Who
is Srimati Radharani - Submitted by Hardik
FROM: hkaswala@hotmail.com
DATE: Tue, 28 Aug 2001 23:13:44 -0400
SUBJECT: Fwd: Who is Srimati Radharani
From: "Tusti Mohan Krsna (das) JPS (JPS Off. MYR-IN)"
Who is Srimati Radharani:
Sri Krishna is the Supreme Personality of Godhead. It is stated in the
Svetasvatara Upanishad (6.8) "The Supreme Lord has multi-potencies,
which act so perfectly that all consciousness, strength and activity are
being directed solely by His will". The material world, where we
are now living, is called bahir-anga-sakti, the external energy of
Krishna. Krishna explains in the Bhagavad-Gita (9.10): "Under My
superintendence the material energy is working". Apart from the
material, external energy, there is another energy - the internal
energy. By the internal energy the spiritual world is being manifested.
As the material world is manipulated under the external energy, the
spiritual world is conducted by the internal potency. That internal
potency, called the Hladini Sakti, is Srimati Radharani.
In CC Adi 1.5 it is said "The loving affairs of Sri Radha and
Krishna are transcendental manifestations of the Lord's internal
pleasure-giving potency. Although Radha and Krishna are one in Their
identity, They separated Themselves eternally". Srimati Radharani,
as the highest devotee of Sri Krishna, derives the greatest pleasure in
serving Him. She is the origin of all the Gopis and of all the Goddesses
of Fortune (Lakshmi devi) who are engaged in the service of the Lord.
She is the mainstay, the ideal and the ultimate refuge of all devotees
embarking on the path of devotional service. Without first getting the
mercy of Srimati Radharani it is impossible to even approach Sri
Krishna.
The Hare Krishna maha-mantra is in fact a prayer to Srimati Radharani.
The word `Hare' is derived from `Hara' which denotes the internal energy
or Hladini Sakti of Krishna. This is none other that Srimati Radharani.
When one is chanting the maha-mantra, one is saying: "O Krishna ! O
Radha !! Please engage me in your devotional service". Krishna is
difficult to approach directly, but He is bhakta-vatsala, always eager
to please His devotees. Thus the mood of a devotee is to invoke the
compassion of Srimati Radharani Who then recommends the devotee to Sri
Krishna. Since Krishna is easily pleased by Srimati Radharani, He then
readily accepts the devotee in His service.
Vrindavan Lila:
When the Lord descends, He is invariably accompanied by His loving
associates. Five thousand years when Sri Krishna descended in His
original form, as a cowherd boy in Vrindavan, Srimati Radharani
accompanied Him in Her original form. She appeared exactly two weeks
after the appearance of Sri Krishna on the eighth day of the waning moon
(ashtami). Srimati Radharani was found on a lotus flower by Vrashabhanu
and his wife Kirtida near the village of Barsana, a few miles away from
Nandagrama. It is said that Srimati Radharani first opened Her eyes only
when Sri Krishna appeared before Her. Until that time Her eyes were
closed. Understanding the mellows of the relationship between Krishna
and Radha is impossible from the mundane perspective. Understanding
madhurya-rasa (devotion at the platform of intimacy), which is the
highest level of relationship of a devotee with Krishna, is only
possible in the most elevated stages of bhakti where there is not even a
tinge of material contamination. Therefore Svarupa Damodara Gosvami has
written: "The loving affairs of Radha and Krishna are not ordinary,
material loving affairs, although they appear like that. Rascals and
fools misunderstand Krishna to be an ordinary man. They do not know
Krishna's transcendental nature. They try to imitate Krishna's rasa-lila,
His dancing with the Gopis". There is no offense greater than this.
Devotees starting on the path of bhakti must carefully avoid such
offenses. They must simply pray to Srimati Radharani, as their most
compassionate Mother, for mercy, for bhakti and for an opportunity to
serve Sri Krishna.
Qualities of Srimati Radharani:
As explained in Bhakti-rasamrta-sindhu (Nectar of Devotion), Krishna
possesses sixty-four transcendental qualities. Srimati Radharani has
twenty-five transcendental qualities, but She can control even Krishna
by them. Her transcendental qualities are as follows:
(1) She is sweetness personified;
(2) She is a fresh young girl; (3) Her eyes are always moving;
(4) She is always brightly smiling;
(5) She possesses all auspicious marks on Her body;
(6) She can agitate Krishna by the flavor of Her person;
(7) She is expert in the art of singing;
(8) She can speak very nicely and sweetly;
(9) She is expert in presenting feminine attractions;
(10) She is modest and gentle;
(11) She is always very merciful;
(12) She is transcendentally cunning;
(13) She knows how to dress nicely;
(14) She is always shy;
(15) She is always respectful;
(16) She is always patient;
(17) She is very grave;
(18) She is enjoyed by Krishna;
(19) She is always situated on the highest devotional platform;
(20) She is the abode of love of the residents of Gokula;
(21) She can give shelter to all kinds of devotees;
(22) She is always affectionate to superiors and inferiors;
(23) She is always obliged by the dealings of Her associates,
(24) She is the greatest amongst Krishna's girl friends;
(25) She always keeps Krishna under Her control.
Krishna means 'all attractive', since He attracts every one to Him. But
Srimati Radharani attracts even Krishna. Although Krishna says vedaham
samatitani - "I know everything" - He fails to understand
Radharani. Krishna is acyuta (inconceivable), but for Him Radharani is
inconceivable. Radharani is so great. Krishna thought, "I am full.
I am complete in every respect, but still I want to understand Radharani."
This question obliged Krishna to accept the propensities of Radharani to
understand Himself. So five hundred years ago Krishna appeared as
Caitanya Mahaprabhu, in the mood of Srimati Radharani and with Her
golden complexion, as His own greatest devotee. Krishna did this to
understand the depth of devotion of Srimati Radharani.
Mercy of Srimati Radharani:
Srimati Radharani is the ideal maha-bhagvat. As the greatest devotee,
She is also the most compassionate. She is unable to bear the suffering
of the souls trapped in the material world. The word "aradhaya"
(prayers) is derived from "Radha" and means "worshippable".
Similarly the word "aparadha" (offenses) means "against
Radha". When one performs devotional service, one is pleasing
Srimati Radharani and when commits Vaishnava aparadha against Krishna or
His devotees, one is offending Radharani. Srimati Radharani is the
guardian, the mentor and the benefactor of all aspiring devotees. When a
soul starts to inquire about Krishna, Srimati Radharani is most pleased
and takes charge of his devotional advancements. As one makes progress,
one continues to invoke the mercy of Srimati Radharani and when She is
pleased, Krishna is automatically pleased.
All glories to Srimati Radharani !!
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Benefits
from chanting Japa - Submitted by Manoj
(from the book - Begging for the Nectar of the Holy Name - Pgs 146,147 -
by HH Satsvarup Maharaj)
Is it wrong to philosophize on the benefits I am receiving from japa,
even though I feel no ecstasy from chanting? No, Srila Prabhupada states
that the changes should be manifest in terms of one's real activities.
He quotes Bhaktisiddhanta Saraswati that detachment from material life
is an important symptom of chanting the Hare Krishna maha-mantra. The
display of ecstatic symptoms is not always shown even by a
maha-bhagavata, whereas prakrita-sahajiyas may imitate crying tears and
other bodily symptoms.
Srila Prabhupada mentions the symptoms of steady bhava as important
indications. The Nectar of Devotion mentions pridelessness, intense
utilization of time, forbearance, always expecting Krishna's mercy,
attraction of chanting, and attachment for living in the holy dhama.
Therefore, it is not wrong to believe that benefit is coming when we
chant "good" rounds. I don't want to deride the simple
practice of staying alert and correctly pronouncing the mantra, sitting
up straight, chanting at a brisk pace.
There is tremendous work going on in every ISKCON temple during the japa
hours as long as the attempt is sincerely made - and not only in the
temple building, but wherever devotees chant their japa and strive to
utter and hear His holy names. The good accrues not only to devotees but
to the society of nondevotees as well. If more people begin to chant,
the auspiciousness will increase. Among the benefits that occur to human
society just from chanting the holy names, Srila Prabhupada mentions
peace, material prosperity, an auspicious political situation, and
eradication of crime. Even when we don't notice the development of the
good symptoms in a chanter or in society, we should have faith that the
holy name is all-powerful and that its influence is growing.
Sinful reactions are vanquished for the person who chants. He will give
up illicit sex, intoxication, meat-eating, and gambling. No one can be
free of these things without the mercy of the holy name (harer namaiva
kevalam …. Kalau nasty eva gatir anyatha). And even for those who
don't immediately give up bad habits, they are released from bad sins.
"If one chants the holy name of the Lord, even in a helpless
condition or without desiring to do so, all the reactions of his sinful
life depart, just as when a lion roars all the small animals flee in
fear" (Garuda Purana, quoted in Bhag. 6.2.7, purport). Provided we
don't deliberately commit sins on the strength of chanting, great
benefits are gained when we utter the holy name.
I want to scrupulously observe my own chanting and try to improve, try
to avoid offenses, and try to chant with attention and devotion. I want
to know that my subjective analysis or my "gut" feelings are
not the all in all. The holy name is supreme; I must chant with this
faith. "If a person unaware of the effective potency of a certain
medicine takes that medicine or is forced to take it, it will act even
without his knowledge because its potency does not depend on the
patient's understanding. Similarly, even though one does not know the
value of chanting the holy name of the Lord, if he chants knowingly or
unknowingly, the chanting will be very effective" (Bhag. 6.2.18
purport).
Therefore, I desire to chant with faith and gratitude. "We had
fallen into abominable lives as meat-eaters, drunkards and women-hunters
who performed all kinds of sinful activities, but now we have been given
the opportunity to chant the Hare Krishna mantra. Therefore, we should
always appreciate this opportunity" (Bhag. 6.2.34, purport).
It is the mercy of Srila Prabhupada that I was saved from my suicidal
course, but Prabhupada states that it is the mercy of the holy name
which he brought to us on the order of his guru maharaja. As guru-daksina
to Prabhupada, I will go on chanting and telling others about the
chanting. When they ask me how I feel when chanting, I may admit that it
is dry due to my offenses, but I will point out that the medicine is
working regardless.
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Leadership
Excellence Journal - Aug 2001- Submitted by Hardik
(Journal published by Institute for Applied Spiritual Technology)
From Akrura das.
Excellent Quote:
Anyone who is his own spiritual master has a fool for a disciple.
-Jayadvaita Swami, On-line interview (www.waronillusion.com)
Leadership Qualities in Bhagavad Gita
Leader has brahminical and ksatriya qualities:
Bg 18.42 - Peacefulness, self-control, austerity, purity, tolerance,
honesty, knowledge, wisdom and religiousness-these are the natural
qualities by which the brahmanas work.
Bg 18.43 - Heroism, power, determination, resourcefulness, courage in
battle, generosity and leadership are the natural qualities of work for
the ksatriyas.
Leader is highly focused:
Bg. 2.41 - Those who are on this path are resolute in purpose, and their
aim is one. O beloved child of the Kurus, the intelligence of those who
are irresolute is many-branched.
Leader sets the standards by example:
Bg. 3.21 - Whatever action a great man performs, common men follow. And
whatever standards he sets by exemplary acts, all the world pursues.
Leader practices threefold austerities:
Bg 17.14 - Austerity of the body consists in worship of the Supreme
Lord, the brahmanas, the spiritual master, and superiors like the father
and mother, and in cleanliness, simplicity, celibacy and nonviolence.
Bg 17.15 - Austerity of speech consists in speaking words that are
truthful, pleasing, beneficial, and not agitating to others, and also in
regularly reciting Vedic literature.
Bg 17.16 - And satisfaction, simplicity, gravity, self-control and
purification of one's existence are the austerities of the mind.
ISKCON Excellence
How To - Srila Prabhupada
Now you all leaders, especially the GBC members, must become very much
responsible and do the work that I am doing to the same standard. So I
want you leaders especially to become very much absorbed in the
philosophy of Bhagavad-gita, Srimad-Bhagavatam, and become yourselves
completely convinced and free from all doubt. On this platform you shall
be able to carry on the work satisfactorily, but if there is lack of
knowledge, or if there is forgetfulness, everything will be spoiled in
time. So especially you must encourage the students to read our books
throughout the day as much as possible, and give them all good advice
how to understand the books, and inspire them to study the things from
every point of view. In this way, by constantly engaging our tongues in
the service of the Lord, either by discussing His philosophy or by
chanting Hare Krishna, the truth is that Krishna Himself will reveal
Himself to us and we shall understand how to do everything properly.
Editor's Note
Recently I met a temple president who wants to develop a temple mission
statement, as a guiding tool for temple's programs and plans. Prior to
that, he wants each member of the temple council to write their own
personal mission statement. He has completed his own, which directs his
life more and more. He also wants each and every temple devotee to work
on their mission statements. By this tool they will have a compass in
their life and service. He has another good quality of striving for
clarity in all dealings. These two ideas may bring about enhanced
mode-of-goodness management in our temples.
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