By His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Today is the birthday of Śrīmatī Rādhārānī, the pleasure potency of the Supreme Brahman Krishna. Param brahma param dhāma pavitram paramam bhavān (Bg. 10.12)]. So when param brahma (Supreme Brahman) wants to enjoy, He expands Himself. The enjoying spirit is there in the param brahma also. Otherwise we cannot have this enjoying spirit. Since we are part and parcel of God, we have got the enjoying spirit; but it is materially contaminated. The fact is that we have got this enjoying spirit because Krishna also possesses it, but we do not know how to enjoy. We are trying to enjoy in matter, dull matter but Krishna’s enjoyment is spiritual.
Brahma sukhānubhūtyā: People are trying to feel what is brahma-sukha (spiritual pleasure), pleasure of brahmānubhāva (experience of spirit), which is not a material pleasure. So many yogis have given up their family life, their kingdom, and meditating to achieve that Brahman pleasure. Actually, the idea is Brahman pleasure. So many brahmacārīs and so many sannyāsīs are trying to achieve that Brahman (spiritual) pleasure, and in order to achieve that Brahman pleasure they are neglecting and kicking off all this material pleasure. Do you think that Brahman pleasure is ordinary like this material pleasure? Let us not talk of ourselves; we are ordinary men. In the history we have got many instances. Bharata Mahārāja, under whose name this planet is called Bhāratavarsa, was the Emperor of the whole world. As Emperor he had a beautiful wife and young children. But at the age of twenty-four years, when he was just young man, he gave up everything. This is a very old story, of course, but you know of Lord Buddha. He was also a prince. He was not an ordinary man – he was ksatriya, and he was always enjoying with beautiful women. That is the palace pleasure. It is accustomed in every Oriental country that in the palace there are many beautiful girls, who are always dancing and giving pleasure to the kings and the princes. So Lord Buddha was also in such pleasure, but he gave up everything and began to meditate.
Thus there are many hundreds of instances in Indian history where they gave up everything to realize the Brahman pleasure. That is the way. Tapasya means voluntarily accepting something severe for realizing the supreme pleasure. So if, for tasting a little Brahman pleasure, all materialistic pleasures are to be given up, do you think that the Supreme Brahman, Lord Krishna, is enjoying this material pleasure? Is it very reasonable? Krishna is enjoying and hundreds and thousands of goddesses of fortune (laksmīs) are engaged in His service: laksmī-sahasra-śata-sambhrama-sevyamānam [Bs. 5.29]. Do you think these laksmīs are material women? How can Krishna take pleasure in material women? No. This is a mistake. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhih [Bs. 5.37]. In the Brahma-samhitā you will find that He expands His ānanda-cinmaya-rasa, the mellow of transcendental pleasure potency. The gopīs are expansions of this pleasure potency. And Rādhārānī is the center.
Don’t take that Rādhārānī is an ordinary woman like we have our wife or sister or mother. No. She is the pleasure potency of Krishna. And the birth of Rādhārānī was not from the womb of any human being. She was found by her father in the field. While the father was ploughing, he saw one little nice child is lying there. Since he had no children, he caught hold of it and presented to the queen, “Oh, here we have got a very nice child.” “How did you get?” “Oh, in the field.” Just see. Rādhārānī’s janma (birth) is like that. So this janma (birth anniversary) is today.
The name Rādhā is sometimes not found in the Bhāgavata. So the atheistic class of men protests that, “Rādhārānī’s name is not in the Śrīmad-Bhāgavatam. So how has this name Rādhārānī come?” But they do not know how to see it. There is mention of anayārādhyito in the Bhagavatam (10.30.28). There are many gopīs, but there is mention that Krishna is served more pleasingly by this particular gopī. Krishna accepts this gopī’s service more gladly. Anayārādhyate. This word, ārādhyate means worshiping. From this word, the name Rādhā has come. But Rādhā’s name is there in other Purānas. So this is the origin.
Krishna is the enjoyer and He wants to enjoy. Since He’s the Supreme Brahman, He cannot enjoy anything external. He is ātmarāma – He can enjoy it in Himself. Therefore Rādhārānī is the expansion of His pleasure potency. Krishna hasn’t got to seek external things for His pleasure. No. He is full in Himself (ātmarāma). So Rādhārānī is expansion of Krishna. Krishna is the energetic, and Rādhārānī is the energy. Just like fire and the heat – you cannot separate them. Wherever there is fire there is heat, and wherever there is heat there is fire. Similarly, wherever there is Krishna there is Rādhā. And wherever there is Rādhā there is Krishna. They are inseparable. But He is enjoying. So Svarūpa Dāmodara Gosvāmī has described this intricate philosophy of Rādhā and Krishna in a very nice verse. Rādhā Krishna-pranaya-vikrtir hlādinī-śaktir asmād ekātmānāv api bhuvi purā deha-bhedam gatau tau [Cc. Ādi 1.5]. Rādhā and Krishna is the one Supreme, but in order to enjoy, They have divided into two. Again Lord Caitanya joined the two into one. Caitanyākhyam prakatam adhunā. That one means Krishna in the ecstasy of Rādhā. Sometimes Krishna is in ecstasy of Rādhā. Sometimes Rādhā is in ecstasy of Krishna. This is going on. But the essence is Rādhā and Krishna means “the one”, the Supreme.
So Rādhā-Krishna philosophy is a very great philosophy. It is to be understood in the liberated stage. Rādhā-Krishna philosophy is not to be understood in the conditioned stage. But when we worship Rādhā-Krishna in our conditional stage, actually we worship Laksmī-Nārāyana. Rādhā-Krishna worship is on the platform of pure love (rāga-mārga), and Laksmī-Nārāyana worship is on the regulative principles (vidhi-marga). So long we do not develop our pure love, we have to worship on the regulative principles. One has to become a brahmacārī (celibate student), one has to become a sannyāsī (renunciant), one has to perform the worship in this way, in the morning he has to rise, he has to offer. So many rules and regulations. There are at least sixty-four rules and regulations. So in the vidhi-mārga, when you have no love for God or Krishna, we have to follow the regulative principles. Just like you when you practice this mridanga (drum) playing, in the beginning it is not in order, but when you become well versed in the practice, the sound comes out so nicely. Similarly, when we are engaged by regulative principles in the worship of Rādhā-Krishna, it is called vidhi-mārga. And actually when you are on the love platform, then that is called rāga-mārga. So without vidhi-mārga, if anyone wants to learn the rāga-mārga immediately, that is foolishness. Nobody can pass M.A. examination without going through the regulative principles of primary schools and colleges. So therefore I do not want to indulge in the discussions of Rādhā and Krishna so easily. Rather go on with the regulative principle at the present moment. Gradually, as you become purified, as you come on the transcendental platform, you will understand what is Rādhā-Krishna. Don’t try to understand Rādhā-Krishna very quickly. It is a very big subject. If we want to understand Rādhā-Krishna very quickly, then there will be so many prākrta-sahajiyās. In India there are many prākrta-sahajiyā. Just like Rādhā-Krishna dancing. Rādhā-Krishna has become a plaything. The painting Rādhā-Krishna, Krishna is kissing Rādhā, Rādhā is kissing. These are all nonsense. Rādhā-Krishna philosophy has to be understood by the liberated person, not by the conditioned soul. So we shall await for the fortunate moment when we are liberated, then we shall understand rādhā-krishna-pranaya-vikrtir (the loving pastimes of Radha-Krishna). Krishna and Rādhā are not on the material field. It is Jīva Gosvāmī’s analysis that Krishna is the Supreme Brahman. The Supreme Brahman cannot accept anything material. So Rādhā is not in the material field.
So the lesson is that we should not treat Rādhārānī as ordinary girl, or Krishna as ordinary man. They are the Supreme Absolute Truth. But in the Absolute Truth, there is the pleasure potency, and that is exhibited in the dealings of Rādhā and Krishna.
Thank you very much. Chant Hare Krishna.
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