Tag: Rādhā

What is a mañjarī?

mañjarī [maidservant, bud, flower]

On the transcendental plane called Goloka Vrindāvan, a mañjarī is a female maidservant of Rādhā. Sheis both a servant of Rādhā but also a friend. She is friend through service and a servant through friendship. She does not serve by obligation or personal gain, but by love. The relation or Rādhā and her mañjarīs is of the most intimate kind, only surpassed by the intimacy of conjugal lovers.  

What is an intimate friend? First, an intimate friend is one who has knowledge of her friend, one who shares experiences, who knows the same feelings, the same desires, one who is curious about the same things, who seeks the same things, who loves the same things, who fears the same things. 

But an intimate friend is something more. An intimate friend shares not only interests and goals, tastes and preferences. She shares a world, a reality. An intimate friend is one who as the same answer to these questions: what is real? what is true? what is beautiful? and most of all, what is love?

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Rādhā’s love is not given externally 

I constantly remember the foot-dust of Śrī Rādhikā, whose unlimited power instantly subdues even the Supreme Person (Śrī Kṛṣṇa), Who Himself cannot be easily seen even by the greatest devotees like Lord Brahmā, or Śiva, Śuadeva Muni, Nārarada Muni and Bhīṣma. 

Prabodhānanda Sarasvatī, Rādhā Rasa Sudhānidhi

In Verse 4 of Rādhā Rasa Sudhānidhi, Prabodhānanda Sarasvatī sings praises of Rādhā in two ways. First, he glorifies the dust of her lotus feet. The power of this dust is so great, he says, that even Kṛṣṇa, God himself is under its power. Then, he notes that she is so glorious that other powerful devotees cannot even see her.   

Dust that is powerful enough to subjugate Kṛṣṇa himself? Gods, demigods and mighty kings who cannot see what they wish to see? What can this mean?

The answer lies in the mystery of Rādhā’s power.

Prabodhānanda describes Rādhā’s power as unlimited, capable of instantly subduing Kṛṣṇa, where other great beings cannot even see him. Her power is greater than any ordinary material power. 

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Caitanya Mahāprabhu gave us mañjari-bhāv

Caitanya-caritāmṛta, Ādi 1 Chapter 4, Verse 16

The Lord wanted to taste the sweet essence of the mellows of love of God

Kṛṣṇadāsa Kavirāja Gosvāmi

Throughout the ages Lord Kṛṣṇa is beloved by all. The word ‘kṛṣṇa’ itself means ‘all attractive’.  Nowhere is this more clear than in the rāsa pastime, in which the countless milkmaids (gopīs) of Vrindāvan are irresistibly drawn to him, the local cow-herd boy . According to the legend their eagerness and jealousy is so great that Kṛṣṇa expands into countless embodiments of himself, one for each gopī, so that the dance can go on, each girl delighted that she alone has the privilege of entertaining Kṛṣṇa.

There seems to be no end to the love for Kṛṣṇa. And why not? He is after all everything: all existence (sat), all knowledge (cit) and all bliss (ananda). In other words, whatever exists stems from him, whatever can be the object of consciousness, stems from him, and whoever knows pleasure knows it from him. 

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I am yours

What does it mean to belong to God?

In one of the final verses (Verse 96) of his passionate and moving Vilāpa Kusumāñjali (Bouquet of Lamentations) Raghunātha Dāsa cries out in ecstasy:

I am Yours, I am Yours! I cannot live without You! O Goddess! 

The ardent cry is directed at Rādhā, the lover of Kṛṣna, and therefore the source of the highest love in the world, the love for God. In the Bhakti tradition of Vaishnavism, the goal of life is service to this divine love, embodied through loving service in everyday life. 

Of all the disciples of the diving loving pair Rādhā-Kṛṣna, Raghunātha Dāsa is known as the deepest and the most passionate. He wants so ardently to serve divine love that his very being merges with the loving energy of Rādhā, the Goddess of love. 

In Bhakti, the path to transcendence is through devotional service, serving others in a way that recognises and honours the divine love in every soul. To love means to love from the heart, from the soul, not from the mind and the ego.

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Swimming in Rādhā Kuṇḍa

Verse 69

Because the kuṇḍa is endowed with Priyājī’s qualities of dearness it bestows a love equal to Radha’s on one who bathes there even once. 

Śri Ananta dāsā Bābājī

We are natural born lovers. Our deepest and most authentic qualities are realised through the expression of that love. This happens on many levels, in many forms, and towards many different kinds of people.

In the last sentence of his commentary to the final verse of Bhagavad-gītā Śrīla Prabhupad declares that the ‘normal condition’ of every living entity is in the ‘pleasure-giving potency’ of Kṛṣṇa, the divinely loving energy of Rādhā. He means that to love God is our highest aspiration and our most natural state. And yet we all find ourselves so far from that state, so far from being ourselves.

What can it mean to love God?  It does not mean turning our back to our imperfect existence in order to seek God somewhere far away in the desert or high on a mountain top. It must mean to love what is purest in us and what is purest in others. 

To love God does not mean to look elsewhere, but to look in ourselves. To love God does not require us to search for something perfectly loveable beyond us because what we are is somehow not loveable. On the contrary, to love God is to love the divine within us. 

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Who is Rādhā?

On Radhastami we commemorate and celebrate the appearance of Rādhā. Who is Rādhā?

One answer to this question starts by asking a different question : Where is Rādhā?

It is simple to say that Rādhā is everywhere. After all, she is the goddess of love and chief consort of Kṛṣṇa. But in her most immediate, real, concrete, and living form she is in us.  

Every tingle of emotion in our body, every quickening of the heart, every impulse to care, every flash of passion, every timid stirring of love is the presence of Rādhā in our hearts, in our souls. Every moment of tenderness felt, every trace of hope, every moment of melancholy, gentle sadness, missing or longing, of wanting love—not to have it, but to give it—this is Rādhā in our souls.

On our spiritual journey, if we want to ask, why do I exist? why am I here? why do I have a soul? Then I am asking about Kṛṣṇa, creator and controller of the universe. If I want to ask: why do I feel the way I feel, then we are asking about Rādhā.

If Kṛṣṇa is all beauty than it is Rādhā who is living beauty. If Kṛṣṇa is all knowledge then Rādhā is the experience of the knowledge If Kṛṣṇa is all bliss, then Rādhā is the giver of bliss. If Kṛṣṇa is love, then Rādhā is loving.

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The rasika history of the world

Verse 94

In the West we often understand our world in terms of its history. The typical ingredients are politics, power, money and greed. The typical result is suffering. 

From the point of view of the rasika, one who has the wisdom to relish the loving nectar flowing through the Creation, the history of the world is the history of love. 

In his commentary to Rādhā Rasa Sudhāndhi, Verse 94, Ananda das Bābājī, describes an episode from the Gaura Līlā that he calls ‘The festival of Srī Rādhā’s mercy’. It is the story of love, jealousy, loyalty and betrayal. 

The turns of the story might remind us of Greek tragedy or Shakespearean comedy of errors. But this pastime describe in Verse 94 and its commentary, do not end in sorrow and loss, but in a higher form of feeling. 

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Seeing with spiritual eyes

Verse 66

The desire of my heart is to see the amorous playful enjoyment of Rādhā and Mohan. The fulfilment of my heart lies in the pure fulfilment of the divine loving relation. The realisation of that loving relation is the goal of any jiva. That is the goal of practice: to deepen and enhance the project of Caitanya Mahaprabhu who appeared in order to full understand and feel what loving relation is, understand by feeling, feeling-understanding. 

We, the ‘villagers’, are ‘fortunate souls’ (puṇyātma) in that we are allowed to observe the couple in this way. This good fortune (puṇya) does not come to us because we deserve it. It is mercy. There is no cause or reason for it. Mercy comes to us only through devotion, through loving relation to God. 

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