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Kusum

Kusuma-sarovara is on the right of the parikrama path, about one-and-a-half miles south-west of Radha-Kunda. A forest of flowers (kusuma) was here full of varieties of trees, creepers and flowers like bell, cameli, juhi, yuthi, mallika and campaka.  Radhika ji used to come here on the pretext of picking flowers with her sakhis, but Her real intent was to meet rasika Shri Krishna, with whom She would have love-quarrels and sarcastic exchanges full of rasa.
Krishna-bhavanamrta describes how one day Radhika ji was picking flowers here with her sakhis when Krishna arrived, and the following exchange took place:
Krishna: Who is there?
Radha: Nobody.
Krishna: Tell Me honestly, who are You?
Radha: Nobody.
Krishna: You are speaking in a very crooked way.
Radha: And You speak in a very straight way, don't You? Krishna: I am asking You who You are.
Radha: Don't You know?
Krishna: What are You doing?
Radha: Picking flowers to worship the Sungod.
Krishna: Have You received permission from anyone to do so? Radha: There is no need of anyone's permission.
Krishna: Aha, I have caught a thief today. I wondered who was stealing flowers every day and ruining this garden. Now I have caught You, and will punish You straight away.
Radha: Since when have You become the master of this flower garden? Have You ever planted a single flower here Have You ever even watered one? On the contrary, You ruin this flower garden with Your hundreds and thousands of cows and Your boisterous, brazen friends. Indeed, since when have You become the protector of this garden?

Krishna: Do not defame a pious, righteous person like Me. Now I shall teach You a good lesson.
Radha (smiling): Aha-ha, You are a highly pious and righteous person, are You? You killed a woman right after Your birth; You lied to Your mother even in childhood; You stole butter from the houses of the neighbouring gopis; and when You became a little older, You stole the clothes of the young gopis. Only a few days ago You killed a calf. This is the extent of Your pious, saintly conduct.
Hearing the retort, Krishna scratched His head and looked towards clever Madhumarigala, who advised Him, "One's wellbeing lies in remaining quiet." At this point, all the sakhis surrounded Shyamasundara and began to clap .

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Legend of Hot Milk

The immeasurable love of Krishna for Radha made Krishna's wives jealous of Radha. Once, they all planned a mischief to make Radha suffer. They set out a bowl of burning hot milk. They gave the bowl to Radha, saying that Krishna had sent it for her. Radha readily drank the hot milk.

When the wives returned to Krishna, they found him full of painful ulcers. This shows that Krishna resides in every pore of Radha i.e. why the hot milk didn't touch Radha, but it affected Krishna. He took all her pain and miseries upon himself.

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Verse / Sarva-kanti

Radhe Radhe Kahat hee, sab Biyadha mitjay
koti janm kee aapada, shri Radhe kahe se kat jay

Srimati Radharani is the direct counterpart of Lordi Krishna. 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 . She is the chief associate and devotee of Lord Krishna, and topmost of all goddesses Srimati Radharani is the Supreme Goddess. She is most always seen with Krishna. She is the most excellent worshiper of Lord Krishna. However, She is also an expansion of the Lord's energy. Since She is also an extension of Krishna, She is the feminine aspect of God

Radha Rani is also known as Sarva-kanti , which indicates that all beauty and luster rest in Her body, and all the Lakshmis derive their beauty from Her. Sarva-kanti also means that all the desires of Lord Krishna rest in Srimati Radharani. As Lord Krishna enchants the world with His beauty and charm, Sri Radha enchants Him. Therefore She is the Supreme Goddess. Sri Radha is the full power, and Lord Krishna is the possessor of full power. Thus, the two are non-different, as the sunshine is nondifferent from the sun, or as the energy is non-different from the energetic or source of energy.

Radhe tu bad bhagini, Kyon tapsya keen
tenn lok taran tarad ,tere hee Adheen

Without Radha Rani there is no meaning to loard Krishna and without Krishna there is no meaning to Radha Rani. Because of this, in the Vaishnava tradition we always pay respects first to the Lord's internal energy in the form of Radha Rani, and then to the Lord Krishna. Thus They are referred to as Radha-Krishna, or in other names as Sita-Rama, Lakshmi-Narayana, and so on. In this way, Radha and Krishna are one, but when Lord Krishna wants to enjoy, He manifests Himself as Radharani. Otherwise, there is no energy in which Krishna can attain pleasure outside Himself.

Among the gopis of Vrindavana, Srimati Radharani and another gopi are considered chief. However, when we compare the gopis , it appears that Srimati Radharani is most important because Her real feature expresses the highest ecstasy of love. The ecstasy of love experienced by the other gopis cannot be compared to that of Srimati Radharani."

Vrindawan ke vrikh ko, Maram na jane koie
Jaha dal dal or pat pat pe ,Shri Radhe Radhe hoia

It is also described that the potency of love of God is called hladini , the Lord's pleasure potency. Whenever the Lord wants to enjoy pleasure, He exhibits His own spiritual potency known as hladini . And the essence of that love is in the emotion called bhava . The ultimate development of that emotion is mahabhava , or great bhava . Mahabhava is full of the pleasure potency, and it is an exhibition of the highest love for Lord Krishna. Sri Radharani is the embodiment of that transcendental consciousness found in mahabhava . Her mind, senses and body are steeped in that highest sort of love for Krishna. She is as spiritual as the Lord Himself. In fact, being the personification of the hladini-shakti , the pleasure giving energy of the Lord, She is the only source of enjoyment for the Lord. This pleasure potency manifests spiritually as Radharani in a way that attracts even Lord Krishna. He takes no pleasure in anything material. The Lord could never enjoy anything that is less spiritual than Himself.

Therefore Radha and Krishna are identical. Then She expands Herself into different forms, known as Lalita, Visakha, and Her other confidential associates that increase the mood of divine love. However, being the Lord's hladini feature, She is also the ultimate source of all happiness for all the living beings. In other words, everything that gives pleasure and happiness within the spiritual or the material worlds is because of Her and the energy that emanates from Her. That same pleasure potency expands and spreads throughout the spiritual worlds, and then descends into the material creation into the many forms of happiness that is experienced by the conditioned soul, though it may be called by different names and perceived in assorted ways. Since we are all parts and parcels of the Lord, we also have that pleasure potency within us to a minute degree. But we are trying to enjoy it in the material world. Therefore we are like sparks that are dying out because we have left our place which is in the blazing fire of Lord Krishna's association.

In describing Srimati Radharani, it is also said in the Vidagdha-madhava by Rupa Gosvami, "The beauty of Srimati Radharani's eyes forcibly devours the beauty of newly grown blue lotus flowers, and the beauty of Her face surpasses that of an entire forest of fully blossomed lotuses. Her bodily luster seems to place even gold in a painful situation. Thus the wonderful, unprecedented beauty of Srimati Radharani is awakening Vrindavana."

"Although the effulgence of the moon is brilliant initially at night, in the daytime it fades away. Similarly, although the lotus is beautiful during the daytime, at night it closes. But, O My friend, the face of My most dear Srimati Radharani is always bright and beautiful, both day and night. Therefore, to what can Her face be compared?"

"When Srimati Radharani smiles, waves of joy overtake Her cheeks, and Her arched eyebrows dance like the bow of Cupid. Her glance is so enchanting that it is like a dancing bumblebee, moving unsteadily due to intoxication. That bee has bitten the whorl of My heart."

Bhagavat Purana - Contemporary - Radha-Krishna





       Plate 1 - Sriya Suka - The Parrot of Srimati Radharani



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From discourses by Srila Bhaktivedanta Narayana Maharaja

A reason given why Sukadeva Goswami didn't directly mention Srimati Radharani In the Srimad Bhagavatam is because Maharaja Pariksit had only seven days to live and uttering Srimatl Radharanl's name would have thrown Sukadeva into ecstatic trance for six months.

In the Brahma Vaivarta Purana it has been described "sri radha nama mantrena murch senmesiki bhavet noccareta mata spastam pariksit hit krin munih". If Sukadeva Goswami uttered the name of Srimati Radhika, he would at once remember Radhika's pastimes. Due to the Radha-prem he would experience, he would become filled with "avista citta," excited and fixed in remembering Her pastimes and activities in the service of Krishna. He would then have become internally fixed on Krishna and externally inert for six months. Parikslt Maharada had only seven days to live, and Sukadeva Goswami wanted him to have the benefit of hearing the entire Srimad Bhagavatam.

His Worshipful Deity

Why would Sukadeva Goswami go into an ecstatic trance at the mere mention of the name of Srimati Radharani? Srila Sanatana Goswami writes as follows in his own commentary to his Brhad Bhagavatamrta, Kanda 1, Chapter 7, verses 156-158:

"Srimati Radharanl was the worshipable Deity, the isthavdev, of Sukadeva Goswami. When he used to utter the name of Radhika, he used to become avista citta, - internally spiritually excited and externally inert." So in the Srimad Bhagavatam he has given the name of Radhika and other gopis in a hidden way."


Indirectly Uttered

Sukadeva Goswami has therefore not uttered the name directly, but only indirectly. According to rasa sastra, an indirect utterance is better than a direct utterance.

veda brahmanatma-visayas,
tri-kanda-visaya ime
paroksa-vada rsaya,
paroksam mama ca priyram

"The Vedas, divided into three divisions, ultimately reveal the living entity as pure spirit soul. The Vedic seers and mantras, however, deal in esoteric terms, and I am also pleased by such confidential descriptions." (SB 11.21.35)


Rasika Bhakta

So, Sukadeva Goswami also uttered the gopis' names indirectly, as in aniyaradhito SB 10.30.28, anya, by Her who has aradhito, perfectly worshlped. This refers to Srlmatl Radhika. A rasika bhakta can understand that it was Srimati Radharani, the one who has most perfectly worshipped Krishna, and the one that Krishna has taken away from the rasa sthala, and who He has disappeared with. It was only this gopi whose head and feet Krishna had decorated In a secluded place.


Aradito

But, uttering the words aradito which indlcates Srimati Radharani and which sounds so much like the name of Radhika, Sukadeva Goswami became at once avistha-citta. After becoming so emotional, he changed the sublect. Also in Srimad Bhagavatam 2.4.14, Sukadeva Goswami uttered radhasa, which defines Srimati Radharani as opulence.


By the Grace of Sanatana Goswami

Sanatana Goswami also says that in Rasa Panchadhya of the Srimad Bhagavatam, and in the Gopi Gita, in the Uddhava Sandesha and in the Bhrahara (Bee) Gita, Sukadeva Goswami has also carefully used other words to indirectly denote Srimati Radharani. We are grateful to Sanatana Goswami, for without his revealing these truths to us, we could never understand.

Sukadeva Goswami has used the words ksacit doham hitva in SB 10.29.5, the words tais taih padais in SB 10.30.26, the words yam gopim anayat in SB 10.30.35, the words sa vadhur anvatapyata in SB 10.30.38, the words kacit karambujam saurer in SB 10.32.4, and the words kacin madhukaram drstva. Each of these quotes denotes Srimati Radhika and other gopis. Those who are rasika bhaktas, with open eyes, can see the names of the gopis and the name of Sri Radhika everywhere. But the blind can not see.


The Parrot of Sri

But why would Sukadeva Goswami become so emotional at the mere mention of the name of Srimati Radhika? In the Srimad' Bhagavatam it is often stated, srl sukadeva uvaca. Sri means sriya sukadeva, or the suka, parrot of Sri - Srimati Radharani. Jlva Goswami, in Golpal Campu, explains that this suka originally was Srimati Radhika's and used to sit on Srimati Radhika's left hand while She would affectionately feed him the seeds from a pomegranate fruit. She would pet him affectionately telling him, "Bolo Krishna! Krishna! Thls parrot would then sweetly utter the names of Krishna.

One day that suka flew away to Nandagram to Krishna who was sitting within a kunja (garden) with His friend Madhu Mangala and others. The suka sat on a branch of a pomegranate tree and very sweetly began to utter Krishna's name, "Krishna, Krishna." Krishna looked toward the suka and was moved. The parrot spoke again, "Oh, I am very wretched and unfortunate. I am kritghna - ungrateful and do not recognize the good qualities of anyone. For I have left my mistress and have come here." He uttered this In such a pitiable manner that Krishna was both astonished and Impressed. He at once took the parrot, who was Srimati Radhika's own, in His hand and began to fondle htm.


Radha Bhagavatam

After Krishna's manifest lila ended, by the order of Krishna, the parrot, to manifest Radha Bhagavatam, remained In this world. Later, he entered into the mouth of Vyasadeva's wife and remained for 18 years. This Sukadeva Is sriya suka, the Suka of Srimati Radhika. This is why he was so rasika that he couldn't utter the name of Radhika.


Puranas

Other Puranas do mention Srimati Radharani directly, but these Puranas are never the less not one hundred percent free from tinges of karma and jnana.The Srimad Bhagavatam is beyond the other Puranas and unique in its freedom from all goals other than the glorification of Krishna bhakti. No hint of karma or jnana taint its pages.

The goal of the Srimad Bhagavatam, in essence, even more than glorifying Krishna, is to glorify Srimati Radharani. This is so because Srimati Radharani possesses the most selfless love for Krishna, even more full than the other residents of Vrindaban, and even more than the other gopis.


The Glory of Srimati Radharani

This being true, the Srimad Bhagavtam thus mentions the glories of Srimati Radharani in practically every verse. Those who have eyes to see can see Srimati Radharani's name everywhere, in every verse. But Sukadeva Goswami has carefully spoken Srimad Bhagavatm so that these glories are mentioned only indirectly. This is natural, for one keeps those things dearest to him well hidden, protected from the unqualifled who cannot appreciate them.

As a chaste wife in public covers her head with her sari and uncovers it only in the presence of her husband, so Sukadeva has presented the truth about Srimati Radharani in a covered fashion. Only the rasika bhaktas who possess the proper adhikara,- the proper eligibility, can actually pierce Sukadeva's covering.

Another analogy can help us understand. The naked body of a woman Is not beautiful. But if she covers her body with a fine transparent cloth and then water is poured on that cloth, each of her features are revealed. This is how-to appreciate the beautiful features of a woman. Similarly, the glories of Srimati Radharani are only enhanced through the thin coverlng supplied by the author, the most intelligent Sukadeva Goswami.

Covering Srimati Radharani's supreme position also enhances the ultimate revelation of those glories, as things obtained with hardship are appreciated more than those easily attained. The attainment of prema must include the overcoming of obstacles.


Chaitanya Mahaprabhu

Sri Caitanya Mahaprabhu is Krishna, Himself, having assumed the mood of Srimati Radharani. He tells us that the gopis are the best worshipers of Krishna. If Srimad Bhagavatam did not contain the glories of Srimati Radharani, Sri Caitanya Mahaprabhu would never have touched it. But because Radha's glories are within every sloka (verse), He embraced Srimad Bhagavatam close to His breast.

Like oil hidden within mustard seeds or butter hidden within milk, the glories of Srimati Radharani are hidden within the Srimad Bhagavatam But the foolish cannot recognize them. However, the commentaries of Srila Jiva Goswami and Srila Visvannath Cakravartl Thakur reveal those glories to us. Here are some Srimad Bhagavatam verses and their glorification of SrImati Radharani:

1. Brahma prayed to become grass in Vrindaban so he could catch the dust from the feet of all the Vraja residents. (SB 10.14.34) Uddhava, on the other hand, also wanted to become the grass of Vrindaban, but only wished to obtain the dust of one gopi. The word padarenu, "dust from the feet," is singular in SB 10.47.61 He wanted the dust from the feet of that gopl who had gone off alone durlug the rasa dance. Who is that gopi? It is Srimati Radhika.

2. Krishna, after leaving the gopis during the rasa dance, was smiling with a mild, closed smile. Inside, the Lord felt some shame that he had caused the gopis difficulty. One gopi took the feet of Krishna in her lap, another took His hand, and still another took another hand. One gopi mildly chastised HIm, a second gopi with some sarcasm said, "You are a very good friend," and one gopi was crying. (Candravali, Shyamala, Padama, Lalita, and Badra) SB 10.32.4-5 & 7-8. A fourth gopi, stayed apart She expressed through Her glance that Krishna was ungrateful, considering all that the gopis had done for him. She showed her mana, which is like anger towards Him from a distance. This was Srimati Radharani. SB 10.32.6

These points are explained within the commentary of Visvannath Cakravarti Thakur. Thus the Srimad Bhaganatam is certainly amala purana, and without a doubt the most authorized book. It is also rasa grantha and siddhanta grantha.
                                                                      http://www.goloka.com/docs/gallery/contemporary/01contemporary/01-contmp-01-rk-parrot.html

Twisted in Eight Places

It was a moonlit night and Lord Krishna was playing on his flute most hauntingly. Radha and the other gopis were all listening. They were admiring the music of Krishna;s flute and drinking in his celestial beauty. They were in the seventh Heaven of delight.

After some time, Krishna stopped playing and said, "I have transported you all to a world of purest delight. Now that you are all filled with happiness, I am going to take a walk in the forest." Krishna saw that Radha wanted to accompany him and he said to her, "You may come." The other gopis did not dare to join them. They had the utmost respect for Radha.

So Krishna and Radha walked and walked until they came to a particular place in the forest. Krishna turned to Radha and said, "Radha, I am in the mood to tell some stories. Would you care to listen to my stories?"

"Of course, my Lord!" exclaimed Radha. "Please tell me some stories. I am eager to hear them."

Krishna said, "Anything that comes into my mind, I will tell." Krishna was all ready to tell Radha some stories when, all of a sudden, a strange looking man appeared. His body was bent in eight different places. His legs were crooked, his arms were crooked; everything was unnatural. This man was known as Astabakra asta means eight, and Astabakra means crooked in eight places.

As soon as Radha saw this unfortunate human being, for some reason she began laughing and laughing.

"How can you laugh at this poor man?" asked Krishna.

"His body is bent in eight different places! I cannot refrain from laughing at such an odd spectacle," answered Radha. Krishna scolded her: "It is not kind to laugh at others. You should not behave in this way." But Radha kept laughing and laughing.

Astabakra had thought that Radha would be full of compassion for him because she was Krishna's dearest disciple. He simply could not understand why she was laughing at him so heartlessly. He was standing before her with tremendous devotion and love, but her laughter was hurting him deeply.

Krishna said to Radha, "If I tell you about Astabakra, will you stop laughing at him?"

"Of course, my Lord," came Radha's reply.

"Then stop laughing and listen to his unhappy story." As Krishna began to relate the story, Astabakra bowed to Krishna and Radha and silently left their presence.

This is the story that Krishna told. Astabakra was formerly a high-class Brahmin. He was married and he spent quite a few years with his wife. Then, for God knows what reason, he became disgusted with his wife. He took a vow, saying, "From now on I shall never, never mix with any woman! All women are so bad. Here is the absolute proof. My wife has proved that women are unbearable. I will have no connection, no association, with any woman whatsoever in God's entire creation. I shall not even look at a woman."

This was the strict vow that the Brahmin took after his sad experience with his wife. At that time his body was not crooked at all. In appearance he was very strong and handsome.

O God! A nymph in the palace of Lord Indra noticed this Brahmin and fell in love with him. The name of this nymph, or apsara, was Rambha. She was extremely beautiful. She came to the Brahmin and said to him, "I am in love with you. I want to marry you."

The Brahmin became furious. He said, "I have taken a vow that I shall never marry again. My first wife was enough for me. She was the first and the last!"

Rambha began pleading with him. She said, "You have to marry me, since I have declared my love for you."

"Never!" insisted the Brahmin. "I will not mix with any woman in this life."

When Rambha saw that the Brahmin would not change his mind, she became very angry and upset. "You have such a foul tongue! How dare you talk to me like this! I am a dancer in the palace of Lord Indra himself. I curse you for refusing my love. Your body will become crooked in eight different places. You will be so ugly that no woman will ever want to look at you again."

After cursing the Brahmin, Rambha vanished. The poor Brahmin! His body immediately be came twisted and bent. Each of his limbs went in a different direction. He could move only with the greatest difficulty.

In despair, the Brahmin said, "What is the use of keeping this life? Rambha has cursed me and this is what has happened. Why should I remain on earth any longer? I will immolate this body of mine."

Suddenly, Lord Vishnu appeared before him and said, "It is not good to kill yourself. Pray and pray and pray. After some time, I will come to you again and you will be cured. Then you will be happy on earth with your physical body as before. You say that you do not want to look at women. No harm! You will be able to keep your vow. Now start praying and I will soon appear before you."

The Brahmin listened to Lord Vishnu and began praying most sincerely.

"When will Lord Vishnu come and cure the Brahmin?" asked Radha when Krishna had reached this point in his story.

Krishna smiled sweetly. "Vishnu has already come," he said, and began walking home. Krishna was an Vishnu himself. They were and they are one and the same. So this was how Krishna cured Astabakra.

Gayatri as Radharani / Location / Detail


Gayatri springs from the flute of Krsna. Gayatri-muralista kirtana danam radha-padam dhimahe - the flute song of Krsna only sings the glories of Srimati Radharani.
http://simultaneouslyoneanddifferent.blogspot.com/2014/03/sri-gayatri-nigudhartha.html

http://www.teluguone.com/teluguvelugulu/index.jsp?filename=basic/basics1.htm

http://bvml.org/SBRSM/index.htm

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