Çré Çré Rädhäñöamé
Çréla Bhakti Pramoda Puré Gosvämé Mahäräja
[NOTE: This page uses Balarama font (available here)
for better transliteration of Sanskrit into English]
The Potency of This Day
Days that are dear to Mädhava, such as Ekädaçé and Janamäñöamé, are the mother of
bhakti for they cause bhakti to appear in one’s heart. Çré Rädhä is the most beloved of Çré
Mädhava and Her appearance day is the crest jewel of all days that are dear to Him,
such as Ekädaçé. The Padma Puräëa states that when Devaåñi Närada desired to hear the
glories of Çré Rädhäñöamé from Çré Brahmä, his father, Brahmä replied that no one but Çré Hari
Himself can suitably glorify the appearance day of His beloved. Although Ekädaçé is so
dear to Çré Hari, a person gains one hundred times more spiritual merit that leads to bhakti
by observing just one Rädhäñöamé vrata than he does by observing a thousand Ekädaçé vratas:
yat phalaà labhate naraù
rädhä janamäñöamé puëyaà
RAYS OF THE HARMONIST 42
Translated into English for the first time
The Time of Çré Rädhä’s Birth
Fearing the possibility of danger in Gokula Mahävana, the birthplace of Nanda-nandana Çré Kåñëa, Çré Nanda Mahäräja relocated his residence to Nandéçvara Hill. His dearmost friend, Çré Våñabhänu Mahäräja, who also expected many disturbances in Rävala, established his residence atop Çré Varñäëä Hill, which lies south of Nandéçvara Hill. It was in Rävala, in the abode of Çré Våñabhänu Mahäräja and his queen Kértidä, that Çré Rädhikä – the internal potency of Çré Kåñëa and the embodiment of His pleasure-giving potency – manifested the pastime of Her appearance. This occurred at on the eighth day of the fortnight of the waxing moon, in the month of Bhädra, during the auspicious anurädhä constellation, one year after Çré Kåñëa’s birth.
Çré Rädhä is, in fact, Çré Kåñëa’s intrinsic potency. Since the energy and the energetic are eternally nondifferent by constitution (çakti-çaktimator abheda), She appears whenever Kåñëa appears. To enable them to enact Their pastimes on Earth, Yogamäyä arranged for Çré Rädhikä to appear one year after Çré Kåñëa.
tata ärabhya nandasya
ramäkréòam abhün nåpa
this verse Çré Çukadeva Gosvämé addresses Çré Parékñit Mahäräja as follows: “O
King, since Nanda vraja, the
Çréla Jéva Gosvämipäda writes in Çré Gopäla-campü (Pürva 15.19–20):
sa präpa gopa-dugdhäbdhiù
lak ñmé-jananädgät pürttim
The ocean of milk, in the form of a gopa named Çré
Våñabhänu, had many sons as precious as gems.
Despite this, he attained perfection solely due to the
appearance of Lakñmé in the form of Çré Rädhä, who is
endowed with ambrosial radiance.
sä khalu çré-kåñëa-janama-varñänantaravar
ñe sarva-sukhasatre rädhä nämni
nakñatre jäteti rädhäbhidhéyate.
That very girl manifested the pastime of Her birth one
year after the appearance of Çré Kåñëa, during the most
auspicious constellation named anurädhä. Thus She
was named Rädhä.
RAYS OF THE HARMONIST • 43
Çré Rädhä’s Appearance: First History
When Çré Varuëadeva, the god of the ocean, saw the invaluable jewel that is Çré Kåñëa in his own palace, he spoke with jubilation:
adya me nibhåto deho
aväpuù päram adhvanaù
“O Lord, today my life has become successful and I
have attained the topmost wealth. Although I am the
master of all the oceans, which are reservoirs of
gems, I have never attained such a treasure as this.
The servants of Your lotus feet have attained
liberation (adhvaùna saàsärasya päramaväpuù). I
am also Your servant and am praying for the same
The Padma Puräëa describes how Çré Rädhä appeared at Çré Våñabhänu Mahäräja’s
yajïa-sthala, the place where he performed sacrificial rites:
iti ñrutväpi sä rädhä
bhädre mäsi site pakñe
añöamé saàjïike tithau
jätä sä rädhikä divä
yajïärthaà çodhitäyäà ca
dåñöä sä divyarüpiëé
täà präpya nijamandiram
dattavän mahiñéà nétvä
sä ca täà paryapälayat
Padma Puräëa (Brahma-khaëòa 7.40-42)
At , on the eighth day of the bright lunar
fortnight, in the month of Bhädra, the celestially
beautiful Çré Rädhikä appeared from the land that
Våñabhänu Mahäräja was excavating for the purpose
of yajïa. With a delighted heart, Çré Våñabhänu
Mahäräja took Her to his residence and presented Her
to his noble queen, Çré Kértidä-devé, who proceeded to
Çré Rädhä’s Appearance: Second History
Another history describes that early one morning, in yet another place in Vraja, Çré Våñabhänu Mahäräja was taking bath in the Yamunä. Floating close by was this spotlessly beautiful girl lying on a radiant and fully blossomed lotus. With great happiness, he at once took Her in his arms and brought Her home to his queen Kértidä-devé. In great bliss, Kértidä-devé embraced Her and began to care for Her with unbounded affection. But when the king and queen noticed that Her eyes did not open, their hearts were deeply afflicted, and they prayed at the lotus feet of the Supreme Lord that He would bless Her with the power of sight.
Meanwhile, at their palace in Rävala, Çré Nanda Mahäräja’s queen, Yaçodä-devé, arrived from Gokula, holding Çré Kåñëa in her arms. The royal couple of Rävala greeted her with much honour. Çré Yaçodä-devé gazed with unblinking eyes at the newborn baby girl lying in the lap of Çré Kértidä-devé. At that time, an astonishing incident took place. As soon as Yaçodänandana Çré Kåñëa came face to face with that baby girl, She opened Her eyes. Her first sight was the moon-like face of Her beloved Çré Kåñëa, and She simply gazed upon Him. Kåñëa too became overwhelmed upon gazing with intense feeling at the moon-like face of His most beloved. Their divine meeting took place through the meeting of Their eyes. The happiness of Våñabhänu Mahäräja and his queen knew no bounds, and they celebrated the occasion
with great pomp and grandeur.
Çréla Rüpa Gosvämipäda has given a similar narration in his book Çré Lalita-mädhava.
Intense Longing for Çré Rädhä’s Service
Çréla Rüpa Gosvämé, Çréla Sanätana Gosvämé, Çréla Raghunätha däsa Gosvämé and other gosvämés have lovingly sung the glories of Çré Rädhäräëé. How Çré Prabodhänanda Sarasvatipäda has relished Her glories in such an unprecedented and astonishing manner in his Çré Rädhä-rasa-sudhä-nidhi ! The way Çré Çréla Bhaktivinoda Öhäkura has composed Svaniyamäñöaka and other prayers gloriously demonstrates his intense longing to attain
çré rädhädäsya, service to Çré Rädhä.
This same mood is also found in the writings of the most worshipable Çré Çréla Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda – that is, in his Anubhäñya commentary on Çré Caitanya-caritämåta; in his Anuvåtti on Çré Rüpa Gosvämé’s Çré Upadeçämåta; in his poetic translation of the ten states of divyonmäda that Çré Rüpa Gosvämé described in Çré Ujjvalanélamaëi, Çré Bhramara-gétä and Çré Mahiñé-gétä; in the maìgaläcaraëa, or auspicious invocation, of his Prärthanärasa-vivåti commentary on Çréla Narottama Öhäkura Mahäçaya’s Prärthanä; and in the maìgaläcaraëa of his Gauòéya-bhäsya commentary on Çré Caitanya-bhägavata. These wonderful expressions of yearning for rädhä-däsya serve as a continuous, powerful inspiration for us.
That day when my most revered spiritual master, Çréla Prabhupäda, first met his spiritual master, oà viñëupäda Çré Çrémad Gaura-kiçora Prabhu, he saw him walking towards Çré Svänanda-sukhada-kuïja, dressed as an avadhüta and singing one particular song over and over. With his own hand Çréla Prabhupäda wrote down that song and kept it with him, regarding it as the dearmost treasure of his bhajana.
Çréla Gaura-kiçora Mahäräja’s Heartfelt Prayer
As servants of Çréla Prabhupäda’s servants, our sole objective is to seek out that secret treasure. The Six Gosvämés have demonstrated the ideal of weeping in profound anxiety as they wandered throughout Vraja, crying out “hä rädhe! hä rädhe!” In performing bhajana, our sole asset is our pure and sincere crying out to attain the transcendental mercy of the embodiment of mercy, Çré Rädhäräëé. There is no other means to attain this treasure than by the causeless mercy of Çré Gurudeva. That devotional song that Çréla Bäbäjé Mahäräja would sing goes like this:
kothäya go premamayi rädhe rädhe
rädhe rädhe go, jaya rädhe rädhe (1)
Where is She who is the embodiment of prema? All
glories to Çré Rädhä.
dekhä diye präëa räkha, rädhe rädhe
tomära käìgäla tomäya òäke, rädhe rädhe (2)
O Rädhä, please give me Your darçana and save my
life. This wretched beggar for your mercy calls out to
You, “Rädhe! Rädhe!”
rädhe våndävana-viläsini, rädhe rädhe
rädhe känu-mana-mohini, rädhe rädhe (3)
O Rädhä, You enjoy pleasure pastimes in the forest of
Våndävana, wherein You enchant the mind of Kåñëa.
rädhe añöa-sakhéra çiromaëi, rädhe rädhe
rädhe våñabhänu-nandini, rädhe rädhe (4)
O Rädhä, You are the crest-jewel among Your eight
principal sakhés. O Rädhä, daughter of Våñabhänu
(gosäi) niyama kare sadäi òäke, rädhe rädhe
The Six Gosvämés were always calling out, “Rädhe!
(gosäi) eka-bära òäke keçé-ghäöe,
äbära òäke vaàçé-vaöe, rädhe rädhe (5)
... sometimes at Keçé-ghäöa, sometimes at Vaàçé-vaöa
– “Rädhe! Rädhe!”
(gosäi) eka-bära òäke nidhu-vane,
äbära òäke kuïja-vane, rädhe rädhe
... sometimes in Nidhuvana, sometimes in Sevä-kuïja
– “Rädhe! Rädhe!”
(gosäi) eka-bära òäke rädhä-kuëòe,
äbära òäke çyäma-kuëòe, rädhe rädhe (6)
... sometimes at Rädhä-kuëòa, sometimes at Çyämakuëòa
– “Rädhe! Rädhe!”
(gosäi) eka-bära òäke kusuma-vane,
äbära òäke govardhane, rädhe rädhe
... sometimes at Kusuma-sarovara, sometimes at
Giriräja-Govardhana – “Rädhe! Rädhe!”
(gosäi) eka-bära òäke täla-vane,
äbära òäke tamäla-vane, rädhe rädhe (7)
... sometimes at Tälavana, and sometimes at
Tamälavana – “Rädhe! Rädhe!”
(gosäi) malina vasana diye gäya,
vrajera dhüläya gaòägaòi jaya, rädhe rädhe
The Six Gosvämés’ simple clothing appears dirty
because they are always rolling in the dust of Vraja
crying out, “Rädhe! Rädhe!”
(gosäi) mukhe rädhä rädhä bale,
bhäse nayanera jale, rädhe rädhe (8)
Calling out “Rädhe! Rädhe”, their eyes burst with
floods of tears.
(gosäi) våndävane kuli kuli kende beòäya
rädhä bali’, rädhe rädhe
They wander throughout the lanes of Våndävana
crying out, “Rädhe! Rädhe!”
(gosäi) chäpänna daëòa rätri-dine
jäne nä rädhä-govinda vine, rädhe rädhe (9)
know nothing but Rädhä-Govinda throughout
the day and night. Rädhe! Rädhe!
tära para cäri daëòa çuti’ thäke
svapne rädhä-govinda dekhe, rädhe rädhe (10)
They take rest for only four daëòas (1 hr. 36 min.).
Even at that time they receive darçana of Çré Rädhä-
Govinda in their dreams. Rädhe! Rädhe!
Only when I sincerely offer my life and soul to attain this extremely valuable treasure, feeling true anxiety and deep yearning for it, shall I understand that Çré Gurudeva has accepted me with an open heart. Oh, when will such good fortune arise! The number days I have left in this life will soon be exhausted!
Çrématé Rädhikä’s Transcendental Name
Çréla Rüpa Gosvämipäda tells the following story in the prelude to his narration of the one hundred and eight names of Çré Rädhä: Once Çré Rädhäräëé entered into a sulky mood towards Çré Kåñëa and, despite His hundreds of pleadings, refused to forgive Him. When Çré Kåñëa left that place with a greatly afflicted heart, Çré Rädhäräëé soon gave up Her sulky mood. Her heart now churning from Her absorption in Çré Kåñëa’s qualities, She became extremely aggrieved and repented, “Alas! Speaking harshly to Him, I have rejected that Kåñëa who is the ocean of all virtues. Will He ever come to Me again?”
Seeing Her repenting like this, Her girlfriend Tungavidyä, famous for her wisdom, addressed Her: “O beautiful Rädhä, abandon Your respect for Kåñëa and listen attentively to my words. Do not worry, thinking, ‘With harsh words I have rejected that Kåñëa who is the ocean of all virtues. Will He ever return to Me?’ Previously, a sakhé named Kandarpasundaré was eager to establish a relationship with You in sakhya-bhäva, the mood of friendship. Çré Paurëamäsé-devé advised her to chant Your one hundred and eight names to fulfil her desire. Çré Våndä-devé, the goddess of Våndävana, who is wellacquainted with the ways of Çré Paurëamäsé-devé, has written down those names in sindüra (vermilion), and at this very moment is offering them to the Lord of Your life, Çré Kåñëa. Aggrieved by the pain of separation from You, Kåñëa is experiencing some relief by chanting these hundred and eight names.”
It is said that Çré Rädhä’s names, being all-attractive and the embodiment of an extremely powerful mantra, should be written in sindüra. With this introduction Çréla Rüpa Gosvämipäda narrates the unprecedented and exceptionally grave moods of the one hundred and eight names of Çré Rädhä, the Goddess of Çré Våndävana, in Çré Premendu-sudhäsatra. He has composed other hymns that are also extremely pleasing. Similarly, Çréla Raghunätha däsa Gosvämé has written the hundred and eight names of Çré Rädhä and other prayers in his Stavävalé.
In fact, Çré Kåñëa, captivated by Çré Rädhä’s love, ceaselessly chants Her name. Therefore the name of Çré Rädhä is like a deeply esoteric mantra. Without the exclusive shelter of Çré Rädhä, there is no question of receiving the mercy of Çré Kåñëa.
Humility and Service: Not Pride and Erudition
Our most worshipable Çréla Prabhupäda has said, “Çré Kåñëa is adhokñaja çaktimän, the possessor of all potency who exists beyond the range of the material mind, intelligence and senses. Çré Rädhä is adhokñajä çaktimatä, Çré Kåñëa’s spiritual potency who similarly lies beyond our material reach. The philosophy of the tarka-panthäs, who believe in the process of gross dialectic to acquire knowledge, is ‘anayä méyate iti mäyä – through intellectual effort, one attains understanding of mäyä.’ The supremely excellent philosophy of the çrauta-panthäs, however, who follow the process of hearing in disciplic succession as a means to acquire knowledge, is ‘anayä rädhitaù iti rädhä – through the process of worship, one attains Çré Rädhä.’ For them, the sole state of perfection is to engage in pleasing and satisfying Çré Kåñëa with their entire body, including all their limbs and senses.”
The tarka-panthäs can display their pride, but they cannot touch even the doorstep of the realm of bhakti. By instructing his own mind in Çré Manaù-çikñä, Çréla Raghunätha däsa Gosvämé humbly teaches us to renounce all pride and quickly develop sublime and incessant rati for Çré Gurudeva; for Çré Vraja; for the residents of Vraja; for the Vaiñëavas; for the brähmaëas, who are like the demigods of this Earth; for our dékñä-mantras; for the holy names of the Lord; and for the topmost shelter of the lotus feet of Çré Rädhä-Govinda, the eternally youthful couple of Vraja. As long as the false pride that stems from one’s wealth, scholarship, beauty and birth in a high class family remains in one’s heart, it is impossible to practice devotional service even slightly.
Moreover, a person’s pride in his bhajana, devotion, renunciation, etc., also becomes a fatal hindrance on the path of devotion. We should always consciously remember the tåëädapi çunécena verse spoken by Çréman Mahäprabhu and, taking exclusive shelter of the lotus feet of Çréla Gurudeva, constantly pray for the mercy of Çré Rädhäräëé. It is in this manner that we should seek the mercy of Çré Kåñëa, the beloved of Çré Rädhä.
binä rädhä prasädena
Without the mercy of Çré Rädhä, hari-bhakti is
extremely difficult to attain.
rädhä-bhajane yadi mati nähi bhelä
kåñëa-bhajana taba akäraëa gelä
Gétävalé (Çré Rädhäñöaka, Song 8)
If the desire to serve Çré Rädhikä does not appear in
my heart, then my worship of Kåñëa is simply useless.
The Most Worshipable Object
In the book called Krama-dépikä, Çré Kåñëa says to
yaù smaret tu sadä rädhäà
na jäne tasya kià phalam
The name of Çré Rädhä is superior to hundreds of My
names. Even I cannot calculate the result achieved by
constantly remembering Her name.
Just as Çré Kåñëa, aggrieved by separation from His beloved, always chants the name “Rädhä”, Çré Rädhä too, stricken with grief when apart from Her beloved, constantly utters the name “Kåñëa”. Therefore, the only meaningful name to be chanted by the jéva is the rädhä-kåñëa yugala näma [the Hare Kåñëa mantra]. In “Räya Rämänanda Saàväda” it is said:
sampattira madhye jévera kon sampatti gaëi?’
‘rädhä-kåñëe prema yäìra, sei baòa dhané’
Çré Caitanya-caritämåta (Madhya-lélä 8.247)
Çré Caitanya Mahäprabhu inquired, “Of the many
capitalists who possess great riches, who is the
Räya Rämänanda replied, “He who is richest in
love for Çré Rädhä and Çré Kåñëa is the greatest
‘gäna-madhye kona gäna – jévera nija dharma?’
‘rädhä-kåñëera prema-keli’ – yei gétera marma
Çré Caitanya-caritämåta (Madhya-lélä 8.250)
Çré Caitanya Mahäprabhu asked, “Among all lyrics,
which lyrics describe the living entity’s actual
Rämänanda replied, “Those lyrics that speak
about the loving affairs of Çré Rädhä and Çré Kåñëa are
superior to all others.”
‘dhyeya-madhye jévera kartavya kon dhyäna?’
‘rädhä-kåñëa-padämbuja-dhyäna – pradhäna’
Çré Caitanya-caritämåta (Madhya-lélä 8.253)
Çré Caitanya Mahäprabhu asked, “Of the many
types of meditation, which is necessary for all living
Räya Rämänanda replied, “The chief duty of every
living being is to meditate upon the lotus feet of Çré
Rädhä and Çré Kåñëa.”
sarva tyaji’ jévera kartavya kähäì väsa?’
‘vraja-bhümi våndävana yähäì lélä-räsa’
Çré Caitanya-caritämåta (Madhya-lélä 8.254)
Çré Caitanya Mahäprabhu asked, “Where should
the living entity reside, giving up all other places?”
Räya Rämänanda replied, “He should reside in the
holy place known as Våndävana or Vrajabhümi,
where Çré Kåñëa performed His räsa-lélä.”
‘çravaëa-madhye jévera kon çreñöha çravaëa?’
Çré Caitanya-caritämåta (Madhya-lélä 8.255)
Çré Caitanya Mahäprabhu further inquired, “Out of
all topics people listen to, which is best for all living
Räya Rämänanda replied, “Hearing about the
loving affairs between Çré Rädhä and Çré Kåñëa is most
satisfying to the ear.”
‘upäsyera madhye kon upäsya pradhäna?’
‘çreñöha upäsya – yugala ‘rädhä-kåñëa’ näma’
Çré Caitanya-caritämåta (Madhya-lélä 8.256)
Çré Caitanya Mahäprabhu asked, “Among all
worship-able objects, which is the chief?”
Räya Rämänanda, “The highest worshipable object
is the holy name of Çré Rädhä and Çré Kåñëa.”
Translated from Çré Caitanya-väëé,