Mahanidhi Madan Gopal Das

An exquisite line of mountains called Govardhana stretches down the middle of Vrindavana. Giriraja’s thousands of peaks appear like the thousands of hands and feet of the purusa avatara. Many smaller hills surround these peaks, and many jeweled plateaus and lakes like Radha-kunda provide additional beauty. In this way Giriraja appears just like a romantic hero decorated with many jeweled bracelets and earrings. Just as Giriraja contains many minerals (dhatus) of red clay and arsenics, similarly, the Sanskrit language features a variety of word roots (dhatus).

By the Lord’s grace Dhruva traveled beyond Maharloka. Similarly, by the mercy of the Lord, Govardhana has surpassed the splendor of Vaikuntha and become famous as the best of mountains. Just as Kartikeya, the commander who is difficult to conquer, supports the king of heaven, Govardhana holds many difficult to enter caves. Many snakes surround the valuable sandalwood trees adorning the Malaya Mountain, but there are no snakes guarding the unlimited treasures found on Govardhana Hill.

Lord Siva holds the moon in his topknot, but Giriraja’s peaks touch the moon. Siva is fearsome, but Govardhana is kind and gentle. As Kṛṣṇa is adorned with forest garlands that reach to His ankles, Govardhana is decorated with long lines of forests. Cascading waterfalls caress all sides of Govardhana. Bhu-mandala is made pleasant by the Loka-loka mountain range, whereas Govardhana pleases the eyes of all devotees. Govardhana is made glorious by banyan trees that distribute joy to everyone. The interiors of its caves are the embodiments of bliss. It is Govardhana’s nature to protect the deer and other forest creatures.

Mt. Kailasa, Mt. Meru, or even the best of metaphors cannot compare with the unlimited glories of Govardhana. Kailasa is composed of silver, and golden Mt. Meru is born of the material nature. They pale in comparison with Govardhana, which is eternally manifested, and made of inconceivably precious jewels.

Just as dancers enhance the sweetness of theatrical performances, the sonalu trees increase the sweetness of seeing Govardhana Hill. The streams flowing by the roots of the many sandalwood trees growing there pick up the divine fragrance and pass it on to the valleys and grass growing on Govardhana. When all the different animals such as rurus, camaras, gavayas, gandharvas, srmaras, rohisas, sasa, and sambaras bathe in the parrot-green colored streams flowing under the densely foliated green trees they appear to be made of emeralds. No one can tell whether they are real animals or made out of green jewels.

The crystal rocks of Govardhana reflect the blue rays of its sapphires to appear like Balarama dressed in blue cloth. The large emeralds reflecting the golden rocks look like Narayana adorned in His golden dhoti. The yellow sapphire platforms standing on beds of diamonds appear like Siva and Gauri. The waterfalls pouring over the emerald cliffs look like Lord Rama carrying His curved bow. The ruby platforms standing on silver bases appear like Brahma mounted on his swan. The clear waterfalls rapidly falling from the tall peaks of Govardhana carry the reflections of many multi-colored jewels and appear like long rainbows. The light coming from the various stones and jewels in the plateaus reflect in the sky like a rainbow. The effulgence from the peaks of vaidurya gems appears like the tail of a comet streaking over Govardhana, or like a flock of flying gray birds.

Govardhana offers many thrones made of cooling stones for the sitting pleasure of Kṛṣṇa. Its flat, jeweled-studded areas await to serve Kṛṣṇa’s rasa dance. Its wonderful caves look more enchanting than temples made of jewels. For serving Kṛṣṇa there are many flower canopies that pour down fragrant pollen when shaken by the wind. The dense cool forests provide soothing relief from the hot sun. Animals such as deer and tigers live there in peace and harmony.

An excerpt from the book Ananda Vrndavana Campu.

Mahanidhi Madan Gopal Das

The Vraja gopis are glorified throughout the Vedas, and by Sri Krsna and Sri Caitanya Mahaprabhu as being the best devotees of Krsna, because they offer completely surrendered, selfless service at the lotus feet of Sri Krsna. But the humble gopis themselves praise Sri Giriraja as the best devotee: “Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Krsna and Balarama, along with Their calves, cows and cowherd friends, with all kinds of necessities—water for drinking, very soft grass, caves, fruits, flowers and vegetables. In this way the hill offers respects to the Lord. Being touched by the lotus feet of Krsna and Balarama, Govardhana Hill appears very jubilant.” (Srimad Bhagavatam 10.21.18)

Sri Giriraja plays many roles in the pastimes of Sri Krsna. He is Krsna’s friend, protector, playland and He always looks after all of Krsna’s needs. He witnesses Krsna’s most intimate conjugal pastimes. Every blade of grass, every stream, tree, creeper and flower bears witness to Krsna’s unlimited pastimes.

An excerpt from the book Appreciating Sri Vrndavana Dhama.

Mahanidhi Madan Gopal Das

“Srila Visvanatha Cakravarti Thakura lists the natural opulences by which Govardhana Hill serves Sri Krsna: Krsna and Balarama drink the fragrant, cool water from Govardhana’s many waterfalls, and use it to wash Their feet and mouth. Govardhana offers tasty beverages, such as honey and mango juice. Govardhana also provides grass that is fragrant, soft and conducive to the strong growth of cows and increased production of milk.

“Thus this grass is used by Krsna to feed the transcendental herds. There are many caves where, Krsna, Balarama, and Their friends play, sit and lie down. These caves give pleasure when the weather is too hot or too cold, or when it is raining. Govardhana also features soft roots for eating, jewels for ornamenting the body, natural mineral dyes for body painting, flat places for sitting, and lamps and mirrors in the form of smooth stones, glistening water and other natural substances.” (Srimad Bhagavatam 10.21.18p.)

In Vraja-riti-cintamani, Srila Visvanatha Cakravarti Thakura gives another vivid and poetic description of Sri Giri-Govardhana’s services. “Govardhana Hill is like a flag of intense sweetness placed in the opulent land of Vrndavana. As the king of mountains, Giriraja offers pleasing and royal service to the young prince of Vraja. The rocks of Govardhana Hill are many kinds of splendid jewels that provide thrones, couches, and other kinds of furniture for Sri Krsna, the supreme monarch of all nectar mellows. Govardhana Hill’s beautiful forests and caves are Krsna’s nectar pastime palaces—each one perfect for the supreme good fortune of His beloved and His friends. Govardhana Hill’s trees and vines serve Krsna by offering blossoming branches with sweet fruits, and flowers filled with honey, nectar and fragrant pollen.

“The red, vermilion, yellow and other colored pigments of Govardhana Hill decorated Sri Krsna’s transcendental body for the pleasure of His beloved gopis. The musk left by the deer, as well as the kunkuma, camphor and aguru, naturally produced by Govardhana Hill, were all used to give a sweet fragrance to the transcendental body of Sri Krsna. The peacocks dance enthusiastically, the bees and cuckoos sing melodiously, and many other birds chirp a rhythmic accompaniment, as they all gaze on the service to Sri Hari done by Govardhana Hill, the best of Sri Hari’s servants.”

An excerpt from the book Appreciating Sri Vrndavana Dhama.

Mahanidhi Madan Gopal Das

Although serving in many capacities as the greatest devotee of Krsna, Sri Giri-Govardhana is also a direct incarnation of the Supreme Sri Krsna. Srila Raghunatha dasa Gosvami received a Govardhana-sila and gunja-mala (necklace of small red berries) from Sri Caitanya, and he worshiped them as being non-different from Radha-Krsna. Sri Giriraja-puja, therefore, may be performed in the same manner as the regular deity worship of Radha and Krsna. “When everything was complete,” said Srila Prabhupada, “Krsna assumed a great transcendental form and declared to the inhabitants of Vrndavana that He was Himself Govardhana Hill in order to convince the devotees that Govardhana Hill and Krsna are identical. The identity of Krsna and Govardhana Hill is still honored, and great devotees take rocks from Govardhana Hill, and worship them exactly as they worship the Deity of Krsna in the temple.” (Srimad Bhagavatam 10.24.35p.)

Sri Krsna, in His eternal form as Sri Giriraja-Govardhana, is very merciful and easily pleased with a daily love offering of Yamuna water for drinking, eight Tulasi manjaris to embrace His lotus feet and a little milk sweet like sandesa. Sannyasis and “Vrajavasi devotees” often keep Govardhana-silas, because the worship is simple, sweet and sublime.

An excerpt from the book Appreciating Sri Vrndavana Dhama

Mahanidhi Madan Gopal Das

Srila Raghunatha dasa Gosvami had an extremely intimate relationship with Giri-Govardhana. In Jagannatha Puri he began worshiping Giriraja upon receiving Sri Caitanya’s personal Govardhana-sila. While worshiping his Govardhana-sila, Raghunatha dasa Gosvami, in the mood of taking shelter of Srimati Radharani, would wear the gunja-mala around his neck. After Sri Caitanya Mahaprabhu’s disappearance Srila Raghunatha dasa Gosvami felt overwhelmed by the pain of separation. He went to Vrndavana to end his life by jumping off Govardhana Hill. Convinced to continue living by Srila Rupa and Srila Sanatana Gosvamis, Srila Raghunatha dasa Gosvami remained for forty-one years at Radha-kunda. He performed intensive bhajana, worshiped his Govardhana-sila, honored the Lord and the Vaisnavas and spoke for three hours a day about the all-attractive glories of Lord Gauranga. In his Govardhana-dasakam, Srila Raghunatha dasa Gosvami reveals his heart’s desire.

“O Govardhana! When Sri Radha spoke these words — ‘My dear friends, this mountain is the best of Krsna’s devotees’ all the Vedas then confirmed that you attained the unsurpassable position of becoming the tilaka mark on the forehead of Vrndavana. Please allow me to live close by You.

“O Govardhana! You affectionately and secretly embrace the neck of Your own dear friend, Sri Radha-kunda, the place which is very dear to You and to Sri Hari. Please allow me to live close by You and show me the intimate pastimes of the youthful Divine Couple there.”

An excerpt from the book Appreciating Sri Vrndavana Dhama

Mahanidhi Madan Gopal Das

The King of rasikas, Syama is beautifully decorated. The Holi festival begins with great enthusiasm as Radha and Krsna douse each other with red powder. Again and again Yugala Kisora throw musk, sandal, kumkuma and flower pollen. The gopis gaze at the splendor of the Divine Couple and go wild with bliss and start singing and playing musical instruments. The restless charming gopis soak each other’s garments with color dyes sprayed from syringes. Syama calls out, “ ho! ho! Holi!!” and claps His hands after spraying Lalita’s head with colored water, making her kajal run down her face. The Divine King of Seasons now thinks, “Who will conclude this blissful pastime of Holi?” The cuckoos answer by continuous cooing saying “Jai, Jai!” Thus everyone is stunned with wonder and bliss.

Mahanidhi Madan Gopal Das

After reading a recent Srila Bhakti siddhanta Sarasvati’s article about the descent of pure name on our FB, someone wrote that he did not understand how Krishna descends from Goloka into our hearts. Our reply may help others, so here it is, all based on the following verse:

atah sri Krishna namadi, na bhaved grahyam indriyaih
sevonmukhe hi jihvadau, svayam eva sphuraty adah

“Thus, with one’s blunt material senses, one cannot understand the absolutely transcendental name, form, qualities and pastimes of Bhagavan Sri Krishna.

“But when one serves Sri Krishna beginning with the tongue (offenselessly chanting japa and kirtana), then Krishna directly shows Himself to one in a deep inner vision.”(Bhakti-rasamrita sindhu 1.2.234)Also, this verse means that if Krishna is pleased with a devotee, then Krishna personally manifests Himself on our tongue by allowing and inspiring us to chant His sweet Divine Names.

If a devotee saturates his/her mind, heart and life with pure seva bhava for Bhagavan Sri Krishna, then Krishna will be attracted to descend from Goloka in the form of the HOLY NAME to move one’s tongue in japa, and enter the heart and rest their (Govinda vishram) to accept one’s moment to moment loving sevas.

Then at the time of chanting kirtan or japa, Krishna gets excited, wakes up from your heart, comes to your tongue and dances along with you in the blissful experience of nama japa and sankirtana ullasa, Gaura nacha re.

Ah, just see Gaurahari, His long arms extended to Goloka and chanting in ecstasy…. (Caitanya Caritamrtam 1.17.122)

(hari) haraye namah krishna, yadavaya namah
gopala govinda rama, sri madhusudana

Nama dances, Krishna dances, and you dance along with Krishna enjoying and serving Him while blissfully singing in Sri Harinama Sankirtana. That is what Siddhanta Sarasvatipada is saying here. Simple: pure seva bhava, then Krishna appears along with the pure name and off you go…vaikuntha arohana.

Jai Radhe!!!

Mahanidhi Madan Gopal Das

Did you ever wonder at what transcendental age Krishna performed His various pastimes in Vrindavana? Sri Jiva Goswami answers this question in his Srimad Bhagavatamtika (10.45.3), which lists the pastimes and Sri Krishna’s age at that time. All pastimes are described in the Tenth Canto. * mark means added by editor because not mentioned by Sri JivaGoswami.

1. *Putana killed (6th Chapter) Krishna only six days old. (not in list)

2. Tṛṇāvarta killed (7th Chapter) – after a full year passed (varṣepūrṇe).

3. Damodāra-līlā (Chapters 9-10) – in the beginning of the third year during Kārttika month (tṛtīya-varṣārambhekārtike) (2 years and 2 months).

4. Move from Gokula to Vrindavana (Chapter 11) Kṛṣṇa-Balarāma and all the cowherds move to Vṛndāvana. This happened a few days after Damodāra-līlā (katicid-dināntevṛndāvana-praveśaḥ) (2 years and 2 months).

5. Vatsa Charana Lila (Chapter 11.37) Kṛṣṇa began herding the calves 2-3 months after moving to Vṛndāvana (dvi-tra-māsānantaraṁvatsa-cāraṇārambhaḥ) (2 years and 4-5 months).

6. Vatsāsura, Bakāsura and Vyomāsura killed (10.11.41-54) during that time (tatravatsa-baka-vyoma-vadhaḥ) (2 years and 4-5 months).

7. BrahmāVimohana Lila- Brahmaji stole the cowherd boys and calves (Chapters 12-14) in the autumn after the third year passed and the fourth year started, (tṛtīyepūrṇecaturthārambheśaradibāla-vatsa-haraṇaṁ) (little more than 3 years)

[Note: At this time Gopala actually entered paugaṇḍa age but it was manifested only after a year passed. (ref. 10.12.41] Paugaṇḍa age manifested (10.12.37) – in the beginning of the fifth year (paṣcamārambhepaugaṇḍa-prakāśaḥ) (little more than 4 years).

8. Go Charan Lila– Krishna started herding the cows (10.15.1) on śukla-aṣṭamī of Kārtika month [Gopastami] (tatrakārtika-śuklāṣṭamyāṁ go-cāraṇārambhaḥ) (4 years, 2 months and 2 weeks).

9. Kāliya-damana-līlā (Chapters 16-17) – in the summer of the fifth year (paṣcamasyanidāghekāliya-damanaṁ) (4 years and appr. 10 months).

[Note: Due to ecstasy, Sri Suka Muni described this līlā out of sequence by mentioning it after killing of Dhenukāsura.]

In His sixth year Gopala was immersed in herding the cows – (ṣaṣṭhe go-cāraṇa-kautuka-mātraṁ). Govinda entered kaiśora age in the beginning of the seventh year (saptamārambhekaiśora-praveśaḥ) (little more than 6 years).

10. Dhenuka killed (15th Chapter) during the time and season when the tāla-fruits are ripe (tatraivapakva-tālāvasaredhenuka-vadhaḥ). On that evening also the gopīs for the first time manifested their loving mood described in 10.15.43. (little more than 6 years).

11. Pralamba killed (18th Chapter) – in the summer of the seventh year (saptamasyanidāghepralamba-vadhaḥ) (6 years and appr. 10 months).

12. Veṇu-gītā pastime (21st Chapter) – in the eighth year during Aśvina [Sept-Oct] month (aṣṭamasyāśvineveṇu-gītaṁ) (7 years and 1 month).

13. Govardhana Lila- Sri Krishna lifted Govardhana (24th Chapter) – in His eighth year on the first day of the waxing moon in Kārttika month (kārtīkegovardhanoddharaṇaṁ) (7 years, 2 months and 7 days).

14. Indra Surabhi Govinda-abhiṣeka (27th Chapter) – in the beginning of Krishna’s eighth year, on śukla-ekādaśī of Kārtika month (aṣṭamārambheevakārtika-śuklaikādaśyāṁgovindābhiṣekaḥ) (7 years, 2 months and 17 days).

15. Journey to Varuṇa’s planet (10.28.1-11) – on the following dvādaśī (dvādaśyāṁ ca varuṇa-loka-gamanaṁ) (7 years, 2 months and 18 days).

16. Brahma-hrada Lila- Sri Krishna’s Vrajavāsīs bathed in Brahma-hrada (10.28.16) – on Karttika purnima; (tat-pūrṇimāyāṁ brahma-hradāvagāhanaṁ) (7 years, 2 months and 21 days).

17. Vastra-haraṇa-līlā (22nd Chapter) – in the winter of Krishna’s eighth year (hemantevastra-haraṇaṁ) (7 years and apx. 3 months).

18. Yajna Patni Anugraha lila (23rd) Krishna shows mercy to the wives of the sacrificial brāhmaṇas (23rd Chapter) – in the summer of His eighth year (nidāgheyajṣa-patnī-prasādaḥ) (7 years and appr. 10 months).

[Note: In 10.24.1 tika, Sri Jiva Goswami says that these līlās are described out of chronological order because of Śukadeva Gosvāmī’s lack of self-control due to his prema (prema-vaivaśyāt).

19. Rāsa-līlā (Chapters 29-33) – in the beginning of His ninth year, in the autumn season (navamasyaśaradirāsa-līlā) (8 years and 1.5 months).

20. Ambika-vanaGamana Lila—to observe the Shiva ratri festival (Phalguna Krishna chaturdasi) Nanda Baba and his clan travel to Ambikā-vana on chaturdasi (10.34.1-3 (śiva-rātri-caturdaśyāmambikā-vana-yātrā) (8 years, 6 months and 6 days).

21. Śaṅkhacūḍa killed (10.34.25-32) – in Phālguna [Purnima] month (phālgunyāṁśaṅkhacūḍa-vadhaḥ) (appr. 8.5 years).

22. Ariṣṭāsura killed (10.36.1-15) – on the full moon of Caitra month (April) (ekādaśasyacaitra-paurṇamāsyāmariṣṭa-vadhaḥ [and Radha-kunda formed]) (10 years, 7 months and 21 days).

23. Keśī killed (10.37.1-8) – on the twelfth day of the dark fortnight of Phālguna (dvādaśasyagauṇa-phālguna-dvādaśyāṁkeśi-vadhaḥ) (11 years, 6 months and 4 days).

24. * Krishna Mathura Gamana Lila- Uncle Akrura takes Krishna and Balarama to Mathura (39th Chapter “Viraha Gita”) on Phalguna Krishna trayodashi, (11 years, 6 months and 5 days).

25. Kaṁsa killed (44th Chapter) – on the fourteenth day of the dark fortnight of Phālguna month [2 days later] (taccaturdaśyāṁkaṁsa-vadhaḥ) (11 years, 6 months and 6 days).

Adapted from Sri Advaita Dasji Jaya Jaya Sri Radhe!

Mahanidhi Madan Gopal Das

This new series will reveal secret facts about Sri Vrindavana Dhama to help everyone better appreciate its unique position, and the incredible fortune and value of visiting, serving or living in Vraja Dhama. The secrets in these “LOV Posts” (Light on Vraja) come from various Gaudiya Vaisnavashastra.

It is often heard that sadhana done in the Holy Dhama of Vrindavana is 1000X more effective than elsewhere. This is established in the Srimad Bhagavatam (7.14.33): “Religious acts performed in Mathura/Vrindavana give 1000x more result than at other places, madhupuridharmohyatrehitaḥpuṁsāṁ, sahasrādhiphalodayaḥ.”

Besides the 1000x effect, anyone can practically experience that the divinely charged, devotional atmosphere of Vrindavana, unlike anywhere else, is very supportive and makes it easier to chant nama-japa and perform other devotional acts. As the locals say, “In Vraja, bhakti is flowing in the air!”

Is also said that sins and offenses committed in Vrindavana bring 1000x the reaction. This statement may serve as a helpful warning or as a cautionary note to be careful. But this point is NOT FOUND in any Gaudiya Vaisnava shastras we have seen.

It is true that punishment for sins in Vrindavana may be experienced [not 1000x], but at the same time merciful Vrindavana will also destroy that sin’s reactions. Vrindavana is often compared to a mother (Sri Vrindatavi Mata) because she actually forgives the sinner just like a compassionate mother forgiving her wayward child.

Sri Rupa Gosvami’s Mathura Mahatmya (MM) proves this point in several verses:

“Sins committed knowingly or unknowingly in Mathura/Vrindavana will be destroyed in Vrindavana itself, mathurayaṁkṛtaṁpapaṁ, mathurayaṁvinaśyati, jñanatoajñanatovapi.” (Vayu &AdiVaraha P. MM 23/28)

“The sins from many, many births are destroyed at once in Mathura/Vrindavana, bahujanmanipapani, mathuraprabhavamnashyatikshanamatratah.” (Padma Purana MM 29)

Sri VarahaBhagavan said, “Sins are destroyed at once merely by SEEING THE LAND of Mathura/Vrindavana, papaninaśyanti, mathuradarśanatkṣanat.” (AdiVaraha Purana MM 8)

“By bathing anywhere in Vraja Mandala, one will be liberated from all sins, mathuramandalamsnato, mucyatesarvapatakaih.” (AdiVaraha Purana MM 3)

However, one visiting or living in Vraja should not take advantage of Vraja Dhama and willfully commit offenses and sins while thinking, “Oh, merciful Vrindavana will forgive me, and keep blessing me with spiritual advancement.” This thought itself is also a sin as seen in the seventh offense to the Holy Name, nāmnādbalādyasya hi pāpa-buddhir: “It is an offense if one sinfully thinks, ‘I can sin on the strength of Krishna’s Divine Name [and the Name will remove that sin].’

Nama, Dhama and Shyama are all equally transcendental and completely personal. If one displeases (apa/radh) any one of Them by committing sins and offenses then surely reaction will come. No one can fool or cheat either Nama, Dhama or Shyama.

It is privilege and rare fortune to live in Vrindavana which is the heart and eternal home of Sri SriRadha and Krishna. Only by Their divine grace can one visit or live in Their home. Radha and Krishna are completely independent to allow one in or kick one out of Their dhama! Therefore, devotees living in Vrindavana should remain ever-grateful, and always live and act purely.

Sri Rupa Gosvami explains this point: “Without the mercy of Vishnu/Krishna no one can live in Vrindavana for even a moment, vināviṣṇoḥprasādena, kṣaṇamekaṁnatiṣṭhati. Residence in Vraja can NEVER BE ATTAINED by punya, jnana, tapa, japa or yajnas. However, if one is favored by Sri Krishna one can attain residence in Vrindavana, śrī-viṣnoḥkṛpayanunaṁ, tatravasobhaviṣyati.” (AdiVaraha Purana MM 82-83)

The following prayers from Sri Prabodhananda Sarasvatipada’s Vrindavana Mahimamrita are very useful for devotees living in Vrindavana and should always be remembered:

“Again and again I have committed inexcusable offenses to you. Still, O mother Vṛndāvana, I am like your son so please do not abandon me, su-durmarṣaiḥsvasminnasakṛdaparādhairapiyutaṁ, sutaṁmātevatvaṁvisṛjabatavṛndāṭavinamām!” (Vrinadavan Mahimamrita 1.96)

“O mother Vṛndāvana, you are my life and soul! Out of affection for me, please drag me from my friends and relatives and keep me on your lap.” (Vrinadavan Mahimamrita 1.93)

śrī-vṛndāṭavimātarekamihamaj-jīvāturastisvayaṁ
yattvaṁsnehamayīvikṣyajanatāṁsvāṇkaṁsamāneṣyasi

“O noble mother Sri Vrindatavi, by nature You are overflowing with boundless affection, sumātaḥśrīmatvṛndāṭavitvamsahaja, niravadhisnehapūre. Please hold on your lap this very mischievous child who has been playing in the dirt. Be merciful and forgive my offenses; always feed me the breast-milk of transcendental love for your master and mistress; and give me all protection. (Vrinadavan Mahimamrita 11.1)

“I have fallen into the blind well of household-life, and I am being devoured by the black snakes of lust, greed, anger, envy and so on. O mother Vrindavana! When will you lift me out of this well, and give me shelter on your lap.” (Vrinadavan Mahimamrita 1.88)

gṛhāndha-kūpepatitaḥkadāmām, uddhṛtyamūḍhaṁkrpayāsvayaiva
kāmādi-kālāhi-guṇairnigīrṇaṁ, mātevavṛndāṭavineṣyase’ṅkam

Pavana Radhe tero nama, pavanasri Vrindavana Dhama! Jaya Jaya Sri Radhe!

Mahanidhi Madan Gopal Das

Sometimes devotees attracted to raga-marga think that continuous chanting of Radha Nama, “Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! is the means to perfection.

They say, “Radha is the goal, so only Radha is important. Thus when I chant my Hare Krishna japa, I am just thinking Radhe! Radhe! Radhe! Radhe! Radhe! Radhe!”

Such devotees are innocent and well-meaning, but not very clear in their understanding of Gaudiya Vaisnava tattva siddhanta. Of course, sometimes the enthusiastic chanting of Srimati Radharani’s Divine Name is and can be done on special occasions like Radhastami, Vraja Mandala Parikrama, during a Bhagavata sapataha or special festivals.

How do they get this idea? Believe it or not, this misconception of innocent devotees arises after they sincerely read the Goswami granthas. After reading they conclude that Radha’s name is everything, and we should just chant Radhe! Radhe!

There are many but we will cite one verse as an example:Gaudiya Vaisnava mahajana Sri Prabodhananda Sarasvati writes, “The nectarean name of Sri Radha—the complete form of prema, rasa and ananda—is my very life!” (Radha Rasa Sudhanidhi 97)

Yes, our purvacharayas often glorify the amazing power and fantastic benefits of chanting Radha nama in their books. However, such verses should be seen as beautiful praises of Sri Radha’s Divine Name arising from their personal loving ecstasies.

Such ecstatic premi bhaktas are described in the Srimad Bhagavatam (11.2.40): “At the stage of prema, a devotee will incessantly chant his favorite name of His beloved Bhagavan [sva priya nama kirtya]. Melting his heart, the ecstasy of prema will make him laugh, cry, become restless, and sing and dance like a madman without caring for anyone or anything.”

evam vratam sva, priya nama kirtya, jatanurago, drutacitta uccaih
hasaty atho roditi, rauti gayaty, unmade van nrtyati, lokabahyah

One should not think however that such verses are establishing a new sadhana, a more powerful mantra to chant, or a fast track to perfection. The prime sadhana for all Gaudiya Vaisnava devotees is chanting Sri Krishna nama along with meditation upon the meaning of the mantra, and the form, qualities and pastimes of Radha-Krishna who are personally present in the Hare Krishna maha-mantra.

Sri Chaitanya Mahaprabhu was not chanting Radhe! Radhe! Radhe! Radhe! Rather, Mahaprabhu chanted Krishna nama, and gave the same instruction to most everyone He met, which indirectly includes all of us. Raising His radiant golden arms into the spiritual sky, Gauranga told one and all, “Continually chant the Divine Name of Sri Krishna, and serve Krishna and the Vaisnavas, prabhu kahena krsna seva vaisnava sevana, nirantara kara krsna nama sankirtana.” (Caitanya Caritamrta 2.15.104)

In the same book wonderfully praising exclusive Radha nama chanting, Sri Prabodhananda Sarasvati also gives the conclusive truth regarding the proper sadhana for all raganugiya bhaktas.

Sri Prabodhananda Sarasvati says, “May Sri Radhika, the very life of Sri Krishna, be pleased with me when I fill my consciousness with the nectar lake of govinda-katha; and pass my days glorifying Krishna’s qualities, performing His archana and puja, and living in loving relationships with His devotees.” (Radha Rasa Sudhanidhi 115)

The conclusion of this topic and the essence of nama-bhajana for manjari bhava upasakas is given by Sri Prabodhananda Sarasvati himself in the following verse:

“I always meditate on Krishna wearing a peacock feather crown; I chant Krishna’s Divine Names; I always perform archana and puja of Sri Krishna; I chant the Krishna mantra [gopala-mantra], His best mantra; and while doing all this I continually hold the cherished desire in my heart to attain the service of Sri Radha’s beautiful lotus feet!” (Radha Rasa Sudhanidhi 259)

dhyāyantaṁ śikhi-piccha-mauli-maniśaṁ tan nāma-saṁkīrtayan
nityaṁ tac caraṇāmbujaṁ paricaran tan-mantra-varyaṁ japan
śrī rādhā padāsyam eva paramābhīnṭaṁ hṛdā dhārayan
karhi syāṁ tad anugraheṇa paramādbhutānurāgotsavaḥ

Basically, the final word is that the Hare Krishna maha-mantra means, “O Krishna, give me Radha!”

Harinama sankirtana ki jai! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Jaya Jaya Sri Radhe!