in the pond, some peo-

ple saw her and informed her parents. Vṛṣabhānu and Kīrtidā were so happy to hear that Yaśodā had put turmeric paste on the hands of their daughter, thus an-nouncing Her engagement to Śrī Kṛṣṇa, that they immediately sent a plate of pre -

cious jewels and gems to Nanda and Yaśodā in honor of their future relationship. W

Nanda and Yaśodā were very happy to receive these jewels and gems. But then Mother Yaśodā realized that to accept the proposal of marriage they also had to send a plate of precious jewels and gems to Rādhārāṇī’s parents. But they did not have jewels and gems. When Kṛṣṇa came to know about this problem His mother was facing, He took the jewels sent by Vṛṣabhānu and Kīrtidā and planted them in the ground. Very soon, trees grew from the ground, their branches heavy with pre -cious jewels.

Happily, Nanda Mahārāja and Yaśodā-mā sent the jewels to Rādhārāṇī’s parents, and thus the marriage was agreed upon.

Some time later, Nanda and Yaśodā went to Pūrṇamāsi to receive her blessings for the union. Pūrṇamāsi told them, “If Rādhārāṇī and Kṛṣṇa marry at this particular time, then the marriage will not last. Maybe in future they can be married, depending on their astrological charts.”

And so the marriage was stopped.

Chapter Twenty-five

KṚṢṆA BREAKS RĀDHĀ’S YOGURT POT

rīmatī Rādhārāṇī, along with Her sakhīs, used to go out on the pretext of selling milk in

the market of Mathurā, carrying yogurt in clay pots on their heads. Śrī Kṛṣṇa and His friends would hide along the way, and when Rādhārāṇī and the gopīs approached, Kṛṣṇa would block their path and speak to them with pleasant words. He would make them put

down the pots from their heads and by force eat all the cream from the top of the yogurt. The sakhīs were harassed like this almost every day.

SOne day they called a meeting and had a serious discussion. Lalitā told Rādhārāṇī, “O Śrī Rād -

hike! Every day this most naughty boy Kṛṣṇa is obstructing our path and eating all the cream from the top of the yogurt. Thus we are unable to sell our yogurt because no one wants to buy it without cream on top. Today we should go to Mathurā via a different path. Today we will go through Śāṅkhāri Khole, a path in between two mountains. That path is very isolated, and Kṛṣṇa will never know: He will be waiting on the other road. We will go to Mathurā safely and Kṛṣṇa, being unsuc -cessful by not meeting with us, will go back to His house.”

All the gopīs liked Lalitā-sakhī’s proposal. Rādhārāṇī and Her sakhīs put the yogurt pots on their heads and started along the chosen path.

All-cognizant Lord Śrī Kṛṣṇa knew the plan of the gopīs, and instead of waiting on the path usu-ally taken by Rādhārāṇī and Her sakhīs, Kṛṣṇa went to Śāṅkhāri Khole. Accompanied by His sakhas, Kṛṣṇa climbed to the top of a tree and awaited the arrival of Rādhārāṇī. Meanwhile all the gopīs were proceeding through Śāṅkhāri Khole without any fear or apprehension.

From the top of the tree Kṛṣṇa could see Rādhārāṇī in the distance. He and His sakhas hid them-selves inside the tree and waited there quietly. As soon as Rādhārāṇī reached there, Kṛṣṇa came down from the tree and blocked Her path. There was a big quarrel between the gopīs and Kṛṣṇa’s sakhas. Kṛṣṇa was trying to reach the yogurt pot on the head of Śrī Rādhikā but She managed to fend off His advances.

Śrī Rādhā told Him, “You have been eating the cream from our yogurt every day. As a result the yogurt has not been sold. O Lampaṭa! Let us pass. It is getting too late. We have to go very far to sell our yogurt, all the way to Mathurā. Don’t harass us like this every day.”

While speaking these words to Kṛṣṇa, Śrī Rādhā was trying to move around Him and proceed on Her way. When Kṛṣṇa saw Rādhārāṇī continue along the path without caring about Him, He be -came angry. Picking up a stone, He aimed it at the yogurt pot on the head of Śrīmatī Rādhārāṇī. The yogurt pot broke and it’s contents spilled over the body of Rādhārāṇī and on the ground. Śrī Kṛṣṇa and His friends collected the yogurt from the ground and happily ate it, dancing in ecstasy.

This pastime took place during the month of Caitra on Kṛṣṇastami-tithi. Till today devotees are celebrating this pastime of Śrī Rādhā and Kṛṣṇa in Varṣāṇā.

Chapter Twenty-six

THE PEACOCK FORM OF KṚṢṆA

One day, while staying in Varṣāṇā, Śrīmatī Rādhārāṇī was unable to go to the house of Nanda Mahārāja to cook for Kṛṣṇa. Śrī Kṛṣṇa felt very sad that He would not see Śrī Rādhā and so He went to Varṣāṇā, hoping that He might get a glimpse of Her. He climbed to the top of a hill and from there looked upon the house of King Vṛṣabhānu, expect -

ing to have darśana of Rādhārāṇī. But She was nowhere to be seen. Then Kṛṣṇa started to make a sound like a peacock, calling out to Śrīmatī Rādhārāṇī. When Rād -

hārāṇī heard this sound from inside the palace, She could understand that this was not the sound of real peacock but the voice of her beloved Kṛṣṇa. She thought to Herself, “Kṛṣṇa is calling out to Me, but My mother may come to know it is Kṛṣṇa and not a real peacock…” And so, without in -

forming Mother Kīrtidā, Rādhā left the palace and went searching for Kṛṣṇa, following the sound of His peacock-call.

After some time Rādhā and Kṛṣṇa met at the top of the hill. Both of Them were in ecstasy to meet with each other. They entered into a cave in very solitary place. Rādhārāṇī sat down and Śrī Kṛṣṇa lay on the ground, resting His head on the lap of Rādhārāṇī. Rādhārāṇī was caressing Kṛṣṇa’s body very affectionately while speaking different loving subjects with Him.

Meanwhile, Mother Kīrtidā realized she had not seen her daughter for a long time. She became worried and searched for Rādhārāṇī all over the palace, but She was nowhere to be found.

In great anxiety for her daughter’s safety, Mother Kīrtidā went in search of Rādhārāṇī. Seeing Her footprints outside the palace, Kīrtidā followed them to the top of the hill, reaching the entrance to the cave where Rādhā and Kṛṣṇa were exchanging loving talks.

At the moment Kīrtidā arrived at the mouth of the cave, Śrī Kṛṣṇa was lying on the ground with his head resting on the thigh of Rādhārāṇī, facing the entrance of cave. Rādhārāṇī was gazing upon the beautiful face of Śrī Kṛṣṇa and talking with Him while affectionately caressing His body.

Kīrtidā entered the cave but could not see Rādhā and Kṛṣṇa in the darkness. Kṛṣṇa, however, could see Kīrtidā. He knew the cave had only one entrance, and that there was no place inside the cave to hide.

When He realized that there was no way to escape, Kṛṣṇa accepted the form of a peacock; thus, to Kīrtidā, it appeared a peacock was lying on the ground with its head resting on the thigh of Śrī -matī Rādhārāṇī, who was stroking the peacock affectionately and talking to it in a sweet and loving way.

Kīrtidā said, “Rādhā! What are You doing alone in here? I did not see you in the house for a long time, and I was very worried. I came here searching for You, following Your footsteps.”

Rādhārāṇī said, “I was feeling bored sitting all the time inside the house. I came here and saw this peacock, and so I am just sitting here stroking him.”

Mother Kīrtidā said, “It is already noon time. Let us go back home. You must eat Your lunch now.”

Rādhārāṇī lifted the peacock from Her thigh and gently placed him on the ground. With great sadness She returned to the palace along with Her mother. There She took bath, ate Her lunch, and rested.

Kṛṣṇa transformed from His peacock form to His own Śyāmasundara form and returned to His house for lunch.

Chapter Twenty-seven

THE MARRIAGE OF RĀDHĀ AND KṚṢṆA AT BHANDARIVANA

nce Nanda Mahārāja was going to a forest near Nandagrāma to graze the cows. He

took with him his little son Kṛṣṇa, for whom he had great affection and attachment. Nanda Mahārāja let all the cows graze in the forest and was taking rest with Kṛṣṇa under a banyan tree. At that time Kṛṣṇa wanted to exhibit some special pastime. All

of a sudden there was heavy storm with thunder and lightning. Many trees were uprooted, and the branches from other trees were breaking off and flying through the air. Nanda Mahārāja became worried about how to return home with his little boy, and how to take care of all the cows.

OKṛṣṇa was very afraid of the storm and was clinging to Nanda Mahārāja’s neck in fear. Then, in

the distance, Nanda Mahārāja saw Rādhārāṇī approaching. He was surprised to see Her alone in the forest.

With tears in his eyes and with great devotion, he said to Her, “O Rādhe! I have heard about You from Garga Muni. You are very dear to Śrī Hari, who loves You more than Lakṣmī Devī. I know Your svarūpa very well. O most gentle one! Please take Your husband with You. After fulfilling Your desire kindly return Him to me or His mother Yaśodā at our house in Gokula. Then return to Your own home.”

Saying this, Nanda Mahārāja delivered baby Kṛṣṇa into the hands of Rādhārāṇī, who was smiling very gently. Then Śrī Rādhārāṇī told Nanda Mahārāja, “Due to your previous sukriti you have been able to see both of us together. You have understood us due to the mercy of Garga Muni. Do not reveal this to anyone else. I am very pleased with you. You may ask any boon you want from Me.”

Nanda Mahārāja replied, “O Rādhe! If You are pleased with me then kindly give me this blessing by which my mind will be attached to the lotus feet of both of You. After leaving this body I will not have to take birth again. I can stay with You both eternally.”

Rādhārāṇī was very pleased to hear this. She said, “Life after life you will remain our devotee. You will have steady devotion to us. Always meditate upon our lotus feet. At the end of your life you will be promoted to Goloka and stay there with us eternally.”

After receiving the blessings from Rādhārāṇī, Nanda Mahārāja said, “Dear Rādhe! Just see, more and more clouds are gathering in the sky. The whole forest is becoming dark. My son Kṛṣṇa has become very scared. He is afraid of going home in the darkness. Please take Kṛṣṇa with You and give Him to His mother Yaśodā in our house.”

Rādhārāṇī complied with Nanda Mahārāja’s request, and carrying the baby Kṛṣṇa in Her hands, She started towards Gokula. She reached a kuñja on the bank of the river Yamunā. There She re-membered the rāsa-maṇḍala, which, summoned by Her memory, appeared there immediately with platforms made from gems, hundreds of golden kalaśa, and gardens, lakes, and playing grounds. The air was filled with the scent of candana, camphor, kuṁkuma, and other exotic fragrances.

Many beautiful works of art graced the kuñja, and golden kalaśas—some filled with scented water, some with betel nuts—were placed here and there.

Rādhārāṇī then realized that Kṛṣṇa had disappeared. “Where is My Prāṇanātha?” She cried. Then, in front of Her, Kṛṣṇa appeared in His youthful form. His most beautiful lotus face was filled with a sweet smile. He was effulgent like the full moon. The yellow garments at His waist made Him look very beautiful. His lotus feet were decorated with heavy golden ankle bells. His arms were adorned with bangles made from precious gems. His ears were beautified by makāra-kuṇḍala, ear-rings in the shape of sharks. On His chest hung the Kaustubha gem. His whole body defeated the radiant beauty of fresh rain clouds. His face was like a fully-blossomed lotus in the month of au -tumn. Kṛṣṇa’s head was decorated with a peacock feather.

The Lord was smiling gently and was looking very attractive. Rādhārāṇī became attracted to that most beautiful form of Kṛṣṇa. Kṛṣṇa said to Her, “O dear Rādhe! Now I will fulfill My promise to You, which I made in Goloka. You are very dear to Me, more dear to Me than My life. There is no difference between You and Me. Just as the whiteness of milk cannot be separated from milk, so You and I can never be separated. As soon as someone utters the syllable “Rā,” immediately I give him steady devo -tion. As soon as the syllable “dhā” escapes one’s mouth, I run after him to hear the sound vibration. Whoever utters Your name, I become more attracted to them than he who worships Me with sodosa-upacara. Brahmā, Śiva, Śeṣa, Nārāyaṇa, Kapila, Gaṇeśa, Dharma, Kārtikeya, Sāvitrī, Durgā, Lakṣmī, Sarasvatī—all of them are like My life. But You are more than My life to Me. All of them stay at different places, but You stay in My heart always.”

After hearing these words from Lord Śrī Kṛṣṇa, Rādhārāṇī said, “O My Lord! You are simply trying to bewilder Me by saying that I am greater than Lord Śiva and Lord Brahmā. You are saying this just to captivate Me. But in fact no one is greater than You. No one can be equal to Your beauty nor match the greatness of Your good qualities. I knew it very well when I was in Goloka. I am simply a maidservant of Your lotus feet. Why are You saying that I am greater than You? You are the supreme controller of all creations and the controller of all controllers. All others are Your plenary portions and portions of Your plenary portions. They are engaged in creation, maintenance, and destruction of this universe simply by following Your divine order. You reciprocate with Your devotees according to their devotion. Many ladies have been bewildered by Your illusory power. Because I am Your consort I cannot tolerate separation from You.”

After hearing this from Rādhārāṇī, Kṛṣṇa told Her, “O Rādhike! Please wait here for a moment. I will fulfill Your desire.”

Then Kṛṣṇa remembered Brahmā in His mind. As soon as He remembered Brahmā immediately he arrived there from Satya-loka. He offered his humble obeisances unto the lotus feet of Lord Śrī Kṛṣṇa and offered many prayers. Then he offered his humble obeisances to Śrīmatī Rādhārāṇī. He washed the lotus feet of Rādhārāṇī with the water he was carrying in his kamaṇḍalu. Then, standing before Her, Brahmā said, “O Bhāgavatī, Kṛṣṇa-prīya! Please accept my humble obeisances. I have received darśana of Your lotus feet due to the causeless mercy of Lord Kṛṣṇa. I performed severe austerities for sixty thousand years on the banks of Puṣkara Lake, meditating upon the lotus feet of Śrī Kṛṣṇa. The Lord, being pleased with me, appeared in front of me and ordered me to ask any boon I want. Immediately I asked the Lord, ‘O my Lord! If You are pleased with me then kindly allow me to see the lotus feet of Rādhārāṇī.’”

“Then Kṛṣṇa told me, ‘O My dear one! At some time your desire will be fulfilled. You will see Her next to Me.’ Saying this, my Lord disappeared from there. Now I see my Lord has fulfilled my desire by allowing me to get darśana of Your lotus feet. O my mother! You have appeared from left side of Lord Śrī Kṛṣṇa. You are equal to Him in all respects. I do not know of any Vedic literature that claims any difference between Rādhā and Kṛṣṇa.

“The Vedas have been described by me. By reading these Vedas people become very learned. But even the Vedas are not able to glorify Rādhārāṇī. Thus the glories of Rādhārāṇī are not known to learned people, what to speak of common people understanding Your greatness. Who is able to describe Your glories? Even myself and Lord Mahādeva, Ananta, and Dharma Deva do not know fully Your unlimited glories. O Devī! Please do not blame me for my incapability. Please excuse us as parents excuse their children if they commit offenses.”

Brahmā stood silently before Śrīmatī Rādhārāṇī and Kṛṣṇa with folded hands. Rādhārāṇī was very pleased. She told Brahmā that he should ask any boon from Her. Brahmā asked Rādhārāṇī, “If You are pleased with me then kindly bless me so that my mind will be always fixed at Your lotus feet.”

Rādhārāṇī said, “Let it be so.” Brahmā offered his obeisances unto the lotus feet of Lord Śrī Kṛṣṇa and Śrī Rādhārāṇī.After this, by the order of Lord Kṛṣṇa, Brahmā collected wood for a fire sacrifice and prepared

for a yajña in a solitary place in the forest. Lord Kṛṣṇa and Rādhārāṇī went to sit next to the yajña-kuṇḍa. The fire was lit, and Brahmā offered oblation and chanted Vedic mantras. Rādhārāṇī and Kṛṣṇa circumambulated the yajña-kuṇḍa seven times. When They sat, Brahmā put Their hands together and bound them while chanting proper Vedic mantras. Following the order of Brahmā, Rādhārāṇī placed a garland of pārijāta flowers on the neck of Lord Śrī Kṛṣṇa. Then Kṛṣṇa also put one garland on the neck of Rādhārāṇī. Rādhārāṇī sat at the left side of Kṛṣṇa. Then Brahmā paid his respects and offered Rādhārāṇī to the hand of Lord Śrī Kṛṣṇa. He stood in front of them with folded hands, putting his head down just like the father of a girl approaches in very humble way while offering his daughter. Thus Brahmā offered Rādhārāṇī unto Śrī Kṛṣṇa and glorified Them to his heart’s content.

All the demigods were watching while Brahmā was arranging the marriage of Rādhā and Kṛṣṇa. In ecstasy they all played different kinds of instruments like dundubhi and drums, and sprinkled flowers from the sky. Gandharvas sang beautiful songs while all the heavenly denizens danced. After the marriage of Rādhārāṇī with Kṛṣṇa, Brahmā asked Lord Śrī Kṛṣṇa, “O my Lord, Rādhāpati! I became the priest for Your marriage. What about my dakśina? Please give me devotion unto the lotus feet of both of You as dakśina!”

After being blessed by Lord Kṛṣṇa with steady devotion, Brahmā offered his obeisances and left for his planet, Satya-loka.

Rādhā and Mādhava began Their sweet pastime in a solitary kuñja on the bank of the Yamunā. During the course of Their pastimes Rādhārāṇī’s hair became scattered. Lord Kṛṣṇa very affectionately tied Her hair and decorated it nicely with flowers. Kṛṣṇa’s hair was also scattered. Rādhārāṇī desired to decorate Kṛṣṇa’s hair. As soon as She desired this, immediately Lord Kṛṣṇa gave up His youthful form and appeared in his baby form, lying on the bed. Rādhārāṇī saw the Lord in the same form as She had received Him from the hand of Nanda Mahārāja. By seeing this She felt separation from the youthful form of the Lord. Crying, She fainted and fell to the ground.

Then an unseen sound vibration was heard from the sky: “Why are You crying? Just remember the lotus feet of Lord Śrī Kṛṣṇa. All Your misery will be eradicated. You will always meet Him at the rāsa-maṇḍala at midnight, keeping Your shadow form in Your house. You will get association of Lord Mādhava there and thus the Lord will fulfill Your desires. Now take the baby form of the Lord and go to Gokula.”

After hearing this, Rādhārāṇī, the daughter of Vṛṣabhānu, went to Gokula carrying the baby form of the Lord in Her lap. Rādhārāṇī is non-different from Yogamāyā. She reached Gokula with the speed of the mind and stood before Mother Yaśodā. She was completely soaked by the rain and shivering with cold. Śrī Rādhā, in the form of Yogamāyā, offered the baby unto the lap of mother Yaśodā while baby Kṛṣṇa was crying. Rādhārāṇī told Yaśodā-mā, “O mother! Your husband was in the grazing pasture. This boy was with him. At that time a sudden heavy storm came. Wind started to blow very fast, there was thunderbolts and lightning. Everything became dark. Nanda Mahārāja also became very afraid. He gave me this boy to bring to you. I have brought Him to you with great difficulty, covering Him in My lap. His whole body is shaking due to cold. Please wipe His body and take care of Him.”

Saying this Rādhārāṇī left for Her village, Raval. Mother Yaśodā was very happy to get back her beloved son. She wiped His whole body, fed Him cream, butter, sweets, and hot milk. Then she put Kṛṣṇa to sleep.

Section Seven

YOUTHFUL PASTIMES AFTER MARRIAGE

Chapter Twenty-Eight

MEETING OF RĀDHĀ AND KṚṢṆA AT SAṄKET

here is a place in Vraja called Saṅket. On the day of Kāliya-damana, when the

Vrajavāsīs heard that Kṛṣṇa had been attacked by Kāliya, everybody went to the Yamunā. While Kṛṣṇa was dancing on the hood of Kāliya-nāga, He saw Rādhārāṇī surrounded by Her sakhīs. By seeing Rādhārāṇī, Śrī Kṛṣṇa felt so much bliss and was

eager to meet with Her, but He could not reveal His inner desire to anyone. T

Later, His friend Subāla asked, “Sakhe! Please tell me, what is the real cause of your worry? You look very worried about something. If You tell me then I will immediately try to fix it.”

Śrī Kṛṣṇa said, “Sakha! I will tell you whatever is in My mind. Please listen. That day I went to kill Kāliya-nāga, I saw many beautiful ladies there. But among them there was a most beautiful

lady who is incomparable in beauty and good qualities. Her smiling face and sidelong glances have stolen My heart and awakened My lust, which was in a dormant state. I am not able to control Myself. I must meet Her.”

Subāla said, “Do not be worried. I will definitely arrange for You to meet with that most beautiful lady who has stolen Your mind.”

At the same time, Rādhārāṇī heard Kṛṣṇa’s name from Pūrṇamāsi and immediately became very eager to meet Him. She also became very agitated by hearing the flute of Śrī Kṛṣṇa. On top of this, She also saw in her dream the Śyāmasundara form of Kṛṣṇa on the banks of Yamunā in the forest of kadamba trees. She lost all Her patience. First She heard these two syllables “Kṛṣ-ṇa;” then She heard the sound of the flute; then she saw the beautiful form of Śyāmasundara in Her dreams. She understood these to be three different persons, and She developed love for all three of them. She reached an unimaginable platform of anxiety and could not find any peace in Her mind. She could not sleep, even for a moment. Due to the strong desire to see that person her body had become stunned, and so She was unable to respond when Her sakhīs were speaking with Her. She was not able to express the pain of separation from Her lover, which was deeper than the depth of millions of oceans. She was crying loudly, and in between sobs She was gasping in deep breaths. Sometimes She was fainting and falling on the ground. Sometime She was talking like a mad person.

Seeing this condition of Rādhārāṇī, Her sakhīs asked Her affectionately, “Rādhe! Why do you have this condition? Our hearts are breaking to see Your face.”

Śrī Rādhārāṇī said, “Sakhīs! Please listen to My words. I am a helpless housewife. My mind has been attracted by three different persons. One mind is running in three different directions. Please tell Me, what should I do now? What is use of My life? It is best to die now!”

Lalitā said, “Which three persons? How did they steal Your heart?”Rādhārāṇī replied, “There is one person by the name of Kṛṣṇa. By the sound of His name He has

entered into My heart and I am not able to take Him out in any way. Then, I have heard the flute of another person. I have become very much attached to that flute vibration and My mind has become mad after its owner. Then, I saw in a dream one person whose bodily color is śyāma, defeating newly-formed rainclouds. He was wearing yellow cloth, and a sweet smile played on His pinkish lips. That person on the bank of Yamunā came to embrace Me, extending His arms. Even denying Him again and again, still by force He kissed My lips. The taste of the nectar of His lips has stolen My heart.”

After hearing everything from Rādhārāṇī, the most clever Lalitā said, “Sakhī! They are not three different persons. He is the same person. That person whose name You have heard as Kṛṣṇa, and from whom You have heard the flute, and whom You saw in Your dream, are the same person. Do not be worried unnecessārīly. Be patient.”

Śrī Rādhārāṇī said, “O Lalite! My life is useless without darśana of that Nagara. Now please tell me how can I meet with Him!”

In the meantime Subāla reached there. Lalitā took him aside and told him the situation. Subāla was very happy internally to hear from Lalitā. But externally with cunning words he said, “Lalite! What you are saying is a sign of great danger. It is impossible for these two personalities to meet with each other. Because She is daughter of a king, and He is son of a king. Rāja-nandini will

never go out of the palace and Rāja-nandana will never come here. Another problem is that Kṛṣṇa never goes anywhere with out His sakhas. Among His friends there is Śrīdāma, the elder brother of Rādhārāṇī, who always accompanies Kṛṣṇa. Whenever he sees fickle behavior immediately he prohibits Kṛṣṇa as he would his own brother. Kṛṣṇa is always controlled by His sakhas. He is never independent. That’s why this meeting is completely impossible.”

In answer to this Lalitā told Subāla, “If you can follow my words then this meeting will be possible. There is a very secluded place most suitable for Their meeting. It is a place called Saṅket, situated north of Varṣāṇā and south of Nandagrāma. If you can somehow or other bring Kṛṣṇa there then I will bring Rādhārāṇī.”

Subāla was very happy to hear this from Lalitā. He said, “Devī! Carrying your order on my head I will go right now to Kṛṣṇa and inform Him. I am His most dear friend. He will never reject my request. I will definitely take Him there.”

Then Subāla left for Nandagrāma and met with Kṛṣṇa. He told Kṛṣṇa, “ Sakhe! I have found this one who has stolen Your heart. She is daughter of king Vṛṣabhānu. Her name is Śrī Rādhikā. Among Her sakhīs the best and most wise is Lalitā. After much discussion with her, she told me there is a most beautiful and very solitary place north of Varṣāṇā. You must go there in the evening time without fail.”

By the instruction of Subāla, Kṛṣṇa went to Saṅket and was very happy to see the beauty of the forest.

On the other side Lalitā told Rādhārāṇī, “Rādhe! Your Nagara, for whom you are so eager, is here inside this grove. Go and meet with Him.”

Rādhārāṇī and Her sakhīs went inside the kuñja and met with Śrī Kṛṣṇa. There both Rādhā and Kṛṣṇa enjoyed each other’s association.

Chapter Twenty-nine

BOAT PASTIME AT MANASI GAṄGĀ

uring the time of Kṛṣṇa, Manasi Gaṅgā was very big in size. Once Śrīmatī Rādhārāṇī

and Her sakhīs came to the bank of Manasi Gaṅgā to cross the waters in a boat. They were carrying their yogurt pots and other milk prepārations to sell in Mathurā. The boatman agreed to take them across the water, and so they settled on a price of some

sweets and butter. D

The boatman rowed the boat for some time and then stopped. Śrīmatī Rādhārāṇī and the gopīs asked him why he had stopped. He told them that he was tired and hungry and could not go any further if they did not feed him, and so the sakhīs offered the boatman their milk products. He ate everything, then told them that he would take a nap and they should massage his arms and legs. The gopīs told him that if he did not keep rowing the boat they would throw him overboard, and so the boatman continued rowing.

After some time, however, he again stopped the boat, and the gopīs again asked him why. He told them, “My boat is old and the water is coming in due to the weight it is carrying. You will have to throw some things overboard, otherwise we will sink!” So the gopīs threw their yogurt pots overboard. But still there was too much weight, and the boatman said, “It is not enough. The water is still entering. You will have to surrender more to the waters of Manasi Gaṅgā.” So the gopīs threw their heavy jewelry overboard.

Then a storm came. The wind began to blow and the waves upset the boat. At the same time, the boatman also started rocking the boat. Rādhārāṇī became frightened and put Her arms around the boatman. At that time She realized that the boatman was Kṛṣṇa. Rādhārāṇī then pulled Kṛṣṇa’s flute from under His clothing and then all the gopīs could understand that the boatman was Kṛṣṇa Himself.

This pastime is described in Gopāla-campū.

Chapter Thirty

KṚṢṆA APPEARS AS GAURĪ DEVĪ

ne day Abhimanyu, the husband of Rādhārāṇī, decided to take Rādhārāṇī to Mathurā

in order to keep Her away from Kṛṣṇa. He went to Pūrṇamāsi and asked for her blessing to do this. Devī Pūrṇamāsi tried to subdue Abhimanyu, telling him that what he had heard were simply rumors. She convinced him not to go to Mathurā and to

return home. Abhimanyu then requested Pūrṇamāsi to tell Rādhārāṇī that she should start worshipping Gaurī Devī. His mother, Jaṭila, had told him that Candrāvalī had started worshipping Gaurī devī and as a result her husband, Govardhana Malla, had become very rich.

O

By this arrangement Rādhārāṇī started to worship Gaurī Devī. One day as She was on Her way to perform pūja, Kṛṣṇa came and blocked Her path. After a long argument, Rādhārāṇī chastised Kṛṣṇa then went to pluck some flowers for worship. Padmā, one of Candrāvalī’s sakhīs, saw Rādhā and Kṛṣṇa there. She went and told Abhimanyu that Rādhā and Kṛṣṇa were together at the Gaurī temple. When Abhimanyu heard this he became very angry and rushed to the temple.

In the meantime, Kṛṣṇa went to the Gaurī temple and dressed Himself as the deity of Gaurī, standing in her place. When Śrīmatī Rādhārāṇī arrived at the temple, She offered the flowers She’d picked for the deity of Gaurī Devī, and started to pray to her.

At this time Abhimanyu came rushing to the temple in a very angry mood. He saw Rādhārāṇī offering pūja to Gaurī Devī, and was relieved that Kṛṣṇa was nowhere in sight. Abhimanyu offered his obeisances to Gaurī Devī, and as he did so, the deity warned Abhimanyu that his life was in great danger, and that Vṛnda Devī would explain.

Turning to Vṛnda Devī, Abhimanyu asked in fear what this was about. Vṛnda Devī explained that Kaṁsa planned to cut Abhimanyu’s head off in two days. Hearing this, Rādhārāṇī begged Gaurī Devī to save her husband from this danger.

The deity replied that she would do so, if Rādhārāṇī promised she would never leave Vraja and would always render service to her, Gaurī Devī.

Abhimanyu urged Rādhārāṇī to agree to these conditions. Thus, his plans to take Śrīmatī Rādhārāṇī to Mathurā were cancelled, and She was able to stay in Vraja.

Chapter Thirty-one

KṚṢṆA TAKES THE FORM OF KĀLI

t was the month of Magha during Kṛṣṇa pakshya. After finishing His daily activities like milk-

ing the cows, playing kabadi, taking bath, and eating, Kṛṣṇa went to Vṛndāvana to graze the cows along with His cowherd friends. I

After some time, Kṛṣṇa left the cowherds and went for a walk in the forest with Madhumaṅgala. He was enjoying the beautiful flowers of Vasanta season, the king of all seasons.

Kṛṣṇa was very eager to meet with Rādhārāṇī. When He saw the beauty of the trees with newly-sprouted leaves and flowers of spring, Kṛṣṇa started to play on His flute, standing in His threefold bending form under the keli-kadamba tree at the bank of the river Yamunā, calling the name of Rādhā. When Rādhārāṇī heard the sweet sound of Vaṁśī, She was very eager to meet with Kṛṣṇa. She had cooked varieties of sweets and cakes for Kṛṣṇa and had prepared candana and flower gar-lands for Kṛṣṇa. Her sakhīs dressed Her very nicely and decorated Her with varieties of ornaments.

Then, like every other day, on the pretext of performing Sūrya-pūja and makāra-snāna, She left Yāvaṭ with the desire to meet with Śrī Kṛṣṇa.

By the order of Pūrṇamāsi, Vṛnda Devī had prepared a flower bed inside the Vaṁśīvata kuñja (a grove near the banyan tree under which Lord Śrī Kṛṣṇa played on His flute to attract the gopīs for the rāsa dance on the bank of river Yamunā). Kṛṣṇa saw Vṛnda Devī and told her, “O, Vṛnde! The beauty of Vasanta, the king of all seasons, and the beauty of the forest and flowers are increasing My eagerness to meet with Rādhārāṇī. Please arrange My meeting with Her. I have called Her by playing my Vaṁśī. I hope She will come here soon.”

Vṛnda Devī said, “Whatever You have ordered I will do immediately. I will bring Rādhā very soon. Please come inside the kuñja and wait.”

After some time Rādhārāṇī arrived with Lalitā and the other sakhīs. Kṛṣṇa was very happy to see Śrī Rādhā. Lalitā and Viśākhā arranged Rādhārāṇī to sit on the left side of Kṛṣṇa on the flower bed. Then they smeared candana on Their bodies and decorated Them with flower garlands. Lalitā of-fered ārati, while the other sakhīs sang and clapped their hands. After offering a ghee lamp they fanned both Śrī Kṛṣṇa and Rādhārāṇī with a cloud-white cāmara. Then with auspicious ulu-dhvani, all the sakhīs offered puṣpāñjali to Kiśora and Kiśori.

While Rādhārāṇī and Śrī Kṛṣṇa were thus enjoying Their blissful pastimes , Kuṭila approached the kuñja. Kuṭila was always eager to find some fault with Rādhārāṇī. She approached very quietly and looked through a hole in the kuñja. There she saw Rādhārāṇī and Śrī Kṛṣṇa sitting together on the flower bed. Previously Kuṭila had informed her brother Abhimanyu (the so-called husband of Rād -hārāṇī) that Rādhārāṇī and Śrī Kṛṣṇa always met with each other in the kuñja, but he never be-lieved her. Kuṭila thought, “Today I must bring my brother here and show him. When he personally sees this, then he will believe it.”

Kuṭila hurried to the cow pastures where she met Abhimanyu and told him, “I have told you so many times that Rādhā meets with Kṛṣṇa in the forest, but you never believed me. Now please come with me and see yourself how They are sitting inside a secluded kuñja on a flower bed. Then you will believe it.”

Abhimanyu said, “If what you are saying is true, if you can show it to me, then I will arrange proper punishment for Kṛṣṇa. And never again will I let Rādhā go out of the house for Sūrya-pūja.”

Then Kuṭila and Abhimanyu, with a stick in his hand, went towards the kuñja. Abhimanyu was very angry. Vṛnda Devī was guarding the kuñja. When she saw that Kuṭila and Abhimanyu were approaching the kuñja shouting and screaming, immediately she informed Rādhārāṇī. When Rād-hārāṇī heard that Kuṭila and Abhimanyu were there, She became very frightened. She told Kṛṣṇa, “O Prāṇanātha! Just see both Kuṭila and my husband Abhimanyu are coming towards this kuñja. If my husband sees us together then he will become very angry and kick Me out of the house. He is coming towards here like Yamarāja, ready to kill Me. Where can I go now? I am going to leave My body now, meditating on Your lotus feet. Please save me from this danger! I take shelter at Your lotus feet.”

Kṛṣṇa pacified Rādhārāṇī and said, “Do not be worried. Have You ever heard that anyone has died untimely by meditating on the feet of Kṛṣṇa? Your husband is a devotee of Kāli. Now I will accept the form of Kāli. You pretend to worship Me and sit next to My feet.”

Both Śrī Kṛṣṇa and Rādhārāṇī, along with Her associates, acted according to Kṛṣṇa’s plan. At this time Abhimanyu arrived at the kuñja in an angry mood, asking Kuṭila, “Where is that most fallen son of Nanda? Where is that kula-kalāṅkinī Radha? Show me Them immediately. Today I shall give Them proper punishment!”

Kṛṣṇa transformed Himself into the four-armed form of Śyāma Kāli, holding different weapons in His hands, java flower garlands on His neck, and sindūra on His forehead. Wearing blood-red cloth, His flute hidden in His cloth, He showed His long tongue, just like Kāli. Sitting at His lotus feet, Rādhārāṇī was pretending to offer Kāli-pūja, holding some flowers in Her hand. At this time, Abhimanyu entered the kuñja in an angry state. He forced his way in, but he did not find Kṛṣṇa. In -stead, he saw his worshipable Devī Śyāma Kāli standing there in her four-armed form. His wife Rādhā was worshipping Kāli with focussed attention.

When Abhimanyu saw his worshipable Kāli Devī face to face, immediately he offered his prayers and obeisances. After offering his humble obeisances at the feet of Kṛṣṇa, Abhimanyu stood in front of Him with folded hands. Then looking towards his sister Kuṭila in a very angry mood, he said, “Kuṭila! Where is Kṛṣṇa? All I see here is Rādhā so devotionally serving the lotus feet of mother Bhāgavatī, which are remembered even by Brahmā, Viṣṇu, and Śiva. My most chaste wife is offering flowers at Devī’s lotus feet. You are calling such a chaste lady like my wife a woman of no character? All blame to you! Today I will excuse you, but if you ever falsely give a bad name to my good wife Rādhā then I will punish you and throw you out of the house.” When Kuṭila was chastised by her brother like this she felt great shame and lowered her head.

Then Abhimanyu said to Rādhārāṇī, “Śrīmatī! You are blessed. You are most pious. You are the most chaste. There is no one more chaste in Vraja-maṇḍala. Today my desire has been fulfilled. After so long, all my doubts about You have been cleared. From now on I will not tolerate anyone blaspheming You. Please continue Your worship to mother Bhagavati in peace, without anxiety. I am now going to graze the cows.” After saying this, Abhimanyu offered his obeisances to Mother Kāli and left the kuñja along with Kuṭila.

After they left, Kṛṣṇa again accepted His own real form. The sakhīs arranged a bed for Śrī Kṛṣṇa and Rādhārāṇī to sit together and offered Them nice fruits to eat. Rādhārāṇī offered sweets and cakes to Kṛṣṇa that She had brought from Her house. Then all the sakhīs served Śrī Kṛṣṇa sweet fruit juice. After eating, Kṛṣṇa washed His hands and took betel nut. Then Rādhā and all the sakhīs took the remnants of Kṛṣṇa. Then the sakhīs put both Kṛṣṇa and Rādhārāṇī on a flower swing to perform swing pastimes for some time.

After taking some rest and enjoying with Śrī Rādhā and Her sakhīs, Śrī Kṛṣṇa went back to the herd to graze the cows. Rādhārāṇī went to Sūrya-kuṇḍa for pūja along with all Her sakhīs. After finishing pūja, they returned to Yāvaṭ.

Chapter Thirty-two

RĀDHĀRĀṆĪ OVERWHELMS KṚṢṆA

here is a place in Vraja called Śrī Vibhala-kuṇḍa. This kuṇḍa is surrounded by many

trees, and all around is the sweet sound vibration of peacocks and parrots. Once Kṛṣṇa visited this kuṇḍa with His dear friend Subāla . He was very happy to see the beauty of the forest, and they both sat down there. T

At this time one sārikā bird, who was sitting on the branch of a nearby tree, began to glorify Śrīmatī Rādhārāṇī. Śrī Kṛṣṇa, who is Rādhānātha, felt indescribable bliss on hearing the name and glories of Rādhā. He was floating in the ocean of Her wonderful qualities, and His body manifested so many symptoms of ecstasy. He became so overwhelmed with His love for Śrīmatī Rādhikā that wherever He looked He saw the face of Rādhārāṇī. He would in that direction, crying, “O Rādhe! O You who are dear to Me! Please come! Please come near Me! Why have You gone so far away, leaving Me aside?”

Seeing the condition of his friend Kṛṣṇa, Subāla became very worried and started to wonder how he could arrange a meeting between Kṛṣṇa and Rādhārāṇī, to alleviate Kṛṣṇa’s suffering. But there seemed little hope of this. Turning to the sārikā, Subāla said, “O sārikā! You have now created great trouble by chanting the holy name of Rādhārāṇī at this improper time. Now you must arrange some way by which Śrī Kṛṣṇa can meet with Rādhārāṇī.”

The sārikā said, “Most certainly! But first of all you should pacify Kṛṣṇa. Śrī Rādhā will come by this way very soon with Her sakhīs.”

Sure enough, Subāla heard the distant tinkling of ankle bells, and very soon Rādhārāṇī appeared at the kuṇḍa along with Her sakhīs. When Subāla saw Rādhārāṇī, he said to Kṛṣṇa, “O prāṇa-sakha! Be pacified. Your Rādhā has come here! Please look upon Her.”

As soon as Kṛṣṇa heard the name of Rādhā, immediately He got up and said, “Where is my Rāi? Where is my Rāi?”

At that moment Rādhārāṇī and Kṛṣṇa met and became immersed in the bliss of Their meeting. Because Kṛṣṇa became overwhelmed by hearing the name of Rādhārāṇī the kuṇḍa is named

Vibhala-kuṇḍa. “Vibhala” means overwhelmed.

Chapter Thirty-three

RĀDHĀ DEFEATS KṚṢṆA IN A DICE GAME

here is a place in Vraja called Haroyanagram. Once Rādhā and Kṛṣṇa sat down at this

place. Śrī Kṛṣṇa told Rādhārāṇī, “O Prāṇa-priye! Please listen. For a long time I have not played dice, but today I feel a strong desire to do so.”T

Lalitā smiled to hear this from Kṛṣṇa and said, “Kṛṣṇacandra! You want to play dice with Rāi. But what kind of dice will You play with Her? You do not even know how to throw the dice properly. I know for a fact that previously, so many times, You have been defeated by Rāi in the dice game. Still You want to play with Her? Whenever You play You start fighting and raising disputes. So certainly You may play, but be warned: we will not allow Your arguing and fighting anymore! If You want to play then both parties must keep some paṇa.1 Then play will start. We will decide who is defeated and who is victorious!”

Both Rasika Kṛṣṇa and Rāsavati Rādhārāṇī laughed to hear Lalitā’s words, and asked her, “Then tell us what you want us to put up as paṇa?” Lalitā said, “What can Kṛṣṇa give me? He has only one bamboo flute as His own property. He has nothing else, so let Him give me that flute, and Rādhārāṇī should give me Her maṇihara, necklace.”

Kṛṣṇa immediately said, “Certainly! Take this flute. I have no problem with your request, because I know very well that today Rādhārāṇī will definitely be defeated and My flute will be returned to Me.”

After receiving the flute from Kṛṣṇa, Lalitā asked Rādhārāṇī for Her necklace. Rādhārāṇī said, “What need is there for Me to give My necklace? I know very well that after playing one or two games, Nagarendra Kṛṣṇa will be defeated.”

Lalitā said, “What You say is true. We know that He will be the loser. But as per the

rule of the game You must keep Your necklace with me.” Rādhārāṇī removed the maṇihara from Her neck and gave it to Lalitā, and thus the game commenced.

Kṛṣṇa threw the dice first. Both parties desired to win, but Kṛṣṇa was overwhelmed by the sweet voice, bodily movements, attractive glances, and beautiful smiling face of Rādhārāṇī. He was so agitated that He could not control Himself, and He did not know what He was doing or saying.

Becoming very concerned, Kṛṣṇa said, “Lalite! Your sakhī is doing Me an injustice. She is moving her body and looking at Me in such a way My mind is completely disturbed. In this

1

situation, how can I play dice properly? If Rādhikā can stop Her attractive glances upon Me, then only can I play properly.”

Seeing Kṛṣṇa’s predicament, Lalitā said, “Kṛṣṇacandra! You have become overwhelmed due to Your own fickleness. First of all You are Rāsika-nagara. On top of that You are sitting with your Nagari Rādhārāṇī. Every word spoken between You and Rādhikā is overflowing with transcendental mellows. When this happens, You cannot remember what You are doing. If you want to play with Śrī Rādhikā, then fix Your mind: only this way can You win.”

Kṛṣṇa replied, “Actually I am not disturbed at all. But the sidelong glance of Rāi has made Me puzzled.” Then Kṛṣṇa controlled Himself and with great pride started to throw the dice, calling “Two! Four!” But the dice did not show the number called by Kṛṣṇa, and so it was Rādhikā’s turn.

Whatever numbers Śrīmatī Rādhārāṇī called, the dice showed, and thus Rādhārāṇī was victorious over Kṛṣṇa. The sakhīs said, “O, Nagara! Just see. We told You before that You will be defeated in this dice game. Śrī Rādhā is the crest jewel of vidagdha, and She is most beautiful. She is rāsavati-ramaṇī, educated with all kinds of knowledge of different mellows. She is capable of attracting the heart and mind of Rāsika-śekhara. That is why She has been able to defeat You.”

Kṛṣṇa said, “Sakhī! What you say is true. Because I am a simple cowherd boy, I am very good at cowherd boys’ games. I am very simple in My heart. I do not know the rules of duplicity. For this reason, Rāi has defeated Me with Her different tricks and Her sidelong glances. With this kind of injustice going on, I will not stay here a moment longer. Now give back My flute. I must tend to the cows.”

Lalitā said, “Dear Nagara! That is not possible. O clever one! First tell me what gift You will give me if I will return this flute to You. Then I will return Your flute.”

Kṛṣṇa said, “Lalite! I have no other property except My mind and this flute. Of these two Rādhārāṇī has already stolen away My mind by the movements of Her eyes. I have only one thing with Me, and that is My flute, and now you want to take that from Me? Now I understand your system. Lalite, Please listen. You are saying unless you get some gift you will not give Me back My flute. Then please do one thing. My mind is there with Rādhārāṇī. If you can get it back from Her then I will give it to you. Otherwise I do not have anything else to give you.”

Lalitā said, “You know how to talk nicely. We are maidservants of Rādhārāṇī. We do not know if She has stolen your mind.”

Kṛṣṇa said, “I do not speak a lie. You should believe Me that Rādhārāṇī has stolen My mind and has kept it within Her heart. There is no way My mind can come out of that place. If none of you believe Me then I will show you now, right here, how She holds My stolen mind in Her heart.”

Saying this, Kṛṣṇa moved towards Śrī Rādhikā, reaching for His mind that She had stolen and kept under Her breast, in Her heart. All the sakhīs discreetly left the kuñja and waited outside. After some time Rādhārāṇī returned to Her house along with her sakhīs and Kṛṣṇa went to graze the cows along with His flute.

Because Kṛṣṇa was defeated in the dice game, this place is known as Haroyanagrama. “Haraya” means defeated, and “grama” means village.

Chapter Thirty-four

KṚṢṆA MEETS RĀDHĀRĀṆĪ AT KOKILAVANA

ne day Śrī Kṛṣṇa went to a lonely forest situated towards the north side of Yāvaṭ.

There, with the desire to see Rādhārāṇī, He started to make sound like a kokila (cuckoo bird). When Rādhārāṇī heard this sound, She understood that it wasn’t a kokila but was in fact Kṛṣṇa calling Her to meet with Him. She became very eager to

meet with Kṛṣṇa, but it was day time and all her family members like Jaṭila and Kuṭila were blocking the gate. How could She leave the house?

OWhen Rādhārāṇī found that there was no way She could escape the house, She went to Jaṭila and

requested her, “O my dear Mother! Just listen how one kokila is making such a nice sound in the forest! I would like so much to see that bird. If you give Me your permission then I will go to see that kokila and return immediately.”

Due to the influence of Yogamāyā, Jaṭila could not deny Rādhārāṇī. She gave her permission, saying “My dear daughter! If You desire to see that bird then You may go to the forest. But come back to the house as soon as possible. Then You must go to worship the Sun god along with your sakhīs.” As soon as Rādhārāṇī received the order from Her mother-in-law, She ran alone into the forest in the direction the sound of the kokila was coming from. Very soon She met with Her prāṇanātha, Kṛṣṇa. Being very pleased to see Rādhārāṇī, He took Her to a nearby grove. After spending some time in the kuñja, Rādhārāṇī informed Kṛṣṇa that Her mother-in-law had ordered Her to go back to the house as soon as possible. Although Rādhārāṇī had spent a long time with Kṛṣṇa in the kuñja having loving talks with Him, still due to the influence of Yogamāyā the long time was reduced to a short period. Jaṭila thought Rādhārāṇī had gone to the forest and had returned very soon.

Because Kṛṣṇa called Rādhārāṇī in the voice of a kokila and met with Her in that forest, it is known as Kokilavana. This forest is still situated two miles north of Yāvaṭ.

Chapter Thirty-five

KṚṢṆA PROVES HE IS A PURE BRAHMĀCARI

nce the Vraja-gopīkās decided to feed Durvāsā Muni to get his blessings to lovingly

attend the lotus feet of Śrī Kṛṣṇa. Durvāsā Muni was living on the other side of the river Yamunā. During that time the Yamunā was filled to overflowing. How could they cross to the other side? The gopīs asked Kṛṣṇa to give some advice. Śrī Kṛṣṇa

said, “You all should meditate upon your worshipable Lord and tell Yamunā that if Śrī Kṛṣṇa is a real brahmācari, then she should give you a way to go to the other side.”

OThe gopīs were surprised to hear this from Śrī Kṛṣṇa, because they knew He was always in their

association. They laughed to hear Him describe Himself as a brahmācari and asked, “How is that possible? We see You are always associating with us gopīs. How can You call Yourself a brahmācari?”

Kṛṣṇa said, “You go and tell this to Yamunā Devī, then see what happens.” Then all gopīs went to the bank of the Yamunā and, following the instruction of Śrī Kṛṣṇa said, “O Yamunā Devī! If it is true that Śrī Kṛṣṇa is a real brahmācari then give us a way to cross you and go to the other side.”

To their great surprise, Yamunā immediately split into two, and they went to Durvāsā Muni’s āśrama.

When they reached the other side of the river they cooked different prepārations and fed Durvāsā Muni to his heart’s content. Durvāsā ate all the most tasty food very happily. Then he blessed all gopīs saying, “Let all of you attain staunch devotion unto the lotus feet of Śrī Kṛṣṇa.” Pleased at receiving the great Ṛṣi’s blessings, the gopīs returned to the bank of Yamunā to return to their homes. But once again the Yamunā was impassable, filled to her banks with water. Returning to Durvāsā Muni, they asked him the process by which they could cross the river. The Muni said, “Go to the bank of Yamunā and tell her, ‘O Yamunā Devī! If it is true that Durvāsā Ṛṣi did not eat anything until now, then please let us cross to your other bank!’”

So the gopīs went back to the bank of Yamunā and did as they were trained by Durvāsā. They were surprised to see that once again Yamunā immediately gave way. “How is it possible?” they asked each other. “It is not true that Durvāsā Muni has not eaten anything. We just fed him so much!” They were all bewildered to see this contradiction.

When they returned to their homes after crossing the river they asked Śrī Kṛṣṇa to tell them the truth of these events. They said, “O Kṛṣṇa! We know that You are not a brahmācari because You are always associating and having pastimes with us. How is it then that Yamunā accepted such a thing as truth and gave us a clear pathway? And we just fed Durvāsā Muni until his stomach was

full. How then could Yamunā Devī accept it as truth that he has not eaten anything till now, and allowed us to cross her banks? This is bewildering us. Please tell us the secret behind this.”

Kṛṣṇa replied, “My dear gopīs! You are all very simple and innocent. You all have so much love for Me. You should know that even if I am staying with you all day and night still I am a pure brahmācari . Acceptance of anything takes place through the mind. I am Jitendriya, and thus I have controlled all My senses. Without My desire My mind dose not touch anything. That is why I am a pure brahmācari , even if I spend all My time with you, My dear gopīs. In the same way Durvāsā Muni also eats without being attached to the taste of food. As a result his mind does not become attached to anything.”

Thus Śrī Kṛṣṇa removed the doubts of the Vraja-gopīkas.

Chapter Thirty-six

KṚṢṆA SHOWS HIS FOUR-ARMED FORM TO THE GOPĪS

nce during the Vasanta rāsa dance, Kṛṣṇa suddenly disappeared, leaving all the Vraja-gopīs and hiding Himself in one of Govardhana’s solitary kuñjas. All the gopīs began to search for Him throughout the forest, following His footprints and calling out to Him.O

Reaching the gate of the kuñja where He was hiding, the gopīs entered, eager to find Kṛṣṇa. When Kṛṣṇa understood that the gopīs had found Him, he immediately changed into His four-armed Nārāyaṇa form.

Seeing Lord Nārāyaṇa in the kuñja, the gopīs offered their obeisances and said to Him, “O Lord Nārāyaṇa! Please bless us that we may find our prāṇa vallabha, Śrī Kṛṣṇa.”

Following behind the other gopīs, Śrīmatī Rādhārāṇī and her two sakhīs, Lalitā and Viśākhā, approached the kuñja. They saw the other gopīs praying to Lord Nārāyaṇa. As soon as Kṛṣṇa smelled the bodily fragrance of Śrīmatī Rādhārāṇī, He began to dance in ecstasy and His four-armed form disappeared. When Rādhārāṇī entered the kuñja and stood before Kṛṣṇa, He could not control Himself. He could not maintain His Nārāyaṇa form and returned to His original Śyāmasundara form.

This is the greatness of love between Rādhā and Kṛṣṇa, that He cannot hide Himself from Her.

Chapter Thirty-seven

KṚṢṆA VISITS JAṬILA

ne day Kṛṣṇa felt very eager to see Rādhārāṇī, because He had not seen Her for quite a long period. He went to the village of Yāvaṭ and was loitering outside the house of Jaṭila. At that time Jaṭila came out of the house and seeing Kṛṣṇa, she called out to Him, “O Kanu! Why are You roaming here and there in the middle of the day?

It is so hot now, and in this scorching heat Your face has become red and dry. Please come here. Come close to me.” (At this time, Jaṭila did not know that Kṛṣṇa had developed a loving relationship with her daughter-in-law, and thus she was openly affectionate towards Kṛṣṇa).

OKṛṣṇa said to Jaṭila in a pitiful voice, “O my grandmother! What can I say to you about My

sorrow? The calf of My most dear cow Dhavali has been lost, and now Dhavali is crying very pitifully, making ‘hamba, hamba’ sounds. Thus I have given up My job of milking the cows and come in search of that calf. Because I have been wandering under the scorching sun I am feeling very thirsty. Due to intense thirst My tongue has dried up.”

Seeing the miserable condition of Kanu, Jaṭila took Him inside the house and told her daughter-in-law Rādhā to bring some cool water for Kanu to drink. Because Jaṭila was present, Rādhārāṇī pretended to feel very shy to be there. She pulled down Her veil and turned Her face away, covering it with Her sārī, but from under the veil Rādhā was looking at Kṛṣṇa.

On the pretext of drinking water, Kṛṣṇa was looking at Rādhārāṇī and enjoying the moment very much. After Kṛṣṇa had taken rest for some time, Jaṭila said, “O Kānāi! What has happened today? Till now the gauda-behera (person who milks the cow) has not come. The calves are shouting ‘hamba! hamba!’ due to the delay. You are milking cows every day. Kindly milk this cow!”

Then Jaṭila instructed Rādhārāṇī to bring the pot for collecting milk and rope for binding the legs of the cow. Rādhārāṇī brought the items and placed them in front of Kṛṣṇa. Jaṭila then told Rādhārāṇī to release the calf and allow her to suckle before milking the cow. Rādhārāṇī did so and the calf ran to its mother, drinking noisily. Out of affection the cow started to lick the whole body of her calf. Then Kṛṣṇa went near the cow with the milk pot for milking the cow.

Kṛṣṇa told Jaṭila, “O Grandmother! Please hold the calf so I can milk the cow.” Jaṭila was an old lady and not able to see properly. She did not feel able to hold the calf away from its mother to let Kṛṣṇa milk the cow. She called Rādhā and said, “My dear daughter Rādhā! Why are You feeling shy? This Kanha is your nephew, and You are His aunt. Why do You keep Yourself away from Your nephew? Please hold the calf strongly, otherwise it will drink all the milk.”

Being thus ordered by Her mother-in-law, Rādhārāṇī went close to Kṛṣṇa without hesitation. She roped the calf and held it tight while Kṛṣṇa started to milk the cow, and Jaṭila sat down nearby to watch the proceedings.

While Kṛṣṇa was milking the cow He was looking towards Rādhārāṇī, paying little attention to the milking. As a result some of the milk was falling inside the milk pot and some was falling on the ground. Kṛṣṇa was sitting behind the cow and so Jaṭila was not able to see Him looking upon Rādhā. Moreover her eyes were defective: how could she see anything at all? In this way Kṛṣṇa’s purpose for coming to Jaṭila’s place was fulfilled.

Alhough so much milk fell on the ground due to Kṛṣṇa’s inattentiveness, still, due to being milked by the hands of Śrī Kṛṣṇa, the cow gave her milk freely, and at the end of milking the milk pot was full. Jaṭila was very happy to see that Kṛṣṇa had milked so much from this cow. She told Rādhārāṇī to give some of that fresh, warm milk to Kṛṣṇa to drink. After drinking milk from the hand of Rādhārāṇī, Kṛṣṇa gazed upon at Her face to His satisfaction, then took leave from Jaṭila. He went back to the herd to milk His cows along with His cowherd friends.

Chapter Thirty-eight

MANASI GAṄGĀ MANIFESTS, & MORE BOAT PASTIMES

nce, Nanda Mahārāja and Mother Yaśodā, along with all the gopas, desired to bathe in the Gaṅgā and so commenced a pilgrimage to her sacred waters. At that time Śrī Kṛṣṇa thought to Himself, “All tīrthas are residing in this Vraja-bhūmi. But the Vrajavāsīs are not aware of this fact. I must do something to solve this.” While Kṛṣṇa was

meditating in this way, Gaṅgā Devī appeared on her crocodile carrier. The Vrajavāsīs were surprised to see Gaṅgā Devī, and started to discuss among themselves why she had appeared.

OKṛṣṇa said to the Vrajavāsīs, “All tīrthas are present in Vraja to serve Vraja-maṇḍala. When

Gaṅgā Devī understood that all the Vrajavāsīs were planning a pilgrimage to take bath in her, she personally appeared in front of you. You can now take bath in her right here.”

Because this tīrtha appeared from the mind (māna) of Kṛṣṇa, since that day it has been known as Manasi Gaṅgā.

Once, the brāhmaṇa of Mathurā were performing a fire sacrifice on the bank of Govinda-kuṇḍa near Govardhana hill. Pūrṇamāsi announced all over Vraja that whoever attended this sacrifice and offered havya would receive the benediction of long life for their husbands and would increase the number of cows they owned. On hearing this announcement, all the elderly ladies of Vraja sent havyas in the hands of their daughters-in-law. Thinking the situation to be an opportunity to to see Kṛṣṇa, Rādhārāṇī and Her sakhīs planned to attend the auspicious yajña, and prepared to carry many milk products to offer.

To reach Govinda kuṇḍa, the gopīs had to cross Manasi Gaṅgā by boat. As Rādhārāṇī and Her sakhīs reached the ghat, they saw Kṛṣṇa standing with a boat. As they approached, He called out, “Come, come! I have kept a boat for you on the bank.” Rādhārāṇī and the gopīs climbed into the boat with all their pots of yogurt, butter, ghee, and other products. But immediately Rādhārāṇī noticed the condition of the boat, and said to Kṛṣṇa, “O boatman! You look very young. Why is your boat so old? Good and qualified things give pleasure to mind, and bad and unqualified things give sadness to mind. Anyway, that is a another topic. You should take us to the other side of the river very soon. We will attend the fire sacrifice at Govinda-kuṇḍa.”

After hearing the request of the gopīs, Kṛṣṇa, “Your words are all true. I am here with this incompetent boat in order that I might get something competent. If I will get something better, then immediately I will give up this old boat. If you give Me one competent taruṇī (young girl), then I will give up this taraṇī (boat).

The sakhīs said to Kṛṣṇa, “Everybody uses a taraṇī to cross the river; will You use a taruṇī? We have never heard such an astonishing thing as someone crossing the river by the help of a young girl!”

Kṛṣṇa replied, “But it is not impossible! Just consider My presentation: A taraṇī takes us across the river, and a taruṇī can take us across the ocean of material existence. In this way, taruṇīs, young girls, are more powerful than taraṇīs, boats!”

The gopīs laughed at Kṛṣṇa’s presentation, and said, “O Govinda! You know many tricks. But we are simply cowherd girls. We do not understand all this. You just take us other side of the river.”

Govinda was having fun with the gopīs, and began to row the boat very fast. Soon the boat was out of control, and waves were splashing in, wetting the gopīs’ clothing and hair. They began to tremble in fear, and their cloth fell from their bodies. In great anxiety, they cried, “O boatman! All this milk and yogurt and ghee is wasted! Even if we die here, that is no problem for us. But we are worried; if the news of our boat sinking reaches Vraja, then Your infamy will remain eternally, for how can such a disaster occur where Govinda is present?”

Saying this, the gopīs looked upon the lotus face of Śrī Govinda. Smiling softly, Kṛṣṇa said to them, “Do not be worried. Your milk will not be destroyed. For a long time I have desired to see your bodies all at the one time in a solitary place. Today Vayu Deva has fulfilled My desire by removing the cloth from your bodies in the wind.”

At that time, to intensify the līlā, Yogamāyā created an island in the middle of the Manasi Gaṅgā. Kṛṣṇa, Rādhārāṇī, and Their sakhīs performed sweet pastimes there. After some time they all crossed the river, and carried on to the yajña.

Chapter Thirty-nine

PREMA SAROVARA FORMED BY THE TEARS OF RĀDHĀ AND KṚṢṆA

nce Jugala-Kiśora, Śrī Śrī Radha-Śyāmasundara, along with all the sakhīs, came to the bank of a most beautiful pond. This pond was surrounded by different kinds of flower gardens and its aroma was intoxicating. Rādhā and Kṛṣṇa sat on a jeweled seat with Their sakhīs surrounding Them, looking upon the forms of the Divine Couple like

thirsty cataka birds.O

At this time one bumblebee came inside the kuñja and was trying to sit on the ear of Rādhārāṇī. Rādhā was very much frightened by this. Śrī Kṛṣṇa said to Her, “Let mādhukara drink Your madhū. Why are You so scared?” When Madhumaṅgala saw that this bumble bee was disturbing Rādhārāṇī, he chased the bee away and came back to the kuñja. Madhumaṅgala said, “Now Madhusūdana has gone away from here.”

“Madhu”means honey and “Madhūsudhana” is another name of Kṛṣṇa. By saying “Madhūsudana has gone away,” Madhumaṅgala meant that the bumble bee had gone away. However, Rādhārāṇī mistook his words to mean that Kṛṣṇa had gone away. When She heard this, She was immediately immersed in an ocean of sorrow. All the symptoms of prema manifested within Her. She lost external consciousness, and even though She was sitting on the lap of Śrī Kṛṣṇa, all the symptoms of separation from Her beloved manifested in Her body. Though so close to Him, Śrī Rādhā was not able to see Him. Rādhārāṇī cried, “O lotus-eyed one! O Vidagdha-śekhara! O Śyāmāla-sundara! Why have gone away, leaving Me alone here? O Rasikāvara! You are most dear to My life. I am avala (without strength). Without You I cannot live for a moment!”

Śrī Kṛṣṇa was surprised to see this condition of Rādhārāṇī. His ocean of love also started to overflow. He could not see Rādhārāṇī for His tears. Rādhā was crying, “Kṛṣṇa! Kṛṣṇa!”, and Kṛṣṇa was crying “Rādhā! Rādhā!” From Their eyes tears constantly flowed, and from Their bodies sweat began to flow profusely, soaking the ground around Them. The tears and sweat combined, flowing into the pond. It swelled and swelled, overflowing its banks. The sakhīs were surprised to see both Rādhā and Kṛṣṇa fainting and lying on the ground. Seeing this, the sakhīs also lost consciousness.

From their perch in a nearby tree, Śuka (Kṛṣṇa’s parrot) and Śārī (Rādhārāṇī’s parrot) started to make different sounds of distress at the sight before them. Śuka was calling, “Kṛṣṇa! Kṛṣṇa!”, and Śārī was calling, “Rādhā! Rādhā!” When Rādhā’s name entered into the ear of Kṛṣṇa, and when Kṛṣṇa’s name entered into the ear of Rādhārāṇī, They both regained external consciousness.

Turning to each other, They embraced, blissful at being “together” again. Hearing the names of Rādhā and Kṛṣṇa, the sakhīs also came back to consciousness and were

happy to see Rādhā and Kṛṣṇa happily enjoying each other’s presence.This pond is known as Prema Sarovara, the liquid prema of the Divine Couple, Śrī Śrī Radha-

Kṛṣṇa.

Chapter Forty

RĀDHĀRĀṆĪ DISGUISED AS SUBĀLA

(Subāla is the younger brother of Candrāvalī, and the son of Candrabhānu. His face is the same as Śrīmatī Rādhārāṇī’s.)

ne day in Kokilavana, which is situated north of the village of Yāvaṭ, Kṛṣṇa called Rādhārāṇī’s name by playing on His flute. This sound had a special quality that no one except Rādhārāṇī could hear. When Rādhārāṇī heard Kṛṣṇa calling Her thus, immediately She became very enthusiastic to go to Kokilavana to meet with Kṛṣṇa. O

Unfortunately Her mother-in-law, Jaṭila, was sitting at the door of the house. Rādhārāṇī could not leave the house, and thus She felt deprived of Kṛṣṇa’s association. Kṛṣṇa was waiting along with Subāla at a kuñja in Kokila. He was extremely eager to see Rādhārāṇī, and from time to time He would leave the kuñja and look in all directions to see if Rādhārāṇī was approaching. Returning to the kuñja He would wait for some time, then again He would leave the kuñja and look for Rādhā. So much time passed, and still Śrī Rādhā did not arrive.

When Kṛṣṇa saw there was no hope for Rādhārāṇī to come to Him, He became very impatient and loudly said, “Ha, Rādhe! Ha, Rādhe!” and fainted to the ground. Subāla held Kṛṣṇa in his lap and, wiping tears from Kṛṣṇa’s eyes, tried to pacify Him. Subāla said, “My dear friend! My heart is breaking to see you in this condition. Please tell me, how can I help you? What should I do now?”

Kṛṣṇa embraced Subāla and caught hold of his hand. He told Subāla, “My dear friend Subāla! If you have really understood My sorrowful situation then you should go immediately to the house of Jaṭila and somehow or other bring Rādhārāṇī here to meet Me. I cannot survive without meeting with Rādhārāṇī. I will wait here eagerly until you come back with Rādhārāṇī.”

When Subāla heard these words from his dear friend Kṛṣṇa, he said to Him, “As per your instruction, now I am going to Yāvaṭ. I will try my best to bring Rādhārāṇī here to meet with You. But You must wait here with patience until I return. Please do not faint again! Now, let me go…”

As Subāla was preparing to move, Kṛṣṇa embraced him strongly and said, “Dear Subāla! Please go, bring My most dear Rādhārāṇī as soon as possible and save My life.”

Subāla hurried towards Yāvaṭ and the house of Jaṭila. When he arrived, he was loitering outside the house of Jaṭila, looking here and there. Seeing Subāla, Jaṭila called to him, “O Subāla! Why are you wandering around here today?”

Subāla offered his humble obeisances to Jaṭila and said, “My dear grandmother, I have lost one of my calves, and her mother is crying for her. I asked so many people if they had seen her, and one person told me they had a calf wandering on this side of Vraja, near your house.”

Jaṭila felt very compassionate towards Subāla, and prompted by Yogamāyā, she said, “Yes! It is so. But Subāla, your face is so red from wandering in this heat. Please go into the cool house; there you will see the assistant of my daughter-in-law. She will give you water, and you please rest for a while.Then after some time you can go searching for your calf.”

Subāla was very happy to hear this from Jaṭila and immediately entered the house. He went straight to Śrī Rādhā’s rooms and found Her sitting on the floor with Her head in Her hands, crying. Lalitā and the other sakhīs were pacifying Her. When Śrīmatī Rādhārāṇī saw him She said, “O Subāla! From where have you come? Have you seen Lord of My life?”

Subāla said, “Kṛṣṇa and I have been waiting in Kokilavana for You; since You did not arrive, my friend Kṛṣṇa became very worried for You. In separation from You He is crying while uttering ‘Ha, Rādhe! Ha, Rādhe!’ and fainting again and again. Why did You not go to meet with Kṛṣṇa? He has sent me here to bring You to Him. He is waiting eagerly for you. Come!”

Rādhārāṇī said, “Subāla! Just see how My mother-in-law Jaṭila is sitting there at the door with a stick in her hand. In this situation, how can I go out of the house and disobey My seniors? Although My mother-in-law is not able to see perfectly and I could very easily escape her, still My sister-in-law Kuṭila is very tough with Me. She is crooked by nature and always eagerly waiting to find some fault with Me.” Rādhārāṇī looked at Subāla with tears in Her eyes. “My Lord Kṛṣṇa must be waiting in Kokilavana and suffering in separation from Me. I know it very well. But what can I do? I am helpless. I cannot go out of My house to help My Lord, who is lying in a faint on the ground. You cannot understand how painful it is for Me to hear from you that my Lord is suffering in this way. Please go back to the forest immediately and pacify Him by explaining the reasons I have not been able to meet with Him. Go quickly! Do not delay here for a moment.”

Subāla replied, “Rādhe! If I go back to Kṛṣṇa without taking You with me, then Kṛṣṇa will only suffer more and He will leave his body in separation from You. That is what he told me when I left Him in the forest. In order to extinguish the fire of separation that burns within both of you, I have made a plan. Please listen carefully.”

Subāla lowered his voice and spoke quietly to Śrīmatī Rādhārāṇī: “I will dress You in my clothes. You will go out of the house right in front of Jaṭila and still she won’t recognize You. Then Your sakhīs will decorate me with Your dress, and I will stay here in the house.”

Rādhārāṇī clapped Her hands in delight and said, “Subāla! Thank you so much for your nice idea. I am very happy to hear this.” Her brow wrinkled as She thought, and She added, “But there is a problem with this. I can wear your clothes, but My hair is so long and my breasts are raised high. How can I hide this? Please give me some idea. If Jaṭila recognizes Me when I pass by her, then I will be in great danger. She will never allow Me out of the house again and I will never be able to meet with My Kṛṣṇa.”

Subāla answered, “Dear Rādhikā, do not be worried about this. I have already thought of a solution to Your two problems. Please listen carefully: First, Your sakhīs will pile Your hair on top of Your head and cover it with my turban. Second, when I was coming to Your house, Jaṭila saw me and asked me why have I come here. I told her that I was looking for my calf that had wandered from the herd. So, I will give You one small calf. You hold it to Your chest, thus disguising Yourself further. Do not be worried that Your mother-in-law will recognize You. I will dress You so perfectly that no one will recognize You as Radha; they will think you are Subāla!”

When Rādhārāṇī heard this plan from Subāla, She was in ecstasy. When the plan was finalized, Lalitā dressed Subāla in the blue sārī of Rādhārāṇī and adorned his

body with Her ornaments. She put vermilion on his forehead, black kajal around his eyes, and alata on his feet. Behind Subāla ‘s head she put some artificial hair. She dressed him in a blue blouse and stuffed it with cloth to create artificial breasts. She put bunches of bangles on both his arms. When the sakhīs saw Subāla, whose features were identical to Śrīmatī Rādhārāṇī’s, they all started to laugh and clap their hands in delight.

Then Lalitā took the cloth of Subāla and dressed Rādhārāṇī. Then Subāla piled Rādhārāṇī’s hair on top of Her head and covered it with his turban. Rādhikā wiped the sindūra from Her forehead, the kajal from Her eyes, and the alata from her feet. Because Subāla was the brother of Candrāvalī, his appearance and color was just like Rādhārāṇī’s.

Now Rādhā was looking just like Subāla. He gave Rādhā one small calf to hold, covering Her breasts. Then, remembering the lotus feet of Kṛṣṇa, Śrīmatī Rādhārāṇī slowly walked out of the house and through the main gate, right past Jaṭila.

When Jaṭila saw Rādhārāṇī she thought, “Ah, Subāla is going back,” and called out to him, “O Subāla! Did you drink water? Did you find your calf?”

When Rādhārāṇī heard this, She simply replied, “Hmm,” and left the place. Then She proceeded towards Kokilavana in order to meet with Śrī Kṛṣṇa, the Lord of Her life .

In Kokilavana Kṛṣṇa was eagerly waiting for Subāla to return with Rādhārāṇī. But suddenly Kṛṣṇa saw Subāla walking alone, without Rādhārāṇī. Kṛṣṇa thought, “I sent Subāla to bring My most dear Rādhārāṇī with him, but he has returned unsuccessful. What has happened? Maybe Her mother-in-law did not allow Her to come out of the house? Maybe She is not able to come out due to some engagement or household activities? Maybe She has come across some other great obstacle?”

Thus imagining different reasons for Rādhārāṇī’s non-appearance, Kṛṣṇa become very worried. Thinking all these things, He started towards Subāla, eager to understand why Śrīmatī Rādhikā was not coming.

Rādhārāṇī, in the disguise of Subāla, was looking at Kṛṣṇa and floating in an ocean of ecstasy at the sight of Him. But She did not reveal Her own identity, eager to see Kṛṣṇa’s own eagerness for Her.

As She came close to Kṛṣṇa, He said, “O Subāla, you have come alone! Where is my Rādhārāṇī, who is more dear to Me than My life? Where have you hidden Her? Why are you giving Me more pain by not revealing where She is. What kind of enjoyment are you deriving by giving Me so much pain? If you have hidden Her somewhere then kindly bring Her here and save My life!”

While Kṛṣṇa was speaking this way, Rādhārāṇī came very close to Him and, in the voice of Subāla, She said to Kṛṣṇa, “My friend, as You ordered I went to Jaṭila’s house on the pretext of searching for my lost calf. I saw Jaṭila; the old lady was sitting at the gate holding a stick in her hand. I went inside the house with her permission, and there I saw there Rādhārāṇī crying, Her head hanging down in misery. She was crying in separation from You, unable to leave the house. All the sakhīs including Lalitā were counseling Her.

“When Rādhārāṇī saw me She asked me where I had come from and whether I had seen You. I explained how You are suffering in separation from Her. I told Her that because She had not gone to the forest that day, that You had sent me to take Her with me. Then she replied, ‘My mother-in-law is sitting at the doorstep. I will not be able to go out of the house.’ Then I came back without any success to inform you of these things.”

When Kṛṣṇa heard this hopeless news from Subāla, He said, “O Subāla! You know all kinds of tricks. Whenever I send you to bring Rādhārāṇī, you always manage to bring Her to Me. Never before have you failed. Why have you not succeeded this time? I cannot survive in this world without Her.

“When I sent you to bring Rādhārāṇī, I told you that if I leave My body from the pain of separation then please give Her My peacock feather, flute, and guñjā-mālā.” Then Kṛṣṇa started to cry loudly, uttering the name of Rādhārāṇī: “O Rādhe! O Rādhe! O My most dear Rādhe!”

When Rādhārāṇī saw Kṛṣṇa’s desperation, She could not control Herself any longer. She put the calf on the ground and removed the turban from Her head. Immediately Her hair fell loose and hung down Her back.

When Kṛṣṇa saw that Subāla was actually His beloved Śrī Rādhā, He embraced Her with affection and took Her inside the kuñja. After Their loving exchanges Rādhārāṇī left for Her house.

By that time Subāla, who was still in the dress of Rādhārāṇī, had come out of the house along with the sakhīs on the pretext of going to the Yamunā to fetch the water. Śrīmatī Rādhārāṇī met Her sakhīs and Subāla at the Yamunā and changed out of Subāla’s clothes and into Her own. Subāla then went back to Kṛṣṇa in the forest and Rādhārāṇī went back to Her house, holding the water pot in Her arms and accompanyied by Her sakhīs.

Chapter Forty-one

KṚṢṆA COLLECTS TAX FROM ŚRĪMATĪ RĀDHĀRĀṆĪ

One day Śrī Kṛṣṇa, along with His sakhas, was grazing cows in the forest near a pond. He saw one very beautiful golden lotus in the pond, surrounded by bumble bees who were sucking the nectar from the flower. This fully-bloomed lotus reminded Govinda of the lotus face of His beloved Rādhārāṇī. Śrī Kṛṣṇa became impatient and told His cowherd friends, “You all play here for some time on the bank of this pond. I am going with Subāla for a while.”

Kṛṣṇa went with Subāla to the place called Danaghat and said to him, “ Sakhe! How can I get darśana of My beloved Rādhikā?”

Subāla replied, “I have heard that this morning Rādhārāṇī came from Yāvaṭ to Vṛndāvana, to the house of Her father. She will definitely come here along with Her sakhīs on the pretext of performing Sūrya pūja. If You wait for a moment here then You can meet with Her.”

In the meantime, Rādhārāṇī and Her sakhīs came to Danaghat with all paraphernalia for worshipping Sūrya. When Rādhārāṇī saw Her dear Kṛṣṇa resting under a kadamba tree, She told Lalitā, “Sakhī! How can we go through this way? Śrī Hari will block the road. Let us go through some other way.”

Lalitā said, “You all come with me. Let us see what Kṛṣṇa can do.” All the sakhīs started to walk forward, keeping Rādhārāṇī in the middle. When Kṛṣṇa saw this He asked them, “Where are you going? What are you carrying? I am sitting here as the tax collector of the king. Can’t you see Me? You all have to pay tax. Don’t be so proud! I am telling you nicely to pay a small tax here, and then go.”

Hearing this, all the sakhīs laughed and continued to walk. Immediately Kṛṣṇa ran in front of them and blocked their path. Lalitā asked, “What tax are You asking? Why did You stop us on our path? You must give up this cleverness. If You talk more then we will disclose Your activities and qualities in public!”

After hearing this from Lalitā, Kṛṣṇa spoke with a very gentle and sweet voice, “Listen Lalitā! You do not know Me. I have been appointed by the order of King Kandarpa to collect tax. If you do not follow My order then punishment is inevitable. That is why you should now behave properly. There is no need of talk. Just pay the tax and happily go from here. That’s it.”

Lalitā said, “Kānāi! You know so many clever words. We are helpless girls. What can we say to You? If You think we are bypassing the order of the king then You do whatever You can do.”

After hearing this from Lalitā, Viśākhā said, “Listen, sakhī! What power has He here? What claim has He here? He says He is the tax collector of Kandarpa-raja. Wherever King Kandarpa lives, he has power there. This forest belongs to Rādhikā. We are Her sakhīs. What can Kṛṣṇa do here?”

Kṛṣṇa said, “Viśākhe! Why are you so proud? Kandarpa has claim over everyone, yet all you sakhīs avoid paying the tax and wander all over the forest in an uncontrolled manner. That is why Kāmadeva has become angry and sent Me here. This is why the road has been blocked. If you do not pay the tax then I will have to take you to the king.”

Viśākhā said, “What can Your king do to us? Just see in front of us, Vṛndāvaneśvari is present. We know the power of your Kandarpa-rāja very well. All his pride has been cut by the glance of Rādhārāṇī. Not only that, but whenever your Kandarpa-rāja hears the name of Rādhārāṇī he runs away. You are just his follower, a servant.”

Viśākhā started to walk away, taking Rādhārāṇī with her. Then Kṛṣṇa again moved in front of them and said, “I know very well that you would like to see Me punished by the king. Then listen, sakhīs! I am telling you the truth: You cannot escape Me in any way. No tricks will work here.” With great pride, Lalitā said, “Oh, Murāri! What tax do You want?” Kṛṣṇa replied, “Lalite! You are hiding the full bloom of your youth under your cloth. You will have to pay tax for this material.”

Hearing Kṛṣṇa speaking like this, all the sakhīs laughed and said, “A tax collector who asks for a tax on material that conceals our youth! We have never heard such a thing! Now we understand why You have become a tax collector and wander all over the forest!”

Amongst themselves, the gopīs said, “O sakhīs! Let us go for worshipping Sūrya Deva. There is no need for us to discuss anything with Him.”

When Kṛṣṇa saw the sakhīs starting to walk away again, He stopped them and said, “Listen to Me. Your sakhī Rādhā has stolen the jewel of My mind (māna-ratna). Due to the absence of that māna-ratna, My life has become unbearable. You should tell Her to give Me back this māna-ratna immediately.”

In reply Lalitā said, “Kṛṣṇa! How can You speak so many lies? My sakhī is very sober. When did She steal Your māna-ratna? You have stolen the minds of all young girls of Gokula. Due to the loss of their minds they have been searching for You throughout the different forests. You do not see Your fault in giving a bad name to others.”

Kṛṣṇa said, “Lalite! I do not speak lies. Ask Rādhārāṇī. If She will not speak, then listen to Me. One day when Viśākhā and I quarreled, all you sakhīs stole my mind and since then Rādhikā has kept it under Her breast. If you do not believe My words then let Me show you.”

Saying this, Kṛṣṇa walked towards Radahrani, raising His hand to touch Her. At that time the sakhīs left the kuñja.

Chapter Forty-two

KṚṢṆA PROVES RĀDHĀRĀṆĪ’S CHASTITY

ne day Śrī Kṛṣṇa and Rādhārāṇī met each other in a kuñja. Rādhārāṇī told Kṛṣṇa, “O My dear Govinda! I cannot show My face in Gokula. People are discussing among themselves and giving Me a bad name, saying that I am ‘Kṛṣṇa-kalaṅkinī,’ that I am contaminated by Kṛṣṇa. Those gopīs who are in an opposing party to Mine are

enjoying this propaganda. Alas! I am suffering this infamy because of My relationship with You. What is my offense? My offense is My love for You. In this world everyone loves You, but if I love You then everyone speaks ill of Me. You are worshipped by all the great demigods like Brahmā and Śiva. Jñānīs, Tapasvis, Yogīndra and Munindra all worship You out of their love for You. I am worshipping and loving You, the same Golokanātha who is sarvarādhya, worshipped by everyone and loved by everyone. Where is My fault in loving You? Still only I must carry the

O

burden of this blemish (kalaṅkā) on my head. I cannot continue like this anymore. O My Lord! It is better I commit suicide by taking poison. It is impossible for Me to live with a blemish like this!”

Śrī Kṛṣṇa, after hearing this from Rādhārāṇī, started to pacify Her by saying, “My dear Rādhā! I will remove all the bad names which have been announced by the people. I will make You free from any kalaṅkā. Your opposing party has blemished Your character and have questioned Your chastity. That same blemish will be the cause of their bad name. I promise You this. Just be pacified for a moment. You will see My words are true.”

Early the next morning, Śrī Kṛṣṇa pretended to be suffering from a severe fever. While He was sleeping in the lap of mother Yaśodā, He fainted. Mother Yaśodā became very worried to see the condition of her dear son. She cried, “Please get up! My dear son! I am your mother calling you. Please respond!”

But Śrī Kṛṣṇa did not reply at all. Seeing this Mother Yaśodā also fainted from fear. When Śrī Hari was lying there as if dead, and Yaśodā was lying in a faint, Nanda Mahārāja began to lament loudly and the cowherd boys began to cry. They started to chant different mantras for the reduction of the disease. But there was no result. Nanda Mahārāja and so many of his messengers set off in different directions to bring a qualified doctor, but none could be found.

As he was returning to the palace, Nanda Mahārāja met a young doctor at the gate. He was extraordinarily beautiful, his face like a fresh lotus flower. His eyes were the color of the rising sun. He was holding Ayurvedic manuscripts and carrying medicines. He told Nanda Mahārāja and the messengers, “You all should know that I am a very expert doctor. I can cure any kind of disease.”

Nanda Mahārāja immediately brought the doctor into the palace and offered him all respect. He bathed his feet and gave him a nice seat. Nanda Mahārāja very politely requested the doctor to give treatment to his son Śrī Kṛṣṇa, who was lying unconscious. The doctor tested Kṛṣṇa’s pulse and confirmed the symptoms of life in His body. He then turned to Nanda Mahārāja and said, “I have diagnosed the disease and I have the medicine to cure it. I only need anupāna2 for using this medicine. If you can bring me this one thing, then immediately this disease can be cured.”

Nanda Mahārāja and others who were present there became very happy and said to the doctor, “O Vaidyarāja, king of doctors! Please tell us what kind of anupāna you need?”

The doctor said, “The anupāna required for this medicine is very specific: I require a chaste lady who must bring water from the Yamunā in a pot with one thousand holes. She must bring this pot across a bridge made of hair. If the patient takes medicine mixed with that water, then he will be cured immediately.”

Nanda Mahārāja then invited many chaste ladies to bring water. But none succeeded. Finally Mother Yaśodā approached the doctor and said, “O Vaidyarāja! Since my childhood I have only served my husband. Everyone knows this. I will bring water from the Yamunā in this pot of one thousand holes for the recovery of my Nīlamaṇi!”

When Kṛṣṇa (disguised as the doctor) heard this from Yaśodā Mātā, He became worried, not wanting to put His mother in an awkward position. He said, “Nanda Mahārāja! Anything brought by the mother of the patient cannot be used.”

2

In the meantime the doctor took a sharp knife from his bag and cut a bunch of hair from the head of Kṛṣṇa, who was lying unconscious on the bed. He created a bridge by joining these hairs from one side of the Yamunā to the other. He then announced that a chaste lady can walk over this bridge made of hair to the middle of Yamunā and bring water in the pot of one thousand of holes, then the patient would be cured.

Messengers went all over Vraja to every house and requested all the ladies to present themselves at Nanda Mahārāja’s palace for this special occasion. When Jaṭila came to know about this, she came with her daughter Kuṭila, who was fond of accusing Śrīmatī Rādhārāṇī of unchaste behavior. With great pride, Kuṭila went to the Yamunā to bring water in the pot of a thousand holes to show how chaste she was to the entire population of Vraja. But as soon as her foot touched the bridge of hair, it broke; she fell into the water, and had to be brought to shore with the help of the village men. She said to the doctor, “Doctor, if by this display it means I am not chaste, then I say that even the daughter of Himalaya, Pārvatī Devī, could not bring water in this way!”

The doctor smiled at Kuṭila’s words and replied, “You do not know the greatness of a truly chaste lady.”

Next in line was Jaṭila, who was also very proud of her chastity. When she went to the river, she also suffered the same fate as her daughter. When Yaśomatī saw that no one was successful in bringing the water, she became hopeless and started to cry loudly, saying, “Alas! What will happen to my Nīlamaṇi now?” Being very much helpless she asked the doctor, “You must know astrology. Kindly find out through astrology who is that chaste lady in Vraja who can bring this water and save my Nīlamaṇi!”

The doctor bent down and drew some lines on the ground. All the Vrajavāsīs watched as he created a variety of figures and yantras. Finally with great fuss, the doctor informed the residents of Vraja, “O Vrajavāsīs! The problem will now be solved! According to my calculations, there is one such chaste lady in this Vraja-dhāma. Her lotus feet will purify the entire universe. Her name is Rādhā. Please call for Her. She is the only one who can perform this task!”

Yaśomatī Devī ordered Rādhārāṇī to come immediately. Rādhārāṇī was very happy to get this order to serve Kṛṣṇa. As soon as She entered into the palace of Nanda Mahārāja, the entire palace was illuminated by Her bright bodily effulgence. The young doctor immediately got up from his chair to offer respect to Rādhārāṇī by bowing his head. Rādhārāṇī offered Her due respect to all the elderly people present, and with the permission of Nanda and Yaśodā, She went with her sakhīs to the Yamunā to bring water.

Śrī Rādhā approached the Yamunā in a very humble mood, meditating on Kṛṣṇa and offering prayers to Her iṣṭa-deva for Her success in this task. All the Vrajavāsīs were glorifying Her as she approached the water’s edge. As Rādhikā bent down to fill the pot of one thousand holes, Kṛṣṇa’s reflection suddenly appeared in the water, encouraging Her to be fearless. Śrīmatī Rādhārāṇī was relieved, and picking up the pot She approached the bridge made of hair. Offering respects to that bridge, She started to walk across it while meditating on the lotus feet of Her beloved Kṛṣṇa. She went to the middle of the Yamunā and filled the pot with water. As the water flowed into the pot, She saw the smiling face of Kṛṣṇa, who by His potency manifested one thousand fingers in that pot and closed all the holes.

Not a drop of water could escape the pot, but still Śrī Rādhā told Lalitā, “Please check whether water is dripping from the pot or not.” After studying the pot for a long time, in great ecstasy Lalitā announced that not a drop of water was escaping from the pot, exclaiming loudly, “All glories to Śrīmatī Rādhārāṇī! All glories to Vṛṣabhānu-nandini!” Amidst the loud sounds of great joy, Śrīmatī Rādhārāṇī brought the water from Yamunā and placed it in front of the doctor. He declared loudly, “O Rādhārāṇī! In this Vraja-bhūmi, You are sādhvī (the most chaste). O Sādhvī! You are most fortunate. Simply by Your indication fate has acted like a menial servant.”

The other ladies of Vraja, whose attempts at fetching the water had failed, all gathered together and spoke to each other in surprised delight: “O sakhīs! Just see! We all are also chaste ladies. We are serving the lotus feet of all our respective husbands. Yet none of us were able to fetch water from Yamunā. But this Rādhārāṇī, the daughter-in-law of Jaṭila, who is well known as kalaṅkinī (blemished), within a moment She brought the water easily. Alas! It is very difficult to understand the movement of fate!”

Then doctor instructed Rādhārāṇī to take three palms full of water and place them in a dish. He then mixed some medicine with that water and offered it to Kṛṣṇa. Immediately Kṛṣṇa was cured.

Kṛṣṇa woke from His deep sleep. Everyone present made loud sounds of jubilation, and came forward to embrace and kiss Kṛṣṇa. Yaśomatī put her son Kṛṣṇa on her lap. Then she offered Rādhārāṇī some milk and butter. But Rādhārāṇī did not accept that. Then Yaśomatī offered first to Kṛṣṇa and then offered to Rādhārāṇī. This time Śrī Rādhā accepted the prāsada of Śrī Kṛṣṇa.

In this way the glories of Rādhārāṇī were spread all over Vraja-dhāma. Rādhārāṇī was respected everywhere as the most chaste lady in the universe.

Chapter Forty-three

THE BREAKING OF RĀDHĀRĀṆĪ’S ANGER

ne day Śrī Kṛṣṇa sent a message to Rādhārāṇī to meet Him at Saṅket. However, on the way to Sanket Kṛṣṇa met with Padmā, the maidservant of Candrāvalī. Padmā-sakhī came in front of Kṛṣṇa with great ecstasy and blocked His path, saying, “Kṛṣṇa! You are very cruel. We all have become so tired by searching for You all over the place.

Still we could not find You anywhere. What shall I tell You about our dear sakhī, Candrāvalī? By her sadness even stones melt. O Vidagdha Nagara! Please meet with Candrāvalī at least once and

O

save her life. If You say that You do not have time now, then I will not let You proceed one step further!”

Most clever Śrī Govinda thought, “If I say I have no time then Padmā will not let me go so easily.” So He smiled and said, “O Padme! I am always happy at the thought of the beautiful form of Devī Candrāvalī. In these three worlds there is no one who is so dear to Me as Candrāvalī. My heart cries as soon as I hear her name. When will I see that Candrāvalī? Padme! I should of course go with you now. But I have one royal invitation from Mahārāja Vṛṣabhānu. Thus I am in great trouble. Not only that, but since this morning Mahārāja’s servant has been coming to My house again and again to call Me. So right now, you must let Me attend this appointment with Subāla . Later I will come and meet with your dear sakhī, Candrāvalī. Please pacify Candrāvalī by informing her of My eagerness to meet with her.”

Thus with His politeness, Kṛṣṇa pleased Padmā and readied to take leave of her. But at that time Candrāvalī reached there along with all her sakhīs. When Kṛṣṇa saw Candrāvalī, He took her inside the kuñja. There he engaged with Candrāvalī in many pastimes. Holding Kṛṣṇa’s two hands in hers, she said to Him, “O Nandanandana! I have been wandering all over the forest, keeping aside all my duties, just to have Your darśana. Sometimes I get to see You and sometimes I do not. When I get the chance to see You, on that day the four praharas pass like one moment. I am simply living because of Your love.”

Clever Kṛṣṇa told Candrāvalī with a sweet voice, “Prāṇa-priye! I have no words to speak to you. Ask Padmā! She will tell you about My eagerness for you. I wander all over the forest in search of you, and if once someone utters the name ‘Candrā,’ immediately I lose My patience. Even if I see the moon in the sky, I am reminded of you. All My senses desire to associate with your body. Priye! I have now revealed My mind to you.”

While Śrī Kṛṣṇa and Candrāvalī were talking with each other like this, Śrī Rādhā’s sārikā was sitting on the branch of a nearby tree listening to everything. The sārikā then went immediately to the assembly of the sakhīs of Rādhārāṇī and reported the conversation she had heard between Śrī Kṛṣṇa and Candrāvalī.

Lalitā became very angry to hear that Śrī Kṛṣṇa had gone to meet with Candrāvalī. She said to other sakhīs, “You all go to the house of Govardhana Malla (the husband of Candrāvalī) and inform him of this. He should keep his wife confined inside the room.”

The sakhīs then went to the home of Karala, the mother-in-law of Candrāvalī. She became very angry to hear their news and went to the kuñja of Candrāvalī in an angry mood. Padmā saw the old lady approaching from a distance and became very scared. When she informed Candrāvalī about the arrival of Karala, immediately Candrāvalī fainted in fear. Kṛṣṇa very affectionately said, “There is no fear. I am here to protect you.” Then immediately Kṛṣṇa accepted the form of Katyāyānī. Candrāvalī’s sakhīs were very happy to see Kṛṣṇa in that form. In the meantime Karala reached there with great anger and said, “Now I have understood your mentality. You all are taking my daughter-in-law and wandering in the forest every day just to get association of other persons. Today I will arrange proper punishment for all of you for this!”

Hearing these words from the old lady, Padmā said, “Why are you talking these cruel words? We have brought your daughter-in-law here to worship Devī Katyāyānī. Just see how your daughter-in-law is worshipping Devī, praying for the wellbeing of your son. Devī was here in her real form, but

by seeing you she has accepted this deity form.” Karala became very pleased to see this and blessed all the sakhīs. Candrāvalī offered her obeisances to her mother-in-law. Karala blessed Candrāvalī and took her back to the house with great affection.

After they left, Subāla said, “O chief of all magicians! Today Your knowledge about magic has become successful!” Kṛṣṇa laughed and then proceeded along with Subāla towards the kuñja of Rādhārāṇī. From afar Rādhārāṇī could see Kṛṣṇa approaching, and turned Her face away. She was filled with sadness.

Lalitā told Kṛṣṇa, “You are a cheater! You are always engaged in enjoying with others’ wives in different kuñjas. Do not take one step closer! If You want to maintain Your life then go back to her with whom you were so busy enjoying till now. Give up Your hope for this place!”

Hearing from Lalitā like this Kṛṣṇa spoke with choked voice, “Lalite! Why are you angry with Me, who is without fault? I cannot survive without Rādhārāṇī for even one moment. She is Īśvari, the controller of My life. Rādhā’s name, form, and qualities are My life and soul. You are my Anurādhā. Please save Me from this danger!”

After appealing to Lalitā like this, Kṛṣṇa approached Rādhā with folded hands, sitting at Her lotus feet, bathing them with the tears falling from His eyes. Śrī Kṛṣṇa appealed to Rādhārāṇī in a pathetic voice, saying, “O Rāi! Please save me! Please save me!”

Mānini-Rādhā did not look upon Him even once. Finally Kṛṣṇa left the kuñja in great sadness. Seeing the pitiable condition of Kṛṣṇa, Viśākhā could not control herself. She said, “Rādhe! It is not proper for You to show Your anger to Kṛṣṇa like this. You know very well that Śrī Kṛṣṇa is naturally wicked. Even knowing this You have developed love for Him. Now you have no other choice. But do you know Rādhe, He is very much attached to You. He cannot live without You for even a moment. Please heed my words, and give up Your anger.”

When Rādhārāṇī heard this from Viśākhā She became very angry and said, “Viśākhe! What kind of chief sakhī are you? You are requesting Me again and again to forgive this wicked Kṛṣṇa?”

Viśākhā then went to see Kṛṣṇa and informed Him of Rādhā’s severe anger. Kṛṣṇa said to her, “If Rādhārāṇī is not happy with Me then I will give up My life.” Viśākhā could understand the mental pain and suffering of Śrī Kṛṣṇa and said, “Nandanandana! The only way to please Rāi is to meet with Her.”

Hearing this from Viśākhā, Kṛṣṇa very eagerly asked, “Please tell Me how can I meet with Rādhārāṇī?”

Viśākhā replied, “You can come in the form of Śyāma-sakhī, holding a vīṇā in Your hand. We will glorify You and ask You to play on Your vīṇā. When You play, Rāi will definitely be pleased with You.”

Thus Śrī Kṛṣṇa dressed Himself like a musician and, with a vīṇā in His hands, went to the assembly of Rādhārāṇī and all the sakhīs. Rādhārāṇī asked, “Who is this person?”

Viśākhā said, “She is Śyāma-sakhī. Her service is to play the vīṇā. She has come here after hearing Your great qualities.”

Śrī Rādhā ordered Śyāma-sakhī to play on the vīṇā. Kṛṣṇa, who is the guru of all musicians, started to play the vīṇā, creating a sweet sound vibration. When Rādhārāṇī heard this, She was in great ecstasy. Immediately she embraced Kṛṣṇa in the form of Śyāma-sakhī, who embraced Rādhā

in return and kissed Her lips. Seeing this, all the sakhīs started to call out, “Jaya! Jaya!” In this way, Rādhā’s māna vanished.

This pastime took place in Mānagada, a village in Varṣāṇā

Chapter Forty-four

RĀDHĀ’S MAKARA-SNĀNA & MEETING WITH KṚṢṆA

nce during the month of Māgha, Rādhārāṇī and Her sakhīs went to the Yamunā River for makāra-snāna, a special bath on the auspicious tithi of Makara-saṅkrānti. Kuṭila, who is always after Rādhārāṇī to find some fault, did not believe that Rādhārāṇī was going to the Yamunā for a bath; she thought Rādhārāṇī was planning to meet with

Kṛṣṇa in the kuñja named Makara-snāna. Thinking in this way, Kuṭila first went to Nanda Mahārāja’s house, but Kṛṣṇa was not there. She asked one lady, “Where has Kṛṣṇa gone?” The lady replied that Kṛṣṇa had gone to the Yamunā River for His morning bath, by the order of mother Yaśodā.

OKuṭila did not believe that Kṛṣṇa had gone to the Yamunā for His morning bath; she suspected

He had gone to meet with Rādhā. So she went to the Yamunā to find Kṛṣṇa, but He wasn’t there. Then she went towards Nikuñjavana where Śrī Kṛṣṇa was engaged in having fun with Rādhārāṇī

and Her sakhīs. One sakhī named Tulasī was guarding the gate of the kuñja. When she saw Kuṭila, immediately she ran inside and informed Kṛṣṇa. Śrī Kṛṣṇa told Rādhārāṇī and the gopīs, “Do not be worried. I will meet Kuṭila in the form of her brother Abhimanyu and thus I will cheat her. You all stay here.” Then Kṛṣṇa requested Vṛnda Devī to decorate Him as Abhimanyu and then went to meet Kuṭila, speaking to her in the voice of Abhimanyu: “Where are you going, my dear sister?”

Kuṭila replied, “I have come to search for Rādhā by the order of our mother. She has come to the Yamunā River in the name of taking bath, but I am sure She must be having fun with Kṛṣṇa in some kuñja here. I am searching for Her.”

Kṛṣṇa said, “O my dear sister Kuṭila! One of my new bulls is missing, and I am looking for him. Now I am hearing from you that Kṛṣṇa is having fun with my wife Rādhā in some kuñja. This is so painful for me to hear. I will go to Mathurā to report to Kaṁsa, and make sure Kṛṣṇa gets proper punishment for this kind of behavior. Now you go and search for them. If Rādhā is there in some kuñja without Kṛṣṇa then bring Her here. If She is there with Kṛṣṇa then let me see that from afar.”

Kuṭila started searching for Śrī Kṛṣṇa and Rādhārāṇī. She went from Kāliya Lake all the way to Keśī-ghat, where she found Rādhārāṇī sitting in a flower garden along with her sakhīs. When Lalitā saw Kuṭila, she asked her, “Have you come here to Yamunā to take Makara-snāna?”

Sarcastically Kuṭila replied, “No, I have come here to check your character.” Lalitā asked, “And after checking us what have you found?”

Kuṭila replied, “There is no need for me to look any further. I understand everything by smelling the bodily aroma of Hari here.”

Lalitā took the meaning of Hari as “lion.” She said, “O Kuṭile! Did you find some lion here? We are helpless ladies. We are very afraid of lions. Please tell us if nearby there is any lion, then we will run away from this place and go back to our houses.”

Kuṭila became very angry to hear this and said, “First let your true glories be spread in this forest, then you can go to your house. Now open the door of this kuñja. I would like to go inside and see what is happening there.”

Lalitā said, “We cannot open this door. Vanadevī (the predominating deity of the forest) has covered this kuñja with a door made of flowers, and then she has left this place. We do not dare open the door.”

Kuṭila said, “Lalite, you are without character! You may not be visiting a man’s house, but for certain you are bringing them to your house.” Then Kuṭila kicked open the flower gate of the kuñja and entered. There on the flower bed she found Kṛṣṇa’s garland and Rādhā’s necklace lying together. She brought them to Lalitā and said, “I know that you have taken your bath and accrued so many pious credits. You have delivered both your father’s dynasty and your father-in-law’s dynasty. Now explain to me what you all are doing here day and night? What kind of ‘piety’ are you all accumulating here?”

When Rādhārāṇī heard these sarcastic words from Kuṭila, She became very angry and said, “O Kuṭile! Why are you becoming angry unnecessārīly? I tell you in the name of your brother that this necklace is not Mine. Now you do whatever you like.”

Kuṭila said, “If you will not return with me to Your home, then stay here in this forest and associate with other men. I will take this garland and this necklace and show my mother and Bhāgavatī Pūrṇamāsi. They will ensure you receive the appropriate punishment.”

Kuṭila quickly left the kuñja. She went to where Kṛṣṇa was sitting in the disguise of Abhimanyu and told Him, “O my brother! I entered the kuñja and found the flower garland of Kṛṣṇa and the necklace of Rādhā together on the flower bed. I did not see that bad character Kṛṣṇa there. He had left already.”

Kṛṣṇa told Kuṭila, “My dear sister, you have done a great service by bringing this garland and necklace. I am now going to Mathurā with these broken garlands. I will show these to my most dear friend Govardhana Malla (the husband of Candrāvalī) and tell him, ‘The son of Nanda Mahārāja has been bringing your wife to the forest of Vṛndāvana and contaminating her. As Kṛṣṇa has spoiled your wife, same way He is also spoiling everyone’s wife. You must inform this to Kaṁsa and arrange to bring both Kṛṣṇa and Nanda to be punished.’ I will give him these two garlands as proof. By noon time I will come back to our house. You go and inform mother that I have gone to Mathurā and then both of you stay in the house. When your sister-in-law Rādhā returns to the house do not tell Her anything. Because if Nanda Mahārāja learns that Kaṁsa is sending men to arrest him and Kṛṣṇa and take them to Mathurā, then he will leave for another country out of fear.” After giving this advice to Kuṭila, Kṛṣṇa, still disguised as Abhimanyu, started towards Mathurā.

In the meantime Rādhā, after worshipping Sūrya-bhāgavan, returned to Yāvaṭ to her father-in-law’s house, along with all Her sakhīs. Śrī Kṛṣṇa, instead of going to Mathurā, was hiding somewhere. After some time He came to the house and met Jaṭila and Kuṭila. As Abhimanyu, He told them, “I went to Mathurā with Govardhan Malla; I met Kaṁsa and reported everything to him.

When Kaṁsa heard this, He became very angry. Now he is sending one hundred battalions to arrest Nanda Mahārāja and his son Kṛṣṇa. They all are coming behind me. But I have since learned that this cheater Kṛṣṇa plans to come to our home, disguised as me. I am going to hide myself somewhere. You both should close the main gate and stand guard on top of the building. Make sure that debauchee Kṛṣṇa cannot enter our house by any means. He cannot sit still when He senses Rādhā’s presence close by. When He comes you should scold Him and chase Him away. Do not let Him come inside.”

After thus instructing Jaṭila and Kuṭila, Kṛṣṇa in the disguise of Abhimanyu entered the inner chamber of the house where Rādhārāṇī was staying. Jaṭila and Kuṭila closed the main door and went up to the roof of the building to await the arrival of “Kṛṣṇa.” After some time the real Abhimanyu came. As soon as he reached the door, Kuṭila picked up a stone and in an angry voice she called from the rooftop, “O wicked one! You have become very courageous in destroying the chastity of the ladies of Vraja. Now you are trying to enter to our house wearing this false dress of my brother Abhimanyu. I know very well who you are. You are no one except that wicked Kṛṣṇa. You are trying to cheat me by appearing as my brother. If you try to enter this house by force then I will smash your head by throwing this stone at you! Kaṁsa has been informed about your characterless behavior and is sending one hundred battalions of soldiers to arrest you and your father Nanda Mahārāja. They will take both of you to Mathurā and punish you there. If you value your wellbeing then go away from here immediately!”

When Abhimanyu heard the abusive words of his sister, he was very surprised. He tried his best to convince his sister and mother that he was in fact not Kṛṣṇa in the form of Abhimanyu, but the real Abhimanyu. But both mother and daughter were not ready to accept it in any way.

Abhimanyu thought his mother and sister must have been possessed by a ghost, and so he decided to call a ghostmaster to cure them. He went from village to village searching for a ghostmaster, while back at his house, Kṛṣṇa spent the entire night with Rādhā.

Chapter Forty-five

KṚṢṆA HIDES INSIDE A BOX TO MEET RADHARĀNI (from Camatkāra-candrikā by Śrīla Viśvanātha Cakravartī Ṭhākura)

arly one morning, Kṛṣṇa visited Yaśodā and Nanda’s home and found Yaśodā Devī placing beautiful cloth and assorted items in a large box. He said to Yaśodā, “O Mother! What are you busy with, so early in the morning?” E

Yaśodā Devī replied, “Darling Kṛṣṇa! I am preparing one box.” Kṛṣṇa asked, “What are you so carefully keeping in this box?”

Yaśodā replied, “O my son! What is the use for You to know this? Better You go and play with Your dear friends.”

Kṛṣṇa said, “But mother, I desire very much to know what you are keeping in this box. Please tell Me. If you do not tell Me then I will take this box with Me and run away!”

Yaśodā Devī replied, “Dear son! Inside this box I have sandalwood, camphor, padmarāga maṇi, (precious stones), kastūrī (musk), and kuṁkuma, which are used for smearing on the body. I also have kāñcī (gold), earrings, bracelets, beautiful vaidūrya-maṇi (a spiritual gem which can display different colors), ornaments made of white pearls, and very expensive cloth for wearing.”

Kṛṣṇa asked, “My dear mother! Whatever you have kept here in this box, are these items meant for Me or for My elder brother Bālarāma?” Yaśodā replied, “The boxes for You and Bālarāma are much larger and more opulent than this box. I have kept those separately.”

Kṛṣṇa asked, “Then, if it is for neither Me nor Bālarāma, then for whom are you preparing this box? Who is so dear to you?”

Mother Yaśodā replied, “My dear son! Due to my pious activities and previous austerity, Vidhi has given me a son like you to protect my life. In the same way, in this Gokula there is a girl who is also like medicine for protection of my life. She is like a mountain of camphor for my burning eyes. I am preparing this box for Her to keep Her dresses and ornaments in. This girl has all good qualities. She is very simple, beautiful, humble, and innocent. In this way She has been endowed with all the good qualities that a lady should have. Her name is Rādhā. I have always felt a natural love for Her.”

As soon as Kṛṣṇa heard the name of Rādhā from the mouth of Mother Yasoda, His hair stood on the end. He again asked with eagerness, “O mother! Who is that girl? Whose daughter is She? Where does She live? How is it that you have developed so much affection towards Her? Please tell Me all these things!”

Mother Yaśodā replied, “ My dear son, please listen. This girl has taken birth from the womb of my friend Kīrtidā and thus has delivered the whole dynasty of King Vṛṣabhānu. That girl is now staying in Her husband’s house in the village called Yāvaṭ. Now Her husband, Abhimanyu, has come to our house to meet with Your father regarding some business. He is now sitting outside talking to Your father. When they have finished speaking, I will ask him to take this box with him for his wife, Rādhā.”

At this time one maidservant named Lavaṅgalātā approached Mother Yaśodā and told her, “The two goldsmiths you called for, named Raṅgan and Taṅkan, have come to meet with you.”

After hearing this Yaśodā told Dhanista, “I am going to meet with the goldsmiths to order golden helmets, earrings, and bracelets for Kṛṣṇa. You please take this box and keep it inside the house.”

When Vrajeśvari Yaśodā left the room, Kṛṣṇa decided to have some fun. Calling His friends to help Him carry the box to a secluded place, He emptied the box of its contents and climbed inside, asking Subāla to lock the box.

After finishing her business with the goldsmiths, Mother Yaśodā returned to the room. Then Abhimanyu came to meet with her. Mother Yaśodā told Abhimanyu, “Dear Abhimanyu! I have filled this box with all kinds of beautiful jewels, ornaments, cosmetics, and silk cloth for your good wife Rādhā. You please take this box to Her, and tell Her, ‘Inside this box sent by me are

ornaments to decorate Your body, which is most effulgent. By wearing these ornaments, You will become most fortunate.’”

Returning to Yāvaṭ with the box, Abhimanyu said to himself, “Vrajeśvari Yaśodā has given all kinds of valuable ornaments; I will buy millions of cows with this wealth.” Thus Kṛṣṇa was carried personally by Abhimanyu to His beloved Rādhā, smiling at Abhimanyu’s words and enjoying the fun.

Abhimanyu took this box to his house and placed it in front of his mother Jaṭila. “Dear mother! Today I have visited Yaśodā Devī’s house. She fed me with her affection, and she has sent all kinds of valuable ornaments for your daughter-in-law, Rādhā, and has blessed Her to be most fortunate by wearing these ornaments.”

After hearing this from her son, Jaṭila thought, “Today Rādhā will be very happy to see that Abhimanyu has brought all these gifts from Yaśodā.” She told Abhimanyu, “O my son! This box is very heavy. Neither Kuṭila, Rādhā, nor I can carry this heavy box. It is better you carry this box and place it on the verandah of Rādhā’s bedroom. Then Rādhā can take the items from the box very easily.”

Being ordered thus by his mother, Abhimanyu carried the box upstairs to the bedroom of Rādhārāṇī.

From a distance Rādhā and Lalitā could see this box. Rādhārāṇī said, “Lalitā! I am suffering so much separation from Kṛṣṇa. But now My left breast, left hand, and left eye are trembling, which indicates My good fortune. By seeing this box I am feeling so much happiness in My heart. Maybe due to My good fortune there is something inside this box which is very dear to Me.”

Lalitā said, “O sakhī! Today Abhimanyu visited Vrajeśvari Yaśodā’s house. I think she has given some valuable ornaments for decorating Your body. That is why the left side of Your body is trembling.”

Meanwhile, Abhimanyu reached Śrī Rādhā’s inner room and placed the box on the verandah. He then left for the pasturing grounds to take care of his cows.

After he left, both Lalitā and Viśākhā carried the box inside the room. The box was so heavy. Feeling the heaviness of the box, Lalitā said, “O Rādhe! From the weight of this box and from the auspicious signs of Your body, it can be understood that Vrajeśvari Yaśodā has given so many diamonds, pearls, and gold for decorating Your body.”

The gopīs surrounded the box, and Rādhā opened it. When She saw Her prāṇanātha, Kṛṣṇa, inside, She gasped with delight. All the sakhīs started to laugh and clap their hands, saying, “O! And who is this?” Rādhā immediately felt shy; She was in Her home and was not properly dressed or ornamented. She was thus shy to see Kṛṣṇa in this state. Before Rādhā could leave, Kṛṣṇa jumped out of the box and embraced Her. Lalitā said, “O Rādhā! One who has arrived in this box is blessed. Your husband, who has carried this box on his head, is blessed. That Vrajeśvari Yaśodā, who has sent this box, is blessed. You, for whom this box has been sent, are also blessed along with Your whole family. So You must accept the item that has arrived in this box as an ornament to decorate Your body.”

Rādhā told Lalitā, “O my dear sakhī Lalitā! This Kṛṣṇa has come here inside this box. He has stolen all the ornaments sent by Vrajeśvari. You should go quickly to call my mother-in-law Jaṭila and bring her here.”

Looking at Kṛṣṇa, Lalitā said, “O Cora-cudamaṇi! You have stolen all the ornaments sent by Mother Yaśodā and have come here inside this box. You must give us all those valuable ornaments and dresses, otherwise we will call Jaṭila here and give You proper punishment.”

Then Kṛṣṇa said to Lalitā, “Do you think I am so cunning? It is your sakhī Rādhikā who is the cunning one. I was sitting in this box in My house, having some fun. Your Rādhikā has brought Me here by the agent of Her husband.”

Then Kṛṣṇa turned to Rādhārāṇī. “O Rādhe! I had removed the goods from this box and entrusted them to Dhanista, who was meant to send them to You. My friends and I were simply having fun with the box, and they locked Me inside. By mistake Your husband brought Me here without knowing I was in it. How, then, does the fault lie with Me?”

Looking to Lalitā, Kṛṣṇa said, “Dear sakhī, I have explained everything to you. Now you please judge who is at fault. If it is Rādhā, then I will punish Her by binding Her in My arms. If I am at fault then you all arrest Me and keep Me here day and night to punish Me.”

Then Lalitā gave her judgment that both Rādhā and Kṛṣṇa were at fault, and that both should be punished.

At this time Dhanistha reached Rādhā’s home with all the ornaments and silk cloth. The sakhīs dressed Rādhā and decorated Her with the ornaments.

Then Rādhārāṇī and Kṛṣṇa bound each other with Their arms and thus enjoyed. No one other than Rādhā, Kṛṣṇa, and the sakhīs knew anything about this incident, as it was arranged by Yogamāyā.

Chapter Forty-six

KṚṢṆA THE SINGER

(From Camatkāra-candrikā by Viśvanātha Cakravartī Ṭhākura)

nce Rādhārāṇī was upset with Kṛṣṇa, and had developed abhimāna (spiritual anger) towards Him. She would not leave the house to meet with Him, always staying indoors in her father-in-law’s house. Kṛṣṇa was feeling great sorrow, being deprived of associating with Rādhārāṇī. He tried in so many ways to break Her māna and pacify

Her, but nothing worked. O

Finally Kṛṣṇa approached His sister-in-law, Kuṇḍalata, and told her of the situation. Kuṇḍalata then helped Kṛṣṇa form a plan to see Rādhārāṇī. She dressed Kṛṣṇa as a female singer, and took Him to Yāvaṭ. There, Lalitā took the singer and Kuṇḍalata to inner room of Rādhārāṇī.

Seeing this new girl with Kuṇḍalata and hearing the sound of her ankle bells, Rādhā rāṇī became bewildered. She very affectionately held the hand of Kuṇḍalata and asked her, “Kuṇḍalate! Why have you suddenly decided to visit at this time, and who is this unknown girl with you? Where has she come from, and what is her name?”

Kuṇḍalata replied, “O, Rādhe! Her name is Kalāvalī. She has heard Your glories and has come to see You. She is very expert in singing and can defeat deva-guru Bṛhāspati in singing. What more can I say? You will understand the sweetness of her songs when You personally hear from her.”

Rādhā asked, “From whom has she learned such nice songs?” Kuṇḍalata replied, “She has learned from Bṛhāspati, guru of the demigods.” Rādhārāṇī asked, “Where did she met deva-guru Bṛhāspati?” Kuṇḍalata replied, “Once Bṛhāspati was invited to Mathurā by the brāhmaṇas of that city. He

stayed in that most holy of places for one month. At that time Bṛhāspati sang one song in the voice of a lady. Kalāvalī had heard that song, and the next day Bṛhāspati heard her chanting the same song in exactly the same way he had. He then told one Mathurā brāhmaṇa, ‘This girl, after hearing this celestial song just once, has learned it so nicely. I am very pleased with her. Please bring her to me.’

“When this girl was brought to Bṛhāspati, he told her, ‘O, intelligent one! You have an incomparably sweet voice which defeats the kokila. I would like to teach you Gandhārva-vidyā. I have never met anyone among the human beings—or even among the Kirnarnas in heaven—who can match the sweetness of your voice and your intelligence.’

“For the entire month Bṛhāspati spent in Mathurā, he taught the girl saṅgīta, and when he returned to the heavenly realm she accompanied him and remained for one year while he taught her the Gandhārva-saṅgīta. Yesterday this girl return from heaven to this Mārtya-loka. You are Gandhārvika, so now You can hear from her and judge how she sings.”

Rādhārāṇī told Kalāvalī, “O Bhāvinī! Please let us hear some songs that you have learned from Bṛhāspati.”

Kṛṣṇa in the disguise of Kalāvalī said, “O Vṛndāvaneśvari! Which rāga should I sing?” Rādhārāṇī replied, “You may sing in malava-rāga with pradośa-samaye.” Kalāvalī asked, “O

Sumukhi! Please tell me in which svara and in which śruti should I sing?” Rādhā said, “O Sundarī! Without a vīṇā, this song will not be so nice. You just sing one sweet

song, and let us hear.” Kalāvalī said, “O Gandhārvike, Śrī Rādhe! Besides You, who else in Vraja knows this knowledge

of saṅgīta? I will sing a mixed śruti song. Please listen.” Then Kṛṣṇa started to sing very melodiously, defeating the celestial melody. When Rādhārāṇī’s

sakhīs heard that song tears poured from their eyes like the flow of river. Their tears stopped in the middle of the song, then towards the end of the song those drops of tears turned into pieces of ice and fell on the ground, making the sound of thang! thang!

Simultaneously the abhimana in the heart of Rādhārāṇī, which was hard like a diamond, melted. Śrī Rādhārāṇī was very surprised to hear such a melodious song and said, “O Kalāvalī! Your songs

are defeating the Vidhyaris of heaven. I am extremely pleased with your beautiful singing. A lady like you should stay with Me always. Then My life will be successful. O, Kalāvalī! If Nandanandana Kṛṣṇa was to hear your song, He would keep you as a necklace around His neck.”

Kuṇḍalata told Rādhārāṇī, “Please do not speak like this. Kalāvalī is a very chaste lady. It is not good to tell her that she will be the necklace of some other male person. If you have developed so much affection to her then you please accept her as a necklace for Your own neck.”

Then Rādhārāṇī, being pleased with the form, beauty, and song of Kalāvalī, went to give her a necklace and embrace her. Suddenly Lalitā whispered in the ear of Śrīmatī Rādhārāṇī, “O Rādhe! The person whom You are going to embrace is none other than the cheater Kṛṣṇa. He has come in the form of a woman to trick You!”

Rādhā very expertly controlled her anger and said loudly, for all to hear, “My dear Lalitā! You have judged the situation perfectly. It would not be correct to offer this dear girl one pādaka necklace as a sign of my gratitude. I should offer her dresses, silks, and jewels for her whole body!”

Then Rādhārāṇī told Rūpa Mañjarī, “Please bring the most beautiful cloth and ornaments, and dress this girl very carefully in front of Me. Remove her old kañculā (blouse) from her breast and dress her in a new kañculā.”

Hearing this Kuṇḍalata said, “O Rādhe! Please do not open her dress and kañculā here. She will feel awkward and shy. She is new here and this will only serve to make her uncomfortable. Whatever gifts You wish to give her, please just place them in her hands; she can take them to her home and wear them there.”

Rādhārāṇī looked at the singer and said, “O, Kalāvalī! In the assembly of women no lady feels shy or uncomfortable to change clothes. So instead of being happy, why you are feeling shy?”

Kalāvalī said, “O Rādhe! I will not accept any cloth or ornaments from You. If You are really happy with me then please give me one piece of cloth used by You. I will be satisfied very much by that offering. I am not greedy for any other wealth.”

Rādhārāṇī replied, “Why do you refuse to accept gifts from Me? Please accept all the beautiful cloth and ornaments gifted by Me. If you will not accept these willingly, then by force we will put the cloth on you! You are one and we are so many here. You cannot escape from us now!”

Rādhārāṇī then ordered Lalitā and Viśākhā, “O sakhīs! First of all you should remove Kalāvalī’s old kañculā and put our new blouse on her.”

Lalitā and Viśākhā immediately removed the blouse from the body of Kalāvalī. When the blouse was removed, two mangoes fell to the ground. Seeing this Rādhārāṇī asked, “Lalitā! What is it that fell from the blouse? Did Kalāvalī’s breast fall on the ground?”

Rūpa Mañjarī, along with all the other mañjarīs and sakhīs, started to laugh. Kṛṣṇa was standing behind Rādhā, His head down and His face covered with His cloth, feeling very much embarrassed that His real form had been revealed. Seeing Kṛṣṇa in this situa tion made all the mañjarīs and sakhīs laugh more and cover their faces with their cloth.

Then Lalitā told Kṛṣṇa, “O cheater! Leave at once! Do not try to show us too much of Your prowess!”

Then Kṛṣṇa picked up both the mangoes and ran away. He put both the mangoes back into His blouse, and fell down in front Jaṭila’s house, crying very loudly.

When Jaṭila saw one lady lying in front of her house and crying very pitifully, being merciful upon her she went to the woman and asked, “O daughter! Who are you? Why are you crying? Please tell me.”

Kalāvalī said, “O my dear mother! What can I say you? I have no words to speak to you. My life is in vain.” Kṛṣṇa started to cry more piteously and spoke in a very unclear voice, “I am the daughter of Kīrtidā’s sister. I had a friendship with your daughter from my childhood. I had not seen Rādhā for a long time. Finally I came to see her, but my childhood friend Rādhā did not even look upon me. Neither did She ask about my wellbeing, nor did She embrace me. If my friend from my birth will not show me affection then what is use of this life? Why should I live at all? Now I want to give up my life. Please go and ask your daughter-in-law why She rejected me and why She is so angry upon me without any reason?”

After hearing everything from Kalāvalī, Jaṭila said, “My dear daughter! Please be pacified; do not cry anymore. I have understood that you have no fault with Rādhā. Come with me, I will take you to my daughter-in- law and counsel Her properly so that She will again show Her affection to you and embrace you. I will arrange that you can sleep with Her tonight.”

Then Jaṭila took Kalāvalī with her to the house of Rādhārāṇī. She called Lalitā and said, “Lalite! What kind of cruel nature has Rādhā developed now? Just see, this girl is her childhood friend. She has come all the way from her village to see Rādhā. But Rādhā did not welcome her or show any affection to her. She did not embrace her.” Then looking towards Rādhārāṇī, Jaṭila said, “My dear child! Just see how this girl from your village is crying so piteously because You did not receive her and did not show Your affection to her. Now I request You to please receive her nicely with love and affection and embrace her. Speak to her some sweet words and remove the pain from her heart. By this I will be pleased with You.”

Rādhārāṇī said, “My dear mother! You please go to your house. I will do everything as you have requested. I will now receive her with love and affection.”

Jaṭila said, “Whatever has happened in the past, forget that. Now You must embrace Your sister without any fear and feed her sweets and let her sleep with You on Your bed.”

Jaṭila caught hold of Rādhā by one hand and Kṛṣṇa in the form of Kalāvalī in the other hand and pushed them together to embrace each other. When Rādhā and Kṛṣṇa embraced they felt great happiness and tears rolled down from their eyes. Then Jaṭila again told Rādhā and Kalāvalī, “Dear twin sisters! Now you both must be affectionate to each other as before and spend tonight sleeping together in one bed.” Then Jaṭila went to her room and took rest for the night.

When Jaṭila left, Kṛṣṇa told all the sakhīs, “Now you all are defeated by Me. Whatever saṅgīta-vidyā I had, I sold for My desired price: the embrace of Śrī Rādhā.”

Chapter Forty-seven

RĀDHĀRĀṆĪ BITTEN BY A SNAKE

ne day Jaṭila told her daughter Kuṭila, “The attachment of our daughter-in- law Rādhā towards Kṛṣṇa is increasing day by day. By this our family will be shamed, and so I have made a plan so that Kṛṣṇa and Rādhā cannot see each other any more. I have decided to keep my daughter-in-law inside the house. I will not allow Her to go to

Pavana-sarovara and Yamunā for taking bath, and I will stop Her going to the forest for Sūrya-pūja.”

OKuṭila said, “Mother, you may be able to stop all these outings, but what about when Rādhā goes

to the house of Yaśodā? When She is called by Vrajeśvari to cook for Kṛṣṇa—after Durvāsā Muni blessed Her—how will you stop Her? Every day Yaśodā sends Kuṇḍalata to take Rādhā to her house: what will you do at that time?”

Jaṭila replied, “You go and tell Yaśodā that our Rādhā will not be able to come to her house to cook for Kṛṣṇa anymore. Tell her if she wants to feed Kṛṣṇa food cooked by Rādhā, then it must be cooked in our house. Daniṣṭhā can come and take the foods to Yaśodā’s house. It is not good for our Rādhā to go to the home of others to cook.”

After hearing this announcement from her mother, Kuṭila said, “If Vrajeśvari Yaśodā tells me, ‘By the blessing of Durvāsā Muni, my only son has been protected from the attack of so many demons, simply because He eats the food cooked by Rādhā. Please do not disturb my son by stopping His food,’ then what shall I say?”

Jaṭila said, “Then you ask her, ‘If Durvāsā Muni sees in his meditation that whomever my daughter in-law touches will be long-lived, then will you take my daughter-in-law and let her touch your son’s body?’ Tell her, ‘It is against the law for housewives to go to the home of another man to cook. We can no longer tolerate the way the bad name of our daughter-in-law is spreading everywhere. As you have affection for your son Kṛṣṇa, we also have affection for our Rādhā. Don’t you have the same affection towards her?’ After hearing all this, if Yaśodā still insists that Rādhā cook for Kṛṣṇa, then tell her that she can send Daniṣṭhā. Rādhā can cook modaka.3 But Daniṣṭhā has to come to our house and take it every day. If Yaśodā becomes angry with this then we will leave their kingdom and go to another kingdom to protect Rādhā from the hands of Kṛṣṇa.”

After this discussion Kuṭila went to Nandagrāma and informed Yaśodā of Jaṭila’s decision. From that day on, Rādhā was not allowed to leave the house.

Thus Rādhā and Kṛṣṇa were unable to meet. Being deprived of seeing Kṛṣṇa, Rādhārāṇī was suffering fevers in separation. Her sakhīs made Her sleep on cool lotus leaves, but immediately the leaves would dry and turn to powder. The sakhīs would smear Śrī Rādhikā’s body with sandalwood pulp and camphor, but still due to excessive heat it dried quickly on Her body. Śrī Rādhā lay motionless on Her bed in a senseless condition and would not respond when called.

In Nanda Bhavān, Kṛṣṇa took the food cooked by Rohiṇī and went to the forest to graze His cows. But He was very unsatisfied. When Yaśodā saw that Kṛṣṇa was not eating to His full satisfaction because the food was not cooked by Rādhārāṇī, she sent Daniṣṭhā to Yāvaṭ to bring some cakes cooked by Rādhārāṇī.

3

When Daniṣṭhā arrived at Śrī Rādhā’s house, she saw Her lying on the bed in a faint due to separation from Kṛṣṇa. Daniṣṭhā told Lalitā, “Because Rādhikā has not come to Yaśodā’s house to cook for Kṛṣṇa, Rohiṇī Devī has cooked. But Śrī Kṛṣṇa is not fully satisfied. Thus Yaśodā has sent me to take some sweets and cakes cooked by Rādhā, but Rādhā is lying here in a pitiful condition—how can She cook?”

Daniṣṭhā went to Rādhārāṇī and spoke gently in Her ear: “O Rādhe! Just see, Kṛṣṇa is standing in front of You!”

When Rādhārāṇī heard this, immediately She came back to Her senses and opened her eyes. Then Daniṣṭhā told Her, “Śrī Rādhe! Today You did not go for cooking, so Śrī Kṛṣṇa ate food cooked by Rohiṇī. But He did not eat satisfactorily. Vrajeśvari has sent me to tell You to make some sweets and cakes for Kṛṣṇa. I will take them to Him. Kṛṣṇa will eat that tonight and tomorrow morning, and then go to the forest for grazing cows.”

When Rādhā heard this from Daniṣṭhā, She immediately prepared so many varieties of cakes and sweets with energy and enthusiasm.

Śrī Rādhā told Daniṣṭhā, “Being separated from Kṛṣṇa, being deprived of His darśana and service, I have been suffering so much.”

Daniṣṭhā replied, “O Rādhe! As you have been suffering in separation from Kṛṣṇa due to your inability to see Him, so in the same way He has suffered, deprived of Your darśana and the food cooked by You.”

Rādhā packed all the delicious food She had cooked for Kṛṣṇa. As Daniṣṭhā prepared to leave, she whispered quietly in Rādhikā’s ear, “Dear girl! Pretend that You have been bitten by a snake, and thus put fear into Jaṭila, Kuṭila, and Abhimanyu. I will bring Kṛṣṇa here disguised as a female snake charmer. He will identify Himself as the younger sister of Nāndīmukhī. When He comes here then both of You shall meet.” Daniṣṭhā then departed for Nandagrāma, where she gave all the delicious prepārations to Yaśodā for Kṛṣṇa’s pleasure.

That evening, Viśākhā came running to Jaṭila, crying and falling at Jaṭila’s feet in great anxiety. Jaṭila asked, “My child! What has happened?! Tell me!”

Viśākhā said, “Our sakhī, your daughter-in-law Rādhā, has been bitten by a snake!”Jaṭila asked, “Where and how was She bitten by a snake?” Viśākhā said, “Under the berry tree, one snake was sitting with a jewel in his head. Rādhā could

not see the snake due to darkness, but She saw the dazzling maṇi on the hood of the snake and thought maybe Her ornament had fallen on the ground. When She reached to pick up the jewel, the snake bit Her!”

When Jaṭila heard this she immediately ran to the bedroom of Rādhārāṇī, crying, “Alas! Alas!” She saw Śrī Rādhā lying on the ground, shaking and moaning. Jaṭila told Kuṭila to call Abhimanyu immediately to fetch a doctor for Rādhā. Jaṭila asked Rādhā, “My dear child! How do you feel now?”

Rādhā replied weakly, “My whole body is burning due to the heavy poison from the snake. I am not able to talk so much, but I beg you to not call any man to treat Me. Please! I am a married woman and I cannot be touched by any man other than My husband. If any man touches me, I will die!”

Jaṭila said, “But my dear, at this dangerous time it is not proper to consider these rules. In śāstra it has been declared, ‘For the purpose of medicine one should even drink wine.’ When this kind of instruction is there in scripture, why be so concerned that a man will touch You to cure You?”

One lady, a neighbor of Jaṭila’s who had come to see what all the fuss was about, said to Jaṭila and Rādhā, “Why are you all so worried? Just call Kṛṣṇa, who has subdued the most poisonous snake, Kāliya! He knows all kinds of mantra tantras. If He comes then your daughter-in-law will be cured immediately.”

When Śrī Rādhā heard this She pretended to be very angry and said, “I have been blamed and my character is in question because of this person. If I have see Him it will cause Me more pain than the snake bite, what to speak of if He touches Me! If He enters this house I shall die. Those who are proposing to bring Him I consider My life-killing enemies!”

Jaṭila then told Lalitā and the other sakhīs, “Please stay with Rādhā. I am going to Pūrṇamāsi Devī, who is all-knowing. I will ask her how to solve this problem.”

Jaṭila left to meet with Pūrṇamāsi. At that time Nāndīmukhī, the daughter of Garga Muni, was visiting with Pūrṇamāsi. Jaṭila asked her, “You have learned all kinds of scriptures from your father. Do you know the process for removing the poison from Rādhā’s body and curing Her?” Nāndīmukhī replied, “No, I do not know that. But my younger sister Vidyāvalī has learned mantras for curing snake bites. Her mother-in-law’s house is in Koṣi, but she is at present visiting our father’s house in Mathurā. Yesterday, to our good fortune, she came to visit me, and is at this moment in my house!”

When Jaṭila heard this immediately she fell at the feet of Nāndīmukhī and said, “I humbly offer my praṇāmas to you and beg you to come to my house in Yāvaṭ, along with your younger sister Vidyāvalī. Maybe, though, she will refuse you? So let me go to your house now and take her with me immediately.”

Prior to Jaṭila’s arrival, all arrangements had been made according to Daniṣṭhā Devī’s plan. Thus Kṛṣṇa was waiting in Nāndīmukhī’s house, dressed as Vidyāvalī, the sister of Nāndīmukhī who knew the science of curing snake bites.

And so, accompanied by Jaṭila and Kuṭila, Nāndīmukhī hurriedly returned to her house to fetch Vidyāvalī. She entered the house and called to her and explained the situation, telling her, “Please go at once with these ladies, and cure Śrī Rādhā of this snake bite!”

Casting a shy glance at Jaṭila and Kuṭila, “Vidyāvalī” said, “My father-in-law’s family is very aristocratic, and I am now a housewife in that family. How can I simply go to another’s house. My family’s reputation will be stained.”

Jaṭila fell at the feet of Vidyāvalī and begged her to return to Yāvaṭ with them. Vidyāvalī said, “You do not know the system of our brāhmaṇa family. In your cowherd family ladies move freely from house to house. But in brāhmaṇa families, ladies do not go to others’ homes unaccompanied or uninvited.”

Nāndīmukhī said, “The Gopal dynasty are not brāhmaṇas, but they are great devotees of Viṣṇu. People of Koṣi are not Viṣṇu bhaktas.”

Vidyāvalī said, “Actually when I was in Koṣi I heard that this Nanda Mahārāja has a very wicked and naughty son. He has a very bad character and attracts any beautiful lady He sees. I am very afraid of Him, and I dare not go out of the house in this area.” She paused for a moment.

“However, I have now come to your house, and whatever you ask of me, I am bound to do. If my going to Yāvaṭ will save the life of this girl, then I must go. But you must accompany me, Nāndīmukhī: only then will I go.”

Nāndīmukhī replied, “Do not be concerned: we will all accompany you to Yāvaṭ.” On the way, Vidyāvalī said to Jaṭila, “I have memorized all the mantras for removing poisons,

and when this mantra is chanted upon a betel leaf and chewed, it becomes very a powerful medicine. As soon as your daughter-in-law eats that leaf I have chewed, immediately all the poison will be removed. But will your daughter eat pan that is chewed by me?” Jaṭila said, “My daughter is very respectful to brāhmaṇas. She will never refuse to eat the remnants of a brāhmaṇi. Rather She will eat it with devotion and respect.”

When all of them reached Jaṭila’s house, Jaṭila and Abhimanyu both washed the feet of Vidyāvalī, sprinkling the remnants on Rādhā’s head and holding it to her mouth to drink. Jaṭila told Rādhā, “I have brought with me the most powerful expert in removing snake poison, the daughter of Garga Muni and the younger sister of Nāndīmukhī. She will offer You betel nut chewed by her. Please take it with love and devotion, without any hesitation, then You will be cured immediately.”

Then Jaṭila brought Vidyāvalī to Rādhārāṇī’s bedroom. Vidyāvalī saw that Rādhikā had covered Her whole body with Her cloth. She told Jaṭila to uncover Rādhā so she could chant the mantra upon Her whole body. She then told Jaṭila, “I will need to check Her body, to see which area the poison has gone to…” Then Kṛṣṇa, as Vidyāvalī, start to chant different mantras, touching every part of Śrī Rādhā’s body as He chanted. Then turning to Jaṭila, He said, “After chanting this very powerful mantra and touching Her body, still the poison has not left Her. This is very surprising.”

Jaṭila said to Vidyāvalī, “Please give Her the betel leaf you have chewed; you told me it was the most potent cure. Please give Her this!” Accordingly Vidyāvalī took one betel leaf and made a show of chanting some mantra over it; after chewing it, Vidyāvalī gave it to Rādhā.

After some time, Vidyāvalī turned again to Jaṭila and said, “Even after giving Her the chewed betel, still the poison has not left Her body…”

Jaṭila replied anxiously, “What to do, then?”Vidyāvalī hesitated, then said, “Well…there is one more mantra, it is the most powerful. But it

must be chanted alone, in a secluded place. Not everyone can hear this mantra. It is a special mantra that will bring forth the snake who bit Her. That snake will then remove the poison from your daughter’s body. If someone is bitten by this snake, no mantra can save them! So you all sit outside, and I will call this snake by mantra. Do not fear: I will save your daughter-in-law. I require only three hours, then She will be cured.”

Everyone left the room and sat silently outside the door. For some hours they heard nothing, and then Kṛṣṇa began an imaginary dialogue between Vidyāvalī and the snake. Speaking loudly in the voice of Vidyāvalī, He said, “O king of all snakes! From where have you come?”

Then, in the voice of the snake, He answered, “I have come from Kailash.” Vidyāvalī: “Why have you come here? Who has sent you?”Snake: “I have come on the order of Śivajī to eat Abhimanyu, the son of Jaṭila.”Vidyāvalī: “What offense did Abhimanyu commit to warrant such an instruction from Śivajī?”Vidyāvalī: “Abhimanyu has committed no offense. But his mother Jaṭila has committed two

offenses.”

Vidyāvalī: “If his mother has committed offenses, then instead of biting her, why did you bite faultless Rādhā?”

Snake: “Due to the blessings of Durvāsā Muni and by the strength of Her chastity, Rādhā’s husband can never be killed. But if She is killed, then Her husband can be killed easily. And when both her son and daughter-in-law have died, then Jaṭila will die from the pain of separation.”

Vidyāvalī: “O king of the snakes! What kind of grave offense has the old lady committed at the feet of Durvāsā Muni to warrant such a reaction?”

Snake: “Durvāsā Muni has taken birth as the expansion of Śambhu. Nandana Kṛṣṇa is the iṣṭa-deva, the worshipable Lord, of Śambhu. Jaṭila is making false accusations in the name of Kṛṣṇa, and she is also preventing Rādhā from going to Nanda Bhavān to cook for Kṛṣṇa. For these two reasons, Śambhu is angry and so he arranged for this Jaṭila and her daughter Kuṭila to die in Vraja after suffering for some time. That is why I bit Rādhā, and not Jaṭila.”

Hearing this conversation, Jaṭila cried out, “O Vidyāvalī! I beg you, catching your feet I plead with you, please pacify this king of snakes! Subdue his anger! I will never again prevent Śrī Rādhā from going to Nandagrāma to cook for Kṛṣṇa. Let Her go daily to Nanda Mahārāja’s house. I am offering my thousands of obeisances at the lotus feet of Durvāsā Muni to excuse me for my offenses. I am ill-hearted and old and everyone knows me as a madwoman. My daughter Kuṭila is also very ill-minded, and is always unnecessārīly accusing Rādhā of having a bad character, and giving Her a hard time. Please excuse both of us for our offenses!”

When Kuṭila heard her mother beseeching Vidyāvalī this way, she also prayed, “O Sarparāja, king of the snakes! Please do not bite my brother Abhimanyu. I will never again give any trouble to my sister-in-law Rādhā. I will never stop Her from leaving the house. Let her go wherever She wishes according to Her desire.”

When Jaṭila and Kuṭila spoke like this, the snake king (Kṛṣṇa) said, “Hear me, O women of Yāvaṭ! In the name of Śambhu I speak the truth: Śrī Rādhā is the most chaste lady. She is the crest jewel of all chaste ladies. Now you both promise me, with your hands on Abhimanyu, that you accept Rādhā as the crest jewel of all chaste ladies, as per my verdict.”

Jaṭila immediately said, “O Snake King! I have full faith in your words. From this day on, I will never check Rādhā’s movements. I beg you this boon, that you please bless my son Abhimanyu and his wife to have a long life together.”

Snake: “O dear old lady! Now I am pleased with you. You should feed Durvāsā Muni, who is like Rudra, and please him. I am taking back the poison from your daughter-in-law’s body, and then I shall return to Kailash. But I leave you with this warning: If you or your daughter Kuṭila give a bad name to Kṛṣṇa and stop Rādhā from going to Nanda Mahārāja’s house, then on that day I will return from Kailash and bite your son and daughter-in-law.”

After saying this the snake king disappeared and the poison was “removed” from Rādhā’s body. Vidyāvalī declared to the assembled gopīs that Rādhikā was cured. Then everyone entered the room and went straight to Rādhā to check She was cured. Śrī Rādhā told them, “Now there is no trace of poison. I am cured.”

Everyone offered their humble respects to Vidyāvalī and said to her, “Dear Vidyāvalī! Your knowledge of removing snake poison is great. You are very glorious, and you have become even more glorious by saving Rādhikā’s life. Your life is now blessed.”

Then everyone present told Jaṭila, “Vidyāvalī has saved the life of your daughter-in-law. You should take a necklace from the neck of Śrī Rādhā and offer it to Vidyāvalī as a humble gift.”

Jaṭila said, “What is this talk of one mere necklace? All the ornaments of Śrī Rādhā should be offered to Vidyāvalī!” Then she told Rādhā. “My dear daughter! Vidyāvalī has saved You from death. You should personally gift Her all Your ornaments with Your own hand. Do not fear, Vrajesvari Yaśodā and Your mother Kīrtidā will give You more ornaments to replace these.” She then told Vidyāvalī, “My daughter-in-law will decorate you with all Her ornaments. Plesae do not deny Her, and kindly accept.”

Rādhārāṇī happily removed all Her ornaments and decorated Kṛṣṇa in the form of Vidyāvalī. Śrī Rādhā was thinking that She was so fortunate that She could have Kṛṣṇa’s association in private for these few hours, and then be able to decorate Him in front of those who were Her greatest obstacles in meeting with Kṛṣṇa: Jaṭila and Kuṭila.

After receiving the ornaments, Vidyāvalī said to Jaṭila, “Now, dear mother, it is after midnight. May we two sisters have your permission to return to our homes?”

Jaṭila said, “O Nāndīmukhī! O Vidyāvalī! You are both great ladies from an aristocratic family. How can you go out in the middle of the night? Please sleep happily in the house of Śrī Rādhā, and tomorrow morning go back to your house.”

Nāndīmukhī said, “Dear mother! Of course we should follow your order. And also, till now the influence of the poison has not fully left Rādhā’s body. It is wise at least for one night that Vidyāvalī stay with your daughter-in-law.”

Then both Jaṭila and Kuṭila said, “Yes, Nāndīmukhī, let your sister Vidyāvalī sleep upstairs on the flower bed along with our Rādhā.”

And so, by the order of Jaṭila, Kṛṣṇa slept with Śrī Rādhikā on the flower bed…

Section Eight

PASTIMES AFTER KṚṢṆA LEAVES VṚNDĀVANA

Chapter Forty-eight

RĀDHĀ-KṚṢṆA PUNAR-MILAN

nce in Dvārakā an Aśvamedha yajña was being arranged. Before commencing the yajña, one opulently decorated horse was released to travel the world. The system for performing this kind of yajña is that if no one stops this horse, then the yajña can commence. If anyone stops the horse, then the Yādavas would challenge that person to

a fight and bring the horse back. O

Aniruddha was heading the group of Yādavas who were traveling the country and protecting the horse. At one point the horse was stolen by King Bilwala. Bilwala was the king of an island called Pāñcajanya which was located at a distance of thirty yojanas from Kapila Muni’s āśrama at Gaṅgā-sagara, in the middle of the ocean. He had stolen the horse at Prayaga and had disappeared. After receiving this information, all the Yādavas went to fight with King Bilwala. While an intense battle was taking place, Aniruddha was attacked by King Bilwala. The Yādavas prayed to Kṛṣṇa for help. Then Śrī Kṛṣṇa arrived there to protect all the Yādavas. After releasing the horse from the hand of Bilwala, Lord Kṛṣṇa, along with all His sons and grandsons, marched towards the west.

When other kings heard that even Bilwala had been defeated they did not dare to stop the horse. In this way the Yadava’s reached Vraja-maṇḍala after one month. After crossing the river Yamunā the horse went to see Vṛndāvana, and took rest under a tamāla tree. When the cowherd boys of Vṛndāvana saw this horse in their pastures, they came near the horse out of curiosity. The head of all the cowherd boys was Sudāma. He bound the horse with a rope which he used for tying the cows and brought the horse to Nanda Mahārāja to see if he could identify it. Nanda Mahārāja took the victory letter from the head of the horse, and when he read it he was in great ecstasy. He said, “This horse is belongs to King Ugrasena. The protector of this horse is my great grandson Aniruddha. I should stop this horse and keep it with me. Then Aniruddha, who looks like Kṛṣṇa, will come here; thus I will have the opportunity to see him.”

Nanda Mahārāja left his palace along with the gopas. In the meantime all the Yāda vas along with Kṛṣṇa after visiting Nāyapali-tīrtha, Mithila, Āyodhya, Barhismati, Kanyakubja, Yamunā, Bālarāma-tīrtha and Mathurā, had entered Vṛndāvana. Nandanandana Kṛṣṇa, while sitting on the chariot with the Yādavas, having darśana of Nandagrāma, saw His father and all the gopas. Śrī Kṛṣṇa blew the conch shell, and all kinds of drums began to resound throughout the whole of Vṛndāvana. Kṛṣṇa sent a decorated elephant in front of Him. Uddhava and all Yādavas shed tears of joy to see Nanda Mahārāja.

At that time Nanda Mahārāja’s right side started to vibrate. Experiencing this auspicious symptom, Nanda Mahārāja thought, “Today my right limbs and my right eye are trembling, indicating something very auspicious. Will I see my dear son Kṛṣṇa today? If I can see Him today then I will donate one hundred thousand nicely decorated cows to the brāhmaṇas.”

While Nanda Mahārāja was thinking like this, he received a message from the Vrajavāsīs about the arrival of Kṛṣṇa. He started to cry, shouting in a choked voice, “Ha Kṛṣṇa!! Ha Kṛṣṇa!!” He was running in all directions searching for Kṛṣṇa. He cried, “Kṛṣṇa! Where have You gone? Can’t You see Your father, who is always staying here in great distress in separation from You?”

When Kṛṣṇa, who is very dear to His father, saw Nanda Mahārāja in this situation immediately He got down from the chariot and fell at the lotus feet of his father. Nanda Mahārāja picked up his dear son from the ground and embraced Him, bathing Him in tears of ecstasy. Kṛṣṇa was also shedding tears. When He saw all the gopas He went to them and embraced all of them while

shedding tears of love for all of them. Oh, who can explain the greatness of the devotees in this world? After such a long time apart, in meeting neither Kṛṣṇa, Nanda Mahārāja, the gopas, or the Yādavas could speak. Kṛṣṇa, with eyes full of tears and His voice choked with emotion, pacified the gopas. Kṛṣṇa was the beautiful youthful boy who had left for Mathurā. He was blue like the fresh dark rainclouds, beautiful like a small boy in His kiśora age, beautiful like the full moon of spring, more effulgent than millions of Kandarpas; the beauty of Kṛṣṇa’s eyes defeated the morning lotus during the spring season. His smiling face benedicting all those who saw Him, He held His murāli, glancing lovingly upon everyone, dressed in yellow cloth, decorated with kaustubha-maṇi and makāra earrings; His body was smeared with fragrant sandalwood pulp, and a mālati flower garland hung from His neck. On his head was a brightly-colored peacock feather; His lips were reddish like ripened bimba fruit, and His nose was raised and beautiful. All the Vrajavāsīs, while drowning in bliss, were drinking the nectar of His beauty through their eyes. Nanda Mahārāja, out of great love, happily blessed Aniruddha, Samba, and all the Yādavas. Finally, being free from all dis- tress, Nanda Mahārāja entered his palace with Kṛṣṇa and the Yādavas.

When Kṛṣṇa saw His dear mother Yaśodā standing at the door with tears in her eyes, Lord Kṛṣṇa also stared to cry and offered His prostrated obeisances to His most beloved mother. Yaśodā Devī picked up her most beloved son, who is more dear to her than her life, and blessing Him placed Him on her lap. All the Vrajavāsīs exchanged talks with Kṛṣṇa about their wellbeing.

Afterwards, Aniruddha set up tents on the bank of the river Yamunā in Māhavana, while Nanda Mahārāja arranged an opulent feast to all and fed fresh grasses to the cows and other animals.

In the evening, being invited by Rādhārāṇī, Kṛṣṇa went to the banana garden. This place was private and very cooling. Rādhārāṇī was in distress due to separation from Kṛṣṇa. She was suffering so much, surviving just to see the return of Kṛṣṇa. When Śrī Rādhā heard from Her sakhīs that Kṛṣṇa was waiting for Her in the banana garden, She immediately went there with all the gopīkas. There, She washed Kṛṣṇa’s lotus feet, offered Him a jeweled āsana, and asked about His wellbeing. In His presence, all Her suffering vanished. Since Kṛṣṇa had left for Mathurā, Rādhārāṇī had never decorated Herself with beautiful cloth or jewels. She had never taken tambula and sweets. She had given up sleeping on a bed, and She never smiled.

Now, Her life was returned to Her: Madanmohan had come home. She was very happy. While shedding tears of happiness, She said in a choked voice, “O Hṛṣikesa! You are Gokula-pati. Please tell Me why You went to Dvārakā, leaving Gokula and Mathurā? O My Lord! In separation from You, one moment was like one yuga for Me. One hour was like one manwantara, and one day was like a day of Brahmā. What kind of inauspicious time was this, that I could not see Your lotus feet? I was always eager to see Your smiling face. You are the knower of everything. How much more of My sad story should I tell You? One hundred years have passed and still the pain of separation from You has not been lessened!” Overwhelmed once more at the memory of Her painful separation from Kṛṣṇa, Śrīmatī Rādhikā began to cry.

Seeing Rādhārāṇī crying like this, Kṛṣṇa pacified Her by saying very sweet words. He said, “O Rādhe! Please do not lament like this. It will affect Your body. All the ṛṣis and learned sages know that We both are one. Wherever You are, I am there. We can never be separated. From now You will see

Me always next to You. O Rādhe, after some time I will meet with You and and the gopīs. Together we will proceed towards Goloka-dhāma.”

When Rādhārāṇī heard this from Kṛṣṇa She was very happy and, along with the gopīs, worshipped Kṛṣṇa just like Lakṣmī Devī worships Lord Nārāyaṇa. After being worshipped by Rādhārāṇī, at Her request Kṛṣṇa entered Vṛndāvana to enjoy the rāsa dance with all the Vraja gopīs.

Chapter Forty-nine

RĀDHĀ AND KṚṢṆA MEET AT SIDDHĀŚRAMA

& RĀDHĀRĀṆĪ’S RETURN TO GOLOKA-DHĀMA

t the age of twenty-five Kṛṣṇa left Mathurā and went to Dvārakā. Thus He was separated from Rādhārāṇī for 100 years by the curse of Śrīdāma. From time to time They would meet at Kurukṣetra or in Vṛndāvana. One time, They met at a place called Siddhāśrama. A

Siddhāśrama was famous for its worship of Gaṇeśa. Many yogīs and munis, including Sanat-kumāra, received siddhi by performing tapasya there, thus it was known as Siddhāśrama.

Lord Gaṇeśa always resides at Siddhāśrama, and thus all the demigods would come on the pūrṇimā day in the month of Vaiśākha to worship him. At that time kings from different part of India also came to Siddhāśrama; Lord Kṛṣṇa arrived with all the Dvārakāvasis; Nanda Mahārāja came with all Gokulvāsīs; and Śrīmatī Rādhārāṇī came with Her millions of sakhīs and gopīs.

Rādhārāṇī and Kṛṣṇa had been separated for one hundred years. Arriving in Siddhāśrama, Rādhārāṇī took bath and dressed in new cloth. She worshipped Gaṇeśa and offered many gifts to him, asking his blessings to remove all obstacles to serve Kṛṣṇa and please Him. The peaceful Gaṇeśa told Rādhārāṇī, “O Jagatmātā! You are brahmā-svarūpa. This pūja You are doing to me is only to teach people in general. You are the shelter of everyone. You are ādi-prakriti. Whatever gifts You have brought for me, please distribute among the brāhmaṇas. This way, I and all the demigods will receive Your gifts.”

At this time Pārvatī Devī arrived. Rādhārāṇī welcomed Pārvatī and offered Her respects accordingly, and then they embraed. Affectionately holding Rādhārāṇī to her chest, with a sweet voice Pārvatī said, “O Rādhe! You are the abode of all auspiciousness. How can I ask about Your welfare? Now You have been freed from the curse of Śrīdāma and thus saved from the suffering of separation from Kṛṣṇa. My mind and heart are always with You. There is no difference between

You and Mādhava. Now by my blessing You will meet Kṛṣṇa. Then all the sakhīs took Rādhārāṇī and sat Her on a very beautiful jewelled āsana.

After Rādhārāṇī had taken Her seat, all the sakhīs decorated Her very nicely. The demigod and sages present saw the land and water of Siddhāśrama had turned a brilliant golden color. Surprised by this, they sought out Kṛṣṇa and asked Him the cause of this. Kṛṣṇa explained, “This place has become so bright due to the presence of Śrīmatī Rādhārāṇī. Her bodily effulgence is like the glow of millions of moons, and is very pleasing.”

All the demigods and great sages went to Rādhārāṇī and offered their humble obeisances. And taking Her darśana, Brahmā, Śiva, Ananta, and all the devas offered prayers to Śrīmatī Rādhārāṇī. Seeing the beauty and opulence of Rādhārāṇī, all the queens including Rukmiṇī Devī hid their faces in shame.

Vāsudeva and Devakī were present there. By the instruction of Mahādeva, Vāsudeva arranged for a great yajña, then distributed gifts to the brāhmaṇas. Then all the Yādavas went back to Dvārakā. Kṛṣṇa, after finishing His Gaṇeśa pūja, went to Dvārakā in His Nārāyaṇa portion. Svayam-Kṛṣṇa stayed in Siddhāśrama. Then Kṛṣṇa met with all the gopas and gopīs, and Mother Yaśodā.

After some time, Kṛṣṇa said to Nanda Mahārāja, “O My dear father! Please return with My mother and all the other Vrajavāsīs to Vṛndāvana.” Then, taking leave of the Vrajavāsīs, Kṛṣṇa went to meet with Śrīmatī Rādhārāṇī.

Kṛṣṇa saw Rādhārāṇī in Her most beautiful kiśori form. She was seated on the jeweled āsana, surrounded by millions of gopīs. As soon as Rādhārāṇī saw Kṛṣṇa she rose and, along with all the gopīs, offered obeisances and prayers to Kṛṣṇa. Kṛṣṇa was looking very beautiful in His kiśora form. He was dressed very attractively, smiling sweetly, wearing yellow cloth; His whole body was smeared with sandalwood pulp, His body was decorated with all kinds of precious jewels, and He wore a peacock feather on His head. He wore a delicately-scented mālati garland, and held His flute in His hand. He looked extremely beautiful.

Rādhārāṇī said, “O My Lord! Seeing Your moon-like face, most attractive eyes, and blissful body, today My life has become perfect and successful. I was burning in the fire of separation from You and drowning in the ocean of lamentation.” Then She offered pūja at the lotus feet of Kṛṣṇa and made Him sit on the siṁhāsana with her. Seven gopīs fanned Them as They sat together.

Rādhā began asking Kṛṣṇa questions. She asked, “Why did You kill Your uncle Kaṁsa? You left Vṛndāvana giving us Your word that You would come back very soon. Why did you not come back?” She started to cry and became senseless and stopped breathing. The gopīs picked Her up, placed Her in their laps and requested Kṛṣṇa to bring Rādhā back to life. Then Kṛṣṇa pacified them all and by His nectarean vision He revived Rādhārāṇī.

Then Kṛṣṇa gave transcendental knowledge to Rādhārāṇī. He explained His and Her svarūpa, how He is everywhere, and how, wherever He is, then Rādhārāṇī is there in Her expansion. After hearing these explanations from Kṛṣṇa, Rādhā and the gopīs were satisfied and offered their humble obeisances to the Lord. All the gopīs left for their own houses, and Rādhārāṇī served Kṛṣṇa alone with a content heart.

Rādhārāṇī requested Kṛṣṇa, “Please let us go to Vṛndāvana. There we will have our sweet pastimes in the land of Vṛndāvana and in the waters of Yamunā.” And so the next day, Kṛṣṇa,

Rādhā and their sakhīs returned to Vṛndāvana on a huge chariot. It was one yojana in size and had millions of rooms.

As soon as the Vrajavāsīs heard Kṛṣṇa had returned, everyone followed Nanda and Yaśodā out to greet Him with tears of happiness in their eyes. Kṛṣṇa appeared to them as the young eleven year old boy that He was when He left Vṛndāvana. He went to the lap of Mother Yaśodā, and Nanda Mahārāja and Yaśodā covered His face with kisses.

Then Yaśodā took Kṛṣṇa inside the house along with Rādhārāṇī. Everybody saw the beautiful forms of Rādhā and Madhava. Nanda distributed sweets to all the residents of Vraja, and fed the demigods.

Afterwards, Kṛṣṇa called all His gopa friends and went to Bhandari-vana, where He sat down at the place where previously the brāhmaṇas had offered Kṛṣṇa rice. On HIs left sat Śrīmatī Rādhārāṇī, and to Her left sat Vṛṣabhānu and Kīrtidā. On Kṛṣṇa’s right sat Nanda and Yaśodā. Then all the gopas and gopīs took their respective places.

Kṛṣṇa told them, “This material world is temporary. It is filled with birth, death, old age and disease. My dear father! You should immediately return to Goloka Vṛndāvana. Very soon Kāli will manifest on this earth and spread his influence.” Then the Lord explained all the symptoms of Kāli-yuga.

When Kṛṣṇa was thus explaining about Kāli-yuga, suddenly a beautiful chariot that extended up to four yojanas arrived at that place. The chariot was decorated with kaustubha-maṇi and pārijāta flowers. There were millions of temples inside and the chariot was covered by a very thin cloth. Thousands of gopīs rode this chariot, which had come from Goloka.

Then, by the order of Kṛṣṇa, the most blessed Śrīmatī Rādhikā, along with Her mother Kīrtidā and all Her gopīs, mounted the chariot and returned to Goloka-dhāma without changing their bodies. Other gopīs returned with them, leaving their material bodies and accepting spiritual bodies. Just before entering Goloka they saw the beautiful Virajā River, whose bank was decorated with so many precious stones and jewels. After crossing Virajā River, Rādhārāṇī went to Satasringha Mountain. From there She went to the most beautiful rāsa-maṇḍala in Vṛndāvana. There She saw a very big banyan tree which extended up to one hundred yojanas and had millions of branches. This tree known as aksaya-bata, and had large red fruits. The most beautiful Vṛnda Devī, along with millions of gopīs, welcomed Śrīmatī Rādhārāṇī to Goloka Vṛndāvana. Vṛnda Devī approached the chariot and helped Rādhārāṇī descend. She then offered her obeisances to Rādhārāṇī and all the gopīs.

Then Rādhārāṇī entered Her own residence. Vṛnda sat Rādhārāṇī down on a ratna-siṁhāsana and washed Her lotus feet. Other sakhīs fanned Her with white cāmaras. Then all the gopīs of Goloka came to take darśana of Śrīmatī Rādhārāṇī. Afterwards they all welcome Nanda and Yaśodā and all the other Vrajavāsīs who had come with her from Bhūloka Vṛndāvana. All of them stayed happily in Goloka-dhāma.

Chapter Fifty

THE GLORIES OF THE GOPĪS’ LOVE FOR KṚṢṆA

nce Nārada Muni went to Dvārakā to meet with Śrī Kṛṣṇa. There he found Kṛṣṇa suffering from a headache. Śrī Kṛṣṇa told Nārada, “Devaṛṣi! Today I am suffering from a severe headache. If I do not get the proper medicine before sunset then My life will be at risk.”O

Devaṛṣi Nārada became worried to hear this. He asked Kṛṣṇa, “My Lord! Please let me know what kind of medicine You need to be cured. However difficult it may be, I will get that medicine for You.”

Kṛṣṇa said, “I need the dust from the lotus feet of My devotees. If I put this dust on My head, I will be cured.”

Nārada said, “Dear Kṛṣṇa, this is no difficulty at all. You have unlimited devotees all over the unlimited universes.”

Confident of the ease of his mission, Nārada Muni went straight to Kṛṣṇa’s Queen, Rukmiṇī Devī, and informed her of Kṛṣṇa’s request. Nārada said, “Kṛṣṇa is suffering from a headache, and the only cure is the dust from the lotus feet of His devotee. Please, Dvārakeśvari, immediately give me the dust from your feet, and I shall return to Kṛṣṇa at once.

Rukmiṇī replied, “O Devaṛṣi! It is a matter of great concern that our husband is suffering from a headache. But how can I give the dust of my feet to put on the head of my husband? This is adharma. He is my Lord. I cannot give the dust of my feet to put on my Lord’s head. I will suffer in hell if a particle of dust from my feet touches the head of my Lord, Śrī Kṛṣṇa.”

Then Nārada Muni went to all the other queens, including Satyabhāmā, but none of them would give the dust of their feet for the same reason. Nārada Muni went all over the universes to all the devotees, including Brahmā and Śiva, but no one would dare to give the dust from their feet to put on Kṛṣṇa’s head. They were all afraid of going to hell. Śrī Kṛṣṇa is param-brahmā, they reasoned: how can one give the dust of their feet to place on His head? It was unthinkable. Nārada returned to Dvārakā, unsuccessful in his attempts.

When Kṛṣṇa came to know from Nārada that no one would give the dust from their feet, Kṛṣṇa said, “Did you ask the Vraja-gopīs?”

Nārada replied, “No, I have gone everywhere except Vraja.” Kṛṣṇa said, “Then please go to Vraja and tell the gopīs of My need.”Immediately Nārada Muni went to Vṛndāvana. There, on the banks of the Yamunā River, he saw

Rādhārāṇī surrounded by Her sakhīs. With their faces turned in the direction of Dvārakā, they were all crying in separation from their beloved Kṛṣṇa. When they saw Nārada Muni, they became very

happy. Wiping the tears from their eyes, they greeted Nārada and said, “O Devaṛṣi! You must be coming from Dvārakā. Please tell us, how is our Prāneśvara Śrī Kṛṣṇa? Is everything auspicious with Him?”

Nārada Muni replied, “My Lord Śrī Kṛṣṇa is suffering from a severe headache since early morning.”

The gopīs were immediately alarmed. “Oh no! But tell us, how can this be cured? Did He send you here to the forests of Vṛndāvana to find some medicine? What has Śyāma asked for? Let us find it for you at once!”

Nārada said, “Yes, My Lord has said if He can get the dust from the feet of His devotees, that will be the real medicine for Him. But I went to all His devotees all over the universe and none agreed to give the dust of their feet. O gopīs of Vraja! If Kṛṣṇa does not receive this medicine by sunset, His life will be at risk.”

Śrīmatī Rādhārāṇī said, “Devaṛṣi Nārada! What kind of devotees are we? We are not great devotees of the Lord. Still if He has mercifully considered us as His devotees then immediately we are ready to give the dust of our feet. But how will you carry it?”

Nārada said, “I will carry it with great devotion.” Immediately Rādhārāṇī collected the dust of Her feet and gave it to Nārada Muni. Thus

encouraged by their dearmost sakhī, all the gopīs then gave the dust of their feet. Nārada was very surprised that the gopīs so willingly gave their foot dust for Śrī Kṛṣṇa’s head. He thought to himself, “These are simple cowherd girls who surely do not know the reaction they will incur when the dust of their feet touches the head of Lord Śrī Kṛṣṇa.” He said to the gopīs, “Dear Vraja-gopīkas, are you aware of whom you are giving the dust of your feet to? Lord Śrī Kṛṣṇa is worshipped by all the great demigods like Brahmā and Śiva, and great yogīs and ṛṣis are meditating on His lotus feet. Even these great personalities did not dare to give the dust from their feet for the head of Lord Kṛṣṇa. They know the reaction is that they must go to hell. Do you know you will suffer this reaction?”

With one voice the gopīs replied, “Yes, we know of this strange arrangement. If by giving this cure for Kṛṣṇa’s headache we will have to suffer in hell eternally, then we will happily make this special contract with Yamarāja and go to Yamaloka. In exchange, we simply want to see that our most beloved, who is our life’s breath, become cured from His headache. His happiness is our life. Our satisfaction is to see Kṛṣṇa is always happy. We do not know any pleasure other than the pleasure of Śrī Kṛṣṇa. What does it matter if we must go to hell? We have anyway offered our very lives to Kṛṣṇa. But now, we must not waste any more time discussing this: you should go immediately to Dvārakā and give this dust to our Śyāma.”

Nārada Muni immediately left for Dvārakā carrying the foot dust of the gopīs on his head. He was in great ecstasy to be carrying this rare treasure. When Nārada reached Dvārakā, Kṛṣṇa smiled and said, “Nārada! You have brought the foot dust of the gopīs. Now My disease is cured. Just see, Nārada! You consider yourself a great devotee of Mine. Why could you not give the dust of your feet at the beginning? However, this has taught you one thing: now you should know these gopīs of Vṛndāvana are My greatest devotees. They have given their life to Me.”

Section Nine

MERCIFUL ŚRĪMATĪ RĀDHĀRĀṆĪ

Chapter Fifty-one

ŚRĪLA RŪPA GOSVĀMĪ BLESSED BY RĀDHĀRĀṆĪ

etween Nandagrāma and Yāvaṭ there is a place called Ter-kadamba, where Śrīla Rūpa Gosvāmī would sit and perform his bhajana. B

One day, Śrīla Sanātana Gosvāmī came to meet with Rūpa Gosvāmī. Rūpa Gosvāmī desired to offer some sweet rice to Sanātana Gosvāmī, but he had no ingredients in his bhajana kutir to prepare it. Śrī Rādhā Ṭhākurāni, who is always eager to fulfil the desire of Her pure devotee, understood the will of Rūpa to serve Sanātana, and so She went to the bhajana kutir of Rūpa Gosvāmī dressed as a simple village girl, with rice, sugar, and milk. She said to Rūpa, “O Gosvāmīji! What kind of bhajana are you doing the whole day in your kutir? Why have you not gone for collecting your mādhukarī? Never mind! I have brought some ingredients for you to make sweet rice.”

Rūpa Gosvāmī had been wondering how he would make the sweet rice. Rādhā Ṭhākurāni said, “If you like, I can prepare sweet rice very soon,” and within no time at all She had prepared a very delicious sweet rice. The whole kutir filled with the nice smell of that sweet rice. As soon as the cooking was finished, Śrī Rādhikā immediately disappeared from there. When Rūpa Gosvāmī came back, he saw that the girl had gone and he was somewhat surprised. He offered that sweet rice to Lord Govinda, and then served Sanātana Gosvāmī.

Immediately Sanātana Gosvāmī experienced ecstasy and lost himself in the transcendental taste of the ambrosial prepāration. He said to Rūpa Gosvāmī, “Who has prepared such tasty sweet rice?” Rūpa explained in detail about the cowherd girl who had brought all the ingredients, and who had cooked the rice herself. Sanātana Gosvāmī immediately understood that no one could cook such tasty sweet rice except his most worshipable Śrīmatī Rādhā Ṭhākurāni. He thought to himself, “It is not proper that Śrī Rādhārāṇī comes to cook for Rūpa.” Then he warned Śrīla Rūpa that he should never do like this again. “Whatever work you might have you must go out for mādhukarī and

collect your own food. Because you did not do this, Śrīmatī Rādhārāṇī came to you. It is not proper that Rādhā Ṭhākurāni, who is so tender, must walk all the way here and serve you!”

Chapter Fifty-two

ŚRĪMATĪ RĀDHĀRĀṆĪ BLESSES RAGHUNĀTHA DĀSA GOSVĀMĪ

rīla Rūpa Gosvāmī had composed one Rādhā-stava called Śrī Catu-puṣpāñjali. When Raghunātha Dāsa Gosvāmī read it, he found one line where Rūpa Gosvāmī had mentioned that Rādhārāṇī’s veni (hair) is like the hood of a serpent. Raghunātha Dāsa Gosvāmī was not sure that it was proper to compare Rādhārāṇī’s hair with the hood of a

poisonous snake.S

On one special day, Sravani-pūrṇimā, Śrīla Raghunātha Dāsa Gosvāmī was performing his bhajana on the bank of Rādhā-kuṇḍa. It was a beautiful moonlit night. At a nearby kadamba tree, Raghunātha Gosvāmī saw a girl on a swing that was hanging from a branch. She was very beautiful, and her friends were swinging her. The girl was sitting in such a way that Śrīla Dāsa Gosvāmī could see her back. The girl had long hair that was very shiny and smooth, and blue-black like a dark bumble-bee. It was neatly braided, and hung in a wavy line down her back. When Śrīla Dāsa Gosvāmī saw it, he mistook it for a black snake. Immediately he screamed, “O foolish girl! You are so busy playing that you do not understand that a black snake is climbing up your back!” He ran towards the girl to save her from the snake, but as he reached the girls he saw there was no snake: it was the girl’s hair. Seeing his confusion, all the girls laughed, and suddenly disappeared.

Raghunātha Dāsa Gosvāmī immediately understood that this was none other than Śrīmatī Rādhārāṇī, and the girls were Her sakhīs. He was struck with wonder. By this pastime he realized that Rūpa’s comparison of Rādhārāṇī’s hair with a serpent was correct, and shown to be so by none other than Rādhārāṇī Herself.

Chapter Fifty-three

THE BLESSED JACKAL

owards the western side of Rādhā-kuṇḍa village there is a place called Śiva-khore. Once a female jackal came to drink water from the kuṇḍa there. The Vrajavāsī boys, in a playful mood, chased the jackal away with sticks. Fearful, the jackal ran into a hole to hide. Then these boys placed some wood and straw at the entrance of the hole and

started a fire. The poor jackal had no way to escape except for the entrance, and when she came out of the hole she caught fire.

TAt that time Rādhārāṇī was passing by on Her way to perform pūja to Sūrya. One of Her sakhīs,

witnessing the pitiable condition of the jackal, told Śrīmatī Rādhārāṇī. Hearing of the jackal’s plight, Rādhārāṇī’s heart melted in compassion. In a voice choked with tears, she said, “Alas! On the bank of My kuṇḍa this female jackal has to suffer like this? Bring her to Me quickly!”

The sakhīs brought her to Rādhārāṇī. As soon as the jackal saw Rādhārāṇī she fell at Her lotus feet and started to cry very pitifully. Rādhārāṇī gently stroked the top of the jackal’s head and pacified her with sweet words. Thus the jackal’s life was successful by the mercy of Rādhārāṇī. How kind and compassionate is Rādhārāṇī!

Chapter Fifty-four

KṚṢṆA DONATES RĀDHĀRĀṆĪ’S WEIGHT IN JEWELS

nce there was a poor brāhmaṇa. He had one daughter of marriageable age, but he had no money to give a suitable dowry. Thus he was not able to give her in marriage. O

The brāhmaṇa’s wife had a sharp tongue. She sent her husband out to beg and told him not come back without a suitable dowry. Feeling helpless, the brāhmaṇa approached Kṛṣṇa. Being pleased with the brāhmaṇa’s surrendered mood, Śrī Kṛṣṇa bestowed upon him gold and jewels equal to the weight of Śrīmatī Rādhārāṇī.

Chapter Fifty-five

RĀDHĀRĀṆĪ BLESSES ŚYĀMĀNANDA PAṆḌITA

yamananda prabhu took birth in Medinpur district. He was a devotee of Lord Gaurāṅga from birth. His childhood name was Dukhia. Dukhia accepted Hṛdaya Caitanya as his spiritual master. Hṛdaya Caitanya was staying at Ambika-kalna. He gave new name to his disciple Dukhia. After initiation he was known as Kṛṣṇadāsa. Kṛṣṇadāsa was very

intelligent. His guru Hṛdaya Caitanya sent him to Vṛndāvana to learn philosophy from Śrīla Jīva Gosvāmī.

SKṛṣṇadāsa stayed in Vṛndāvana and studied bhakti-śāstra under the guidance of Śrīla Jīva

Gosvāmī. Hṛdaya Caitanya had sent a letter to Kṛṣṇadāsa ordering him to surrender to Jīva Gosvāmī in all respects and to act according to the instructions of Jīva Gosvāmī. Srinivasa Acarya and ndt had already arrived in Vṛndāvana and were studying bhakti-śāstra with the six Gosvāmīs. Kṛṣṇadāsa spent his time happily studying s śāstra in the association of Srinivasa Ācārya and Narottama dāsa Ṭhākura. By constantly hearing of the glories of devotional service to the Lord from Śrīmad-Bhāgavatam, Kṛṣṇadāsa developed intense desire to serve Śrī Śrī Rādhā Gopīnātha in a solitary kuñja. He expressed his desire to Śrīla Jīva Gosvāmī, who ordered him to sweep the kuñja every morning to receive the mercy of Śrīmatī Rādhārāṇī. Following this order, Kṛṣṇadāsa started to sweep the kuñja daily, during the last part of night. In the evening, Kṛṣṇadāsa would chant and dance in front of the deities and cry with intense devotion. After spending some days like this, he received the merciful glance of Śrīmatī Rādhārāṇī. That night, as Kṛṣṇadāsa was sweeping the nikuñja-vana, he found a nupura (an anklet decorated with bells) lying in the kuñja. With great happiness he picked it up. As soon as he touched it he became overwhelmed with ecstasy. With tears streaming down his face, he held the nupura to his chest, sometimes putting it on his head, sometimes smelling it’s intoxicating fragrance.

At that time, Śrīmatī Rādhārāṇī discovered She had lost her nupura. She was very worried and sent Lalitā to search for the nupura in Nidhuvana. Lalitā Devī realized that Śrī Rādhikā must have left Her nupura there in order to manifest some special pastime. Without comment she left for the kuñja in Nidhuvana.

It was almost morning. Lalitā-sakhī appeared in front of Kṛṣṇadāsa dressed as a simple maidservant. She asked Kṛṣṇadāsa about the anklet. Kṛṣṇadāsa said, “Yes, I have found a golden anklet. Does that nupura belong to you?”

Lalitā replied, “No, it is not mine. It is belongs to my dear sakhī.” Kṛṣṇadāsa asked, “How did this anklet come to be here?”

Lalitā replied, “ My dear sakhī came last night to pick flowers. She lost it in the dark.”

Kṛṣṇadāsa asked, “Then why did she not come to collect her anklet?” Lalitā Devī replied, “She is daughter of a great family. Now it is nearly daylight, and she cannot come out at this time due to her shyness. Thus she has sent me to collect it.”

Kṛṣṇadāsa understood that there must be some secret in this event. He said, “This is a very valuable golden nupura. Please understand that I cannot simply hand it over to you. Let your mistress come here to claim her anklet. I will measure it against her feet.”

Lalitā Devī realized that this was indeed a symptom of some new pastime of Rādhikā’s. She returned to Śrīmatī Rādhikā and repeated what Kṛṣṇadāsa had told her. Then Rādhārāṇī accompanied Lalitā-sakhī to the kuñja. Approaching Kṛṣṇadāsa, She extended her hand to him and requested he return Her anklet. With great surprise Kṛṣṇadāsa said, “By seeing you it certainly appears you are the daughter of a great family. How is it possible your anklet ended up here in this kuñja?

Śrīmatī Rādhārāṇī replied, “Kṛṣṇadāsa! This is My nikuñja-mandira. Every night I come here to perform My pastime.”

In great awe and ecstasy, Kṛṣṇadāsa said, “Now I understand that You must be Nikuñjeśvari! If that is true, then O Nikuñjeśvari! O Devī! Please manifest Your most beautiful transcendental svarūpa form to me. You will fulfill my desire of seeing Your svarūpa form in this life.”

Śrīmatī smiled and said, “Until now you have not had the transcendental vision to see My svarūpa form. But I will offer you one great benefit for your service.”

Śrīmatī Rādhārāṇī then took the nupura from the hand of Kṛṣṇadāsa and, touching it first to the dust of Vraja, she placed the nupura on the forehead of Kṛṣṇadāsa. She said, “Kṛṣṇadāsa! You have engaged in My most dear nikuñja sevā with careful attention and without duplicity. Thus your heart has become as clean as this kuñja. As an indication of your pure service, this tilaka will remain on your forehead always. I have seen for Myself the pleasure you experience from My service. You have pleased Me by your devotional service. My name is Śyāmā, and you give Me ananda by your service. Thus from today I give you the name Śyāmānanda.”

Lalitā-sakhī came forward and gave Śyāmānanda a confidential mantra. She told Śrīmatī, “O sakhī! You have given so much mercy to Kṛṣṇadāsa. Now please, just once, give him darśana of Your svarūpa form. This is his great desire. Please fulfil it!”

Then, like a momentary flash of lightning, Śrīmatī Rādhārāṇī showed Her form to Śyāmānanda; who fell to the ground unconscious.

After some time, Śyāmānanda regained consciousness. He immediately went to Śrīla Jīva Gosvāmī and told him everything. Jīva Gosvāmī embraced Śyāmānanda, and from that time on, all the Vrajavāsīs referred to him by this name, Śyāmānanda.

This news of Kṛṣṇadāsa changing his tilaka, his name, and even his ista-mantra reached Hṛdaya Caitanya at Ambika-kalna. He sent a message to Kṛṣṇadāsa to come back immediately. (In other places, it is said Hṛdaya Caitanya went immediately to Vṛndāvana.) He was very angry to see that Kṛṣṇadāsa had changed his tilaka, taken a new name, and started chanting a new mantra. He asked Kṛṣṇadāsa the reasons for this behavior. Kṛṣṇadāsa was very dedicated and fully surrendered to his guru. He did not know anyone else except his guru. He had full faith that he had received this transcendental wealth only due to the mercy of Śrī Gurudeva. In this simple, surrendered state of mind, Kṛṣṇadāsa replied, “My dear Gurudeva! You have created this situation by your causeless

mercy.” Hṛdaya Caitanya became angry and tried to remove the tilaka from Kṛṣṇadāsa’s forehead with his cloth.

But to his surprise, the more he rubbed, the more clear the tilaka mark became.That night, Śrī Rādhikā appeared in Hṛdaya Caitanya’s dream and explained that She had

personally given Kṛṣṇadāsa his new tilaka and changed his name. Understanding Kṛṣṇadāsa’s fortune at receiving the mercy of Rādhārāṇī, Hṛdaya Caitanya immediately went and embraced Śyāmānanda.

Chapter Fifty-six

ŚRINIVASA FINDS ŚRĪ RĀDHIKĀ’S NOSE RING

t is believed by Vaiṣṇavas that Śrinivasa Ācārya, Narottama dasa Thakur, and Śyāmananda Paṇḍita were partial manifestations of Śrī Caitanya Mahāprabhu, Nītyānanda Prabhu, and Advaita Ācārya, respectively. Sri Caitanya Mahaprabhu had come as Śrinivasa Ācārya to relish His own sweetness (sva-madhuri). Mani Mañjarī appeared as Śrinivasa to relish some special mellows. After coming

from Vṛndāvana with all the literatures written by the Six Goswamis of Vṛndāvana, Śrinivasa stayed at Viṣṇupura as the Rāja Guru of King Birhamvir. There he was worshipping his deity, Vamsi-vadāna.

IOne day after his worship, Śrinivasa sat down to meditate upon the nitya-līlā of Lord Sri Kṛṣṇa. Every

day he would sit like this in meditation and through his siddha-deha he would serve the Lord, returning again after some time to his sadhana-deha. This was his regular routine. But on this particular day, time continued to pass and still he did not return to external consciousness. He had entered into the deepest region of meditation, his body completely stunned and so very still that he appeared not to be even breathing.

Thus the whole day passed and still Śrinivasa sat in the same position. The entire night passed and still he did not move. Everyone became worried, and by the end of the second day, when there had still been no change in Śrinivasa’s appearance, they become very anxious and a great panic ensued. Everyone thought Śrinivasa had entered eternally into the pastimes of the Lord and would any moment leave his body. Thus they began to lament. Many great personalities like King Birhambir, Vyāma Ācārya, Krishna-ballabha, and Ballabhi Kavirāja came to see Śrinivasa in this condition.

Holding a piece of cotton at Śrinivasa’s nose, they understood that no breath was going in or out of his body; there were no symptoms of life. No one knew what to do, but finally they remembered Rāmacandra Kavirāja, who was very dedicated to his guru Śrinivasa Ācārya. Only Kavirāja could understand the mind of the Ācārya; there was no one equal to Kavirāja in this. However, Rāmacandra Kavirāja was not present there. News was sent to him and a party dispatched to bring him to Śrinivasa as soon as possible.

Those close to Śrinivasa were worried: Rāmacandra lived at such a great distance. What if, in the meantime, something inauspicious happened? Thus everyone was in anxiety. To their great surprise, however, on the third day Rāmacandra arrived there of his own accord. If one withdraws all his external thoughts and simply accepts Gurudeva through his mind, words, and heart as his everything, then the spiritual master becomes confined in the heart of that disciple. Rāmacandra was that kind of disciple, fully dedicated to his Guru. Thus he came to know of the situation of his guru at Viṣṇupura, and so he arrived there on the third day.

Rāmacandra Kavirāja pacified everyone at Viṣṇupura, saying, “You should not be worried at all. Very soon the Ācārya will return to his normal situation. I am going to enter into meditation to see where he is and what pastime he is absorbed in. Wherever he might have gone, by the mercy of all of you I will bring him back here very soon.”

Then Rāmacandra offered his obeisances to Mother Gaurāṅga Prīya, the consort of Śrinivasa Ācārya, and took his seat next to Śrinivasa. There he performed his mediation. Karuna Mañjarī had appeared as Rāmacandra to relish some special rasa of Vraja, and Gadādhara Paṇḍita had manifested in the body of Rāmacandra to relish his own mellows.

By his meditation, in the mood of Karuna Mañjarī, Rāmacandra entered into the nitya-līlā of Rādhā-Kṛṣṇa. There he saw all the mañjarīs were in great anxiety, searching for something in the waters of Yamuna. His gurudeva, in his eternal form of Mani Mañjarī, had joined in the search. Karuna Mañjarī approached Mani Mañjarī. Seeing Karuna, Mani Mañjarī was very happy. She said, “We are searching for the nose ring

of Śrīmati Rādhārāṇī. This morning when the sakhīs went to see Śrī Rādhā, they noticed Her nose ring was missing. They were very disturbed by this and ordered us to search for this ornament. Last night Śrīmatī was engaged in the māhā-rasa pastime. Afterwards, while She sported in the Yamunā, She lost her nose ring without realizing. Thus we are all here searching for the ornament.”

Rāmacandra Kavirāja understood that Śrinivasa, in his siddha form, had spent these three days searching for this ornament. It had not entered his mind to return to his manifested pastime before completing his siddha form pastime. He understood that as long as this ornament was found, Śrinivasa would not come back to his manifested body. Depending upon the mercy of guru, Rāmacandra (in his siddha form of Karuna Mañjarī) entered into the waters of Yamunā and began to search for the ornament. Due to the mercy of his guru, Rāmacandra was able very soon to find the ornament under a lotus leaf. Karuna Mañjarī gave the nose ring to Mani Mañjarī. In great ecstasy, Mani gave it to Guna Mañjarī (the eternal form of Gopal Bhatta Gosvāmī), who in turn gave it to Lalita-sakhi. Then Lalita took the nose ring to Rādhārāṇī.

Here it should be noted how in the pastimes of the Lord the mood of surrender is ever-present. The gradual process of surrender is very important in spiritual life; there is no space for independence. Rāmacandra could have given that ornament directly to Śrīmatī Rādhārāṇī to obtain Her favor. But he did not do that. Though that would achieve the goal, still there would be no sense of spiritual pleasure. Added to that would be the defect of overstepping the guru. This gradual process of surrender is essential in the life of a sadhaka.

Being very pleased that the ornament had been found, Śrīmatī Radharani gave chewed betel nuts to Mani Mañjarī, who kept the tambula bound in her cloth.

Meanwhile, at Viṣṇupura, everyone was sitting at the meditation place of Śrinivasa and Rāmacandra. Suddenly, Śrinivasa Ācārya jumped up from his āsana with a roaring sound, and left his meditation. Rāmacandra also rose from his āsana. Seeing the two cherished devotees return to external consciousness, the residents of Viṣṇupura were greatly relieved. They started to dance and chant in ecstasy, glorifying Śrinivasa and Rāmacandra. Suddenly in the middle of their ecstasy, they were overcome by a most wonderful smell. Everyone was bewildered by that transcendental fragrance, and no one could ascertain where it was coming from.

At that time Śrinivasa remembered the tambula which was offered to him by most the merciful Rādhārāṇī. He had kept it in his cloth. Śrinivasa untied his cloth, took out the tambula chewed by Rādhārāṇī, and gave it to Rāmacandra, his wives, and the other most fortunate personalities gathered there. Everyone was astonished to see how the tambula had come from the transcendental realm to the material world.

Thus Śrinivasa Ācārya was blessed by Śrīmatī Rādhārāṇī.

Section Ten

AIŚVARYA

Chapter Fifty-seven

ŚRĪMATĪ RĀDHĀRĀṆĪ SAVES THE DEMIGODS

story from Brahmāṇda Purāṇa, Uttara-khaṇḍa, of how by the mercy of Śrīmatī Rādhārāṇī, the demigods were saved from attack by two demons:A

Once there lived a great demon called Kālanemi. He had two sons named Mārśana and Harśana, who had attained transcendental powers by the chanting of some secret mantra. By their prowess all devas, Gandhārvas, Yakśas, Rakhyas, Kirnaras, Guhyakas, and human beings were constantly tortured. Everyone was afraid of these two brothers.

Unfortunately, they lived at a time when the Lord was not present on the earth. Thus the demigods were in a very dangerous situation. Accepting Kārtikeya as their commander in chief, they declared war on Mārśana and Hārśana. It was surprising that these two brothers very easily defeated the demigods and rendered them powerless.

Finally Rānarāṅgīnī Devī Kālika, along with her innumerable yogīnīs, fought with these two brothers. After a great battle she was also defeated.

The demigods decided to approach Lord Brahmā to learn the cause of this harassment and defeat at the hands of Mārśana and Hārśana, but even Brahmā could not ascertain the cause of the great strength of these two sons of Kālanemi. So the demigods, under the leadership of Brahmā, went to Māhā-Yogeśvāra Śiva. Lord Śiva, after hearing the pathetic situation of the devas, felt for them, and so he sat down in meditation to learn the cause of their strength. By the power of his yoga he

could know that these two demons had become unconquerable due to the chanting of the Viṣṇu mantra. He said, “Even Lord Viṣṇu and Lord Śrī Kṛṣṇa would not be able to kill these two brothers, because by chanting this mantra these two demons have become Viṣṇu-bhaktas. If Viṣṇu killed them He would incur the sin of killing His own devotees. Regardless, Viṣṇu’s affec tion for His own devotees would prevent Him from killing them.”

Lord Śiva advised the demigods that only Golokeśvari Śrī Rādhā Ṭhākurāni was able to annihilate these two demoniac personalities. No one else could finish them.

The demigods immediately responded, “Let us all go to Golokeśvari and pray at Her lotus feet.” And so, along with Brahmā and Śiva, they went to the entrance of Goloka and offered prayers through the chanting of the śruti mantra. Rādhārāṇī, being pleased with their prayers, appeared in front of them and heard their appeal. The demigods informed Rādhārāṇī how they had been harassed by these two demons, and asked Her how they could be killed. Rādhārāṇī immediately remembered the greatest weapon, Sudarśana. Thus summoned by the mind of Śrīmatī Rādhārāṇī, Sudarśana-cakra appeared in his personified form and stood before Śrīmatī Rādhārāṇī with folded hands, waiting to receive Her instructions.

Śrīmatī Rādhārāṇī ordered Sudarśana-cakra to kill Mārśana and Hārśana to put an end to their disturbance in the universe. Sudarśana immediately went and separated the heads of these two brothers from their bodies. Immediately the whole universe was peaceful.

By the description of this pastime Rādhārāṇī’s aiśvarya has been exhibited.

Section Eleven

MEDITATIONS

I.

APPROACHING ŚRĪMATĪ RĀDHĀRĀṆĪ

by His Divine Grace A.C. Bhaktivedanta Swami Śrīla Prabhupāda

o we should try to understand Rādhārāṇī’s feature. Rādhārāṇī is the pleasure potency, hlādinī-śakti. Ānandamayo ‘bhyāsāt (Vedānta-sūtra 1.1.12). In the Vedānta-sūtra the Absolute Truth is described as ānandamaya, always in pleasure potency. When you want ānanda, pleasure, you cannot have it alone. Alone, you cannot enjoy. When you are in

the circles of friend or family or other associates, you feel pleasure. Just like I am speaking. The speaking is very pleasing when there are many persons here. I cannot speak alone here. That is not

S

ānanda. I can speak here at night, dead of night, nobody here. That is not ānanda. Ānanda means there must be others. So because Kṛṣṇa, the Absolute Truth, is ānandamaya, therefore eko bahu syām, He has become many. We are also Kṛṣṇa’s part and parcel, to give pleasure to Kṛṣṇa. And the chief pleasure potency is Rādhārāṇī.

rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmādekātmānāv api bhuvo (purā) deha-bhedo-gatau tau

caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁrādhā-bhāva-(dyuti)-suvalitaṁ naumi kṛṣṇa-svarūpam

[Cc. Ādi 1.5]

So Kṛṣṇa is Param Brahman, as you know from the Bhagavad-gītā. When Arjuna understood Bhagavad-gītā, he affirmed Kṛṣṇa, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. So Kṛṣṇa is Param Brahman. So in this material world we see that a great, saintly person, simply to enjoy brahmānanda, he gives up everything of material enjoyment. He becomes sannyāsī. Ahaṁ brahmāsmi. Just to understand that he is in Brahman realization. So if one has to give up everything material for Brahman realization, do you think that Paraṁ Brahman, the Supreme Brahman, can enjoy anything material? No. Kṛṣṇa’s enjoyment is nothing material. This point should be understood. For Brahman realization we are giving up everything material. And how Paraṁ Brahman can enjoy anything material? This question has been very much nicely discussed by Jīva Gosvāmī.

So when the Param Brahman... First of all, the Param Brahman information is not there in this material world. Little Brahman information is there. Or little Paramātmā information is there. But not Param Brahman, or Bhagavān, information. Therefore it is said, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. Siddhaye means to understand Brahman or Paramātmā. But out of many such persons who have realized Brahman and Paramātmā, hardly a person can know Kṛṣṇa. What can we understand about Kṛṣṇa’s pleasure potency? If I want to know some big man. That is one process. And without knowing that big man, how I can understand about his internal affairs? Similarly, if we do not understand Kṛṣṇa, how we can understand how Kṛṣṇa is enjoying? That is not possible. But the Gosvāmīs, they’re giving us information what is the pleasure potency of Kṛṣṇa. That is Śrīmatī Rādhārāṇī.

So we have described about the Rādhā-Kṛṣṇa loving affairs in our Teachings of Lord Caitanya in page 264. If you have got this book, you can read it, how the reciprocation of loving affairs of Rādhā-Kṛṣṇa is there, transcendental. So our today prayer to Rādhārāṇī... We pray to Rādhārāṇī because She is the pleasure potency of Kṛṣṇa. Kṛṣṇa means “all-attractive.” But Rādhārāṇī is so great that She attracts Kṛṣṇa. Kṛṣṇa is all-attractive, and She is attractive (attractor) of Kṛṣṇa. So what is the position of Śrīmatī Rādhārāṇī? We should try to understand this day and offer our obeisances to Rādhārāṇī. Rādhe Vṛndāvaneśvarī.

tapta-kāñcana-gauraṅgī rādhe vṛndāvaneśvarīvṛṣabhānu-sute devī pranamāmi hari-priye

I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu, and You are very dear to Lord Kṛṣṇa.

Our business is “Rādhārāṇī, You are so dear to Kṛṣṇa. So we offer our respectful obeisances unto You.”

Rādhārāṇī is hari-priyā, very dear to Kṛṣṇa. So if we approach Kṛṣṇa through Rādhārāṇī, through the mercy of Rādhārāṇī, then it becomes very easy. If Rādhārāṇī recommends that, “This devotee is very nice,” then Kṛṣṇa immediately accepts, however fool I may be. Because it is recommended by Rādhārāṇī, Kṛṣṇa accepts. Therefore in Vṛndāvana you’ll find all the devotees, they’re chanting more Rādhārāṇī’s name than Kṛṣṇa’s. Wherever you’ll go, you’ll find the devotees are addressing, “Jaya Rādhe.” You’ll find still in Vṛndāvana. They are glorifying Rādhārāṇī. They’re more interested in worshipping Rādhārāṇī. Because however fallen I may be, if some way or other I can please Rādhārāṇī, then it is very easy for me to understand Kṛṣṇa. Otherwise, if you go by the speculative process to understand Kṛṣṇa, it will take many, many lives.

But if you take devotional service, just try to please Rādhārāṇī, and Kṛṣṇa will be gotten very easily. Because Rādhārāṇī can deliver Kṛṣṇa. She is so great devotee, the emblem of mahā-bhāgavata. Even Kṛṣṇa cannot understand what is Rādhārāṇī’s quality. Even Kṛṣṇa, although He says vedāhaṁ samatītāni [Bg. 7.26], “I know everything,” still, He fails to understand Rādhārāṇī. Rādhārāṇī is so great. He says that... Actually, Kṛṣṇa knows everything. In order to understand Rādhārāṇī, Kṛṣṇa accepted the position of Rādhārāṇī. Kṛṣṇa wanted to understand the potency of Rādhārāṇī. Kṛṣṇa thought that “I am full. I am complete in every respect, but still, I want to understand Rādhārāṇī. Why?” This propensity made Kṛṣṇa obliged to accept the propensities of Rādhārāṇī, to understand Kṛṣṇa, Himself.

These are, of course, very transcendental, great science. One who is advanced in Kṛṣṇa consciousness and well conversant with the śāstras, they can understand. But still, we can discuss from the śāstra. When Kṛṣṇa wanted to understand Himself, He took the tendency of Śrīmatī Rādhārāṇī.

And that is Caitanya Mahāprabhu. Rādhā-bhāva-dyuti-suvalitam. Caitanya Mahāprabhu is Kṛṣṇa, but He has accepted the propensities of Rādhārāṇī. As Rādhārāṇī is always in feelings of separation of Kṛṣṇa, similarly, in the position of Rādhārāṇī, Lord Caitanya was feeling separation of Kṛṣṇa. That is the teachings of Lord Caitanya, feelings of separation, not meeting. The process of devotional service taught by Caitanya Mahāprabhu and His disciplic succession is how to feel separation from Kṛṣṇa. That is Rādhārāṇī’s position, always feeling the separation.

The Gosvāmīs, they also, when they were in Vṛndāvana, they never said that, “I have seen Kṛṣṇa.” Although they were the most perfect, they never said that, “I have seen Kṛṣṇa.” Their prayers were like this: he rādhe! vraja-devike! he nanda-suno! kutaḥ. He rādhe, Rādhārāṇī, he rādhe! vraja-devike! ca. Rādhārāṇī does not remain alone. She remains always with Her friends, Vraja-devī, Lalitā or Viśākha and other damsels of Vṛndāvana. So the Gosvāmīns are praying, in their mature stage, when they were living at Vṛndāvana, they were praying in this way, “ he rādhe! vraja-devike! ca lalite! he nanda-suno! kutaḥ: “Where, Rādhārāṇī, where You are? Where are Your associates? Where You are, Nanda-suno, the son of Nanda Mahārāja, Kṛṣṇa? Where you are, all?”

They were searching after. They never said, “I have seen Kṛṣṇa dancing with the gopīs. Last night I saw.” (laughter) This is sahajiyā. This is not mature devotee. This is called sahajiyā. They take everything very cheap—Kṛṣṇa very cheap, Rādhārāṇī very cheap—as if they can see every night. No. The Gosvāmīs do not teach us like that. They’re searching after. He rādhe! vraja-devike! ca lalite! he nanda-suno! kutaḥ, śrī-govardhana-pādapa-tale kālindī-vanye kutaḥ : “Are you there under the Govardhana Hill or on the banks of the Yamunā?” Kālindī-vanye kutaḥ. Ghoṣantāv iti sarvato vraja-pure khedair mahā-vihvalau. Their business was crying like this, “Where You are? Where You are, Rādhārāṇī? Where you are, Lalitā, Viśākha, the associates of Rādhārāṇī? Where You are, Kṛṣṇa? Are You near Govardhana Hill or on the bank of the Yamunā?” Ghoṣantāv iti sarvato vraja-pure. So throughout the whole tract of Vṛndāvana they were crying and searching after Them, khedair mahā-vihvalau, as if madman. Khedair mahā-vihvalau. Vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau.

So we have to follow the footprints of the Gosvāmīs, how to search out Kṛṣṇa and Rādhārāṇī, Vṛndāvana, or within your heart. That is the process of Caitanya Mahāprabhu’s bhajana: feeling of separation, vipralambha, vipralambha-sevā. Just like Caitanya Mahāprabhu, feeling the separation of Kṛṣṇa, He was falling down on the sea. He was coming out of His rest room or His bedroom and going out at dead of night. Nobody knew where He has gone. So that was His searching. This process of devotional service is taught by Caitanya Mahāprabhu. Not that very easily, “We have seen Kṛṣṇa or seen Rādhārāṇī in rāsa-līlā.” No, not like that. Feel the separation. The more you feel separation from Kṛṣṇa, you should understand that you are advancing.

Don’t try to see Kṛṣṇa artificially. Be advanced in separation feeling, and then it will be perfect. That is the teaching of Lord Caitanya. Because with our material eyes we cannot see Kṛṣṇa. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. With our material senses we cannot see Kṛṣṇa, we cannot hear about Kṛṣṇa’s name. But sevonmukhe hi jihvādau. When you engage yourself in the service of the Lord... Where the service begins? Jihvādau. The service begins from the tongue. Not from the legs, eyes, or ears. It begins from the tongue. Sevonmukhe hi jihvādau. If you begin service through your tongue... How? Chant Hare Kṛṣṇa. Use your tongue. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. And take Kṛṣṇa prasādam. The tongue has got two business: to articulate sound, Hare Kṛṣṇa; and take prasādam. By this process you’ll realize Kṛṣṇa.

Don’t try to see Kṛṣṇa. You cannot see Kṛṣṇa with your material eyes. Neither you can hear about Him with your material ears. Neither you can touch. But if you engage your tongue in the service of the Lord, then He’ll reveal Himself to you: “Here I am.” That is wanted. So feel separation of Kṛṣṇa just like Rādhārāṇī, as Lord Caitanya teaches us, and engage your tongue in the service of the Lord; then, one day, when you are mature, you’ll see Kṛṣṇa eye to eye.

Therefore in Vṛndāvana you will see all devotees, they will address one another, “Jaya Rādhe.” Still. Because they know that “If Rādhārāṇī is pleased, if I can please Rādhārāṇī...” Rādhārāṇī is presented, the original pleasure potency, always absorbed in thought of Kṛṣṇa. So anyone who comes before Rādhārāṇī to serve Kṛṣṇa, oh, She becomes so pleased, “Oh, here is a devotee of Kṛṣṇa.” She immediately recommends, “Kṛṣṇa, oh, here is a devotee. He is better than Me.” This is Rādhārāṇī. I may be a, not devotee. I may be most fallen rascal. But if I try to reach Kṛṣṇa through Rādhārāṇī, then my business is successful. Therefore we should worship Rādhārāṇī first. That is

our business. Instead of offering directly one flower to Kṛṣṇa, you just put it in the hands of Rādhārāṇī: “My mother Rādhārāṇī, Jagan-mātā, if you kindly take this flower and offer it to Kṛṣṇa.” “Oh,” Rādhārāṇī says, “Oh, you have brought a flower?” Kṛṣṇa said, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26], but don’t try to offer Kṛṣṇa directly. Just offer through Rādhārāṇī. It will be very much appreciated by Rādhārāṇī.

So this is our philosophy, to please Kṛṣṇa through Rādhārāṇī, and just today is the auspicious day of Rādhārāṇī appearance. So we should offer puṣpāñjali and pray to Rādhārāṇī that “Rādhārāṇī, kindly be merciful and tell about me to Your Kṛṣṇa. To Your Kṛṣṇa. Kṛṣṇa is Yours.” Kṛṣṇa, Rādhā-Kṛṣṇa. Kṛṣṇa is not independent. Kṛṣṇa is Rādhārāṇī’s property. So you have to approach Kṛṣṇa through Rādhārāṇī. That is, today is the auspicious day. Worship Rādhārāṇī very nicely and be happy.

(Extracts from Śrīla Prabhupāda’s talks on Rādhāṣṭamī, London, 1971 & 1973)

II.

PRAYER TO LALITĀ DEVĪ

By Śrīla Raghunātha Dāsa Gosvāmī

(in tune of the Sad-gosvāmī-āṣṭaka)

sāndra-prema-rāsaih plutā prīyatayā prāgalbhyam āptā tayohprāna-preṣtha-vayāsyāyor anudinam līlābhisāram kramaih

vaidagdhyena tathā sakhim prati sadā mānasya śiksām rāsairyeyam kārayatiha hanta lalitā gṛhnātu sā mām ganaih

Flooded with the nectar of intense love for her two friends Śrī Śrī Rādhā-Kṛṣṇa, who are more dear to her than her own life, affectionately arrogant in Their presence, and daily arranging for Their rendezvous, Lalitā Devī expertly teaches her friend Rādhā the art of jealous anger. I pray Lalitā Devī will one day accept me as one of her associates.

III.

ŚRĪ GANDHĀRVA-PRĀRTHANĀṢṬAKA

“EIGHT APPEALS TO ŚRĪ RĀDHĀ”

from Śrīla Rūpa Gosvāmī’s Śrī Stava-mālā

1. Please reveal the lotus faces of You both as, with the enthusiasm of two maddened elephants,

You enjoy pastimes in the pleasure-groves of Vṛndāvana. O queen! Please be kind to me. Please be kind.

2. Falling down like a stick on the ground, distressed, and stammering with words choked with

emotion, I beg You: O Queen Gandhārvika, please be kind to this foolish person and count him one of Your associates.

3. O beautiful one, when shall I worship You, Your intense beauty leaving the goddess of fortune

far behind, and Your transcendental form bound by the left arm of Lord Śyāma, who charms all the worlds with His handsomeness far greater than that of Lord Nārāyaṇa?

4. O queen, when, covering You with a cape as splendid as a monsoon cloud, and removing Your

ankle-bells from Your feet, will I lead happy You to a splendid forest grove at night for a meeting with the prince of Vraja?

5.When, as You, the two ornaments of the three worlds, recline on a pastime bed of flowers and

enjoy pastimes of sweet joking words, will this person massage Your lotus feet?6.O queen of Vṛndāvana, when, the two of You staying under a tree by the shore of Your lake and

Your handsome lotus faces kissed with perspiration from the fatigue of Your pastimes, will I fan You both with a camara whisk?

7.When, as You playfully hide in a forest cave and Citrā hints that, ‘Now, O beautiful-eyed one,

You are trapped by Mukūṇḍa,’ and I say, ‘Don’t knit Your eyebrows,’ will I lead You, as You feign anger, into the presence of the prince of Vraja?

8.When will I see You as, after defeating the prince of Vraja in a playful verbal duel, intoxicated

with happiness and speaking many proud words, You are elaborately praised by Your blossoming friends?

9.

Whatever surrendered devotee reads these eight appeals to the daughter of King Vṛṣabhānu, She, along with Her beloved, happily splashes with waves of mercy.

IV.

THE BEAUTY OF ŚRĪMATĪ RĀDHIKĀ

From Śrīla Rūpa Gosvāmī’s Śrī Catu-puṣpāñjali

Queen of Vṛndāvana, Śrī Rādhā, I worship You! Your fair complexion is more resplendent than molten gold, the colour of Your sārī the hue of a blue lotus flower. Even the beautiful lotus in full bloom or the rising full moon offers no comparison to Your breathtaking face, for it is much more exquisite. The arches of your elegant

eyebrows put to shame cupid’s bow. Your cascading black tresses sway and the dark mascara on Your roving eyes makes them look like restless black partridges. Your fine nose is decorated by a ring studded with the noblest pearl, and Your lips are more charming than bright red tulips. Your sparkling, even teeth are like rows of spotlessly white jasmine buds.

OO Śrīmatī Rādhā! Among all the beloved gopīs You are the cherished jewel. Therefore, kindly be

pleased with me.

V.

ŚRĪ RĀDHIKĀṢṬAKA

Eight Verses in Glorification of Śrī Rādhikā

From Govinda Līlāmṛta by Kṛṣṇadāsa Kavirāja Goswāmī [Midday Pastimes, chapter 17.59-67, as chanted by the female parrot śārī]

Text 1

Her splendorous golden complexion steals the pride of a golden lotus flower anointed with a tinge of red kuṅkum powder. Her sweet fragrance mocks the fame of the aroma of a lotus flower sprinkled with saffron powder. She is fully qualified to fulfill all the desires of the son of the king of cowherd men. May Śrī Rādhikā always bestow upon me the service of Her own lotus feet.

Text 2

Her amazing and colorful silken garments make the splendor of coral feel ashamed. She is a garden of blossoming flowers where the maddened bumblebee named Kṛṣṇa performs amorous pastimes. She worships the Sun-god daily in order to attain the continual association of Her beloved Kṛṣṇa. May Śrī Rādhikā always bestow upon me the service of Her own lotus feet.

Text 3

Her charming youthful delicacy negates the fame of freshly-sprouted leaves. Her refreshing form is worthy of being served by the cooling moon, sandal-wood paste, lotus flowers, and camphor. When She touches the master of the gopīs, She dispels the burning heat of His lusty desires. May Śrī Rādhikā always bestow upon me the service of Her own lotus feet.

Text 4

Although the goddess of fortune Lakṣmī Devī is adored by other youthful goddesses, who are themselves glorified throughout all the universe, still she is nowhere near Śrī Rādhikā in the matter of beauty, praiseworthy youthfulness, or other divine feminine opulences. There is no one in the material or spiritual worlds superior to Rādhikā in the expression of naturally loving pastimes. May Śrī Rādhikā always bestow upon me the service of Her own lotus feet.

Text 5

She is very learned in many transcendental arts, such as performing in the rāsa dance, singing, and joking. She is decorated with many divine qualities, such as loving nature, exquisite beauty, and wonderful garments and ornaments. Even among the cowherd damsels of Vraja, who are praised by the entire universe, She is the best in every way. May Śrī Rādhikā always bestow upon me the service of Her own lotus feet.

Text 6

She possesses the opulences of eternal youthful beauty, eternal pastimes, and eternal love for Kṛṣṇa. Her ecstatic feelings of love for Kṛṣṇa cause the gopīs, who are also in love with Kṛṣṇa, to tremble. She is always attached to meditating on Śrī Kṛṣṇa’s beautiful form, ornaments, garments, and pastimes. May Śrī Rādhikā always bestow upon me the service of Her own lotus feet.

Text 7

She is graced with the eight ecstatic symptoms (sāttvika-bhāva), such as trembling, perspiring, standing up of bodily hairs, tears, faltering of the voice, and so forth. She is adorned with different ecstatic emotional ornaments, such as impatience, joy, contrariness, and so forth. She is decorated with beautiful jewels that give total delight to the eyes of Kṛṣṇa. May Śrī Rādhikā always bestow upon me the service of Her own lotus feet.

Text 8

If She is apart from Kṛṣṇa for even half a moment, She becomes stricken with wretched suffering, restlessness, and a multitude of other ecstatic symptoms of separation. When She regains the association of Kṛṣṇa after some effort, then all Her anguish immediately vanishes. May Śrī Rādhikā always bestow upon me the service of Her own lotus feet.

Text 9

It is very difficult for Pārvatī and other exalted goddesses to attain even a glimpse of Śrīmatī Rādhārāṇī, who is dear to Lord Kṛṣṇa. But if someone glorifies Her by reciting these eight verses, then She who is delighted by Kṛṣṇa’s continuous association will grant the sweet nectar of Her personal service to that person, who thereby enters the assembly of Her similarly delighted girlfriends.

Thus ends the Śrī Rādhikāṣṭaka from Govinda Līlāmṛta by Kṛṣṇadāsa Kavirāja Goswāmī

VI.

ŚRĪ RĀDHĀṢṬAKA

Eight Prayers in Glorification of Śrīmatī Rādhārāṇī

from Śrī Śrī Gītā-mālā, by Śrīla Bhaktivinoda Ṭhākura

NINE SONGS

Song 1

(1)rādhikā-caraṇa-padma, sakala śreyera sadma,

jatane je nāhi ārādhilorādhā-padmāṅkita dhāma, bṛndābana jār nāma,

tāhā je nā āśroy korilo

He who has failed to carefully worship the lotus feet of Śrīmatī Rādhikā, which are the abode of all auspiciousness; he who has not taken shelter in the transcendental abode known as Vṛndāvana, which is decorated with the beautiful lotus flower named Rādhā...

(2)rādhikā-bhāva-gambhīr, citta jebā mahādhīr,

gaṇa-saṅga nā koilo jīvanekemone se śyāmānanda, rasa-sindhu-snānānanda,

labhibe bujhoha eka-mane

...he who in this life has not associated with the devotees of Rādhikā, who are very wise and whose devotion for Rādhā is very deep—how will such a person ever experience the bliss of bathing in the ocean of Lord Śyāma’s sublime mellows? Please understand this most attentively.

(3)rādhikā ujjvala-raser ācārya

rādhā-mādhava-śuddha-prema vicāryaŚrīmatī Rādhikā is the exemplary teacher of the brilliant mellows of conjugal love. This pure

love between Rādhā and Mādhava is worthy of discussion and contemplation.

(4)je dharilo rādhā-pada parama jatanese pailo kṛṣṇa-pada amūlya-ratane

He who has grasped hold of the lotus feet of Rādhā with great care obtains the lotus feet of Kṛṣṇa, which are like priceless jewels.

(5)rādhā-pada vinā kabhu kṛṣṇa nāhi mile

rādhār dāsīr kṛṣṇa sarva-vede bole

Without taking shelter of the lotus feet of Rādhā, one can never personally meet Lord Kṛṣṇa. The Vedic scriptures declare that Kṛṣṇa is the property of the maidservants of Śrī Rādhā.

(6)choḍata dhana-jan, kalatra-suta-mita,

choḍata karama geyānrādhā-pada-paṅkaja, madhurata sevan,

bhakativinoda paramān

Abandoning wealth, followers, wife, sons, and friends, and giving up materialistic activities and intellectual knowledge, being absorbed in the sweetness of service to the lotus feet of Śrīmatī Rādhārāṇī—this is Bhaktivinoda’s conviction.

SONG 2

(1)virajār pāre śuddha-paravyoma-dhāmtad upari śrī-gokula-bṛndāraṇya nām

Beyond the Virajā River lies the pure spiritual sky, and above that Vaikuṇṭha realm lies the divine abode known as Śrī Goloka Vṛndāvana.

(2)bṛndābana cintāmaṇi, cid-ānanda-ratna-khani,

cinmoy apūrva-daraśantahi mājhe camatkār, kṛṣṇa vanaspati sār,

nīla-maṇi tamāla jemon

The land of Vṛndāvana is made of spiritual gems and is therefore likened to a mine of fully cognizant and blissful jewels. This transcendentally conscious realm is certainly a wonderful and extraordinary sight. Within that abode is the most astonishing presence of Lord Kṛṣṇa, who is compared to a tamāl tree, the king of trees possessing the hue of a dark sapphire.

(3)tāhe eka svarna-mayī, latā sarva-dhāma-jayī,

uthiyāche parama-pāvanāhlādinī-śaktir sār, ‘mahābhāva’ nām jār,

tribhuvana-mohana-mohinī

Entwined upon that blackish tree a beautiful golden creeper has arisen, who is the conqueror of all realms, being the supreme purifier. Her name is Mahābhāva, being the essence of the supreme pleasure-giving hlādinī potency. She is the enchantress of Śrī Kṛṣṇa, who is Himself the enchanter of the three worlds.

(4)rādhā-nāme paricita, tuṣiyā govinda-cita,

Virajāye parama ānandesei latā-patra-phul, lalitādi sakhī-kul,

sabe mili’ vṛkṣe dṛḍha bāndhe

Known by the name of Rādhā, She remains shining there in great ecstasy, always engaged in satisfying Govinda’s heart. The leaves and flowers of that creeper form the assembly of Her girlfriends headed by Lalitā. Together She and all Her friends entwine that blackish tree in a tight embrace.

(5)latār paraśe praphulla tamāl

latā chāḍi’ nāhi rahe kono kāl

At the touch of this creeper, the tamāl tree blooms; without the embrace of the creeper, He can no longer exist.

(6)tamāla chaḍiyā latā nāhi vāñce

se latā milan sadā-kāla yāce

The creeper never desires to leave the company of the tamāl tree; the creeper perpetually craves Their union.

(7)bhakativinoda milan dohār

nā cāhe kakhona vinā kichu ār

Other than the meeting of these two, Bhaktivinoda desires nothing, but nothing else.

SONG 3

(1)ramaṇī-śiromaṇi, bṛṣabhānu-nandinī,

nīla-vāsana-paridhānachinna-puraṭa jini’, varna-vikāśinī,

baddha-kabarī hari-prāna

The beloved daughter of King Vṛṣabhānu is the crest-jewel of all young women. She is fond of wearing blue garments. Her radiant complexion is very pleasing and conquers the beauty of freshly cut gold, Her locks of hair are nicely arranged, and She is the life and soul of Lord Kṛṣṇa.

(2)ābharaṇa-manḍita, hari-rasa-panḍita,

tilaka-śusobhita-bhālākañculikācchāditā, stana-maṇi-manḍitā,

kajjala-nayanī rasālā

She is artfully adorned with jewels, She is very learned in the science of Hari-rasa, and Her forehead is nicely decorated with tilaka. Her breasts are covered with a beautiful corset and adorned with valuable gems, and Her eyes are anointed with black collyrium. Thus She appears to be relishable sweetness personified.

(3)

sakala tyajiyā se rādhā-caraṇedāsī ho’ye bhaja parama-jatane

Giving up everything and becoming a maidservant at the lotus feet of Rādhā, just worship and serve Her with great care and attention.

(4)saundarya-kirana dekhiyā jāṅhār

rati-gaurī-līlā garva-parihār

Beholding Her effulgent rays of pure beauty, the goddesses Rati, Gaurī, and Līlā abandon all their pride.

(5)śacī-lakṣmī-satya saubhāgya bolane

parājita hoy jāṅhāra caraṇe

The good fortune attributed to the goddesses Śacī, Lakṣmī, and Satyā is completely defeated in the presence of Rādhā’s feet.

(6)kṛṣṇa-vaśīkāre candrāvalī-ādi

parājay māne hoiyā vivādī

The group of rival gopīs led by Candrāvalī are forced to accept their defeat before Śrīmatī Rādhārāṇī, for She alone controls Kṛṣṇa. Thus they always sulk and simply remain quarrelsome.

(7)hari-dayita rādhā-caraṇa prayāsībhakativinoda śrī-godruma-bāsī

Bhaktivinoda, a resident of Śrī Godruma, always endeavors for the lotus feet of Rādhā, the most beloved of Lord Hari.

SONG 4

(1)rasika nāgarī- gaṇa-śiromaṇi,

kṛṣṇa-preme sarahaṁsībṛṣabhānu-rāja, śuddha kalpa-ballī,

sarva-lakṣmī-gaṇa-aṁśī

Śrīmatī Rādhārāṇī is the crest jewel of all amorous young maidens who take pleasure in relishing transcendental mellows. She is a beautiful swan in the waters of love for Kṛṣṇa, a transcendental

wish-fulfilling creeper on the family tree of king Vṛṣabhānu, and the original source of all the goddesses of fortune.

(2)rakta paṭṭa-vastra, nitamba-upari,

kṣudra ghanṭi dule tā’ykuca-yugopari, duli’ muktā-mālā,

citta-hārī śobhā pāy

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

(3)sarasija-vara-karnikā-samān,

atiśoy kāntimatīkaiśora amṛta, tārunya-karpūr,

miśra-smitādharā satī

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

(4)banānte āgata, braja-pati-suta,

parama-cañcala-bareheri’ śaṅkākula, nayana-bhaṅgite,

ādarete stava kore

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

(5)brajera mahilā-gaṇera parān,

yaśomatī-priya-pātrīlalita lalitā-snehete praphulla-

śarīrā lalita-gātrī

Śrīmatī Rādhārāṇī is the life and soul of all the elder women of Vraja, and is especially dear to Mother Yaśodā. Basking in the affection of charming Lalitā-devī, Rādhā’s bodily form has fully blossomed like a lotus, thus displaying Her beautiful and graceful limbs.

(6)viśākhāra sane, bana-phula tuli’,

gāṅthe vaijayantī mālāsakala-śreyasī, kṛṣṇa-vakṣaḥ-sthita,

parama-preyasī bālā

Accompanied by Viśākhā, Rādhā picks forest flowers and strings together a vaijayantī flower garland for Kṛṣṇa. She is the well-wisher of all, and is always situated upon the chest of the Lord, being the most beloved young girlfriend of Kṛṣṇa.

(7)snigdha venu-rave, druta-gati jāi’,

kuñje peye naṭa-barehasita-nayanī, namra-mukhī satī,

karna kanḍūyana koreHearing the soft sound of the flute, She moves swiftly through the forest, and finding in the

bowers of Vraja the best of dancing actors, the chaste Rādhā with smiling eyes turns her face downward in shyness while restlessly scratching Her ear.

(8)sparśiyā kamala, vāyu su-śītala,

kore jabe kunḍa-nīranidāghe tathāy, nija-gaṇa saha,

tuṣaya gokula-vīraWhen the breeze, which is scented with the fragrance of lotus flowers, makes the waters of

Rādhā-kunḍa very cool, then, in the warmth of the summer in those cooling waters, Rādhā along with all Her girlfriends satisfies the hero of Gokula.

(9)bhakativinoda, rūpa-raghunāthe,

kohaye caraṇa dhori’heno rādhā-dāsya, sudhīra-sampad,

kabe dibe kṛpā kori’

Bhaktivinoda says to Rūpa and Raghunātha, clasping their lotus feet, “When will you bestow your mercy upon me and give me eternal service to such a Rādhā as this, for Her service is the wealth of the truly wise.”

SONG 5

(1)mahābhāva-cintāmaṇi, udbhāvita tanu-khāni,

sakhī-pati-sajjā prabhāvatīkārunya-tārunya ār, lāvanya-amṛta-dhār,

tāhe snātā lakṣmī-jayī sate

Śrīmatī Rādhārāṇī’s transcendental bodily form has arisen out of the mahābhāva-cintāmaṇi. She is the decoration of the Lord of the sakhīs, and is effulgent with divinely splendrous potency. She takes her first bath in the shower of the nectar of compassion, Her second bath in the nectar of youth, and Her third bath in the nectar of bodily luster. She thus conquers the beauty of even the goddess of fortune, and is endowed with the prominent quality of chastity.

(2)lajjā paṭṭa-vastra jār, saundarya kuṅkuma-sār,

kasturī-citrita kalevarakampāśru-pulaka-raṅga, stambha-sveda-svara-bhaṅga,

jāḍyonmāda nava-ratna-dhara

She wears the silken sārī of modesty, and on Her forehead She wears the red kuṅkum dot of loveliness. Her body is decorated with pictures drawn in musk, and She wears a necklace that is adorned with the fresh jewels of the ecstatic symptoms-shivering in the body, flowing of tears from the eyes, standing of hairs on the body, being stunned, perspiring, faltering of the voice, inactivity, and madness.

(3)pañca-viṁśati guna, phula-mālā su-śobhana,

dhīrādhīra bhāva-paṭṭa-vāsāpihita-māna-dhammillā, saubhāgya-tilakojvalā,

kṛṣṇa-nāma-yaśaḥ karnollāsā

Śrī Rādhā is very much beautified by wearing the flower garland strung with Her twenty-five transcendental qualities,* and She is clothed in the two-part silken garment of both sober and non-sober emotional ecstasies. Covered indignation constitutes Her braided and ornamented hair, and She is radiant with the tilak of auspicious fortune. The name and glories of Kṛṣṇa are the delight of Her ears.

(4)rāga-tāmbūlita oṣṭha, kauṭilya-kajjala-spaṣṭa,

smita-karpūrita narma-śīlākīrti-yaśa-antaḥpure, garva-khaṭṭopari sphure,

dulita prema-vaicittya-mālā

Śrīmatī Rādhārāṇī’s lips have become very red from chewing betel nuts, and the black collyrium of cunningness is clearly visible on Her eyes. Her smile is like sweet camphor, and she is always fond of joking. She sits upon a bed of pride in a palace of fame and glory, and a garland of extraordinary transformations of ecstatic love hangs swinging from around Her neck.

(5)pranaya-roṣa-kañculī- pihita stana-yugmakā,

candrā-jayī kacchapī ravinīsakhī-dwaya-skandhe, līlā-karāmbujārpana-śīlā,

śyāmā śyāmāmṛta-vitaraṇī

Her breasts are covered by the bodice of loving anger. She plays on a lute called kacchapī (turtle-shaped) to announce the conquest of Her rival Candrāvalī. Rādhā is always fond of placing Her playful lotuslike hands on the shoulders of two of Her girlfriends. Her youthful form is very graceful and slender, and She is the exclusive distributor of the nectar of Lord Śyāmasundara.

(6)e heno rādhikā-pada, tomāder su-sampada,

dante tṛṇa yāce tava pāye bhaktivinoda dīn, rādhā-dāsyāmṛta-kana,

rūpa raghunātha! deho tāy

O Rūpa and Raghunātha! Your great treasure is the lotus feet of such a Rādhikā. This Bhaktivinoda, who is very fallen and lowly, prays at your lotus feet with a straw of the street between his teeth. Please bestow upon me a nectarean particle of eternal service to Śrīmatī Rādhārāṇī!

SONG 6

(1)baraja-bipinejamunā-kūle

mañca manoharaśobhita phule

In the forests of Vraja on the banks of the Yamunā there are beautiful thrones bedecked with flowers.

(2)banaspati-latātuṣaye āṅkhitad upari kotoḍākaye pākhī

The creepers and fruit trees give satisfaction to the eyes and upon these trees and creepers many birds sing sweetly.

(3)malaya anilavahaye dhīre

ali-kula madhu-lobheye phire

A breeze from the Malaya hills blows ever so gently while swarms of bumblebees fly about in search of honey.

(4)bāsantīra rākāuḍupa tadākaumudī bitoreādare sadā

The full glowing moon of the spring season then distributes its cooling rays out of love and respect.

(5)emata samayerasika-bara

ārambhilo rāsamuralī-dhara

At such a time as this the best of relishers, the holder of the flute, begins His rāsa dance.

(6)śata-koṭī gopīmājhete hari

rādhā-saha nāceānanda kori

Millions of cowherd maidens Lord Hari is in the midst dancing along with Rādhā rejoicing in great bliss.

(7)mādhava-mohinīgāiyā gīta

harilo sakalajagata-cita

The Enchantress of Mādhava singing beautiful songs steals away the minds of all the three worlds.

(8)sthāvara-jaṅgamamohilā satīhārāolo candrā- valīra mati

All moving and non-moving beings enchanted by chaste Rādhā who has forcefully defeated the pride of Candrāvalī.

(9)mathiyā baraja-kiśora-manantarita hoyrādhā takhon

After agitating the mind of youthful Vraja-Kiśora Rādhā oh so suddenly disappears from the scene.

(10)bhakativinodaparamāda gaṇe

rāsa bhāṅgalo (āji)rādhā vihane

This Bhaktivinoda perceives some calamity—the rāsa dance has now stopped in the absence of Rādhā.

SONG 7

(11)śata-koṭi gopīmādhava-man

rākhite nārilokori’ jatan

Millions of cowherd damsels are unable to please the mind of Mādhava although endeavoring to do so.

(12)venu-gīte ḍākerādhikā-nām

‘eso eso rādhe!’ḍākoye śyām

The flute song calls the name of Rādhikā, “Come here, come here, Rādhe!” Śyāma calls out in the night.

(13)bhāṅgiyā śrī-rāsa-manḍala tabe

rādhā-anveṣanecalaye jabe

When the Śrī-rāsa-manḍala comes to a halt in search of beloved Rādhā He then goes.(14)

‘dekhā diyā rādhe!rākhoha prān!’boliyā kāṅdayekānane kān

“Please appear, O Rādhe! Kindly save My life!” calling out while weeping in the forest.

(15)nirjana kānanerādhāre dhori’

miliyā parānjuḍāya hari

In a secluded grove embracing Rādhikā regaining His life and soul Hari is relieved.

(16)bole, ‘tuṅhu vinākāhāra rāsa?tuṅhu lāgi’ morbaraja-bāsa’

Saying, “Without You, where is the rāsa dance? Only because of You do I live in Vraja.”

(17)e heno rādhikā-caraṇa-talebhakativinodakāṅdiyā bole

At the lotus feet of such a Rādhikā this Bhaktivinoda says weeping,

(18)‘tuwā gaṇa-mājheāmāre gaṇi’

kiṅkorī koriyārakho apani’

“Among Your personal associates please count me also; making me Your maidservant keep me as Your own.”

SONG 8

(1)rādha-bhajanae jadi mati nāhi bhelākṛṣṇa-bhajanaa tava akāraṇa gelā

If your desire for the worship of Śrīmatī Rādhārāṇī does not come about, then your so-called worship of Kṛṣṇa is completely useless.

(2)ātapa-rohita sūraya nāhi jāni

rādhā-virahita mādhava nāhi māni

Just as I never know the sun to be without without sunlight, so I do not care to regard Mādhava without Rādhā.

(3)kevala mādhava pūjaye so ajñānīrādhā anādara koro-i abhimānī

One who worships Mādhava alone is imperfect in his knowledge, and one who dis respects Rādhā is simply conceited and proud.

(4)kabaṅhi nāhi korobi tāṅkor saṅgacitte icchasi jadi braja-rasa-raṅga

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)rādhikā-dāsī jadi hoy abhimānśīghra-i mila-i taba gokula-kān

If one considers oneself to be a humble maidservant of Rādhikā, then such a person very quickly meets the Lord of Gokula.

(6)brahmā, śiva, nārada, śruti, nārāyanī

rādhikā-pada-raja pūjaye māni’Lord Brahmā, Lord Śiva, Nārada Muni, the personified Vedas, and Lakṣmī-devī all honor and

worship the dust of Rādhikā’s lotus feet.

(7)umā, ramā, satyā, śacī, candrā, rukminī

rādha-avatāra sabe,-āmnāya-vānīThe Vedic scriptures declare that the goddesses Umā, Ramā, Satyā, Śacī, Candrā, and Rukminī

are all personal expansions of Śrīmatī Rādhārāṇī.

(8)heno rādhā-paricaryā jāṅkara dhan

bhakativinoda tā’r māgaye caraṇ

Bhaktivinoda, whose only treasure is the service of such a Rādhā, humbly begs for Her lotus feet.

SONG 9

Pariśiṣṭa

(1)bhojana-lālase, rasane āmār,

śunoha vidhāna morśrī-nāma-yugala-rāga-sudhā-rasa,

khāiyā thākoha bhor

O my tongue, you who are overwhelmed with the desire for tasting material enjoyment, please hear my instructions. Always remain deeply absorbed in drinking the nectarean loving mellows of the beautiful names of the divine couple Rādhā and Kṛṣṇa.

(2)nava-sundar pīyūṣa rādhikā-nāmati-miṣṭa manohar tarpana-dhām

The name of Rādhikā is ever-fresh and lovely, and is pure ambrosia. It is very sweet, utterly enchanting and is the abode of complete satisfaction.

(3)kṛṣṇa-nām madhurādbhuta gāḍha dugdhe

atīva jatane koro miśrita lubdhe

With great care, you should eagerly blend this ambrosial name of Rādhikā with the wonderful sweet condensed milk of the name of Kṛṣṇa.

(4)surabhi rāga hima ramya taṅhi āni’

aharaha pān koroha sukha jāni’

Now add into that mixture the sweet fragrance of loving affection, which is both cool and delightful. Drink this nectar day and night, and you will know what true happiness is.

(5)nāhi rabe rasane prākṛta pipāsāadbhuta rasa tuwā pūrāobo āśā

No longer will there remain on the tongue a thirst for mundane tastes, for these wonderful transcendental mellows will fulfill all of your desires.

(6)dāsa-raghunātha-pade bhaktivinodjāco-i rādhā-kṛṣṇa-nāma pramod

At the lotus feet of Raghunātha dāsa Goswāmī, Bhaktivinoda begs for ecstatic rapture in hearing and chanting the divine names of Rādhā and Kṛṣṇa.

VII.

ŚRĪ RĀDHIKĀ-STAVA

from Stava-mālā by Śrīla Rūpa Gosvāmī

(refrain)rādhe jaya jaya mādhava-dayitegokula-taruṇī-maṇḍala-mahite

(refrain) O Rādhā! O Mādhava’s beloved! O You whom all the young girls of Gokula worship! All glories unto You! All glories unto You!

dāmodara-rati-vardhana-veśehari-niṣkuṭa-vṛndā-vipineśe

(refrain) O You who dress Yourself so as to make Lord Dāmodara love You more and more! O Queen of Lord Hari’s pleasure grove, Vṛndāvana!

vṛṣabhānūdadhi-nava-śaśi-lekhelalitā-sakhi guṇa-ramita-viśākhe

(refrain) O new moon arisen from the ocean of King Vṛṣabhānu! O friend of Lalitā! O You whose virtues delight Viśākhā! O most merciful Goddess!

karuṇāṁ kuru mayi karuṇā-bharitesanaka-sanātana-varṇita-carite

(refrain) O You whose divine qualities are sung by Sanaka and Sanātana Kumāras! O most merciful Rādhā, please have mercy on me!

PURPORT BY HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI ŚRĪLA PRABHUPĀDA

This song was sung by Rūpa Gosvāmī. He is the real person, actual person, to understand Rādhā and Kṛṣṇa. So he says, “All glories to Rādhārāṇī.” Rādhe jaya jaya mādhava-dayite. “She’s so dear to Kṛṣṇa.” Kṛṣṇa, everyone is trying to love Kṛṣṇa, but Kṛṣṇa is trying to love somebody. Now how great She is. Just try to understand. Everyone, the whole world, the whole universe, all living entities, they are trying to love Kṛṣṇa. Kṛṣṇa-prema. Lord Caitanya describes, prema-pumārtho mahān. And Rūpa Gosvāmī described that “You are distributing kṛṣṇa-prema.” So kṛṣṇa-prema is so valuable, but Kṛṣṇa is after Rādhārāṇī. Just see how Rādhārāṇī is great. Just try to understand the greatness of Rādhārāṇī. Therefore She is so great, and we have to offer our respect. Rādhe jaya jaya madhava-dayite. How She is? Gokula-taruṇī-maṇḍala-mahite. Taruṇī, taruṇī means young girls. You’ll see the pictures, they are all young girls. But of all the young girls, She is the most beautiful. She is enchanting to the young girls also. She is so beautiful. Gokula-taruṇī-maṇḍala-mahite. Dāmodara-rati-vardhana-veśe. And She always dresses Her so nicely that Dāmodara, Kṛṣṇa, becomes attracted by Her beauty. Hari-niṣkuta-vṛndā-vipineśe. And She is the only lovable object of Kṛṣṇa, and She is the queen of Vṛndāvana. This queen of Vṛndāvana.

You’ll find in Vṛndāvana, if you go to Vṛndāvana, everyone is worshiping Rādhārāṇī. Rāṇī means queen. They are always speaking, “Jaya Rādhe!” Rādhārāṇī. All the devotees in Vṛndāvana, they are worshiper of Rādhārāṇī. Hari-niṣkuta-vṛndā-vipineśe. Vṛṣabhānudadhi-nava-śaśi-lekhe.

And She appeared as the daughter of King Vṛṣabhānu, and Her companion, Lalitā-sakhī and Viśākha-sakhī, and the devotees... So on behalf of the pure devotees of Kṛṣṇa, Rūpa Gosvāmī is praying, karuṇāṁ kuru mayi karuṇā-bharite. “Oh, my worshipable Rādhārāṇī, You are full of mercy. So I am begging of Your mercy because You are so merciful, very easily You offer, bestow Your mercy. So I am begging Your mercy.” Karuṇāṁ kuru mayi karuṇā-bharite, sanaka-sanātana-varṇita-carite. Now somebody may say, “Oh, you are so great, learned scholar, you are so great saintly person, and you are begging mercy from an ordinary girl? How is that?” Therefore Rūpa Gosvāmī says, “Oh, this is not ordinary girl.” Sanaka-sanātana-varṇita-carite. “This girl’s description is possible to be made by great saintly persons like Sanaka-Sanātana. She is not ordinary.”

So the lesson is that we should not treat Rādhārāṇī as ordinary girl, or Kṛṣṇa as ordinary man. They are the Supreme Absolute Truth. But in the Absolute Truth, there is the pleasure potency, and that is exhibited in the dealings of Rādhā and Kṛṣṇa. And Rādhā’s expansion all the gopīs, and Kṛṣṇa is the Supreme Lord.

(Spoken on the appearance day of Śrīmatī Rādhārāṇī in Montreal, Canada, 1968)

VIII.

ŚRĪ RĀDHĀ-KUṆḌĀṢṬAKA

Eight Prayers Glorifying Śrī Rādhā-kuṇḍa

By Śrīla Raghunātha Dāsa Gosvāmī

vṛṣabha-danuja-nāśān narma-dharmokti-raṅgairnikhila-nija-sakhībhir yat sva-hastena pūrṇamprakaṭitam api vṛndāraṇya-rājñā pramodaistad ati-surabhi rādhā-kuṇḍam evāśrayo me

May very fragrant Rādha-kuṇḍa, which, prodded by the gopīs’ many joking words after Vṛṣabhāsura’s death, the king of Vṛndāvana forest happily built and filled with His own hand, be my shelter.

vraja-bhuvi mura-śatroḥ preyasīnāṁ nikāmairasulabham api tūrṇaṁ prema-kalpa-drumaṁ tamjanayati hṛdi bhūmau snātur uccair priyaṁ yat

tad ati-surabhi rādhā-kuṇḍam evāśrayo me

May very dear and fragrant Rādhā-kuṇḍa, which, for one who bathes in it immediately creates in the land of the heart a desire tree of pure love rare even among the gopī beloveds of Lord Kṛṣṇa in Vraja, be my shelter.

agha-ripur api yatnād atra devyāḥ prasāda-prasara-kṛta-katākṣa-prāpti-kāmaḥ prakāmamanusarati yad ucaaiḥ snāna-sevānubandhaistad ati-surabhi rādhā-kuṇḍam evāśrayo me

May very dear and fragrant Rādhā-kuṇḍa, where, yearning to attain the merciful sidelong glance of His queen, Lord Kṛṣṇa diligently follows Her bathing attendants, be my shelter.

vraja-bhuvana-sudhāṁśoḥ prema-bhūmir nikāmaṁvraja-madhura-kiśorī-mauli-ratna-priyevaparicitam api nāmnā yā ca tenaiva tasyās

tad ati-surabhi rādhā-kuṇḍam evāśrayo me

May very fragrant Rādha-kuṇḍa, which is named after a girl who is a realm of love for He who is the moon of Vraja, a girl who is like the most precious jewel in the crown of the sweet girls of Vraja, be my shelter.

api jana iha kaścid yasya sevā-prasādaiḥpraṇaya-sura-latā syāt tasya goṣṭhendra-sūnoḥ

sapadi kila mad-īśā-dāsya-puṣpa-praśasyātad ati-surabhi rādhā-kuṇḍam evāśrayo me

The mercy obtained by serving Rādha-kuṇḍa makes the celestial vine of pure love for the prince of Vraja, which is famous for bearing the flowers of service to my queen, sprout. May that very fragrant Rādha-kuṇḍa be my shelter.

taṭa-madhura-nikuñjaḥ klpta-nāmāna uccairnija-parijana-vargaiḥ samvibhajyāśritas taiḥmadhukara-ruta-ramyā yasya rājanti kāmyāstad ati-surabhi rādhā-kuṇḍam evāśrayo me

May very fragrant Rādhā-kuṇḍa, on the shores of which are many splendid and charming forest groves filled with the sweet sounds of bumblebees and each named after one of Śrī Rādhā’s friends, be my shelter.

taṭa-bhuvi vara-vedyāṁ yasya narmāti-hṛdyāṁmadhura-madhura-vārtāṁ goṣṭha-candrasya bhaṅgyā

praṭhayati mitha īśā prāṇa-sakhyālibhiḥ sātad ati-surabhi rādhā-kuṇḍam evāśrayo me

May very fragrant Rādhā-kuṇḍa, on the shore of which, in a pleasant courtyard Queen Rādhā and Her friends sweetly joke with Lord Kṛṣṇa, the moon of Vraja, be my shelter.

anudinam ati-raṅgaiḥ prema-mattāli-saṅghairvara-sarasija-gandhair hāri-vāri-prapūrṇe

viharata iha yasmin dam-patī tau pramattautad ati-surabhi rādhā-kuṇḍam evāśrayo me

May very fragrant Rādhā-kuṇḍa, where the passionate divine couple daily plays with Their passionate friends in the charming lotus-scented water, be my shelter.

avikalam ati devyāś cāru kuṇḍāṣṭakaṁ yaḥparipaṭhati tadīyollāsi-dāsyārpitātmā

aciram iha śarīre darśayaty eva tasmaimadhu-ripur ati-modaiḥ śliṣyamāṇāṁ priyāṁ tām

To one who is completely dedicated to Queen Rādhā’s service and who happily reads these eight beautiful verses describing Her lake, even in this present body Lord Kṛṣṇa shows His beloved as He happily embraces Her.

All Glories to

Śrīmatī Rādhārāṇī!