Srimati Radharani


Sri Krishna is Swayam Bhagavan; hence He is absolutely powerful. Srimati Radharani is the crest-jewel of all His beloveds – therefore She is the absolute Shakti. She is the greatest and the source of all shaktis. She is the whole while all other shaktis are Her parts.
Sri Narad tells Srimati Radharani in the Patal-khanda of Sri Padma-Puran –
“O Devi, You are the source of all that is specially pure and good. You are the source of the hladini, sandhini and samvit potencies and You are the Supreme Power and Supreme Knowledge. You give supreme bliss to Sri Bhagavan and even Brahma and Rudra (Shiva) cannot understand You. Your opulence is remarkable in every aspect. The best of yogis cannot reach You with their meditation. I feel all the divine shaktis are Your parts as You control various shaktis such as ichcha-shakti (will power), gyan-shakti (the power of knowledge) and kriya-shakti (the power of action). Swayam Bhagavân Sri Krishna, Who is the Supreme Personality, has countless majesty and They are also Your parts.”


Gopal Tapani Upanishad Chapter 1: Text 42 states:

Obeisances to Lord Govinda, handsome with a peacock-feather crown, identical with Balarama, His intelligence sharp, and He the swan in the Manasa lake of the goddess of fortune’s thoughts.

Commentary by Srila Baladeva Vidyabhushana:
The goddess of fortune here is Srimati Radharani, who is described in the Purusa-bodhini Upanisad.
Candravali and Radhika always remain at Lord Krishna’s side. Laksmi, Durga, and the Lord’s other potencies are expansions of Sri Radhika.
The Gautamiya Tantra also explains:
“The transcendental goddess Srimati Radharani is the direct counterpart of Lord Sri Krishna. She is the central figure for the goddess of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord.”


Srimati Radharani is the embodiment of Sri Krishna’s swarup shakti. She has each and every excellent quality and is the presiding Deity for all opulence. Srimat Jiva Goswamipad has written in Priti-sandarbha (120th chapter) –
“Sri Bhagavân’s swarup shakti has countless wonderful properties, for example – excellent talents, wealth etc. This swarup shakti exists in two forms –
1. it is unmanifest and exists in Sri Bhagavan only as a ‘power’.
2. it is manifest and expressed in the forms of Laxmis. The swarup shakti that is manifest and appears in the personal form is the source of all excellences and opulence. Srimati Radharani is the root of all the Kamalas.

“laxmi Saraswati durgâ sâvitri râdhikâ parâ,
bhaktyâ namanti yat shashwat tam namâmiparât-param.” – (Nârad-Pancharâtra)
Meaning – “I forever pay obeisance to Sri Krishna Who is more divine than the divine, and Whom Laxmi, Saraswati, Durgâ, Sâvitri and the ‘parâ-shakti’ or supreme shakti Sri Râdhâ worship with devotion.”

It is evident from this verse that although Laxmi, Durgâ etc. are divine shaktis, only Srimati Râdhârâni is ‘parâ’. What does ‘parâ’ mean?
“parânte shreshtha-vâchakâh”
Meaning – “When we use the word ‘parâ’ at the end, it indicates the superlative (greatest)”.

It is easy to understand from this that Srimati Radharani is the supreme. Sri Nârad-Pancharâtra has used ‘parâ’ many times in connection with Srimati Radharani. Example –
“rasikâ rasikânandâ swayam râseseshwari parâ”.
Meaning – “Srimati Râdhârâni is the connoisseur of ras, She takes delight in the devotees of ras; She Herself is the controller of the Râs-dance and is the greatest of all.”


“devi krishnamayee prokta radhika para-devata,
sarva-laxmimayi sarva-kântih sammohini para.”
The author of Sri Chaitanya-Charitâmrita has explained this verse very beautifully –
Srimati Radharani is resplendent and supremely beautiful. She is like the altar of Sri Krishna-worship and the playground for His love-sports. She is Krishnamayee, meaning, She is full of Sri Krishna inside and outside. Sri Krishna appears wherever She casts Her gaze. Sri Krishna is love and ras personified and His shakti is non-different from Him. She worships Sri Krishna by fulfilling all His desires; hence the Purans call Her ‘Radhika’ (the worshipper). Therefore She is all-revered and is the supreme deity. She is the all–protector and is the Mother of all the universes. She is the source of all the Laxmis. The Laxmis are the six majesty of Sri Krishna. Srimati Radharani is their source – the greatest of all shaktis. The entire beauty and splendour reside in Her. She dispenses beauty to all the Laxmis. Here ‘splendour’ may also mean all the desires of Sri Krishna – this indicates that all His desires reside in Srimati Radharani. Radhika fulfils His wishes. This is the meaning of ‘Sri Radha is all-resplendent’. Sri Krishna mesmerizes everybody and Srimati
Radharani holds Sri Krishna spellbound. Therefore we conclude that She is the Supreme Owner. – (C.C.)

When the great sage Parashar mentioned ‘parâ-shakti’ (the Great Power), he said –
“The Great Power is always beyond description; it is extremely far from our mental speculation and it is a subject for only self-realized paramhamsas – I pray to That supreme Ishwari.”
Although some refer that supreme shakti as Laxmi and some call her as ‘Durgâ’, she is Sri Râdhâ and resides as the absolute shakti in Vrindâvan. Sri Râdhâ is the height of the supreme shakti.

Srimati Râdhârâni is the Supreme Power while Sri Krishna is the Supreme Personality. The scriptures prove that the two are non different. Just as musk and its fragrance are inseparable, and so are fire and its burning property, similarly Râdhâ and Krishna are one. They assume two forms simply to relish ras.” – (C.C.)

Srila Krishnadâs Kavirâj Goswâmi has written –
“Sri Krishna thinks in His mind – the wise call me absolute bliss, and absolute ras. All universes get joy from me. Is there anyone who can make me happy? Only someone who is hundreds of times more qualified than me can cause me pleasure. However it is impossible to find one who is more worthy than me. I realize only Râdhâ to be more competent than me.  My beauty can defeat countless Love-gods, none can equal or surpass my sweetness  and all universes are delighted to behold my handsomeness. Yet my eyes are soothed when they gaze at Sri Râdhâ. The song of my flute attracts the three worlds, yet Sri  Râdhâ’s speech is so sweet that it captivates my ears. Although the world is aromatic  due to my fragrance, the sweet smell of Sri Râdhâ’s body steals my heart and soul.  Despite the fact that I am the fountainhead of all the ras present in this world,  the nectarine ras of Sri Râdhâ’s lips enthrall me. Albeit, my touch is as cooling as  innumerable moons, Râdhikâ’s sweet touch soothes even me. Thus I am the cause of all happiness in the world, yet I continue to live only because of Râdhikâ’s beauty and excellences.” – (C.C)

The scriptures say –
“binâ râdhâ-prasâdena krishna-prâptir-na jâyate”
Meaning – “It is impossible to attain Sri Krishna without Srimati Râdhârâni’s mercy.”

Lord Shiva has told Devi Durgâ in Sammohan-Tantra –
“Who rejects Sri Râdhâ and worships Shyâmsundar, takes His Holy Name or meditates on Him, will verily fall down.”

Srila Narottam dâs Thâkur Mahâshai has regretted the misfortune of those who are averse to serving Sri Râdhâ –
“All glory to the Holy Name of Sri Râdhâ, Who resides in Vrindâvan and Who is the treasurehouse of Sri Krishna’s blissful love-sports. The hymns that extol Her excellences are so sweet – yet my ears are disinclined to hear them – alas! I am so unfortunate!
Whoever always associates with Her devotees and absorbs in the loving discussions about Her ras-ful divine pastimes gains the association of Ghanashyâm Sri Krishna. Whoever is indisposed to such conversation will never accomplish the highest goal of human life – I loathe hearing his name even.” – (P.B.C.)

It is possible for us to know the very deep confidential mellows of the divine pastimes of Sri Sri Râdhâ-Mâdhav only when we associate with the devotees who are surrendered unto the lotus feet of Sri Sri Râdhâ-Mâdhav. Srila Raghunâth dâs Goswâmi has written in his Swa-sankalpa-prakâsh Stotra (= A hymn to declare my resolution) –
“Whoever has not served the holy, fragrant and compassionate dust of the lotus feet of Srimati Râdhârâni, who has not taken the shelter of Sri Vrindâvan that is decorated with Her beautiful footprints, who has not associated with the rasik devotees whose heart is extremely thirsty for the confidential sevâ of Srimati Râdhârâni – he can never ever immerse in Shyâmsundar Who is the ‘ocean of ras’ personified.”

Sri Sri Râdhâ-Mâdhav is the sole Object of worship for the devotees sheltered at Sriman-Mahâprabhu’s lotus feet. And they serve Sri Krishna only under Srimati Râdhârâni’s subservience. We have already quoted howmuch the Goudiya Vaishnav preceptors grieve when we adore Sri Krishna alone and not serve Sri Râdhâ. Srimat Raghunâth dâs Goswâmipâd has called the one who worships Sri Krishna sans Sri Râdhâ as a fraud and arrogant; he has vowed to reject them instantly – in the same breath he has also declared his heartfelt reverence for the worshipers of the Divine Couple –

“Srimati Râdhârâni’s name is so sweet that as soon as a living being hears it, he is bathed in love. Whoever lovingly worships Sri Krishna in accompaniment with Sri Râdhâ – I pledge to wash his feet, drink that water and carry it on my head forever.”
If we analyse these two pledges of Srila Dâs Goswâmi we can easily appreciate how much important it is to serve Srimati Râdhârâni along with Sri Krishna.

Srimat Jiva Goswâmipâd has written at the end of Sri-Krishna-Sandarbha –
“Amongst all the divine manifestations, Sri Krishna is God Himself. Again we see that he expresses Himself in three forms – in Dwârakâ, Mathurâ and Vrindâvan. Amongst these, He expresses extraordinary sweetness in His Vrindâvan-manifestation; therefore the Vrindâvan-manifestation is the topmost. In Vrindâvan He expresses various moods in his pastimes as a child with His parents and as a boy with His friends. However when He performs lovesports in the kishor form with Sri Sri Râdhârâni, who is the crestjewel of all Vrajânganâs, He is indeed supremely wonderful. Therefore the worship of Sri Sri Râdhâ-Mâdhav is the suprememost.”

This Sri Yugal-mâdhuri alone is the only Object of worship for the Goudiya Vaishnavs. Our preceptors too have given us the same instruction. Srila Narottam dâs Thâkur Mahâshai has sung in his Manjari-swarup –

“The Divine Couple – Srimati Râdhârâni and Sri Krishna
are my life and soul. I have no refuge in life or death other than Them.

I shall seat Them on the gem-studded altar in the loving woods of
Kadamba trees on the banks of the Kâlindi and anoint Them with
fragrant chandan paste.
O when will I fan Them with a châmar, all
the while gazing at Their sweet and radiant moon-like faces?

When shall I sew Mâlati garlands and put around Them? When will I
offer camphor-scented betel leaves to their sweet lips?

When will I serve Their lotus-feet under the command of Lalitâ,
Vishâkhâ and all other sakhis?
Thus prays Narottam dâs – the servant of the servant of Sri Krishna-
Chaitanya Mahâprabhu, since his heartfelt desire is to serve the
Divine Couple in this confidential manner.”




Srila Ananta Das Babaji Maharaj


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