Sur Radhika pour toujours
In his Gaura Govindarcana Smarana Paddhati, Sripad Dhyanacandra has expertly collected verses describing the characteristics of Srimati Radharani, some of which are repeated below.
yathA bRhad-gautamIya-tantre--
devI kRSNa-mayi proktA rAdhikA para-devatA |
sarva-lakSmI-mayI sarva-kAntiH sammohinI parA ||
In Brhad-gautamiya-tantra it is said: “Sri Radha is known as Devi, Krishnamayi, Supreme Goddess in whom all Laksmis reside; Her beauty and charm defeat that of all others.”
Rk-pariziSTe ca--
rAdhayA mAdhavo devo
mAdhavenaiva rAdhikA
vibhrAjante janeSv A ||
mAtsye ca--
vArANasyAM vizAlAkSI vimalA puruSottame |
rukmiNI dvAravatyAM tu rAdhA vRndAvane vane ||
pAdme ca (UN 4.5)--
yathA rAdhA priyA viSNos tasyAH kuNDaM priyaM tathA |
sarva-gopISu saivaikA viSNor atyanta-vallabhA ||
In a supplement to the Rig-veda it is said: “Among all people, Radhika and Madhava together are the most beautiful.” In the Matsya-purana: “In Varanasi, She is known as Sri Visalaksi, and in Purusottama-ksetra, She is called Sri Vimala. In Dvaraka, She is Sri Rukmini, and as the queen of the Vrindavana forest, She is called Sri Radha.” In the Ujjvala-nilamani, a statement taken from the Padma-purana says: “Just as Sri Radha is the most beloved of Sri Krishna, similarly Sri Radha-kunda is also very dear. Among all the gopis, Sri Radha is the dearest lover of Sri Krishna.”
(UN 4.3-4, 6-7)--
mahA-bhAva-svarUpeyaM guNair ativarIyasI |
gopAlottara-tApanyAM yad gAndharveti vizrutA ||
hlAdinI yA mahA-zaktiH sarva-zakti-varIyasI |
tat-sAra-bhAva-rUpeyam iti tantre pratiSThitA ||
suSThu-kAnta-svarUpeyaM sarvadA vArSabhAnavI |
dhRta-SoDaza-zRGgArA dvAdazAbharaNAnvitA ||
In the Radha-prakarana of Ujjvala-nilamani it is said: “Sri Radhika’s body is composed of maha-bhava. The greatest of all saktis is the hladini-sakti. Therefore it is called maha- sakti. Of that, the essence is madana, which is the zenith of maha-bhava. Sri Radha is the embodiment of that highest maha-bhava. This conclusion is well established. In the Gopalottara-tapani, She is glorified as Gandharva. This daughter of Vrisabhanu has a very beautiful form and wears 16 items of beautification (sringara) and twelve types of ornaments (abharana).”
tatra suSThu-kAnta-svarUpA, yathA zrI-kRSNa-vAkyam (UN 4.8)--
kacAs tava sukuJcitA mukham adhIra-dIrghekSaNaM
kaThora-kuca-bhAg-uraH krazima-zAli madhya-sthalam |
nate zirasi dorlate karaja-ratna-ramyau karau
vidhUnayati rAdhike tri-jagad eSa rupotsavaH ||
An example concerning Her beautiful form is given in Ujjvala-nilamani, wherein Sri Krishna says, “O Radhe! The locks of Your hair curl beautifully, and You have a lotus-like face with elongated restless eyes. Your chest is adorned with lovely large and firm breasts. Your waist is attractively slender, Your head is bowed slightly in modesty, and Your fingernails are like rows of jewels. Your beautiful form is a festival of elegance and sweetness that crushes the vanity of the three worlds.”
dhRta-SoDaza-zRGgArA yathA (UN 4.9)--
snAtA nAsAgra-jAgran-maNi-rasita-paTA sUtriNI baddha-veNI
sottaMsA carcitAGgI kusumita-cikura sragviNI padma-hastA |
tAmbUlAsyoru-bindu-stavakita-cibukA kajjalAkSI sucitrA
rAdhAlaktojjvalAGghriH sphuriti tilakinI SoDazA-kalpinIyam ||
Concerning Her sixteen items of beautification, Subala says to Sri Krishna, “After bathing, Sri Radhika decorates the tip of Her nose with an effulgent jewel. She dresses in blue clothing, with a sash (nivibandhana) around Her waist. Her hair is plaited and She wears ornaments on Her ears. Her limbs are smeared with camphor, musk and sandal paste. She wears flowers in Her hair and a garland around Her neck. In Her hand She playfully carries a lotus flower. In Her mouth She has tambula, and on Her chin a dot of musk. She wears kajjala around Her eyes and on Her cheeks are muskpaintings of dolphins, etc. The bottoms of Her lotus feet are painted red and She wears tilaka on Her forehead.”
dvAdazAbharaNAzritA yathA (UN 4.10)--
divyaz cUDAmaNIndraH puraTa-viracitAH kuNDala-dvandva-kAJci
niSkAz cakrI-zalAkA-yuga-valaya-ghaTAH kaNTha-bhUSormikAz ca |
hArAs tArAnukAra bhuja-kaTaka-tulAkoTayo ratna-kLptA
stuGgA pAdAGgurIya-cchavir iti ravibhir bhUSaNair bhAti rAdhA ||
Concerning Her twelve ornaments, Subala says, “Sri Radhika wears a diamond on Her head, golden earrings on Her ears, and tiny golden bells around Her hips. A golden locket hangs around Her neck. She wears a cakri-salaka* over Her ears, bangles on Her hands, and a necklace around Her throat. There are rings on Her fingers and a group of star-like necklaces on Her bosom. She is adorned with jewelled armlets, jewelled ankle bells and radiant toe rings. She is very beautiful wearing these twelve ornaments.” (*A cakri-salaka is an elaborate ornament that encircles the entire ear and fastens at the top.)
madhye vayasi kaizora eva tasyAH sthitiH | pUrvavad divasa-gaNanayA viMzati-dinottara-paJca-mAsAdhika-nava-varSa-parimitaM madhya-kaizoraM vayaH (9-5-20); rAja-kumArItvAd bhogAtizayena samRddhyA varSa-mAsa-dinAnAM sArdhatayA paJca-daza-dinottara-mAsa-dvayAdhika-caturdaza-varSa parimitaM vayo ’syAH jJeyam (14-2-15) |
asyA madIyatA-bhAvo madhu-snehas tathaiva ca |
maJjiSThAkhyo bhaved rAgaH samarthA kevalA ratiH ||
kandarpa-kautukaM kuJjaM gRham asyAs tu yAvaTe |
mAtAsyAH kIrtidA proktA vRSabhAnuH pitA smRtaH ||
abhimanyuH patis tasyA durmukho devaraH smRtaH |
jaTilAkhyA smRtA zvazrUr nanandA kuTilA matA ||
yathA syur nAyakAvasthA nikhilA eva mAdhave |
tathaiva nAyikAvasthA rAdhAyAM prAyazo matAH ||
Sri Radha’s age is in the middle of the kaisora period. Just as previously, Krishna’s age was increased by half again, so Radha’s age is increased to 14 years, 2 months and 15 days. She has a strong feeling that Krishna belongs to Her (madiyata-bhava), as well as madhu-sneha (a very sweet affectionate mood). Her love for Krishna is pure, powerful and lasting, and She has various kuSjas for Her pastimes with Him. Her home is in Yavatagrama, Her mother’s name is Kirtida, and Her father’s Vrisabhanu. Her husband’s name is Abhimanyu, Durmukha is Her brother-in-law, Jatila is Her mother-in law, and Kutila is Her sister-in-law. Just as Sri Krishna always exists as the nayaka (heroic lover), Sri Radhika is forever the principal nayika (heroine).
(UN 4.50-54)--
tasyA vRndAvanezvaryAH sakhyaH paJca-vidhA matAH |
sakhyaz ca nitya-sakhyaz ca prANa-sakhyaz ca kAzcana |
priya-sakhyaz ca parama-preSTha-sakhyaz ca vizrutAH ||
sakhyaH kusumikA-vindhyA-dhaniSThAdyAH prakIrtitAH |
nitya-sakhyaz ca kastUrI-maNi-maJjarikAdayaH ||
prANa-sakhyaH zazimukhI-vAsantI-lAsikAdayaH |
gatA vRndAvanezvaryAH prAyeNemAH svarUpatAm ||
priya-sakhyaH kuraGgAkSI sumadhyA madanAlasA |
kamalA mAdhurI maJju-kezI kandarpa-sundarI |
mAdhavI mAlatI kAma-latA zazikalAdayaH ||
parama-preSTha-sakhyas tu lalitA sa-vizAkhikA |
sa-citrA campakalatA tuGgavidyendulekhikA |
raGgadevI sudevI cetyaSTau sarva-gaNAgrimAH ||
(UN 3.61)--
yUthAdhipAtve ’py aucityaM dadhAnA lalitAdayaH |
sveSTa-rAdhAdi-bhAvasya lobhAt sakhya-ruciM dadhuH ||
Sri Radha’s sakhis are of five types: sakhi, nitya-sakhi, prana-sakhi, priya-sakhi, and parama-prestha-sakhi. Kusumika, Vindhya, Dhanistha and others are known as sakhis. Kasturika, Mani Manjari, etc., are known as nitya-sakhis. Sasimukhi, Vasanti, Lasika, etc., are known as prana-sakhis. These gopis usually have forms (or natures) similar to Sri Radha. Kurangaksi, Sumadhya, Madanalasa, Kamala, Madhuri, Manjukesi, Kandarpasundari, Madhavi, Malati, Kamalata and Sasikala, etc., are priya-sakhis. Lalita, Visakha, Citra, Campakalata, Tungavidya, Indulekha, Rangadevi and Sudevi are the parama-prestha-sakhis. These eight gopis are chief amongst them all. They are worthy of being yuthesvaris (group leaders) themselves, but because they love Radha so much, they would rather be Her sakhis.
madIyatA-bhAva-lakSaNaM yathA--
zRGgAra-rasa-sarvasvaH kRSNaH priyatamo mama |
iti yaH prauDha-nirbandho bhAvaH sa syAn madIyatA ||
The characteristic of madiyata is such: “Sri Krishna, whose mood is very romantic, is my all-in-all.” This unwavering bhava is called madiyata.
udAharaNaM yathA -
zikhi-piJcha-lasan-mukhAmbujo
muralIvAn mama jIvanezvaraH |
kva gato ’tra vihAya mAm ito
vada nArAyaNa sarva-vittama ||
An example is such: Sri Radhika says, “O Narayana, Knower of Everything! Sri Krishna, who wears an array of peacock feathers in His hair, plays a flute, and has a very beautiful lotus face, is the Lord of my life. He has now disappeared from this place. Please tell me where He has gone!”
bhuja-catuSTayaM kvApi narmaNA darzayann api |
vRndAvanezvarI-premNA dvi-bhujaH kriyate hariH ||
One day, just for fun, Sri Krishna displayed His four-armed form before Sri Radha, but Her pure love forced Him to resume His two-armed form.
yathA (UN 5.7)--
rAsArambha-vidhau nilIya vasatA kuJje mRgAkSI-gaNai-
rdRSTaM gopayituM samuddhura-dhiyA yA suSThu saMdarzitA |
rAdhAyAH praNayasya hanta mahimA yasya zriyA rakSituM
sA zakyA prabhaviSNunApi hariNA nAsIc catur-bAhutA ||
One day, in the Spring season, Sri Krishna was performing rasa-lila with the doe-eyed gopis near Govardhana Hill. Wanting to begin a different pastime, He entered the forest and hid from them in a kuSja. Suddenly, as He was watching for them, He discovered that the gopis had surrounded Him on all sides and He had no way of escape. Being very clever, He decided to trick them by displaying His four-armed form. He did this and then remained motionless. Seeing that the object of their love had transformed into a narayana-murti, the gopis offered obeisance and prayed that they may see Krishna again. Then, because of the wonderful power of Radha’s love, He revealed His two-armed form to Her alone. In the presence of Her love, He was unable to retain His four-armed form.
madhu-sneha-lakSaNaM yathA (UN 14.93-94)--
madIyatAtizaya-bhAk
priye sneho bhaven madhu |
svayaM prakaTa-mAdhuryo
nAnA-rasa-samAhRtiH ||
mattatoSma-dharaH sneho
madhu-sAmyAn madhUcyate ||
The characteristics of madhu-sneha are now described: That type of affection wherein the lover says of the beloved, “He is mine” is called madhu-sneha. This bhava has no comparison in sweetness. It is the meeting place of various rasas, and is characterized by a passionate drunkenness and pride. Madhu (honey) is by nature very sweet and is mixed with the nectars of various flowers; when swallowed, it produces both heat and drunkenness. Thus, this type of sneha (affection) is known as madhu-sneha.
udAharaNaM yathA (UN 14.95)--
rAdhA snehamayena hanta racitA mAdhurya-sAreNa sA
saudhIva pratimA ghanApy uru-guNair bhAvoSmaNA vidrutA |
yan-nAmany api dhAmani zravaNayor yAti prasaGgena me
sAndrAnandamayI bhavaty anupamA sadyo jagad-vismRti ||
Sri Krishna said to Subala, “Alas, Sri Radha is so full of the sweetest affection that She is like a mUrti made of nectar. Possessing very deep transcendental qualities, She has melted like butter in the fire of eagerness for Me. If I simply hear Her name, I swoon with rapture and forget everything.”
mAJjiSTha-rAga-lakSaNaM yathA (UN 14.139)--
ahAryo ’nanya-sApekSo
yaH kAntyA varddhate sadA |
bhaven mAJjiSTha-rAgo ’sau
rAdhA-mAdhavayor yathA ||
The type of raga (attachment) that is never destroyed (like the blue safflower never withers) and is completely independent is manjistha-raga. This is the raga shared by Radha and Krishna.
udAharaNaM yathA (UN 14.141)--
dhatte drAg anupAdhi janma vidhinA kenApi nAkampate
sUte ’ty Ahita-saJcayair api rasaM te cen mitho vartmane |
RddhiM saJcinute camatkRti-karoddAma-pramodottarAM
rAdhA-mAdhavayor ayaM nirupamaH premAnubandhotsavaH ||
Sri Paurnamasi said to Sri Nandimukhi: “The love between Radha and Madhava is a festival of endless and unwavering bliss. Its equal does not exist in either the spiritual or material worlds. It appears instantly and is never disturbed by anything. Due to so much grief from fear of Their elders, They have had to devise various clever means for meeting together, and a very special flavor of ever-increasing rasa has arisen.”
samarthA-rater lakSaNaM yathA (UN 14.52-53)--
kaJcid vizeSam AyAntyA sambhogecchA yayAbhitaH |
ratyA tAdAtmyam ApannA sA samartheti bhaNyate ||
sva-svarUpAt tadIyAd vA jAtA yat kiJcid anvayAt |
samarthA sarva-vismAri-gandhA sAndratamA matA ||
The characteristics of samartha-rati are as follows: Among samartha-rati, samanjasarati and sadharani-rati, samartha-rati has an indescribable quality – namely, the ability to bring Sri Krishna completely under its control. This rati and the desire for union with Krishna are inseparable. From the faintest aroma of this rati, the gopis who have attained it (as a result of their own natures or from hearing about Krishna) completely forget their shyness and family traditions. This mood is so intense that no other bhava has a chance to enter their minds.
udAharaNaM yathA (UN 14.54, 55, 57)--
prekSyAzeSe jagati madhurAM svAM vadhUM zaGkayA te
tasyAH pArzve gurubhir abhitas tvat-prasaGgo nyavAri |
zrutvA dUre tad api bhavataH sA tulA-koTi-nAdaM
hA kRSNety azruta-caram api vyAharanty unmadAsIt ||
An example of samartha-rati is such: Sri Vrinda told Sri Krishna about a certain young newlywed girl in Vraja who, upon hearing the jingling of Krishna’s ankle bells for the first time, became completely maddened with love. Vrinda said, “In order to protect their beautiful newlywed daughters, all the elders in Vraja-mandala have prevented them from hearing any discussion about You. Even so, when that certain newlywed first heard the sound of Your ankle bells from a distance, She cried ‘Ha Krishna’ and became mad.”
sarvAdbhuta-vilAsormi-camatkAra-kara-zriyaH |
sambhogecchA-vizeSo ’syA rater jAtu na bhidyate |
ity asyAM kRSNa-saukhyArtham eva kevalam udyamaH ||
There is never any perceivable difference between samartha-rati and the desire for union. It is astonishingly profound and wonderful in its ability to subdue Krishna by its waves of deep pleasure. A gopi having this rati totally dedicates her mind, body and words to Krishna’s happiness. She hasn’t even the slightest tinge of desire for her own satisfaction.
iyam eva ratiH prauDhA mahAbhAva-dazAM vrajet |
yA mRgyA syAd vimuktAnAM bhaktAnAM ca varIyasAm ||
When samartha-rati has fully matured, it enters the state of maha-bhava. For this reason, the chiefs among the muktas and bhaktas are constantly striving for it (but rarely attain it).
yathA zrI-dazame (10.47.58)--
etAH paraM tanu-bhRto bhuvi gopa-vadhvo
govinda eva nikhilAtmani rUDha-bhAvAH |
vAJchanti yad bhava-bhiyo munayo vayaM ca
kiM brahma-janmabhir ananta-kathArasasya ||
When Sri Uddhava Mahasaya first witnessed the maha-bhava of the gopis, he loudly proclaimed, “Among all births one could take on this earth, that of a vraja-gopi is the most fruitful. Why? Because these young girls have obtained maha-bhava for the Soul of the Universe, Sri Govinda! Those desiring liberation because of fear of this material world, the munis who are already liberated, as well as we bhaktas are always trying to attain this loving mood, but none of us are able. Alas, without having an attachment for the nectar of Krishna-katha, what is the use of occupying even the post of Lord Brahma?”
asyA dhyAnaM yathA tatraiva--
smerAM zrI-kuGkumAbhAM sphurad-aruNa-paTa-prAnta-kLptAvaguNThAM
ramyAM vezena veNI-kRta-cikura-zikhAlambi-padmAM kizorIm |
tarjjany-aGguSTha-yuktyA hari-mukha-kamale yuJjatIM nAgavallI-
parNaM karNAyatAkSIM tri-jagati madhurAM rAdhikAm arcayAmi ||
The sri-radha-dhyana is described in the Gauri-tantra as follows: “I worship Sri Radhika, whose lotus mouth is slightly smiling, and who has a beautiful saffron-colored complexion. She is attractively clothed in a crimson dress, the border of which serves as Her veil. From Her plaited hair a lotus flower dangles, and with Her thumb and forefinger She offers tambula to the lotus mouth of Sri Krishna. She has lovely elongated ears and eyes, and is the sweetest person in all the three worlds.”
tapta-hema-prabhAM nIla-kuntala-baddha-mallikAm |
zarac-candra-mukhIM nRtya-cakorI-caJcalekSaNAm ||
bimbAdhara-smita-jyotsnAM jagaj-jIvana-dAyikAm |
cAru-ratna-stanAlambi-muktAdAma-vibhUSaNAm ||
nitamba-nIla-vasanAM kiGkiNI-jAla-maNDitAm |
nAnA-ratnAdi-nirmANa-ratna-nUpura-dhAriNIm ||
sarva-lAvaNya-mugdhAGgIM sarvAvayava-sundarIm |
kRSNa-pArzva-sthitAM nityaM kRSNa-premaika-vigrahAm |
Ananda-rasa-sammagnAM kizorIm Azraye vane ||
In another sastra, a different type of sri-radha-dhyana is described: “I take shelter of that youthful kisori-gopi Sri Radhika in the forest of Vrindavana. She has a beautiful bodily color like molten gold, and in Her bluish-black hair a chaplet of mallika flowers (jasmine) is tied. Her face is like the autumn moon, and Her restless eyes are like dancing cakori birds. Her lips are beautifully red like the bimba fruit, and from them a sweet smile shines like moonlight. She is the giver of life to the whole world. A string of pearls rests on Her lovely breasts, and around the lower part of Her body She wears a blue dress, with a kinkini-mala adorning Her hips. On Her lotus feet She wears jeweled ankle bells. She is very graceful and all parts of Her body are extremely beautiful. She is the very form of love of Krishna and is always alongside Him, completely drowned in ananda-rasa.
saurIM raktAmbarAM ramyAM sunetrAM susmitAnanAm |
zyAmAM zyAmAkhilAbhISTAM rAdhikAm Azraye vane ||
Elsewhere that dhyana is as follows: “I take shelter of Sri Radhika, the daughter of Sri Vrisabhanu, in the delightful forest of Vrindavana. She wears a beautiful crimson dress, has lovely eyes, a smiling face, and a dazzlingly bright cream-colored complexion. The whole world adores Her beautiful features.”
vinA rAdhA-prasAdena kRSNa-prAptir na jAyate |
tataH zrI-rAdhikA-kRSNau smaraNIyau susaMyutau ||
Without pleasing Sri Radha, it is impossible to obtain Sri Krishna. Therefore, we should always remember Radha and Krishna together.
yathA bhaviSyottare--
prema-bhaktau yadi zraddhA mat-prasAdaM yadIcchasi |
tadA nArada bhAvena rAdhAyArAdhako bhava ||
In the Bhavisyottara-purana, Sri Krishna says, “O Narada, if you have strong faith in prema-bhakti and you truly want to satisfy Me and obtain My mercy, then you please become a loving devotee of Sri Radha.”
tathA ca nAradIye--
satyaM satyaM punaH satyaM satyam eva punaH punaH |
vinA rAdhA-prasAdena mat-prasAdo na vidyate ||
Similarly, in the Naradiya-purana, Sri Krishna says, “O Narada, I solemnly declare to you again and again and again that without the mercy of Sri Radha, My mercy does not arise.”
zrI-rAdhikAyAH kAruNyAt tat-sakhI-saMgatim iyAt |
tat-sakhInAM ca kRpayA yoSid-aGgam avApnuyAt ||
By the mercy of Sri Radhika, the sadhaka gets the association of Radhika’s sakhi-gana. By the mercy of that sakhi-gana, one obtains birth as a young girl in Vraja.
devI kRSNa-mayi proktA rAdhikA para-devatA |
sarva-lakSmI-mayI sarva-kAntiH sammohinI parA ||
In Brhad-gautamiya-tantra it is said: “Sri Radha is known as Devi, Krishnamayi, Supreme Goddess in whom all Laksmis reside; Her beauty and charm defeat that of all others.”
rAdhayA mAdhavo devo
mAdhavenaiva rAdhikA
vibhrAjante janeSv A ||
mAtsye ca--
vArANasyAM vizAlAkSI vimalA puruSottame |
rukmiNI dvAravatyAM tu rAdhA vRndAvane vane ||
pAdme ca (UN 4.5)--
yathA rAdhA priyA viSNos tasyAH kuNDaM priyaM tathA |
sarva-gopISu saivaikA viSNor atyanta-vallabhA ||
In a supplement to the Rig-veda it is said: “Among all people, Radhika and Madhava together are the most beautiful.” In the Matsya-purana: “In Varanasi, She is known as Sri Visalaksi, and in Purusottama-ksetra, She is called Sri Vimala. In Dvaraka, She is Sri Rukmini, and as the queen of the Vrindavana forest, She is called Sri Radha.” In the Ujjvala-nilamani, a statement taken from the Padma-purana says: “Just as Sri Radha is the most beloved of Sri Krishna, similarly Sri Radha-kunda is also very dear. Among all the gopis, Sri Radha is the dearest lover of Sri Krishna.”
mahA-bhAva-svarUpeyaM guNair ativarIyasI |
gopAlottara-tApanyAM yad gAndharveti vizrutA ||
hlAdinI yA mahA-zaktiH sarva-zakti-varIyasI |
tat-sAra-bhAva-rUpeyam iti tantre pratiSThitA ||
suSThu-kAnta-svarUpeyaM sarvadA vArSabhAnavI |
dhRta-SoDaza-zRGgArA dvAdazAbharaNAnvitA ||
In the Radha-prakarana of Ujjvala-nilamani it is said: “Sri Radhika’s body is composed of maha-bhava. The greatest of all saktis is the hladini-sakti. Therefore it is called maha- sakti. Of that, the essence is madana, which is the zenith of maha-bhava. Sri Radha is the embodiment of that highest maha-bhava. This conclusion is well established. In the Gopalottara-tapani, She is glorified as Gandharva. This daughter of Vrisabhanu has a very beautiful form and wears 16 items of beautification (sringara) and twelve types of ornaments (abharana).”
kacAs tava sukuJcitA mukham adhIra-dIrghekSaNaM
kaThora-kuca-bhAg-uraH krazima-zAli madhya-sthalam |
nate zirasi dorlate karaja-ratna-ramyau karau
vidhUnayati rAdhike tri-jagad eSa rupotsavaH ||
An example concerning Her beautiful form is given in Ujjvala-nilamani, wherein Sri Krishna says, “O Radhe! The locks of Your hair curl beautifully, and You have a lotus-like face with elongated restless eyes. Your chest is adorned with lovely large and firm breasts. Your waist is attractively slender, Your head is bowed slightly in modesty, and Your fingernails are like rows of jewels. Your beautiful form is a festival of elegance and sweetness that crushes the vanity of the three worlds.”
snAtA nAsAgra-jAgran-maNi-rasita-paTA sUtriNI baddha-veNI
sottaMsA carcitAGgI kusumita-cikura sragviNI padma-hastA |
tAmbUlAsyoru-bindu-stavakita-cibukA kajjalAkSI sucitrA
rAdhAlaktojjvalAGghriH sphuriti tilakinI SoDazA-kalpinIyam ||
Concerning Her sixteen items of beautification, Subala says to Sri Krishna, “After bathing, Sri Radhika decorates the tip of Her nose with an effulgent jewel. She dresses in blue clothing, with a sash (nivibandhana) around Her waist. Her hair is plaited and She wears ornaments on Her ears. Her limbs are smeared with camphor, musk and sandal paste. She wears flowers in Her hair and a garland around Her neck. In Her hand She playfully carries a lotus flower. In Her mouth She has tambula, and on Her chin a dot of musk. She wears kajjala around Her eyes and on Her cheeks are muskpaintings of dolphins, etc. The bottoms of Her lotus feet are painted red and She wears tilaka on Her forehead.”
divyaz cUDAmaNIndraH puraTa-viracitAH kuNDala-dvandva-kAJci
niSkAz cakrI-zalAkA-yuga-valaya-ghaTAH kaNTha-bhUSormikAz ca |
hArAs tArAnukAra bhuja-kaTaka-tulAkoTayo ratna-kLptA
stuGgA pAdAGgurIya-cchavir iti ravibhir bhUSaNair bhAti rAdhA ||
Concerning Her twelve ornaments, Subala says, “Sri Radhika wears a diamond on Her head, golden earrings on Her ears, and tiny golden bells around Her hips. A golden locket hangs around Her neck. She wears a cakri-salaka* over Her ears, bangles on Her hands, and a necklace around Her throat. There are rings on Her fingers and a group of star-like necklaces on Her bosom. She is adorned with jewelled armlets, jewelled ankle bells and radiant toe rings. She is very beautiful wearing these twelve ornaments.” (*A cakri-salaka is an elaborate ornament that encircles the entire ear and fastens at the top.)
madhye vayasi kaizora eva tasyAH sthitiH | pUrvavad divasa-gaNanayA viMzati-dinottara-paJca-mAsAdhika-nava-varSa-parimitaM madhya-kaizoraM vayaH (9-5-20); rAja-kumArItvAd bhogAtizayena samRddhyA varSa-mAsa-dinAnAM sArdhatayA paJca-daza-dinottara-mAsa-dvayAdhika-caturdaza-varSa parimitaM vayo ’syAH jJeyam (14-2-15) |
maJjiSThAkhyo bhaved rAgaH samarthA kevalA ratiH ||
kandarpa-kautukaM kuJjaM gRham asyAs tu yAvaTe |
mAtAsyAH kIrtidA proktA vRSabhAnuH pitA smRtaH ||
abhimanyuH patis tasyA durmukho devaraH smRtaH |
jaTilAkhyA smRtA zvazrUr nanandA kuTilA matA ||
yathA syur nAyakAvasthA nikhilA eva mAdhave |
tathaiva nAyikAvasthA rAdhAyAM prAyazo matAH ||
Sri Radha’s age is in the middle of the kaisora period. Just as previously, Krishna’s age was increased by half again, so Radha’s age is increased to 14 years, 2 months and 15 days. She has a strong feeling that Krishna belongs to Her (madiyata-bhava), as well as madhu-sneha (a very sweet affectionate mood). Her love for Krishna is pure, powerful and lasting, and She has various kuSjas for Her pastimes with Him. Her home is in Yavatagrama, Her mother’s name is Kirtida, and Her father’s Vrisabhanu. Her husband’s name is Abhimanyu, Durmukha is Her brother-in-law, Jatila is Her mother-in law, and Kutila is Her sister-in-law. Just as Sri Krishna always exists as the nayaka (heroic lover), Sri Radhika is forever the principal nayika (heroine).
tasyA vRndAvanezvaryAH sakhyaH paJca-vidhA matAH |
sakhyaz ca nitya-sakhyaz ca prANa-sakhyaz ca kAzcana |
priya-sakhyaz ca parama-preSTha-sakhyaz ca vizrutAH ||
sakhyaH kusumikA-vindhyA-dhaniSThAdyAH prakIrtitAH |
nitya-sakhyaz ca kastUrI-maNi-maJjarikAdayaH ||
prANa-sakhyaH zazimukhI-vAsantI-lAsikAdayaH |
gatA vRndAvanezvaryAH prAyeNemAH svarUpatAm ||
priya-sakhyaH kuraGgAkSI sumadhyA madanAlasA |
kamalA mAdhurI maJju-kezI kandarpa-sundarI |
mAdhavI mAlatI kAma-latA zazikalAdayaH ||
parama-preSTha-sakhyas tu lalitA sa-vizAkhikA |
sa-citrA campakalatA tuGgavidyendulekhikA |
raGgadevI sudevI cetyaSTau sarva-gaNAgrimAH ||
(UN 3.61)--
yUthAdhipAtve ’py aucityaM dadhAnA lalitAdayaH |
sveSTa-rAdhAdi-bhAvasya lobhAt sakhya-ruciM dadhuH ||
Sri Radha’s sakhis are of five types: sakhi, nitya-sakhi, prana-sakhi, priya-sakhi, and parama-prestha-sakhi. Kusumika, Vindhya, Dhanistha and others are known as sakhis. Kasturika, Mani Manjari, etc., are known as nitya-sakhis. Sasimukhi, Vasanti, Lasika, etc., are known as prana-sakhis. These gopis usually have forms (or natures) similar to Sri Radha. Kurangaksi, Sumadhya, Madanalasa, Kamala, Madhuri, Manjukesi, Kandarpasundari, Madhavi, Malati, Kamalata and Sasikala, etc., are priya-sakhis. Lalita, Visakha, Citra, Campakalata, Tungavidya, Indulekha, Rangadevi and Sudevi are the parama-prestha-sakhis. These eight gopis are chief amongst them all. They are worthy of being yuthesvaris (group leaders) themselves, but because they love Radha so much, they would rather be Her sakhis.
zRGgAra-rasa-sarvasvaH kRSNaH priyatamo mama |
iti yaH prauDha-nirbandho bhAvaH sa syAn madIyatA ||
The characteristic of madiyata is such: “Sri Krishna, whose mood is very romantic, is my all-in-all.” This unwavering bhava is called madiyata.
zikhi-piJcha-lasan-mukhAmbujo
muralIvAn mama jIvanezvaraH |
kva gato ’tra vihAya mAm ito
vada nArAyaNa sarva-vittama ||
An example is such: Sri Radhika says, “O Narayana, Knower of Everything! Sri Krishna, who wears an array of peacock feathers in His hair, plays a flute, and has a very beautiful lotus face, is the Lord of my life. He has now disappeared from this place. Please tell me where He has gone!”
vRndAvanezvarI-premNA dvi-bhujaH kriyate hariH ||
One day, just for fun, Sri Krishna displayed His four-armed form before Sri Radha, but Her pure love forced Him to resume His two-armed form.
rAsArambha-vidhau nilIya vasatA kuJje mRgAkSI-gaNai-
rdRSTaM gopayituM samuddhura-dhiyA yA suSThu saMdarzitA |
rAdhAyAH praNayasya hanta mahimA yasya zriyA rakSituM
sA zakyA prabhaviSNunApi hariNA nAsIc catur-bAhutA ||
One day, in the Spring season, Sri Krishna was performing rasa-lila with the doe-eyed gopis near Govardhana Hill. Wanting to begin a different pastime, He entered the forest and hid from them in a kuSja. Suddenly, as He was watching for them, He discovered that the gopis had surrounded Him on all sides and He had no way of escape. Being very clever, He decided to trick them by displaying His four-armed form. He did this and then remained motionless. Seeing that the object of their love had transformed into a narayana-murti, the gopis offered obeisance and prayed that they may see Krishna again. Then, because of the wonderful power of Radha’s love, He revealed His two-armed form to Her alone. In the presence of Her love, He was unable to retain His four-armed form.
madIyatAtizaya-bhAk
priye sneho bhaven madhu |
svayaM prakaTa-mAdhuryo
nAnA-rasa-samAhRtiH ||
mattatoSma-dharaH sneho
madhu-sAmyAn madhUcyate ||
The characteristics of madhu-sneha are now described: That type of affection wherein the lover says of the beloved, “He is mine” is called madhu-sneha. This bhava has no comparison in sweetness. It is the meeting place of various rasas, and is characterized by a passionate drunkenness and pride. Madhu (honey) is by nature very sweet and is mixed with the nectars of various flowers; when swallowed, it produces both heat and drunkenness. Thus, this type of sneha (affection) is known as madhu-sneha.
rAdhA snehamayena hanta racitA mAdhurya-sAreNa sA
saudhIva pratimA ghanApy uru-guNair bhAvoSmaNA vidrutA |
yan-nAmany api dhAmani zravaNayor yAti prasaGgena me
sAndrAnandamayI bhavaty anupamA sadyo jagad-vismRti ||
Sri Krishna said to Subala, “Alas, Sri Radha is so full of the sweetest affection that She is like a mUrti made of nectar. Possessing very deep transcendental qualities, She has melted like butter in the fire of eagerness for Me. If I simply hear Her name, I swoon with rapture and forget everything.”
ahAryo ’nanya-sApekSo
yaH kAntyA varddhate sadA |
bhaven mAJjiSTha-rAgo ’sau
rAdhA-mAdhavayor yathA ||
The type of raga (attachment) that is never destroyed (like the blue safflower never withers) and is completely independent is manjistha-raga. This is the raga shared by Radha and Krishna.
dhatte drAg anupAdhi janma vidhinA kenApi nAkampate
sUte ’ty Ahita-saJcayair api rasaM te cen mitho vartmane |
RddhiM saJcinute camatkRti-karoddAma-pramodottarAM
rAdhA-mAdhavayor ayaM nirupamaH premAnubandhotsavaH ||
Sri Paurnamasi said to Sri Nandimukhi: “The love between Radha and Madhava is a festival of endless and unwavering bliss. Its equal does not exist in either the spiritual or material worlds. It appears instantly and is never disturbed by anything. Due to so much grief from fear of Their elders, They have had to devise various clever means for meeting together, and a very special flavor of ever-increasing rasa has arisen.”
kaJcid vizeSam AyAntyA sambhogecchA yayAbhitaH |
ratyA tAdAtmyam ApannA sA samartheti bhaNyate ||
sva-svarUpAt tadIyAd vA jAtA yat kiJcid anvayAt |
samarthA sarva-vismAri-gandhA sAndratamA matA ||
The characteristics of samartha-rati are as follows: Among samartha-rati, samanjasarati and sadharani-rati, samartha-rati has an indescribable quality – namely, the ability to bring Sri Krishna completely under its control. This rati and the desire for union with Krishna are inseparable. From the faintest aroma of this rati, the gopis who have attained it (as a result of their own natures or from hearing about Krishna) completely forget their shyness and family traditions. This mood is so intense that no other bhava has a chance to enter their minds.
prekSyAzeSe jagati madhurAM svAM vadhUM zaGkayA te
tasyAH pArzve gurubhir abhitas tvat-prasaGgo nyavAri |
zrutvA dUre tad api bhavataH sA tulA-koTi-nAdaM
hA kRSNety azruta-caram api vyAharanty unmadAsIt ||
An example of samartha-rati is such: Sri Vrinda told Sri Krishna about a certain young newlywed girl in Vraja who, upon hearing the jingling of Krishna’s ankle bells for the first time, became completely maddened with love. Vrinda said, “In order to protect their beautiful newlywed daughters, all the elders in Vraja-mandala have prevented them from hearing any discussion about You. Even so, when that certain newlywed first heard the sound of Your ankle bells from a distance, She cried ‘Ha Krishna’ and became mad.”
sambhogecchA-vizeSo ’syA rater jAtu na bhidyate |
ity asyAM kRSNa-saukhyArtham eva kevalam udyamaH ||
There is never any perceivable difference between samartha-rati and the desire for union. It is astonishingly profound and wonderful in its ability to subdue Krishna by its waves of deep pleasure. A gopi having this rati totally dedicates her mind, body and words to Krishna’s happiness. She hasn’t even the slightest tinge of desire for her own satisfaction.
yA mRgyA syAd vimuktAnAM bhaktAnAM ca varIyasAm ||
When samartha-rati has fully matured, it enters the state of maha-bhava. For this reason, the chiefs among the muktas and bhaktas are constantly striving for it (but rarely attain it).
etAH paraM tanu-bhRto bhuvi gopa-vadhvo
govinda eva nikhilAtmani rUDha-bhAvAH |
vAJchanti yad bhava-bhiyo munayo vayaM ca
kiM brahma-janmabhir ananta-kathArasasya ||
When Sri Uddhava Mahasaya first witnessed the maha-bhava of the gopis, he loudly proclaimed, “Among all births one could take on this earth, that of a vraja-gopi is the most fruitful. Why? Because these young girls have obtained maha-bhava for the Soul of the Universe, Sri Govinda! Those desiring liberation because of fear of this material world, the munis who are already liberated, as well as we bhaktas are always trying to attain this loving mood, but none of us are able. Alas, without having an attachment for the nectar of Krishna-katha, what is the use of occupying even the post of Lord Brahma?”
smerAM zrI-kuGkumAbhAM sphurad-aruNa-paTa-prAnta-kLptAvaguNThAM
ramyAM vezena veNI-kRta-cikura-zikhAlambi-padmAM kizorIm |
tarjjany-aGguSTha-yuktyA hari-mukha-kamale yuJjatIM nAgavallI-
parNaM karNAyatAkSIM tri-jagati madhurAM rAdhikAm arcayAmi ||
The sri-radha-dhyana is described in the Gauri-tantra as follows: “I worship Sri Radhika, whose lotus mouth is slightly smiling, and who has a beautiful saffron-colored complexion. She is attractively clothed in a crimson dress, the border of which serves as Her veil. From Her plaited hair a lotus flower dangles, and with Her thumb and forefinger She offers tambula to the lotus mouth of Sri Krishna. She has lovely elongated ears and eyes, and is the sweetest person in all the three worlds.”
zarac-candra-mukhIM nRtya-cakorI-caJcalekSaNAm ||
bimbAdhara-smita-jyotsnAM jagaj-jIvana-dAyikAm |
cAru-ratna-stanAlambi-muktAdAma-vibhUSaNAm ||
nitamba-nIla-vasanAM kiGkiNI-jAla-maNDitAm |
nAnA-ratnAdi-nirmANa-ratna-nUpura-dhAriNIm ||
sarva-lAvaNya-mugdhAGgIM sarvAvayava-sundarIm |
kRSNa-pArzva-sthitAM nityaM kRSNa-premaika-vigrahAm |
Ananda-rasa-sammagnAM kizorIm Azraye vane ||
In another sastra, a different type of sri-radha-dhyana is described: “I take shelter of that youthful kisori-gopi Sri Radhika in the forest of Vrindavana. She has a beautiful bodily color like molten gold, and in Her bluish-black hair a chaplet of mallika flowers (jasmine) is tied. Her face is like the autumn moon, and Her restless eyes are like dancing cakori birds. Her lips are beautifully red like the bimba fruit, and from them a sweet smile shines like moonlight. She is the giver of life to the whole world. A string of pearls rests on Her lovely breasts, and around the lower part of Her body She wears a blue dress, with a kinkini-mala adorning Her hips. On Her lotus feet She wears jeweled ankle bells. She is very graceful and all parts of Her body are extremely beautiful. She is the very form of love of Krishna and is always alongside Him, completely drowned in ananda-rasa.
zyAmAM zyAmAkhilAbhISTAM rAdhikAm Azraye vane ||
Elsewhere that dhyana is as follows: “I take shelter of Sri Radhika, the daughter of Sri Vrisabhanu, in the delightful forest of Vrindavana. She wears a beautiful crimson dress, has lovely eyes, a smiling face, and a dazzlingly bright cream-colored complexion. The whole world adores Her beautiful features.”
tataH zrI-rAdhikA-kRSNau smaraNIyau susaMyutau ||
Without pleasing Sri Radha, it is impossible to obtain Sri Krishna. Therefore, we should always remember Radha and Krishna together.
prema-bhaktau yadi zraddhA mat-prasAdaM yadIcchasi |
tadA nArada bhAvena rAdhAyArAdhako bhava ||
In the Bhavisyottara-purana, Sri Krishna says, “O Narada, if you have strong faith in prema-bhakti and you truly want to satisfy Me and obtain My mercy, then you please become a loving devotee of Sri Radha.”
satyaM satyaM punaH satyaM satyam eva punaH punaH |
vinA rAdhA-prasAdena mat-prasAdo na vidyate ||
Similarly, in the Naradiya-purana, Sri Krishna says, “O Narada, I solemnly declare to you again and again and again that without the mercy of Sri Radha, My mercy does not arise.”
tat-sakhInAM ca kRpayA yoSid-aGgam avApnuyAt ||
By the mercy of Sri Radhika, the sadhaka gets the association of Radhika’s sakhi-gana. By the mercy of that sakhi-gana, one obtains birth as a young girl in Vraja.
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