Srimati Radharani in Vedic Scriptures
Sri Krishna is Swayam Bhagavan; hence He is absolutely powerful. Srimati Radharani is the crest-jewel of all His beloveds – therefore She is the absolute Shakti. She is the greatest and the source of all shaktis. She is the whole while all other shaktis are Her parts.
Sri Narad tells Srimati Radharani in the Patal-khanda of Sri Padma-Puran –
“O Devi, You are the source of all that is specially pure and good. You are the source of the hladini, sandhini and samvit potencies and You are the Supreme Power and Supreme Knowledge. You give supreme bliss to Sri Bhagavan and even Brahma and Rudra (Shiva) cannot understand You. Your opulence is remarkable in every aspect. The best of yogis cannot reach You with their meditation. I feel all the divine shaktis are Your parts as You control various shaktis such as ichcha-shakti (will power), gyan-shakti (the power of knowledge) and kriya-shakti (the power of action). Swayam Bhagavân Sri Krishna, Who is the Supreme Personality, has countless majesty and They are also Your parts.”
Adi Shankaracharya one of the greatest authority o Sanatan dharma has glorified Radharani in Jagannatha astakam:
param-brahmapidah kuvalaya-dalotphulla-nayano
nivasi niladrau nihita-carano ananta-shirasi rasanandi radha-sarasa-vapur-alingana-sukho
jagannatha svami nayana-patha-gami bhavatu me
“Who is the crown-jewel of transcendence, whose eyes are like the petals of a fully-opened blue lotus, who resides at Nilachala, whose feet are placed on the head of Sesa, who is blissfully immersed in bhakti-rasa, and who derives happiness from embracing the rasa-laden body of Srimati Radhika — may that Sri Jagannatha-deva be the object of my vision.”
In the Padma Purana, her worship is mentioned in the 7th as well as 20th Chapters of the Bhumikanda (Volume 5 of Translation), in The Radhashtami and Radhadamodara Vrata.
One of the famous Padma Puran verse
“yatha radha priya visnos-tasyah kundam priyam tatha
sarva gopisu saivaika visnor-atyanta-vallabha”
TRANSLATION: “Just as Radha is dear to Lord Krishna, so her bathing place [Radha-kundah] is dear to Him. She alone is His most beloved of all the Gopis.” – Padma Purana
Radharani was glorified by sage Satyavrata in the famous damodarastakam mentioned in Padma puran.
namas te ‘stu damne sphurad-dipti-dhamne
tvadiyodarayatha visvasya dhamne
namo radhikayai tvadiya-priyayai
namo ‘nanta-lilaya devaya tubhyam
“O Lord Damodara, I first of all offer my obeisances to the brilliantly effulgent rope which binds Your belly. I then offer my obeisances to Your belly, which is the abode of the entire universe. I humbly bow down to Your most beloved Srimati Radharani, and I offer all obeisances to You, the Supreme Lord, who displays unlimited pastimes.”
Srila Jiva Goswami provides evidence in Krishna Sandarbha anucheda 190.
Srimati Radharani is the most important of all gopis. For among them all she is the queen not only of the forest of Vrindavan but of the entire area surrounding Vrindavan . This is confirmed in the following statement found in the conversation between Narada and Saunaka Rsis in the Karthika mahatmaya of the Padma Puran:
” Being very pleased with Her,Lord Krishna gave Radharani the sovereignty over the forest of Vrindavan and the entire area surrounding it. In this way She became the queen of Vrindavan.”
Srimati Radharani’s sovereignty over Vrindavan is also described in the following Verse found in both Skanda and Matshya Puran.
“Varanasyam visalakshi Vimala Purushottame Rukmini dwaravatyam Ca Radha Vrindavana vane.”
” Durga rules over Varanasi and Vimala Devi presides over Jagannatha Puri. Rukmini Devi is the queen of Dwaraka and in the same way Radharani is the queen of Vrindavan forest.”
That Srimati Radharani is the best of Lord Krishna’s potency is spoken in the following Verse found in Brihad Gautamiya tantra spoken by Lord Krishna to lord Balaram:
“Sarrvam tattvam paratvam ca tattva trayam aham kila tri tattva ripini shakti Radhika mama vallabha”
“prakrteh para evaham sapi mac shakti rupini sattvikam rupam asthaya purni ham Brahma chit parah”
“Brahmana prarthitah samyak sambhwami yuge yuge taya sardham twaya sadham nasaya devata dhuham”
“My dear,I am the master of three potencies of material cause,material effect and the transcendental potency over material nature . These three potencies are embeded in Radharani who is very dear to me.”
“I am the Brahman, perfect and complete,My form is entirely spiritual and I am above the temporary material energy .just as I am spiritual and above the material nature so is my transcendental potency (Radharani mentioned in the above verse)”
“Requested by Brahma , I appear in this material world millenium after millenium accompanied by You accompanied by her(Radha mentioned in the above verse) in order to destroy the enemies of devata and devotees .”
Note: Just for reference those who thinks anything other than Vedas and upanishad are bogus must refer to the below blog:
https://raganugaprembhakti.wordpress.com/puranas-are-eternal-as-vedas/
In the Narada Purana, (Volume 3), the 89th chapter describes the Yugala Sahasranama or 1000 names of both Radha and Krishna, where the first 500 names are Krishna’s and the second 500 are Radharani’s names. It also includes, in its Uttarabhaga, a chapter about Vrindavana Mahatmya (Volume 5, Chapter 80), where Sage Narada becomes a gopi in Vrindavana to take part in Srimati Radharani’s Leelas.
In the Skanda Purana, Vaishnava Khanda, Bhagavata Mahatmya talks about Srimati Radharani. The 1st chapter (Volume 6) contains the famous statement, “Atma Tu Radhika Tasya” – Radharani is Krishna’s soul. The Vasudeva Mahatmya (Volume 7), Chapters 16 and 17 describe Goloka and the manifestation of Radhakrishna for Narada.
In the Shiva Purana, the Yuddhakanda of Rudrasamhita contains the story of Shankhachuda, who is actually Sridama, the Sakha of Lord Krishna in Goloka, who incarnates as a demon due to the curse of Radharani.
The Devi Bhagavata Purana dedicates its entire Navama Skandha (Ninth Canto) to the glories of Radhakrishna and their Leelas in Goloka and the rest of the universe.
Brahmavaivarta Puran which entirely deals with the pastimes of RadhaKrishna is mentioned in the listof major puranas.
Coming to Srimad Bhagavatam, there are many who say that Shukabrahma, who recited the Bhagavatam, was a pure devotee of Radhakrishna, and so uttering their pastimes would cause him to lose his consciousness and therefore unable to complete in 7 days. Hence he refers to her using common nouns such as ‘Kaachit’ (One Girl), ‘Saa Vadhuh’ (That Bride (of Krishna)), and ‘Priya’, (Beloved).
Apart from these references, the sloka gives her name in the phrase Aaradhito –
Srimad Bhagavatam 10.30.28
anayārādhito nūnaṁ
bhagavān harir īśvaraḥ
yan no vihāya govindaḥ
prīto 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.”
Śrīla Viśvanātha Cakravartī explains that the word ārādhitaḥ refers to Śrīmatī Rādhārāṇī. He comments,
“The sage Śukadeva Gosvāmī has tried with all endeavor to keep Her name hidden, but now it automatically shines forth from the moon of his mouth. That he has spoken Her name is indeed Her mercy, and thus the word ārādhitaḥ is like the rumbling of a kettledrum sounded to announce Her great good fortune.”
In the Bhramara-gita, SB 10.47.11, Sukadeva describes:
kacin madhukaram drstva
dhyayanti krishna-sangamam
priya-prasthapitam dutam
kalpayitvedam abravit
“*One* of the gopis, while meditating on Her previous association with Krishna, saw a honeybee before Her and imagined it to be a messenger sent by Her beloved. Thus She spoke as follows.”
The word “kacin” in this verse, meaning “one of the gopis” refers to Radha.It is Radharani who delivers the famous Bhramara Gita where she talks to a bee thinking it to be Krishna’s messenger when Uddhava visits Vrindavana.
SB 10.30.38 describes:
evam uktah priyam aha
skandha aruhyatam iti
tatas cantardadhe krishnah
sa vadhur anvatapyata
“After being addressed by a particular gopi, Krishna told Her, “Climb up on My shoulder.” Saying this He suddenly disappeared. Sa vadhur anvatapyata – His beloved consort (Radharani) then immediately felt great remorse.”
Also, the Second Canto, Fourth Chapter, when Shukabrahma Rishi says the Dhyana Slokas, he meditates on lord Hari in his eternal abode with all his Shaktis and Opulences. The name he gives to Vishnu’s Energy is ‘Raadhas’.
In the Vishnu Purana, during the description of Rasa Leela in the chapter 13 of book 5, there are seven slokas (slokas 32-38) describing Krishna leaving the Rasa Mandala and going off with a special Gopi into the forest. The other Gopis also describe their footprints, and Krishna’s adorning her with flowers and leaving her some distance away. This is almost the same as in the Srimad Bhagavatam. The word used here (where there it is Anayaradhito) is Vishnur Abhyarchito Yaya – Vishnu was worshipped extensively by her. Therefore we can infer that this Gopika is Srimati Radharani.
Many of Sri Vaishnavas who are against the existance of Radharani should refer to other references posted here before making false assumption and misguiding people.
Gopal Tapani Upanishad Chapter 1: Text 42 states:
Obeisances to Lord Govinda, handsome with a peacock-feather crown, identical with Balarama, His intelligence sharp, and He the swan in the Manasa lake of the goddess of fortune’s thoughts.
Commentary by Srila Baladeva Vidyabhushana(One of the most famous Acharya centuries ago):
The goddess of fortune here is Srimati Radharani, who is described in the Purusa-bodhini Upanisad.
“Candravali and Radhika always remain at Lord Krishna’s side. Laksmi, Durga, and the Lord’s other potencies are expansions of Sri Radhika.”
Ujjwala Nilamani by Rupa Goswami 4.4 states:
gopālottara-tāpanyāṁ yad gāndharveti viśrutā |
rādhety ṛk-pariśiṣṭe ca mādhavena sahoditā |
atas tadīya-māhātmyaṁ pādme devarṣiṇoditam ||4||
Rādhā, known as Gāndharvā, is said to excel all others in Gopāla-tāpanī Upaniṣad and she is described as being in the company of Mādhava in the Rk-pariśiṣṭa. Nārada describes her as supreme in the Rādhā-māhātmya of Padma Purāṇa.
Jīva Goswami commentary
Rādhā’s position is confirmed by quoting from Padma Purāṇa and śruti. He explains her name Gāndharvā in the first line. She is best because she is known to excel all other women (viśrutā) in the Gopāla-tāpanī Upaniṣad, going by the name Gāndharvā. In Ṛk-pariśiṣṭa she is said to excel all others because she is always with Mādhava. Her superiority is shown by the words rādhayā mādhavo devo mādhavenaiva rādhikā vibhrājante janeṣv ā: Mādhava resides with Rādhā, Rādhā resides with Mādhava. In her glorification in Padma Purāṇa she is described (uditam) as supreme. In another scripture it is said that a sage attained Nārāyaṇa Ṛṣi by taking shelter of her glorious form since she was superior to all others.
Viśvanātha Chakraborty commentary:
The author supports his statement by proof from scripture. Tāsāṁ madhye śreṣṭhā gāndharvā hy uvāca: the best among the gopīs, Rādhā, spoke (Gopāla-tāpanī Upaniṣad 2.6) Tāṁ hi mukhyāṁ vidhāya pūrvam anukṛtvā tūṣṇīm āsuḥ: putting the chief gopī in front, the gopīs then become silent. (Gopāla-tāpanī Upaniṣad 2.13)
Ṛk-pariśiṣṭa(rig Veda appendix or supplement,a genuine text) says rādhayā mādhavo devo mādhavenaiva rādhikā vibhrājante janeṣv ā. This means there is no other gopīs like her. In order to destroy the doubt that Rādhā is singled out as the dearest among the group only in the sense that a king is singled out when expressing a group, it is then said ekā advitīyā: she is without compare.
Matsya Purāṇa:
rukmiṇī dvāravatyām tu rādhā vṛndāvane vane: 13.37
As Rukmiṇī is the chief queen in Dvārakā, Rādhā is the chief gopī in Vṛndāvana.
Srila Jiva Goswami quotes the following verses from the Agni Purana:
“gopyah papracchur usasi
krsnanucaram uddhavam
hari-lila-viharams ca
tatraikam radhikam vina
radha tad-bhava-samlina
vasanaya viramita
sakhibhih sabhyadhac chuddha-
vijñana-guna-jrmbhitam
ijyante-vasinam veda
caramamsa-vibhavanaih”
“At dawn the Gopis inquired from Krishna’s servant, Uddhava, about the Lord’s pastimes and recreation. Only Srimati Radharani, immersed in thought of Krishna, withdrew Her interest in the talks. Then Radha, who is worshiped by the residents of Her Vrindavan village, spoke up in the midst of her girlfriends. Her words were full of pure transcendental knowledge and expressed the ultimate portion of the Vedas.”
Sri Sri Radha Kripa Kataksha Stava Raja Spoken by Lord Shiva to Parvati in the Tantra named Urdhvamnaya-Tantra
This is the most famous stotra in Sri Vrindavana; all the sadhus know it by heart, and it is recited daily in most temples and nearby villages; indeed, this prayer is regarded as the very heart of Vrindavana. It is also known as: The King of Prayers which Petitions the Most Merciful Side-long Glance from Srimati Radharani
Ṛk-pariśiṣṭa says: (Rig veda appendix or supplement)
rādhayā mādhavo devo mādhavenaiva rādhikā | vibhrājante janeṣvā
Mādhava is revealed to the people through Rādhā and Rādhā is revealed through Mādhava.
Brahma Samhita States:
“I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency [hladini]. Their companions are Her who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa.” B.S. 5.37
Adi Purana states
“O Partha, in all the three planetary systems, this earth is especially fortunate, for on earth is the town of Vrndavana. And there the gopis are especially glorious because among them is My Srimati Radharani. (Adi Purana-Krsna to Arjuna)”
Lord Shiva has told Devi Durgâ in Sammohan-Tantra –
“Who rejects Sri Râdhâ and worships Shyâmsundar, takes His Holy Name or meditates on Him, will verily fall down.”
Sri Radha Sahasra-nama was originally spoken by Lord Shiva to Parvati devi, recorded in the 5th Chapter of Sri Narada Pancaratra.
Texts 1 and 2
Sri Parvati said: O lord of lords, O master of the universe, O master kind to your devotees, if you are kind to me, if you have mercy for me, then, O lord, please tell me all you have heard, the most secret of secrets in your effulgent heart.
Texts 3 and 4
O lord of lords, the transcendental thousand names of Goddess Sri Radha-gopi, which inspire pure devotional service, and which you have never told anyone, please tell to me. Why is the Goddess, who creates and destroys the universes, a gopi?
Text 5
Lord Siva said: O goddess, O queen, please hear this auspicious and very wonderful truth, which destroys sins: For Her their are neither births nor material activities.
Text 6
When Lord Hari, out of a sense of duty, performs activities (in the material world), she, desiring to be near Him, assumes many different forms.
Text 7
I have already explained why She is a gopi. O goddess, now please hear Her thousand names.
Continued…….
Some references from Sanat Kumar Samhita
Sanatkumara samhita 302-303:
sri-narada uvaca
gate madhu-purim krsne
vipralambha-rasah katham
vasudeve radhikayah
samsayam cindhi me prabho
“Shri Narada said: If when Lord Krishna goes to Mathura He manifests His more-perfect form of Vasudeva’s son (which is different from the most-perfect form of Nanda’s son), then how is it possible for Shri Radha to feel the pangs of separation from this form (a form different from the Vrindavana-Krishna)? O master, please cut apart this doubt.”
sri-sadasiva uvaca
saktih samyogini kama
vama saktir viyogini
hladini kirtida-putri
caivam radha trayam vraje
“Lord Sadashiva said: The Samyogini potency arranges the amorous pastimes of the divine couple, and the Viyogini potency arranges that the divine couple be separated. The Hladini potency is the Lord’s pleasure potency. In Vraja Shri Radha is the manifestation of these three potencies.”
Samyogini is the expansion of Sri Radha outside Vrndavan, when She meets Krsna at Kuruksetra. Viyogini is the expansion of Sri Radha in Gokula (Bhauma) Vrindavan after Krsna moves to Mathura. Hladini (Kirtida-putri, Vrsabhanu-nandini) is Her original form always present with Sri Krsna in Goloka (Divya) Vrndavan in asta-kaliya-lila
The gopis are none other than the goddess of fortune is mentioned in the below verses of Srimad Bhagwatam.
SB 10.33.14
“The gopis who were all goddess of fortune obtained the infalliable beautiful supreme personality as their intimate lover. Their necks embraced by the arms of lord.The sang and danced in his company”.
In this verse the gopyah is in apposition to the word Sriyah and ekanta vallabham means intimate lover.
Followers of Sri Sampradaya does not accept this translation . But it does not matter. Jiva Goswami has given this translation and his knowledge is unquestionable
SB 10.32.10
Encircled by the gopīs, who were now relieved of all distress, Lord Acyuta, the Supreme Personality of Godhead, shone forth splendidly. My dear King, Kṛṣṇa thus appeared like the Supersoul encircled by His spiritual potencies.
The gopis headed by Radharani has got benediction which even Goddess of fortune Lakshmi Devi has been deprived .
SB 10.16.36
O Lord, we do not know how the serpent Kāliya has attained this great opportunity of being touched by the dust of Your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and observing austere vows.
Śrīmad-Bhāgavatam (10.47.60) also states:
“The gopīs received benedictions from the Lord that neither Lakṣmīdevī nor the most beautiful dancers in the heavenly planets could attain. In the rāsa dance, the Lord showed His favor to the most fortunate gopīs by placing His arms on their shoulders and dancing with each of them individually. No one can compare with the gopīs, who received the causeless mercy of the Lord.”
Śrīmad-Bhāgavatam (10.9.20) Śukadeva Gosvāmī says,
The Supreme Lord, who can award liberation to anyone, showed more mercy toward the gopīs than to Lord Brahma, Lord Śiva or even the goddess of fortune, who is His own wife and is associated with His body.
Radharani as source of Lakshmis
Srimati Radharani is the embodiment of Sri Krishna’s swarup shakti. She has each and every excellent quality and is the presiding Deity for all opulence. Srimat Jiva Goswamipad has written in Priti-sandarbha (120th chapter) –
“Sri Bhagavân’s swarup shakti has countless wonderful properties, for example – excellent talents, wealth etc. This swarup shakti exists in two forms –
1. it is unmanifest and exists in Sri Bhagavan only as a ‘power’.
2. it is manifest and expressed in the forms of Laxmis. The swarup shakti that is manifest and appears in the personal form is the source of all excellences and opulence. Srimati Radharani is the root of all the Kamalas.
“laxmi Saraswati durgâ sâvitri râdhikâ parâ,
bhaktyâ namanti yat shashwat tam namâmiparât-param.” – (Nârad-Pancharâtra)
Meaning – “I forever pay obeisance to Sri Krishna Who is more divine than the divine, and Whom Laxmi, Saraswati, Durgâ, Sâvitri and the ‘parâ-shakti’ or supreme shakti Sri Râdhâ worship with devotion.”
It is evident from this verse that although Laxmi, Durgâ etc. are divine shaktis, only Srimati Râdhârâni is ‘parâ’. What does ‘parâ’ mean?
“parânte shreshtha-vâchakâh”
Meaning – “When we use the word ‘parâ’ at the end, it indicates the superlative (greatest)”.
It is easy to understand from this that Srimati Radharani is the supreme. Sri Nârad-Pancharâtra has used ‘parâ’ many times in connection with Srimati Radharani.
Example –
“rasikâ rasikânandâ swayam râseseshwari parâ”.
Meaning – “Srimati Râdhârâni is the connoisseur of ras, She takes delight in the devotees of ras; She Herself is the controller of the Râs-dance and is the greatest of all.”
That one God first divided Himself into two parts. One part became female called Visnu Maya and the other part remained Himself as a male. (Narada Pancaratra 2.3.24
That lady was the presiding Deity of the female sex, Mula Prakrti, Isvari and His prana. She is born from His left side. (Narada Pancaratra 2.3.27)
O Narada! The sages name her Radha as She appeared before Hari in Rasa mandalam, quite young and full of youth. (Narada Pancaratra 2.3.36)
Sanat Kumar Samhita States
72
devi krishnamayi prokta
radhika para-devata
sarva-lakshmi-svarupa sa
krishnahlada-svarupini
The transcendental goddess Sri Radha is the direct counterpart of Lord Sri Krishna. She is the central figure for all the goddesses of fortune. She is the pleasure-potency of Lord Krishna.
73
tatah sa procyate vipra
hladiniti manishibhih
tat-kala-koti-koty-amsa
durgadyas tri-gunatmikah
The wise say that She is the pleasure potency of Lord Krishna. Durga and the other goddesses in the world of the three modes are a million-millionth part of one of Her expansions.
74
sa tu sakshan maha-lakshmih
krishno narayanah prabhuh
na tayor vidyate bhedah
sv-alpo ‘pi muni-sattama
She is directly Goddess Maha-Lakshmi and Lord Krishna is Lord Narayana. O best of sages, there is not the slightest difference between Them.
Nārada describes her as supreme in the Rādhā-māhātmya of Padma Purāṇa.
Brihad Gautamiya tantra also states
“devi krishnamayee prokta radhika para-devata, sarva laxmimayi sarva-kântih sammohini para.”
“The transcendental goddess Srimati Radharani is the direct counterpart of Lord Sri Krishna. She is the central figure of all goddess of fortune. She possess all the attractiveness to attract the personality of godhead. She is the primeval internal potency of Lord.”
The author of Sri Chaitanya Charitâmrita has explained this verse very beautifully –
“Srimati Radharani is resplendent and supremely beautiful. She is like the altar of Sri Krishna-worship and the playground for His love-sports. She is Krishnamayee, meaning, She is full of Sri Krishna inside and outside. Sri Krishna appears wherever She casts Her gaze. Sri Krishna is love and ras personified and His shakti is non-different from Him. She worships Sri Krishna by fulfilling all His desires; hence the Purans call Her ‘Radhika’ (the worshipper). Therefore She is all-revered and is the supreme deity. She is the all–protector and is the Mother of all the universes. She is the source of all the Laxmis. The Laxmis are the six majesty of Sri Krishna. Srimati Radharani is their source – the greatest of all shaktis. The entire beauty and splendour reside in Her. She dispenses beauty to all the Laxmis. Here ‘splendour’ may also mean all the desires of Sri Krishna – this indicates that all His desires reside in Srimati Radharani. Radhika fulfils His wishes. This is the meaning of ‘Sri Radha is all-resplendent’. Sri Krishna mesmerizes everybody and Srimati
Radharani holds Sri Krishna spellbound. Therefore we conclude that She is the Supreme Owner. – (C.C.)
When the great sage Parashar mentioned ‘parâ-shakti’ (the Great Power), he said –
“The Great Power is always beyond description; it is extremely far from our mental speculation and it is a subject for only self-realized paramhamsas – I pray to That supreme Ishwari.”
Although some refer that supreme shakti as Laxmi and some call her as ‘Durgâ’, she is Sri Râdhâ and resides as the absolute shakti in Vrindâvan. Sri Râdhâ is the height of the supreme shakti.
Some Gaudiya Vaishnava text references on Radharani
“Srimati Râdhârâni is the Supreme Power while Sri Krishna is the Supreme Personality. The scriptures prove that the two are non different. Just as musk and its fragrance are inseparable, and so are fire and its burning property, similarly Râdhâ and Krishna are one. They assume two forms simply to relish ras.” – (Chaitanya Charitâmrita, Gaudiya text)
Srila Krishnadâs Kavirâj Goswâmi has written –
“Sri Krishna thinks in His mind – the wise call me absolute bliss, and absolute ras. All universes get joy from me. Is there anyone who can make me happy? Only someone who is hundreds of times more qualified than me can cause me pleasure. However it is impossible to find one who attracts the three worlds, yet Sri Râdhâ’s speech is so sweet that it captivates my ears. Although the world is aromatic due to my fragrance, the sweet smell of Sri Râdhâ’s body steals my heart and soul. Despite the fact that I am the fountainhead of all the ras present in this world, the nectarine ras of Sri Râdhâ’s lips enthrall me. Albeit, my touch is as cooling as innumerable moons, Râdhikâ’s sweet touch soothes even me. Thus I am the cause of all happiness in the world, yet I continue to live only because of Râdhikâ’s beauty and excellences.” – (C.C)
The scriptures say –
“binâ râdhâ-prasâdena krishna-prâptir-na jâyate”
Meaning – “It is impossible to attain Sri Krishna without Srimati Râdhârâni’s mercy.”
Srila Narottam dâs Thâkur Mahâshai has regretted the misfortune of those who are averse to serving Sri Râdhâ –
“All glory to the Holy Name of Sri Râdhâ, Who resides in Vrindâvan and Who is the treasurehouse of Sri Krishna’s blissful love-sports. The hymns that extol Her excellences are so sweet – yet my ears are disinclined to hear them – alas! I am so unfortunate!
Whoever always associates with Her devotees and absorbs in the loving discussions about Her ras-ful divine pastimes gains the association of Ghanashyâm Sri Krishna. Whoever is indisposed to such conversation will never accomplish the highest goal of human life – I loathe hearing his name even.” – (P.B.C.)
It is possible for us to know the very deep confidential mellows of the divine pastimes of Sri Sri Râdhâ-Mâdhav only when we associate with the devotees who are surrendered unto the lotus feet of Sri Sri Râdhâ-Mâdhav. Srila Raghunâth dâs Goswâmi has written in his Swa-sankalpa-prakâsh Stotra (= A hymn to declare my resolution) –
“Whoever has not served the holy, fragrant and compassionate dust of the lotus feet of Srimati Râdhârâni, who has not taken the shelter of Sri Vrindâvan that is decorated with Her beautiful footprints, who has not associated with the rasik devotees whose heart is extremely thirsty for the confidential sevâ of Srimati Râdhârâni – he can never ever immerse in Shyâmsundar Who is the ‘ocean of ras’ personified.”
Sri Sri Râdhâ-Mâdhav is the sole Object of worship for the devotees sheltered at Sriman-Mahâprabhu’s lotus feet. And they serve Sri Krishna only under Srimati Râdhârâni’s subservience. We have already quoted howmuch the Goudiya Vaishnav preceptors grieve when we adore Sri Krishna alone and not serve Sri Râdhâ. Srimat Raghunâth dâs Goswâmipâd has called the one who worships Sri Krishna sans Sri Râdhâ as a fraud and arrogant; he has vowed to reject them instantly – in the same breath he has also declared his heartfelt reverence for the worshipers of the Divine Couple –
“Srimati Râdhârâni’s name is so sweet that as soon as a living being hears it, he is bathed in love. Whoever lovingly worships Sri Krishna in accompaniment with Sri Râdhâ – I pledge to wash his feet, drink that water and carry it on my head forever.”
If we analyse these two pledges of Srila Dâs Goswâmi we can easily appreciate how much important it is to serve Srimati Râdhârâni along with Sri Krishna.
Srimat Jiva Goswâmipâd has written at the end of Sri-Krishna-Sandarbha –
“Amongst all the divine manifestations, Sri Krishna is God Himself. Again we see that he expresses Himself in three forms – in Dwârakâ, Mathurâ and Vrindâvan. Amongst these, He expresses extraordinary sweetness in His Vrindâvan-manifestation; therefore the Vrindâvan-manifestation is the topmost. In Vrindâvan He expresses various moods in his pastimes as a child with His parents and as a boy with His friends. However when He performs lovesports in the kishor form with Sri Sri Râdhârâni, who is the crestjewel of all Vrajânganâs, He is indeed supremely wonderful. Therefore the worship of Sri Sri Râdhâ-Mâdhav is the suprememost.”
This Sri Yugal-mâdhuri alone is the only Object of worship for the Goudiya Vaishnavs. Our preceptors too have given us the same instruction. Srila Narottam dâs Thâkur Mahâshai has sung in his Manjari-swarup –
“The Divine Couple – Srimati Râdhârâni and Sri Krishna are my life and soul. I have no refuge in life or death other than Them.
I shall seat Them on the gem-studded altar in the loving woods of Kadamba trees on the banks of the Kâlindi and anoint Them with fragrant chandan paste.
O when will I fan Them with a châmar, all the while gazing at Their sweet and radiant moon-like faces?
When shall I sew Mâlati garlands and put around Them? When will I offer camphor-scented betel leaves to their sweet lips?
When will I serve Their lotus-feet under the command of Lalitâ, Vishâkhâ and all other sakhis?
Thus prays Narottam dâs – the servant of the servant of Sri Krishna-Chaitanya Mahâprabhu, since his heartfelt desire is to serve the Divine Couple in this confidential manner.”
