Sri Radhastami

by Srila Bhaktisiddhanta Sarasvati Thakura


(The following discourse was spoken by Srila Sarasvati Thakura Prabhupada in
the Sarasvata Natya-mandira, Sri Gaudiya Matha, at 6:00 pm in the evening of
Sri Radhastami, September 19th, 1931)


There is one personality whose name is not referred to in the Srimad
Bhagavatam, yet the readers of Srimad Bhagavatam nuture the hope of becoming
that person's devoted servant. May that personality, who is everything to
Bhagavan, completely destroy our false-ego and grant us shelter at Her feet.
Today is Her appearance day. Having accrued all varieties of compassion from
Bhagavan, she distributes that as gifts to all. May that personification of
great mercy manifest within our hearts and make Her appearance there. May Her
appearance day be the concern of our adoration.
Generally we hear that the whole world is maintained by Govinda. Many people
discuss about Govinda in this way. Yet there is one whom Govinda Himself
considers as His sarvasva – His all in all. Without taking shelter of that
personality, we will not be able to comprehend what sarvasva actually means.
The word sva means ‘one’s own’, and sva also means ‘treasure.’ Sva
means Govinda’s own and also one who is Govinda’s treasure. She is the
complete wealth of Govinda – the wealth of the wealth of Govinda. She is
Govinda’s sarvasva-vastu. When we make Her our worshippable object, then we
will understand the actual meaning of worship.

All the sastras loudly proclaim that those things in relation to Bhagavan are
the objects of worship. Apart from Him, no one else can be worthy of the word
aradhya (worship). At present we are bound by ignorance and we have forsaken
our search, cheating ourselves out of attaining prema. At the time when
anarthas arise, we mistake Him for something else. Our ultimate goal is artha
(that which is necessary), the opposite of which is anartha. If we do not
serve those innermost necessary ideals, or perfections that are available to
us, and if we do not gain instructions on the matter of service, then we will
be ruled by our own false-ego, rendering service unto something else other
than that which is actually worthy of service.

Only divine love for God is worthy of worship. Understanding this point
clearly, we live with the fervent hope that we will eventually be counted
amongst Her retinue. Otherwise, it is better for us to die thousands of
times.

asa-bharair amrta-sindhu-mayaih kathancit
kalo-mayatigamitah kila sampratam hi
tvan cet krpam mayi vidhasyasi naiva kim me
pranair-vrajena ca varoru bakarinapi

"O Varoru, my beautiful, most magnanimous Goddess, my heart is flooded with
an ocean of nectarean hopes. I have somehow been passing my time until now
eagerly longing for Your grace, which is an ocean of ever cherished nectar.
If still you do not bestow Your mercy on me then of what use to me are my
life, the land of Vraja or even Sri Krsna who without You, is simply a mighty
hero the destroyer of demoniac forces like Baka." (Vilapa-kusumanjali 102)

ha natha gokula-sudhakara su-prasanna
vaktraravinda madhura-smita he krpardra
yatra tvaya viharate pranayaih priyarat
tatraiva mam api naya priya-sevanaya

"O Lord, O ambrosial moon of Gokula, O Lord whose beautiful face is like a
lotus flower, O sweetly smiling one, O You who are soft and compassionate, so
I may render service unto You, please take me to where Your beloved sports in
loving pastimes with You." (Vilapa-kusumanjali 100)

This is the devotee’s only desirable hope – when will that ocean of
nectarean hope bear fruit? I believe it is imperative that I maintain my life
because of that hope. But because our eagerness does not increase, that hope
is not completely attained – that hope is not fruitful. If that hope is not
fulfilled today, if today Govinda’s sarvasva does not manifest in our
hearts, then we have been deceived. You will not be able to find anyone more
unfortunate than us in the history of the world. If we are cheated out of
serving that personality whose mercy awards us everything we need, including
residence in the Lord’s holy dhama, and all things connected to Him, and if
we cannot understand Her identity or discover Her within the 18,000 verses of
the Srimad Bhagavatam, then our study of the Srimad Bhagavatam has been
pointless.

Being intimately acquainted with Her identity, Sri Gaurasundara has spoken
to us on the topic of unnata-ujjvala-rasa (the highest mellows of conjugal
love) , explaining the various ways of serving the Lord and the process of
pure service. It is only because He spoke to us about ujjvala-rasa that we
may understand the topic, as well as the opposite – the meager splendor of
material rasa.

In order to incite us to render service unto Him, Bhagavan has personally
given us knowledge of Himself in so many ways. However it is necessary that
we fully understand that personality who has rendered such perfect service to
Bhagavan that He has made Her the object of His own service. Those who praise
Her can award us the qualification to serve Her and they can manifest anuraga
(attachment) for Her lotus feet within our innermost heart. The intelligence
and strength to serve Her is attained by accepting the association of Her
beloved friends who are under Her shelter – in this way we may realize
that service to Her is our highest objective.

When we can understand, through the instructions of the mahajanas, that She
is Bhagavan’s sarvasva, we must proceed to serve Her, knowing that the
prosperity of worship only exists in Her. From this day forward, Her
appearance day, if we engage in Her service then we shall become qualified to
reach the pinnacle of the highest type of auspiciousness.

All of us do not pray for that highest auspiciousness. But if by some
ajnata-sukrti we obtain the association of one of the associates of
Vrsabhanu-nandini, who is the personification and source of supreme
auspiciousness, and if we are granted the actual good fortune of hearing
genuine discussions about Her, then we can attain the inspiration to journey
along the path of highest auspiciousness.

If we deprive ourselves of rendering service to and taking shelter of She who
means everything to Nanda-nandana, the emporium of rasa
(akhila-rasamrta-murti) as well as Her associates, then we will never attain
the qualification to serve Govinda. Firstly, to understand Her identity, we
believe that it is necessary to know Her name. But while studying the
Bhagavata we cannot find any occurrence of Her name, we only find
descriptions of Her form, qualities, the distinctive characteristics of Her
companions and Her pastimes. In Bhagavatam, we find everything about
Govinda’s all in all, with the exception of Her name. But we discover this
in the verses of Srimad Bhagavatam:

jnanam me paramam-guhyam yad vijnana-samanvitam
sarahasyam tad-anganca grhana gaditam maya

"To be merciful upon you I will teach you the most esoteric knowledge of Me,
including the realization of My nature and entourage, the inconceivable
mystery of loving devotion or prema-bhakti, and its constituent part in the
form of devotional practice or sadhana-bhakti. Now hear My message
attentively, and accept what I impart to you." (Bhag.2.9.30)

kalena nasta pralaye vaniyam veda-samjnita
mayadau brahmane prokta dharmo yasyam mad-atmakah
tena prokta sva-putraya manave purva-jaya sa
tato bhrgv-adayo ’grhnan sapta brahma-maharsayah

"The message of the Vedas is eternal religion, non-different from Me. When in
the course of time those eternal teachings disappeared from view with the
universal cataclysm, I imparted them to Lord Brahma at the dawning of a new
creation." (Bhag 11.14.3)

The Lord explained all these topics to Brahma, the original person, but after
some time the people of this world forgot the Lord’s words because the
stream of their thoughts were subjected to the effects of old age and
destruction.

jnanam parama-guhyam me yad vijnana-samanvitam
sarahasyam tad-anganca grhana gaditam maya

“As I speak, listen to Me and try to understand. Knowledge about Me is
extremely confidential.” That knowledge is endowed with realization, it is
knowledge possessed with confidentiality – it is the supreme secret.
Rahasya means rahasi sthitah – this means that those secrets cannot be
assimilated by any external force, nor can any branch of those secrets be
grasped. Due to the currents of thought that exist in the external world, we
have forgotten the essential objective of taking shelter at the feet of those
who have true knowledge of the atma. Bhagavan is ever ready to bestow this
knowledge.

Bhagavan told Brahma: “As I speak, listen to Me and try to understand.
Without My mercy no one is eligible to hear or assimilate this message. Only
through My mercy can anyone obtain this confidential knowledge. What am I?
What is My form? What is My svarupa? What are My qualities? What are the
distinctive characteristics of My confidantes? What is My lila? My
supramundane pastimes that are surcharged with rasa far exceed the path of
mundane sentiments. There is no way to attain this without the potency of My
mercy. I am the storehouse of all transcendental qualities – I am not
speaking about those qualities that are contaminated with the modes of
passion and ignorance, but of those that are the foundation for creating,
maintaining and destroying the universe. I am distinguished by these
attributes and I am the active cause of all effects, thus I am the essential
original principle. This can only be realised by attaining My mercy.” In
this way the words mad-anugraha (My mercy) have been used. Information
concerning Bhagavan’s parts and parcels, information on confidential topics
related to Him, information concerning realized knowledge – specifically
that which is endowed with spiritual consciousness, and information
concerning His opulence – these are all supremely confidential and
non-dualistic. It can never be initiated at any period or for any reason
without the express mercy of the Lord. This secret knowledge is thoroughly
expressed in the beginning of the catuh-sloki verses of the Srimad
Bhagavatam. We are most fortunate that Sri Gaurasundara has revealed this to
the world. A secret topic has been mentioned, but the name of that
personality about whom this secret is concerned has not been uttered. Because
it is a secret, it should not be revealed to those advocating foolish
ideologies and thus it has not been openly disclosed. After hearing the
pastimes of Nanda-nandana as narrated in the Bhagavata, such people do not
gain strong faith, and rejecting all these topics they simply deliberate upon
the impersonal non-dual nature of the Lord, which is favorable to their
mundane realisations. Some of them consider it reasonable to merge into that.
Without hearing from a proper source, their perceptions will be perverted.
Due to their vehement hatred of service to the Lord, such persons can never
understand topics concerning the intrinsic nature of bhakti. Due to the
trajectory of the sun, the appearance day of the Supreme Goddess who is fully
imbued with rasa, has arisen in our own radiantly pure hearts. The roaming
sun is revealing that Supreme Goddess. Therefore, today the demigods are also
showing us great favour by revealing this secret.

It is our duty to surrender unto one who is acquainted with that secret. A
poet by the name of Manohara Dasa has said:

radha-pada-pankaja bhakata ki asa
dasa manohara kara ta ’piyasa

"The hope of the devotees is that they may serve the lotus feet of Srimati
Radharani. This is also Manohara Dasa’s desire."

The exclusive aspiration of the greatest devotees of the Lord is service to
the lotus feet of Radha:

sri radha-pada-dasyam-eva paramabhistam hrda dharayan
karhi syam tad-anugrahena paramadbhutanuragotsavah

"When will I relish that most wonderful festival of attachment to the lotus
feet of Sri Radha by holding that most supreme desire of serving the Divine
Couple, within my heart?" (Radha-rasa-sudhanidhi 259)

In his asta-padis, Sri Jayadeva has said:

kamsarir-api samsara-vasana-bandha srnkhalam
radham adhaya hrdaye tatyaja vraja-sundarih

"The enemy of Kamsa (Sri Krsna) abandoned the other beautiful damsels of
Vraja and took Radha within His heart, for she was like a chain that tied him
tightly to his supreme and essential desire to enjoy the rasa dance."
(Gita-govinda 3.1)

At the rasa-sthali all the gopis are present with Gopinatha, absorbed in
playful pastimes of rasa. When Varsabhanavi (Srimati Radharani) arrived at
the rasa-sthali, She saw that unlimited gopis were dancing in a circle, all
of them fully occupied in serving the Lord. Feeling sorrow within Her mind,
the daughter of Vrsabhanu Maharaja thought, “Today My Krsna is in the hands
of others! Today My own associates are busy enjoying pastimes with Him!”
Thus, to nurture vipralambha-bhava – which actually nourishes sambhoga-rasa
– rather than taking part, Varsabhanavi ran away from the rasa-sthali. At
this point Jayadeva Prabhu has written, “Krsna, the enemy of Kamsa,
suddenly broke away from the rasa-sthali.” Samsara-vasana-bandha srnkhalam
– with thoughts of Radha in His heart, Krsna abandoned all the other
beautiful damsels of Vraja. When someone rejects the shelter of Radhika, any
expertise they may have in pleasing the senses of Krsna can never conform
with exclusive heartfelt service to Him. All the gopis are direct expansions
of Radhika, and while they remain proudly under the shelter of Krsna’s
sarvasva, Srimati Radhika, they can supply Krsna the topmost pleasure:

sriman rasa-rasarambhi vamsi-vata-tata-sthitah
karsan venu-svanair gopir gopinathah sriye ’stu nah
(Cc. Adi 1.17)

Srimad Gopinatha nurtures the mellows that manifests during the rasa-lila.
Standing at the shore near Vamsi-vata, He attracts all the gopis by the sound
of His flute. May He grant us all auspiciousness.

We will never assent to enjoying Sri Krsna (sambhoga) without taking shelter
of She who is His all in all. To shed light on this, the author of the
asta-padi reveals something that supplements the description in the Bhagavata
when he says, tatyaja-vraja-sundarih – as all the gopis danced in the
rasa-lila, Krsna abandoned them in order to find Sri Radhika who resided in
His heart. The fetters of the love of all the other gopis are powerless, weak
and susceptible in comparison to the bonds of Varsabhanavi which are
extremely strong and powerful. All the gopis took shelter of
Vrsabhanu-nandini’s adhirudha-mahabhava – overwhelmed by mohana, madana
and other intense feelings of separation, they went to find Krsna. They all
understood that without taking shelter at the lotus feet of Varsabhanavi,
Govinda’s sarvasva, madhura-rasa is never completely nourished. All the
loving sentiments with which the various gopis perform their services,
simultaneously exist in Varsabhanavi exclusively in their entirety. Deserting
all the other gopis, who were immersed in feelings of prositabharttrka etc.
Krsna was attracted by Varsabhanavi’s captivating charms, since She
possesses all these loving sentiments in full. Thus He set out to find that
personality who even attracts the all-attractive One. The gopis are
expansions of Radhika and are eternally a portion of She who is the original
source – they could not bind Krsna, for He completely belonged to Radhika.
Thus She enticed Krsna, who attracts everyone, from the rasa-sthali. One
can only understand such topics if the functions of the soul have awakened to
the taste of madhura-rati (divine love). But those whose hearts contain an
intense mood of vatsalya-rasa can also completely appreciate the sweetness
and beauty of such pastimes.

All the gopis came to participate at the rasa-sthali, attracted by Krsna and
charmed by the sweet sound of His flute. Again, when Varsabhanavi, the
complete embodiment of madhura-rati, desired to offer service, then the
object of our service Nanda-nandana Gopinatha Radha-ramana discarded the
general attraction of all the other gopis and was captivated by Sri
Varsabhanavi’s charm. He who is most attractive became attracted.
Therefore, when liberated jivas attain the eligibility to fathom Radhika’s
identity, they consider the following:

karmibhyah parito hareh priyataya vyaktim yayur jnanina
stebhyo jnana-vimukta-bhakti-paramah premaika-nisthas tatah
tebhyas tah pasu-pala-pankajadrsas tabhyo ’pi sa radhika
prestha tadvad iyam tadiya-sarasi tam nasrayet kah krti


"The jnanis have attained the distinction of being dearer to Lord Hari than
those who follow the path of karma. Even dearer to the Lord are those who
have abandoned knowledge, understanding that the path of bhakti is higher.
Even more superior are those who have attained love for Krsna. The gopis are
most exalted of all, and amongst them Sri Radhika is certainly the dearmost
of Sri Krsna. And Radha-kunda is as dear to Krsna as She is. Therefore, which
fortunate soul will not take shelter of Radha-kunda?" (Sri Upadesamrta 10)

krsnasyoccaih pranaya-vasatih preyasibhyo ’pi radha
kundam casya munibhir abhitas tadrg eva vyadhayi
yat presthair apy alam asulabham kim punar bhakti-bhajam
tat premedam sakrd api sarah snatur aviskaroti

"It has been established by great sages that amongst all the beloved
Vraja-Gopis, Sri Radha is Krsna’s most treasured object of love. Similarly,
Her kunda is just as dear to Him. One who bathes even once in the waters of
Radha-kunda attains love for Krsna which is extremely difficult to achieve
even for great devotees, what to speak of ordinary devotees." (Sri
Upadesamrta 11)

Sri Radhika is the abode of Sri Krsna’s intense love, and amongst all other
dear associates, She is the most illustrious and the most beloved in all
respects. Uddhava and other great devotees pray for the dust of the feet of
the gopis, and all the gopis consider themselves most fortunate if they
obtain Her shelter. The topmost devotees, who are drawn towards madhura-rasa
and who have reached the topmost levels of devotion to Bhagavan, take refuge
in the land of Varsabhanavi’s pleasure pastimes and bathe in Her lake,
Radha-kunda. With a sentient attitude they constantly bathe and reside there.
Those who have loyalty towards Saibya and Candra do not even have the
qualification to drink there. To constantly reside on the banks of that lake
and to bathe there with a mindful attitude is not achieved by any common,
fortunate person. So long as the divinity of Varsabhanavi’s youth and
nature does not become the subject of our reflection, we will never fully
comprehend the glories of achieving Her shelter.

In order to perform bhajana, it is essential for the students of the
Bhagavata to know Her Name. Bhajana begins with nama. One cannot begin
bhajana starting with lila.

prathamam namnah sravanam-antah-karana-suddhyartham-apeksyam. Suddhye
cantah-karane rupa-sravanena tad-udaya-yogyata bhavati. Samyag-udite ca rupe
gunanam sphuranam sampadyate sampanne ca gunanam sphurane
parikara-vaisistyena tad-vaisistyam sampadyate. Tatas tesu
nama-rupa-guna-parikaresu samyak sphuritesu lilanam sphuranam susthu
bhavatity-abhipretya sadhana-kramo likhitah.

"For the purification of the heart it is necessary first of all to listen
to the chanting of the Holy Name. After the heart has been purified by
listening to the Holy Name the fitness for the manifestation of the holy Form
is attained on hearing the recital of scriptural accounts of the divine form.
After the full appearance of the divine form, the divine qualities manifest
themselves. After the appearance of the divine qualities, due to the
characteristic traits of servitors, the knowledge of the distinctive and
perfect identification of the devotee arises. Subsequent to this, after the
full manifestation of the Name, form, quality and servitor has taken place,
the transcendental activity of God manifests itself. For this reason this
account of the successive stages of sadhana is written." (Krama-sandarbha
commentary on Srimad Bhagavatam 7.5.18)

Therefore, if our contemplation on rasa is not born from an attraction to the
Holy Name, then we are not qualified to study Bhagavan’s form, qualities
and pastimes. Some may have attained external, mundane perfection in grammar,
however, as long as their conduct conflicts with that of realized souls, the
topic of the Lord’s rasa-lila will never be grasped by them. For this
reason, Sri Gaurasundara has explained nama-bhajana. Along with the
taraka-brahma-nama (the Divine Name that grants deliverance) we find the word
‘hare’ and if one does not understand the primary meaning (vidvad-rudhi)
of this word, there will be difficulty. Even when we consider the word
‘rama,’ many times we are compelled by historical concerns. Repeatedly,
allegorical and metaphysical theories, as well as the fictitious notion of
imposing human nature upon the Supreme Lord ruin our pure intelligence. Those
who lack rahasya-jnana (knowledge of confidential truths) and try to be an
intermediary for darsana of Radha-Govinda, will finds that knowledge
concealed from them. In the maha-mantra, the word ‘Hara’ which denotes
Varsabhanavi, becomes the word ‘Hare’ in sambodhanatmaka-pada (the
vocative case). In the maha-mantra, the word ‘Rama’ refers to
Radhika-ramana Rama in the vocative case. Those who have not achieved the
qualification to enter into madhura-rati and have not obtained
rahasya-jnana consider that ‘Hare’ is simply the vocative form of Hari.
Some even say that the word ‘rama’ means atma-rama (one who is
self-satisfied) and go no further than that.

To declare that Purusottama alone exists is to present only half of His true
identity. Those words that do not express the other half only mislead us.
When we are cheated of the conception of a Supreme Divine Couple, we will
also reject the idea of the non-difference between saktimana and sakti (the
Potent and the Potency) – then, whatever small understanding we may already
have of Purusottama also degrades, and results in the theory of an impotent
God.

The conception of Radha-Govinda is the most complete. Discussions on
anugatya-dharma towards Purusottama who exists alone can only terminate in
vatsalya, sakhya and dasya-rasa – the topic of unnata-ujjvala-rasa is not
discussed. Direct words such as Radhanatha, Radha-ramana etc. describe His
totality and completeness; words such as Brahman or Paramatma can never
establish this. All those who traverse through the kingdom of sadhana-bhakti,
and then the realm of bhava-bhakti in search of prema-bhakti must realise
that the topmost pinnacle of prema-bhakti is only found in the divine love of
Varsabhanavi and nowhere else. Without Her shelter, the jiva achieves very
little eligibility.

When we pass over Devi-dhama, Viraja, Brahmaloka, and we cross beyond all the
conceptions of opulence found in Paravyoma, as well as the informal moods of
friendship and parental affection found in Goloka, situated in our eternally
perfect spiritual identity and familiar with the topics of Radha-ramana, then
our qualifications will be so great that we will consider ourselves extremely
fortunate and our service shall rise to the zenith of perfection. This cannot
simply be called ‘realization,’ or aparoksa-anubhuti. It is not the
aparoksa-anubhuti described by the jnanis. This thing is an extraordinary
affair called mohana and madana. These things are known as udghurna,
citra-jalpa and maha-bhava. Presently we reside within our gross bodies,
which present many obstacles for us – even the sensitivity of our subtle
bodies causes us problems. If the pursuit of our soul is without the
unhindered and incessant shelter of Varsabhanavi, then we will never find it.
Thus, taking the dust from the feet of the best of rupanugas, Srila Dasa
Gosvami Prabhu, upon our heads, we earnestly pray:

ha devi! kaku-bhara-gadgadayadya vaca
yace nipatya bhuvi dandavad udbhatartih
asya prasadam abudhasya janasya krtva
gandharvike! nija-gane gananam vidhehi

"O Goddess Gandharvika! Feeling intense distress I fall on the ground like
a stick and implore You with many words and in a faltering voice to be
merciful to this fool and accept me as one of Your own associates."
(Gandharva-prarthanastakam 2)