Evening Lecture on Krsna and Radha tattva Srila Bhaktivedanta
Narayan Gosvami Maharaja - 17 September 1999, Mathura,
Translation By Manjulali Dasi
the day before Radhastami. We will discuss Radha-tattva. But
before I begin I would like to say that the backbone of bhakti is
the nama-sankirtana movement. Our acaryas put special emphasis on
this movement and you are present here because of this movement.
How did Swamiji preach and get you here? [Gurudeva had ordered
everyone to go out on harinama that afternoon and only a handful
of brahmacaris had gone.] When I first came to the math, I
personally visited and preached from house to house, doing a
bhagavat lecture in one house, kirtana in another. Brahmacaris
must go for bhiksa on dvadasi and grhasthas should give bhiksa on
dvadasi. We should all be very sweet to others. All that we do
must be for the happiness of Krsna, guru and the vaisnavas.
Sankirtana is part of bhakti.
You are all by-products
of nama-sankirtana. In the conversation between Raya Ramananda
and Caitanya Mahaprabhu, Raya Ramananda started from
varnasrama-dharma and went up to gopi-prema. Then Mahaprabhu
asked if there was anything higher than that. Raya Ramananda
said, " No one in the entire universe can ask this question -
whether there is anything higher than this. Only Krsna can ask
it." Then Mahaprabhu enquired about Krsna-tattva, Radha-tattva,
prema-tattva and rasa-tattva. Raya Ramananda said that, " I do
not know anything.
Whatever is coming out of my mouth is
only inspired by you."
There should be a platform, a
foundation, in order to sustain harikatha.
tapasvis, and learned personalities listen to harikatha, but they
are unable to sustain it because they do not have a platform (no
previous sukrtis). For example when Sukadeva Gosvami was speaking
Srimad-Bhagavatam so many learned personalities were there. But
how many had the qualification to sustain it? While hearing
harikatha for millions of births, first sukrti develops, then
slowly all anarthas like kama, krodha, moha disappear, then the
modes of rajas and tamas cease to have any affect.
Sukadeva Gosvami does not feel hunger or heat. His heart is
completely immersed in Krsna-katha. After hearing continuously a
platform develops which destroys the anarthas and then Krsna
enters the heart.
kama-lobhadayas ca ye ceta etair anaviddham sthitam
sattve prasidati [Srimad-Bhagavatam 1.2.19]
as irrevocable loving service is established effects of three
modes of nature -passion, ignorance, lust etc. disappears. The
devotee is then established in the mode of goodness and is
Bhakti is very soft and gentle. How
can it remain in a heart which has the demons of kama, krodha,
moha? If you are not advancing, if you are stuck in your
spiritual life, then surely something is wrong. All the above
anarthas are preventing your advancement. So what is the
solution? By continuously hearing harikartha they will slowly
disappear. If still you are stuck, then go and take help of guru
or vaisnavas. Slowly tattva-jnana will come and then affection
for the lotus feet of Krsna will automatically develop. If it is
still not coming it means too many offences are being committed.
Then Krsna and Radha's prema will look like the prema of Laila
and Majnu [Indian version of Romeo and Juliet.] Slowly you will
also become Laila and Majnu.
If you are not getting
prema with the sanga of vaisnavas, will you get it by the
association of ghosts and spirits! If you won't get it by staying
in Mathura and Vrndavana, will you get it staying in Kasi!
Vrndavana is so powerful that one can get bhakti even by staying
one night there. We sleep in Vrndavana so many nights, but we
have not received bhakti. This is because a strong platform is
not yet ready.
attendance in class of Bhagvatam and by rendering service to the
pure devotee all that is troublesome to the heart is almost
completely destroyed and loving service to god is established who
is praised by transcendental songs.]
about Krsna-tattva and Raya Ramananda replied:
That Krsna is the
ever-youthful transcendental cupid in spiritual
His upasana, worship, is performed by
Kama-gayatri. Guruji gives Kama-gayatri which will eventually
make you realize your siddha-deha. Guruji gives knowledge of
asta-kaliya-lila. He has given everything possible, but even then
you are not doing bhajana properly. By doing Kama-bija-gayatri
properly it manifests itself in the heart. Krsna is so beautiful
that men, women, moving and non-moving objects, not to mention
Krsna Himself, become attracted. He has such a sweet form. As
soon as Mahaprabhu heard this He immediately became mad with
ecstasy. But what happens to us? How will harikatha enter our
hearts if we have anger, greed, lust, and revengeful intentions
in our hearts. Gurudeva is the personification of
Krsna never comes and talks to us. Guru
spreads his long arms to catch those devotees who are running
away from Krsna. So guru is even more merciful than Krsna
Himself. When Krsna killed Kamsa, or when He did rasa with the
gopis, do we know what was going on in His mind and heart? Who
can know? Someone who is on the same level as Krsna.
Srimati Radhika is the para-sakti or hladini-sakti of Krsna. Just
as Krsna is sat-cit-ananda, in the same way Radhika is the sakti
who sustains Krsna.
This is the symptom of Her svarupa.
The samvit-sakti sustains sat, the sandhini-sakti sustains cit,
and the hladini-sakti sustains ananda. Her svarupa, form and
nature is a combination of these three - sandhini, samvit and
hladini. Srimati Radhika is like cintamani. As cintamani gives
whatever you desire, similarly, Srimati Radhika fulfills all of
Krsna's lakhs and lakhs of desires. 'Cinta' means to think or
desire, 'mani' means jewel.
Srimati Radhika is the jewel
who gives whatever Krsna desires.
'mahabhava' jani sei mahabhava-rupa radha-thakurani (Cc
["The essential part of love of Godhead is
called mahabhava, transcendental ecstasy, and that ecstasy is
represented by Srimati Radharani." (BBT)]
haya 'cintamani-sara' krsna-vancha purna kare ei karya
tanra (Cc Madhya 8.164)
["That supreme ecstasy of
Srimati Radharani is the essence of spiritual life. Her only
business is to fulfill all the desires of Krsna." (BBT)]
Krsna pleases all the entities of the universe, but who pleases
Him? Srimatiji. If Radhika is not there who will give pleasure to
Krsna? This is not easy to understand. Those who have no sanga of
vaisnavas and are not doing sadhana will not understand. When we
first came in the math, fifteen of us lived in a small room. I
used to have the service of washing the dishes and cleaning the
lanterns. Vamana Maharaja used to mop the temple and give out the
leaf plates. I was a high-ranked police officer, but I was doing
this service with love. That is why I am able to tell you today
about Radha-tattva -- because my gurudeva blessed me after seeing
The ananda that the jivas feel is also a
reflection of that sakti, what to say of the ananda of the atma.
Light comes from the sun, but it is the sun's rays that bring
this light to us. Without the rays we will not even know that the
sun exists. Srimatiji is the sakti who is like the rays.
Now the question arises: if Srimati Radhika is the source of all
pleasure to Nandanandana, what is the need of lakhs and lakhs of
gopis in the rasa dance? The answer is that Radhaji is cintamani,
and to give pleasure to Krsna She assumes kayavyuha-rupa. Not
kayavyuha but kayavyuha-rupa. Her expansions are also sometimes
called kayavyuha, but actually they are only LIKE kayavyuha.
Actually there is a great difference between the two. When Krsna
expanded Himself into 16,108 to marry His brides in Dvaraka these
forms were kayavyuha because the forms, qualities,
characteristics of all His expansions were the same. On the other
hand, Srimati's expansions are different in appearance, qualities
and moods (dhira and adhira bhavas). Each gopi is a
personification of a particular bhava (mood or emotion) of
Srimatiji, just as flowers, fruits and creepers, although one
with the tree, also have separate identities. So Radhaji assumes
lakhs of forms to give ananda to Krsna.
and the gopis cannot describe or narrate this. Even Mahaprabhu
cannot describe all this. Only those persons who are tatastha,
Only in the association of our acaryas,
like Rupa Gosvami and Lokanatha Gosvami, who can enter the lilas,
can we properly hear and understand. In rasa dance it appears
that there are lakhs of expansions of Krsna, but actually He is
moving with superspeed, giving the impression that there are
lakhs of Krsnas.
Radha, Krsna and Mahaprabhu are so
beautiful that They do not need anything to enhance Their beauty.
If Mahaprabhu puts mud on Himself He is even more beautiful.
Krsna's beauty is original and complete. If His hair is ruffled
He is more beautiful, if it gets covered with dust it is still
more beautiful. He beautifies His ornaments. They do not beautify
Him. So even if He is without ornaments, even if He is naked, He
is always more and more beautiful. Similarly, Srimatiji does not
need jewelry and cosmetics to make Her attractive. It is Her
beauty which sustains Krsna's. She wears all this to please
Krsna. Her real jewels are Her bhavas. All Her jewels are
nondifferent from Her. They are thus all made of mahabhava. She
wears sixteen types of decoration like sindura, uptan, bindi,
In India the ladies take bath three times a
day. Srimatiji also takes three baths a day:
["Srimati Radharani takes
Her first bath in the shower of the nectar of compassion, and She
takes Her second bath in the nectar of youth." (BBT)]
Radhika takes Her first bath, early in the morning, called
'karunyamrta.' She is actually not taking bath in water but in
Krsna's sneha for Her. What is sneha? That love which increases
despites problems and obstacles. When the heart melts, it becomes
molten. It liquefies. Krsna's love for Her is like this, and She
bathes in it. She bathes in three types of ages. The first bath
symbolizes the age when girl's body is beginning to show signs of
development from childhood to adolescence. Some serious attitude
is beginning to develop. The uptan paste that is put on Srimatiji
before She takes bath is mixed with essences of beautiful
flowers, fragrant aguru, kumkum color etc. This uptan is actually
the pranaya (love) of the sakhis for Srimatiji, making Her glow.
Srimatiji is ujjvala, She has golden complexion which shines more
after Her first bath. This is called vaya-sandhi [mixture of
childhood and adolescence - pre-teenage years].
the middle bath shyness has developed and youth is beginning.
First, when there was no development, there was no need to bother
with upper cloth.
But now three pieces of cloths are
required. One for the head, another for the chest, and one for
the lower body, to hide it from Krsna. The color of Srimati's
skirt is red which is the color of anuraga (Krsna's love for Her
and Her love for Him ). This lahanga (full skirt) is called
syama-patta, meaning Syama's anuraga. Srimati's shyness is
manifested in three places -- on Her head, in Her eyes and on Her
chest. The lavanyamrta, the third bath is taken in the luster of
complete and fresh youthful beauty. When Krsna sees Srimatiji,
His pitambara and vamsi fall and He even faints at times.
You should meditate on all this. There is no other happiness in