Tag Archive for: Mahanidhi Swami

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Who is woman?

Mahanidhi Madan Gopal Das

Jai Jai Sri Radhe!

What does woman really mean? Veda says women means prakriti, the material energy or maya. Atma is an individual conscious person, a tiny particle of eternal consciousness.

“Man or woman” are gender upadhis relating only to a temporary external body made of prakrti, material energy or maya. The eternal truth is that both man and woman are eternal atmas or mini purushas.

So, any atma who identifies with his/her external body and tries to enjoy it is prakriti or woman and in maya, illusion.

It’s a grand illusion, Mahamaya, to think, “I’M A MAN! I’M A WOMAN. The eternal truth is that you and everyone else is an eternal loving servant of Bhagavan Sri Krishna. “I AM KRISHNA DASA’, “I AM KRISHNA DASI.”

All atmas are meant only to eternally love and affectionately serve the supreme atma, Bhagavan Sri Krishna! What we call the female qualities of humility, surrender, seva, and affection are generally found in women. However, these are the eternal qualities present in all liberated atmas in the spiritual realm whether they possess male or female eternal spiritual bodies.

Thus, all of us, both men and women REALLY NEED to develop and display more humility, love, affection, surrender and seva.

May Radha-Krishna bless you all! Jai Jai Sri Radhe!

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How to Celebrate Radhastami

 Mahanidhi Madan Gopal Das

In Hari-bhakti vilasa, Srila Sanatana Goswamipada writes 276 verses telling how to observe Sri Krishna Jayanti. But he did not mention one verse about observing Radhastami. Gaudiya Vaisnavas worship Radha Govinda Yugala with special emphasis on serving and pleasing Sri Radha (radhadasyam). Therefore, on Radhastami many Gaudiyas do special worship and vratas to please their eternal Ishvari and Swamini Sri Radha.

Here we will list many wonderful sevas devotees may do to please Karunamayi Radhika with special pujas, offerings and prayers. Jai Jai Sri Radhe!

* 1. WAKING RADHASTAMI SANKALPA:

Upon rising from bed, take a sankalpa (firm vow): Before a murti or painting of Radharani pray, “O Karunamayi Radha! On this most beautiful and auspicious day of Your divine appearance, I will try my best to remember, serve, glorify and please You. O Vrindavaneshvari! Please be merciful and bless this most unworthy one with the eternal service of Your delicate, fragrant and sweet lotus feet.”

* 2. CHANT AT 6 A.M. TO 8:24 A.M. LORD CHAITANYA’S RADHA PRAYER:

Mahaprabhu personally wrote the following prayer and gave this benediction: “Any devotee who recites (at this time) these 108 names of Sri Radhika will attain ecstatic love for Lord Krishna.”

ŚrīRādhikā-Aṣṭottara-Śata-Nāma-Stotram108 Names of ŚrīRādhikā

śrīmad-rādhā rasa-mayī, rasa-jñārasikātathā
rāseśvarī rasa-bhaktī, rasa-pūrṇa rasa-pradā (1)

ŚrīRādhā is endowed with all the most splendrous opulences, and is completely pervaded with ever-flowing transcendental mellows. She fully understands the subtleties of these mellows. Rādhā is adept in relishing mellows. Rādhikā is the Queen of the nightly rāsa dance. She is totally devoted to expressing divine mellows. Śrī Rādhā is full to overflowing with pure mellows. She bestows these exquisite mellows unto everyone.

raṅgiṇī rasa-lubdhāca, rāsa-maṇḍala-kāriṇī
rasa-vilāsinīrādhā, rādhikā rasa-pūrṇadā (2)

Rādhā is always very playful. She is greedy to taste newer and newer aspects of mellows. Rādhā is the designer of the circular arenas for rāsa dancing. She enjoys sporting the rāsa dance to Her heart’s content. Rādhā is the best worshiper of Śyāma. Rādhikā, the best worshiper, is adored intimately by Her friends. She bestows mellows unto others in the most completely fulfilling way.

rāmā-ratnāratna-mayī, ratna-mālāsu-śobhanā
raktoṣṭhirakta-nayanā, raktotpala-vidhāriṇī (3)

ŚrīRādhā is the topmost jewel among all the many forms of Lakṣmī-devī. All of Her ornaments and paraphernalia are studded with precious jewels. Rādhikā likes to wear gemstone necklaces. Rādhā radiates the nicest, purely sublime splendor. Her lips are naturally hued with a charming redness. The corners of ŚrīRādhā’s eyes are hued with reddish tints. She especially likes to hold a red lotus flower in Her hand.

ramaṇīrāmaṇīgopī, vṛndāvana-vilāsinī
nānā-ratnāvicitrāṅgī, nānā-sukha-mayīsadā (4)

Rādhārāṇī is a charming young mistress. Her loveliness is especially pleasing to behold. Rādhā is a cowherd girl. She likes to frolic in the forest of Vṛndāvana. Rādhā is fond of wearing different types of gemstones. The shapes of Rādhārāṇī’s limbs are astonishingly lovely to behold. She abounds in various forms of happiness.

saṁsāra-pāra-tāraṇī, venu-gītā-vinodinī
kṛṣṇa-priyākṛṣṇa-mayī, kṛṣna-dhyāna-parāyaṇī (5)

Rādhārāṇī delivers souls out of the material world. She takes great pleasure in listening to flute songs. Rādhā is very dear to Kṛṣṇa. She is Lord Kṛṣṇa’s exact counterpart. Rādhā is fond of meditating upon ŚrīKṛṣṇa.

sadānandākṣīṇa-madhyā, kṛṣṇākṛṣṇālayāśubhā
candrāvalīcandra-mukhī, candrācakṛṣṇa-vallabhā (6)

Rādhikā is always full of bliss. Her waist is very slim. Rādhā is the female form of Kṛṣṇa Himself. She is the refuge of Her beloved Kṛṣṇa. Rādhārāṇī is the embodiment of auspiciousness. She is beautiful as a series of full moons. Rādhā’s face is round, and radiantly soothing like a full moon. She is the very personification of the moon itself. Rādhā is the dearmost beloved of Lord Kṛṣṇa.

vṛndāvaneśvarīdevī, kṛṣṇa-raṅgīparā-gatiḥ
dhyānātītādhyāna-magnā, sadā-kṛṣṇa-kutūhalī (7)

Rādhārāṇī is the Queen of Vṛndā’s forest. She is the Supreme Goddess of the entire creation. Rādhā enjoys playing fun games with Kṛṣṇa. ŚrīmatīRādhārāṇī is the final transcendental goal. She is naturally situated far, far beyond anyone’s meditation. Rādhā is very meditative by nature. She is always playing mischievous pranks on Kṛṣṇa.

prema-mayīprema-rūpā, premāprema-vinodinī
kṛṣṇa-priyāsadānandī, gopī-maṇḍala-vāsinī (8)

Rādhikā is effused with the purest ecstatic love. She is the embodiment of love’s most beautiful form. Her every thought, action, word and deed is totally saturated with love. She revels in the delightful sports of pure love. Rādhā is the favorite of Lord Kṛṣṇa. She is perpetually absorbed in the greatest happiness. Rādhārāṇī resides within the circle of Her cowherd girlfriends.

sundarāṅgīcasvarṇābhā, nīla-paṭṭa-vidhāriṇī
kṛṣṇānurāgiṇīcaiva, kṛṣṇa-prema-su-lakṣaṇā (9)

Rādhā’s bodily limbs are all very attractive. Her complexion is radiantly golden. Rādhā especially likes to wear blue silken garments. She is very contented in Her attachment to Kṛṣṇa. ŚrīmatīRādhārāṇī is nicely marked by Her obvious love for Kṛṣṇa.

nigūḍha-rasa-sāraṅgī, mṛgākṣīmṛga-locanā
aśeṣa-guṇa-pārāca, kṛṣṇa-prāṇeśvarīsamā (10)

Rādhā embodies variegated forms of confidential mellows. Her eyes are just like those of a dear. Rādhā views things innocently like a dear. She excels even beyond limitless good qualities. Rādhārāṇī is the mistress of the very life-breath of Kṛṣṇa. She is equal in Her dealings with all.

rāsa-maṇḍala-madhyasthā, kṛṣṇa-raṅgīsadāśuciḥ
vrajeśvarīvraja-rūpā, vraja-bhūmi-sukha-pradā (11)

Rādhā dances in the center of the circular rāsa dance. She enjoys frolicking with Lord Kṛṣṇa. Rādhārāṇī always has immaculate manners. ŚrīmatīRādhārāṇī is the Queen of Vraja-dhāma. Aspects of Her form are visible in all the natural features throughout Vraja. ŚrīRādhā is the grantor of happiness to all beings in Vraja-bhūmi.

rasollāsāmadonmattā, lalitā rasa-sundarī
sarva-gopī-mayīnityā, nānā-śāstra-viśāradā (12)

Rādhā especially blossoms with delight during the rāsa dance. She becomes wildly intoxicated by drinking honey-wine. Rādhā embodies the most charming loveliness. She is the truly beautiful expression of divine loving mellows. She expands Herself into multiple forms as all the cowherd girls. Rādhā is the essence of eternity. She is greatly learned in various scriptures.

kāmeśvarīkāma-rūpā, sadākṛṣṇa-parāyaṇā
parā-śaktī-svarūpāca, sṛṣṭi-sthiti-vināśinī (13)

Rādhā is the Queen of transcendental lust. She is the personification of divine desire. ŚrīRādhikā is always cherishing Kṛṣṇa. She is the very figure of divine potency. Rādhā is the annihilator of the material creation.

saumyāsaumya-mayīrādhā, rādhikāsarva-kāmadā
gaṅgācatulasīcaiva, yamunācasarasvatī (14)

Rādhā is pleasing like the moon. All of Her dealings are soft and gentle. She is endowed with all prosperity and success. Rādhā fully satisfies Her beloved by Her intimate worship. She fulfills the aspirations of all beings. ŚrīRādhā is the original form of the Ganges River. She is the original form of the holy basil plant. She is the original form of the Yamunā River. Rādhā is the original form of the Sarasvatī River.

bhogavatībhagavatī, bhagavac-citta-rūpiṇī
prema-bhakti-sadā-saṅgī, premānanda-vilāsinī (15)

ŚrīmatīRādhārāṇī is the original form of the Bhogavatī river [the Ganges flowing in the Pātāla region. She is the Supreme female divinity. Rādhā is the embodiment of Bhagavān’s very heart. She is continuously associated with ecstatic loving devotion. Rādhā cavorts in the ecstatic bliss of pure love.

sadānanda-mayīnityā, nitya-dharma-parāyaṇī
trailokyākarṣaṇīādyā, sundarīkṛṣṇa-rūpiṇī (16)

Rādhikā is perpetually permeated with exhilaration. She is the incarnation of agelessness. Rādhā is devoted to performing auspicious daily rituals. She is the attractor of the three worlds. ŚrīRādhā is the original source of all that is. She is the absolute manifestation of total beauty. Rādhārāṇī expresses Herself as the form of Lord Kṛṣṇa.

śatam-aṣśṭottaraṁnāma, yaḥpaṭhetprayataḥśuciḥ
prātaḥ-kālecamadhyāhne, sandhyāyāṁmadhya-rātrike
yatratatrabhavettasya, kṛṣṇaḥprema-yutobhavet (17)

If a pious and clean devotee recites these 108 holy names of ŚrīRādhikā — either in the morning [6-8:24a.m.], evening [6-8:24p.m.], or in the middle of the night [10:48p.m.-3:36a.m.]– wherever and however that person lives, they become endowed with ecstatic love for Lord Kṛṣṇa.”

 

* 3. CHANT RADHA PRANAM PRAYERS:

As a love offering to Sukumari Radha on Her Divinely wonderful birthday, memorize the following short prayers, or others, and chant them for Sundari Radha’s pleasure:

 tavaivāsmitavaivāsminajīvāmitvayāvinā
itivijñāyadevitvaṁnayamāṁcaraṇāntikam (1)

“O Radhe, I am Yours! I am Yours! I cannot live without You! O Radhe, please understand this and bring me to the service of Your lotus feet.” (ŚrīVilāpa-kusumāñjali 96)

bhajāmirādhāṁaravinda-netrāṁ
smarāmirādhāṁmadhura-smitāsyāṁ
vadāmirādhāṁkaruṇā-bharārdrāṁ
tatomamānyāstigatirnakāpi (2)

I worship Rādhā who has lotus eyes, I remember Rādhā who has a sweet smile, and I speak of Rādhā who is melted with compassion. There is nothing else for me. She is my life and soul.(ŚrīViśākhānandadābhidha-stotram 131)

* 4. HEAR AND READ RADHA KATHA:

Hear lectures and read books glorifying the astonishing name, form, qualities, pastimes and loving service of Radharani (e.g. Radha-Krishna Ganoddesha Dipika, Vilapa Kusumanjali, Radha Rasa Sudhanidhi, Sankalpa Kalpadruma, Govinda Lilamrta, Ujjvala-nilamani, and Caitanya-caritamrta, adi four and other chapters see index.

* 5. SING RADHA BHAJANS & RADHA NAMA KIRTANA:

a. RĀDHĀRĀṆĪ KĪ JAI! MAHĀRĀṆĪ KĪ JAI!

(rādhāraṇīkī jai, mahārāṇīkī jai.bolo barṣāṇevārīkī jai jai jai)

ṭhākurāṇīkī jai, haripyārīkī jai
vṛṣabhānu-dulārīkī jai jaijai

gaurāṅgīkī jai, hemāṅgīkī jai
vrajarāja-kumārikī jai jaijai

vrajā-rānīkī jai, vrajadevīkī jai
gahvaravanavārīkī jai jaijai

All glories to Rādhārāṇī! All glories to the greatest of all Queens. Sing the glories of Rādhārāṇī, who lives in Barṣāṇā.

All glories to RādhāṬhākurāṇī [Queen Rādhā], who is the beloved of ŚrīHari. All glories to the beloved daughter of King Vṛṣabhānu.

All glories to Rādhārāṇī who has a fair complexion and golden limbs.

All glories to the Queen of Vraja. All glories to the goddess of Vraja. All glories to Rādhā who wanders in the Gahvara forest.

 

b. jaya jaya radhe, jaya jaya shyama,
jaya jaya sri Vrindavana dhama.

Pavana Radhe tero nama
Pavana sri Vrindavana dhama.

Jaya jaya Shyamaa, jaya jaya Shyama,
Jaya jaya sri Vrindavana dhama.

“All glories, all glories to Radhe-Shyama! O Radha, Your Holy Name is completely purifying and so is Your beautiful abode named Vrindavana. All glories to You, the Golden One whose heart is brimming with Shyama-rasa. And all glories to Your dark Lord of Love—the sweet heart stealer of Vraja.”

c. Maine RaṭanāLagāiRādhāNāmakīTraditional Brijbhāshā Song (Rasiyā)

(refrain) maineraṭanālagāirādhānāmakī
maineraṭanālagāirādhānāmakī

(1) merīpalakoṅmeṅrādhā, merīalakoṅmeṅrādhā
mainemāṅgabharāirādhanāmakī

Rādhā is there in the blinking of my eyes. Rādhā is there in the curls of my hair I have filled up the very part of my hair Oh! With the sweet name of Rādhā.

(2) merenainoṅmeṅrādhā, mere bainoṅmeṅrādhā
mainebainīguthāirādhanāmakī

Rādhā is there within my vision. Rādhā is there within my speech. I interweave my every word Oh! With the sweet name of Rādhā.

(3) merīdularīmeṅrādhā, merīcunarīmeṅrādhā
mainenathanīsajāirādhanāmakī

Rādhā is there in my necklace. Rādhā is there in my sārī. I have adorned my nose-ring Oh! With the sweet name of Rādhā.

(4)merecalanemeṅrādhā, mere halanemeṅrādhā
kaṭikiṅkinībajāirādhanāmakī

Rādhā is there in my walking. Rādhā is there in my gestures. My sash of waist-bells resounds Oh! With the sweet name of Rādhā.

(5)meredāyebāyerādhā, mere āgepīcherādhā
romaroma rasa chāirādhanāmakī

Rādhā is there on my right and on my left. Rādhā is there in front of me and behind.My every fiber reflects the rasa flowing,Oh! With the sweet name of Rādhā.

(6)mereaṅgaaṅgarādhā, mere saṅgasaṅgarādhā

Rādhā is there on my each and every limb. Rādhā is there accompanying me always. Lord Gopāl plays His flute which calls out, Oh! With the sweet name of Rādhā.

d. Jaya Rādhe, Jaya RādheRādhe

HariVyāsaDevācārya

nava-navaraṅgi tri-bhaṅgijaya, syāmasu-aṅgisyāma
jayarādhejayahari-priye, śrī-rādhesukhadhāma

(introductory verse) “All glories to Sri Krishna who stands in a beautiful three-fold stance! Shyama is the connoisseur of newer and newer playful sports, and His body is effulgent with the nicest dark complexion.

All glories to You, Rādhe! All glories to You, O Hari-priyā! O ŚrīRādhe! You are the abode and reservoir of all happiness!”

 

Refrain:(1) jayarādhe jayarādherādhe jayarādhe jayaśrī-rādhe
jayakṛṣṇa jayakṛṣṇakṛṣṇa jayakṛṣṇa jayaśrī-kṛṣṇa

(2) syāmāgorīnitya-kisorīprītama-jorīśrī-rādhe
rasikarasīlochaila-chabīloguṇa-garabīlośrī-kṛṣṇa

O ŚrīRādhe! You are:

Syāmā—a fresh young maiden with slender waist, endowed with the luster of new adolescence;
Gorī—You possess the fairest golden complexion;
Nitya-kisorī—You are eternally situated in the sweet blossoming of divine youth;
Prītama-jorī—You are the only perfect match for Your most Beloved.

O ŚrīKṛṣṇa! You are:
Rasika—the true relisher of transcendental mellows;
Rasīlo—You are sweet and relishable in every aspect;
Chaila-chabīlo—You are so effulgent that You represent the topmost super excellence of pure enchantment;
Guṇa-garabīlo—You are situated in great pride due to full awareness of Your own transcendental qualities.

(3) rāsa-vihārini rasa-bisatārinipiya-ura-dhāriniśrī-rādhe
nava-nava-raṅgīnavala-tribhaṅgīsyāma-su-aṅgīśrī-kṛṣṇa

O ŚrīRādhe! You are:

Rāsa-vihārini—the sportive Princess of the ecstatic rāsa-dance festival, which You organize every night;
Rasa-bisatārini—You are the distributor of pure ecstatic rasa-mellows to all other living entities;
Piya-ura-dhārini—You love to embrace the chest of Your Lover.

O ŚrīKṛṣṇa! You are:

Nava-nava-raṅgī—the connoisseur of newer and newer playful sports;
Navala-tribhaṅgī—You like to stand in a three-fold bending posture that always appears ever-fresh;
Syāma-su-aṅgī—Your body is perfectly exquisite in both proportion and deep dark complexion.

(4) prāna-piyārīrūpa-ujyārīati-sukuṅvārīśrī-rādhe
maina-manoharamahā-moda-karasuṅdara-bara-taraśrī-kṛṣṇa

O ŚrīRādhe! You are:

Prāna-piyārī—the most dear loving friend of everyone’s life;
Rūpa-ujyārī—You manifest a brilliant splendor of sheer beauty;
Ati-sukuṅvārī—You are extremely soft and delicate due to Your fresh youth.

O ŚrīKṛṣṇa! You are:

Maina-manohara—the enchanter of the mind of Cupid;
Mahā-moda-kara—You are the giver of great transcendental bliss to all living entities;
Sundara-bara-tara—Your beauty surpasses the best by far.

(5) sobhā-sainīmobhā-mainīkokila-bainīśrī-rādh
kīrati-vantākāmini-kaṅtāśrī-bhagavaṅtāśrī-kṛṣṇa

O ŚrīRādhe! You are:

Sobhā-sainī—the manifestor of wonderful beauty while You are gracefully reclining on a flower bed;
Mobhā-mainī—You radiate the luster of the transcendental Cupid, Lord Kāmadeva;
Kokila-bainī—Your speech sounds just like the soft, gentle cooing of the cuckoo bird.

O ŚrīKṛṣṇa! You are:

Kīrati-vaṅtā—honored by Your own glorious fame;
Kāmini-kaṅtā—You are the lover of lusty young gopīs;
Śrī-bhagavaṅtā—Your position is the highest amongst all the different forms of Godhead.

(6) caṅdā-badanīkuṅdā-raḍanīsobhā-sadanīśrī-rādhe
parama-udārāprabhā-apārāati-sukuṅvārāśrī-kṛṣṇa

O ŚrīRādhe! You are:

Chaṅdā-badanī—the possessor of a spotless moon-face;
Kuṅdā-raḍanī—Your teeth look just like small round jasmine flowers;
Sobhā-sadanī—You are the very abode of majestic beauty and splendor.

O ŚrīKṛṣṇa! You are:

Parama-udārā—the most supremely magnanimous personality;
Prabhā-apārā—Your bodily aura radiates out into unlimited eternity;
Ati-sukuṅvārā—You are naturally endowed with the softness of extremely youthful charms.

(7) haṁsā-gavanīrājati-ravanīkrīḍā-kavanīśrī-rādhe
rūpa-rasālānaina-bisālāparama-kṛpālāśrī-kṛṣṇa

O ŚrīRādhe! You are:

Haṁsā-gavanī—fond of walking like a majestic swan;
Rājati-ravanī—You are the most radiant lover;
Krīḍā-kavanī—You are the instigator of many fun sports and contests.

O ŚrīKṛṣṇa! You are:

Rūpa-rasālā—the embodiment of the most relishable type of beauty;
Naina-bisālā—Your lotus eyes are large and wide;
Parama-kṛpālā—You are the topmost merciful personality.

(8)kaṅcana-belīrati-rasa-relīati-alabelīśrī-rādhe
saba-sukha-sāgarasaba-guṇa-āgararūpa-ujāgaraśrī-kṛṣṇa

O ŚrīRādhe! You are:

Kaṅcana-belī—just like a golden creeper wound around the Śyāmatamāla-tree;
Rati-rasa-relī—You are completely full to the brim with the ecstatic mellows of purely divine love;
Ati-alabelī—Your unique activities are conducted in complete privacy.

O ŚrīKṛṣṇa! You are:

Saba-sukha-sāgara—the ocean of all types of happiness;
Saba-guṇa-āgara—You are the mine of all good qualities;
Rūpa-ujāgara—You radiate a famous aura of glorious beauty.

(9) ravanī-ramyātara-tara-tamyāguṇa-agamyāśrī-rādhe
dhāma-nivāsīprabhā-prakāsīsahaja-suhāsīśrī-kṛṣṇa

O ŚrīRādhe! You are:

Ravanī-ramyā—the most charming mistress of Your beloved;
Tara-tara-tamyā—You are naturally situated at the topmost level of successive greatness;
Guṇa-agamyā—Your divine qualities are imperceptible to ordinary senses or minds.

O ŚrīKṛṣṇa! You are:

Dhāma-nivāsī—a permanent resident of the holy abode of ŚrīVraja;
Prabhā-prakāsī—You radiate a most influential aura;
 Sahaja-suhāsī—You naturally wear a pleasant smile.

(10) śaktyāhlādiniati-priya-vādiniura-unmādiniśrī-rādhe
aṅga-aṅga-taunasarasa-salaunasubhaga-suthaunaśrī-kṛṣṇa

O ŚrīRādhe! You are:

śaktyāhlādini—the very potency of divine pleasure
Ati-priya-vādini—Your speech is such that whoever hears it becomes lovingly attached to it
Ura-unmādini—Your breasts are crazed with the wildest desire to be satisfied by Your Beloved.

O ŚrīKṛṣṇa! You are:

Aṅga-aṅga-tauna—endowed with such bodily limbs that each and every aspect of them is very captivating;
Sarasa-salauna—Your beauty is indeed saturated with an all-pervading, overflowing rasa-current;
Subhaga-suthauna—Your chest is beautifully endowed with majestic divine opulences.

(11) rādhā-nāminiguṇa-abhirāminihari-priya-svāminīśrī-rādhe
hare-hare-hari hare-hare-hari hare-hare-hariśrī-kṛṣṇa

O ŚrīRādhe! You are:

Rādhā-nāmini—celebrated with the most blessed name of “Rādhā”
Guṇa-abhirāmini—You please everyone with your good qualities;
Haripriya-svāmini—You are the only worshipable Queen for Haripriya

[the author, HariVyāsadeva].

Hare HareHari, Hare HareHari,
Hare HareHari, ŚrīKṛṣṇa

* 6. COOK RADHA’S FAVORITE PREPS:

Here’s a recipe said to a favorite of Rasika-rani Radha:

main ingredients:

• 10-12 arbi
• ½ tsp carom seeds/ajwain
• ½ tsp turmeric powder
• ½ tsp garam masala powder
• 2 tbsp oil
• 2 cups water
• salt as required
• some mint & coriander for garnishing

for making the paste:
• 3 medium size tomatoes
• 1 green chili
• ½ inch ginger
• 1 tsp cumin

INSTRUCTIONS

1. wash the arbi well.
2. pressure cook the arbi till cooked.
3. drain and let the arbi cool.
4. when warm or cool, peel the skin and slice the arbi in to 2 or 4 pieces vertically.
5. grind all the ingredients mentioned for making the paste to a smooth paste.
6. heat oil.
7. add the carom seeds and fry them.
8. then add the tomato paste.
9. stir and add all the spice powders one by one.
10. fry the tomato paste till the oil separates.
11. this will take about 6-7 minutes.
12. then add water, rock salt and the boiled arbi pieces,
13. simmer for some 6-7 minutes till the gravy becomes smooth and thickens a little bit.
14. garnish with mint or coriander leaves and serve arbi curry to Rasika-rani Radha.

 

* 7. NOONTIME RADHARANI PUJA:

If you have Deities then worship with a variety of wonderful items per your standard and more. If you only have a painting or Deity photo of Sri Radha, then worship that form of Radharani externally with a delicious bhoga offering, aroti, fragrant flower garlands and scents, all followed by a euphoric kirtana!

Internally as manasic-puja, you can offer many, many bhoga preparations to your painting/ photo murti of Shyama-priya. You can bathe Radharani with pancha-amrta, and thousands of juices, nectars and waterfalls of jeweled-inlaid tears. Then you can dress Rai-vinodini in a splendidly stunning designer outfit with elaborate decorations and ornaments—all of flowers, especially blue lotus and every other exotic tropical flower you can think of.

Your mind is an unlimited temple, wherein you are completely free to worship Srimati Radharani in an infinite number of sweet, intimate and beautiful ways. Open the garden of your heart and decorate Kishori with the flowers of all your love!

Jai Jai Sri Radhe!

* 8. FULL DAY RADHA ABSORPTION:

After noon puja, you can spend the whole day pleasing Sri Radha with reading, speaking, kirtana, dancing and bhajanas—all focused on bringing bliss to Sukumari Radha.

After all this absorption, close your eyes, meditate on all that you have received, and then glide through the wee hours of the night chanting the Radha-Krishna Yugala Maha Mantra:

Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

SRI RADHASTAMI MAHA MAHOTSAVA KI JAI!

Jai Jai Sri Radhe!

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Positive Path for the Wandering Mind

Mahanidhi Madan Gopal Das

The best japa is done by sitting in a sanctified place, closing the eyes, and repeating the holy name while remembering its meanings and the sublime pastimes of Gaura-Govinda. If the mind is too restless, however, acaryas suggest engaging it in parikrama. To do this, one simply sits calmly and chants on his beads while thinking he is circumambulating Govardhana Hill, Radha-kunda or Vraja-mandala within his mind.

While chanting and “mentally walking” on Giriraja parikrama, one will see the sites of Radha-Kṛṣṇa’s pastimes within his mind. This in turn may induce remembrance of a particular pastime enjoyed by the Divine Couple at that lila-sthali. By relishing the exchanges between Radha-Madhava, the sadhaka will fix his wandering mind on the positive path of japa and lila-smarana.

Here is a sample of japa and manasi parikrama:

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare… It is morning–the rising sun pinks the eastern sky. The air is chilly. The cool sand caresses my feet as I walk on the path around Giriraja. On my right side, I see Kusuma-sarovara, placid and majestic with glorious medieval arches and domes.

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare… I remember the Asoka-vana here, where Radhika and Her sakhis came to pick flowers for Syamasundara. Eyeing a most attractive,

fragrant flower high in the tree, Radhika tried desperately to pluck it by extending Her graceful arm. But the flower remained just beyond Her reach. Unseen by anyone, Syama climbed the same tree, and pushed down the branch with His foot so Radhika could grasp the flower.

Hare Rama Hare Rama Rama Rama Hare Hare…Suddenly, Syama removed His foot, and the branch sprang back forcefully lifting Radhika off the ground. Still clutching that special flower, Radhika dangled in mid air and cried for help as Her sakhis looked on with eyes full of smiles and hearts full of care–Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare…

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

An excerpt from the book Art of Chanting

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Grace and Gratitude

Mahanidhi Madan Gopal Das

The diksha guru is like a father, and you can never reject a father even if he commits some transgression. One’s being a father is not dependent on his making or not making transgressions but on a simple biological act. Similarly, the Guru is guru, not because of any material deeds good or bad, but because he has established for the disciple a real connection to a particular spiritual ideal and practice. In other words, the guru literally gives life to the disciple. So to reject the guru means to reject the life that he has given. And many people do so rather hastily which results in their own spiritual detriment.

There is no way to find the guru inside our heart without first recognizing and appreciating the grace of the Guru standing in front of us. As a disciple, I expect the guru to be perfect because I have a psychological need for such perfection. And if the guru disappoints me, I become angry as described in the Bhagavad gita (2.62-63). Then I forget whatever grace he did gave me (smṛti-bhraṁśa) and I lose my intelligence (buddhi-nāśa).

The main error here is that we have not really seen the guru’s grace for what it is. Instead we mistook something else to be his grace: his wisdom, his charisma, his power to give boons, the ego-expansion that comes from having a famous guru, etc. If we recognize the grace, then we will pursue the perfection that it points to.

Everyone will agree that bhakti is the path of Grace and Gratitude. The Guru embodies Grace and is therefore the principal object of gratitude for a disciple. The Grace that came through the Guru WAS and IS real; it is part of the eternal stream of grace that continues in all time and place. If we find fault with the guru, the flow of grace stops.

Guru’s grace is tangible, and it manifests to the disciple in the form of many wonderful divine assets. In Mukta-carita, Srila Raghunatha dasa Goswamipada mentions all the transcendental gifts that he as a disciple received from his Guru:

nama-sresthammanumapisaci-putramatrasvarupam,
rupamtasyagrajamuru-purimmathurimgosthavatim,
radha-kundamgiri-varamaho! radhika-madhavasam,
praptoyasyaprathita-kripayasrigurumtamnato’smi

“I bow my head again and again to the holy preceptor, through whose most celebrated mercy I have received the best of all names, the initiation mantra, Sri Sachinandana Mahaprabhu, Svarupa, Rupa and his older brother Sanatana, the extensive dominions of Mathurapuri, a dwelling place in the pasturing grounds [of Krishna], Radha Kunda, the chief of all mountains, Sri Govardhana, and most pointedly of all, the hope of attaining the lotus feet of Sri Radha Madhava.”
As long as that grace in our life takes the form of serving and striving to realize Yugala Kishor Radha-Krishna, a disciple can never reject his spiritual master. Yet at the same time, one must always increase and revise his understanding of the siddhantas and the methods of attaining the goal of Radha-Govinda’s premaseva in the groves of Vrindavana. If a disciple fails to that, he is like a scientist who is told not to make any new discoveries because Newton had already said everything one needs to know.
We live in a progressive universe filled with vast amounts of information, and more keeps coming all the time. Deeply studying, contemplating, understanding, and acting upon the conclusive truths of bhakti and the Gaudiya Vaisnava siddhanta is a necessary part of being a disciple.
Grace does not come from an impersonal source, it comes a person, Sri Guru, who is representing the Supreme Personality of Godhead Bhagavan Sri Krishna. In essence, Guru IS the Grace, and Grace IS the Guru. We have to recognize exactly what the grace was that I received from Sri Guru. Fidelity to the guru means fidelity to the Grace, and to forever express gratitude for having received it.
All the divine assets described above by Srila Raghunatha dasa Goswami pada, beginning with the Holy Name, and on to the hope of attaining the confidential service of Radha and Krishna, came to me from Srila Prabhupada. And every one of them is important for me, especially at this point in my life. To pursue the cherished spiritual ideals I received forty years ago, I have made some changes in my life. However, I will always remain indebted to and grateful to my “ever well-wisher”, His Divine Grace Srila Prabhupada.
Samashti Guru ki jai! Guru Krpa hi kevalam ki jai!
Jai Gurudeva! Jai Jai Sri Radhe!
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Eight Rules for Better Japa

Mahanidhi Madan Gopal Das

The rules start with basic mechanical arrangements and end with the proper mood and meditation. Anyone who follows these eight rules will surely improve his japa and receive delightful rewards from sri-nama.

1. Night before–Give up rice and eating heavy foods at night. Take simple foods such as milk and fruits. By eating a light meal you will sleep soundly, rise early without difficulty, and have full energy for attentive japa the next morning. The night before make a sankalpa or firm vow: “Tomorrow morning, I will chant with full concentration and sincere feelings.”

Upon waking, take a full bath or at least wash the mouth, face, hands and feet with cold water before chanting. If you feel sleepy or dull headed, a kirtana with karatalas will immediately invigorate the dull mind and purify the enviroment.

2. Time, Place, Mind–Start chanting very early in the morning, either with devotees, Tulasi-devi, Thakuraji, or in a place free from disturbance. Sit before your Deities or Tulasi-devi and chant prayers to Sri Guru and the parampara, the six Gosvamis and the Panca-tattva. Remember Thakura Haridasa and pray for his mercy. Pray to the holy name to help you chant with full attention, purely, and free from offenses.

If the mind starts “jumping,” calm it down by prayer, pranayama, or loud chanting. Sri Caitanya’s Sikasastaka is the ideal prayer to recite and reflect upon before and during japa. A very good technique of concentration is to remember the meaning of the third sloka (trnad api sunicena) throughout the japa period.

3. Chanting Techniques–a) “Sit properly.” Yoga sastras proclaim that sitting straight facilitates concentration: “Right posture makes the mind calm.” (Tantra-raja-tantra 27, 59) “For purification of the body and for success in yoga, posture is absolutely necessary.” (Rudra-yamala-tantra 2.24.38-39) “By the practice of good posture the body becomes disease-free, firm and efficient.” (Graha-yamala 2.85)

b) Chant without interruption. Once in Los Angeles, disciples asked Srila Prabhupada what would please him most. “Chant sixteen rounds of japa at one sitting without interruption!” said Srila Prabhupada.

c) Be careful to clearly and distinctly pronounce the holy names.

4. Concentration–Collect all thoughts into one; concentrate on the sound vibration.

5. Control the Mind–a) Pull it back when it wanders. Chanters Beware!!! Yoga sastras say that tamo-guna and sleep usually attack a sadhaka after he has practiced one hour of meditation. In other words, after sitting peacefully and chanting japa for one hour, one should be watchful and check his energy and attention levels. If you feel drowsy or dull headed, then chant loudly to shake off tamo-guna; go outside for a japa walk; drink some cold water and splash some on your face; do sirsasana (headstand) for 2 minutes and 10 rounds of pranayama; or a few stretching exercises. Refreshed and invigorated, sit before Tulasi-devi again and renew your japa meditation.

b) Cut the tendency to recall events from yesterday, last week or the year before. The bird of the mind flies on two wings: the past and the future. Cut off the wings. Be here now: Hear, chant and remember-love, serve and surrender! “Forget the past that sleeps; and never the future dream at all. Deal with times that are with you, and progress you shall call.” (Saranagati)

c) Don’t plan today’s duties. If the mind persistenly dwells on the “shopping list” or “things to do today”, then stop briefly, write down the points, and chant japa with a tranquil mind.

6. Absorb Four Qualities–try to fill the mind with the four qualities recommended in the third verse of Sri Caitanya’s Siksastaka: humility, tolerance, pridelessness and respect for all.

7. Meditation–while chanting, meditate on the form of Radha-Syama, or the meaning of the holy names revealed by the previous acaryas.

8. Mood–chant with a feeling of longing for Kṛṣṇa, hankering for Kṛṣṇa and crying for Kṛṣṇa. “This chanting is exactly like the genuine cry of a child for its mother’s presence.” (SSR)

Of course, this should not be done in an artificial way. But rest assured, Sri Kṛṣṇa will respond to the sincere and helpless cries of a humble devotee chanting with a repentant heart.

An excerpt from the book Art of Chanting

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Attitude to Attract the All-attractive

Mahanidhi Madan Gopal Das

golokera prema-dhana, hari-nāma-saṇkīrtana, rati nā janmilo kene tāy

The treasure of love of God has descended from the spiritual world of Goloka Vṛndāvana; appearing in this world as the saṇkīrtana movement of chanting Hari’s holy names. Alas! Why am I not attracted to it? (Prarthana)

In this bhajana, Narottama dasa Thakura says that goloka prema, pure love of God in the mood of Vraja, has descended from the spiritual world in the form of the chanting vibration. Although the all-attractive sweet Lord Kṛṣṇa is approaching everyone through His holy names, He cannot be perceived without the proper attitude. Attitude refers to one’s mood, mentality, approach, viewpoint or mind-set regarding a person or activity. One should chant japa with an attitude of service and surrender–begging for Kṛṣṇa’s mercy.

Chanting the holy name without a service attitude produces sound but not divinity. Such bogus, imitative sound is lip deep but not heart deep; like a gun firing blanks instead of bullets. Pure devotional service alone can connect or link Vraja Gokula with the material world. Vraja Gokula, Kṛṣṇa, His associates, and all His wonderful pastimes descend to this world (golokera prema-dhana) and manifest in the heart filled with seva-bhava.

Chanting must be saturated with a mentality of selfless service; desiring only to please Kṛṣṇa. Srila Prabhupada always said chanting means begging for service: “O my Lord! [Kṛṣṇa] O my Lord’s energy! [Hare, Radha] Please engage me in Your service.” The true transcendental name of Kṛṣṇa can be heard only through the serving mind, not through the material ears of the enjoying mind.

“By a service attitude, if you chant the Hare Kṛṣṇa mantra without any offense, then Kṛṣṇa will reveal Himself.” (SPT 22/10/72)

“Our progress depends on the favor of the higher side. It does not depend so much on our own ability, but on our submission and surrender–our hankering for mercy. My attitude must invite the higher authority to come down to my level and help me, favor me. To attract the Lord’s attention we shall require surrender, submission and humility.

“We can press our position by praying: ‘O my Lord! I am in the worst need; without Your grace I cannot stand. I am helpless. I cannot endure without Your favor.’

“If we truly feel ourselves to be low and in want, then the supply of mercy will come from the higher plane. Everything moves according to Kṛṣṇa’s sweet will. Our problem is how to draw His attention. This will be possible only by increasing our negative tendency, by proving to Kṛṣṇa, in a bona fide way, that I am the most needy.” (Subjective Evolution, adapted)

An excerpt from the book Art of Chanting

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Chapter Thirteen: Japa Meditation Techniques

Mahanidhi Madan Gopal Das

Shelter and Surrender

In “Arunodaya-kirtana” Srila Bhaktivinoda Thakura explains that the nectar-filled names of Kṛṣṇa are the sole shelter within the universe:

kṛṣṇa-nāma-sudhā koriyā pāna, jurāo bhakativinoda-prāṇa,
nāma binā kichu nāhiko āro, caudda-bhuvana-mājhe

Drink the pure nectar of the holy name of Kṛṣṇa and thus satisfy the soul of Bhaktivinoda. Except for the holy name there is nothing within the fourteen worlds.

One must be thoroughly convinced that there is absolutely no other shelter or source of protection in this trouble-filled world beside Lord Sri Kṛṣṇa, who is fully present in His holy name. With this conviction and realization one should chant the Hare Kṛṣṇa maha-mantra.

“Taking full shelter means to express the mood, ‘O Kṛṣṇa, I am Yours! I am taking shelter of You!’ (he radhe! he kṛṣṇa! tavaivasmi) in the mind and out loud.” (Jaiva Dharma ch. 20)

To have faith in the holy name one must firmly establish the six symptoms of self-surrender (saranagati) within his heart. Jaiva Dharma gives a clear description of surrender:

ānukūlyasya saṅkalpaḥ prātikūlyasya varjanam
rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā
ātma-nikṣepa-kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ

(Hari-bhakti-vilasa 11.676)

“The first two symptoms of surrender are ānukūlyasya saṅkalpaḥ and prātikūlyasya varjanam: ‘One should take a solemn vow (sankalpa) that I will only do that which is favorable for unalloyed bhakti, and I will reject all unfavorable acts.’ The third symptom is faith in Kṛṣṇa as one’s protector (rakṣiṣyatīti): ‘Kṛṣṇa is my only protector. I can derive nothing from jnana, yoga, and other such practices.’ This expresses one’s trust (viśvāso) in Kṛṣṇa.

“The fourth symptom is the deliberate acceptance of Kṛṣṇa as one’s maintainer (goptṛtve varaṇaṁ): ‘I cannot do anything, or even maintain myself by my own endeavor. I will serve Kṛṣṇa as best I can, and He will surely take care of me.’ The fifth symptom of surrender (ātma-nikṣepa): ‘Who am I? I am His. My only duty is to fulfill Kṛṣṇa’s desire.’ This is submission of the self (atma-nivedana). The sixth symptom is humility (karpanye): ‘I am wretched, insignificant, and mentally destitute.’ ” (Jaiva Dharma ch. 6)

Since there is no difference between Kṛṣṇa and His holy name, one can think of the six symptoms of surrender in relation to the maha-mantra. Thus while chanting Hare Kṛṣṇa mantra japa one can take a solemn vow: “I will only accept those people, places, actions, thoughts, desires, and feelings that are conducive to chanting suddha-nama, and I will reject everything opposed to it. I have complete faith, which means full love and trust, that the name of Kṛṣṇa is my only protector. Alone I am powerless, but Kṛṣṇa’s name is maintaining me and taking care of all my needs. All I have to do is chant, chant, chant!

“I am His, everything for Nama. My only duty is to serve Kṛṣṇa’s name by chanting with pure love. O most sweet and beautiful Sri Nama Prabhu! I am wretched, worthless, crazy and insignificant. I am lower than the straw in the street. Now please be causelessly merciful to me. Please pick me up and keep me as a particle of dust at Your lotus feet.”

An excerpt from the book Art of Chanting

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Summary of Chapter 12: Nama, Rupa, Guna and Lila in the Holy Name

Mahanidhi Madan Gopal Das

By fully surrendering to the chanting process one will receive the causeless mercy of the name. The blissful pastimes of Kṛṣṇa will then flow through the mind without any effort. Kṛṣṇa will reveal everything in a purified heart, sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. Sarasvati Thakura says such wonderful realizations are impossible without Kṛṣṇa’s holy name:

rūpa-guṇa-līlā-sphūrti nāma chāḍā haya nā
rūpa-guṇa-līlā hoite kṛṣṇa-nāma haya nā

“Revelations of the Lord’s transcendental form, qualities, and pastimes are never manifest in the absence of His holy name. The holy name of Kṛṣṇa is never separated from His transcendental form, qualities or pastimes.” (Prākṛta Rasa Śata Dūṣiṇī, 31)

Srila Bhaktisiddhanta Sarasvati describes chastity of the senses: “Other than the pure transcendental names of Kṛṣṇa, which are completely free from all material contact, nothing else should be spoken. Other than the pure transcendental forms of Kṛṣṇa, which are completely free from all material contact, nothing else should be seen. Other than the pure transcendental qualities of Kṛṣṇa, which are completely free from all material contact, nothing else should be heard. Other than the pure transcendental pastimes of Kṛṣṇa, which are completely free from all material contact, nothing else should be served.” (Prākṛta Rasa Śata Dūṣiṇī, 45-46)

It is only by the mercy of Sri Guru and Lord Gauranga that one will obtain these sublime states of Kṛṣṇa consciousness.

namo mahā-vadānyāya kṛṣṇa-prema-pradāya te
kṛṣṇāya kṛṣṇa-caitanya- nāmne gaura-tviṣe namaḥ

His nature (tattva) is that He is Kṛṣṇa Himself. His name (nāma) is Kṛṣṇa Caitanya. His form (rūpa) is golden. His quality (gūna) is that He is the most magnanimous of all incarnations. His pastime (līlā) is to distribute the highest love of Godhead, kṛṣṇa-prema. I offer my obeisances unto that most generous Lord, Sri Kṛṣṇa Caitanya Mahaprabhu. (Caitanya Caritamrita Madhya 19.53)

An excerpt from the book Art of Chanting

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Chapter Twelve: Nama, Rupa, Guna and Lila in the Holy Name

Mahanidhi Madan Gopal Das

Nama to Rupa

Kṛṣṇa’s beautiful divine form and His holy name are nondifferent. Kṛṣṇa’s name is identical with His form. Thus chanting Kṛṣṇa’s holy name immediately manifests Kṛṣṇa’s beautiful form within the mind purified by devotion.

nāma’, ‘vigraha’, ‘svarūpa’ tina eka-rūpa, tine ‘bheda’ nāhi, tina ‘cid-ānanda-rūpa’
deha-dehīra, nāma-nāmīra kṛṣṇe nāhi ‘bheda,’ jīvera dharma nāma-deha-svarūpe ‘vibheda’
ataeva kṛṣṇera ‘nāma’, ‘deha’, ‘vilāsa ‘ prākṛtendriya-grāhya nahe, haya sva-prakāśa

The Lord’s holy name, form, and personality are all one and the same. There is no difference between them. Since all of them are absolute, they are transcendentally blissful. There is no difference between Kṛṣṇa’s body and Himself, or between His name and Himself. For conditioned souls everything is different. One’s name is different from one’s body, from one’s original form, and so on. The holy name of Kṛṣṇa, as well as His body and His pastimes cannot be understood by the blunt material senses; they are self-manifest. (Caitanya Caritamrita, Madhya 17.131,132,134)

Sri Kṛṣṇa Bhajanamrta says when a sadhaka becomes fortunate and fully surrenders to sri-nama, he will then perceive the transcendental rupa (form) within nama, guna (qualities) within that rupa, and lila (pastimes) in those gunas. The transcendental form, qualities and pastimes of the holy name will manifest within one’s heart in the natural sequence of bhajana as a result of one’s sincere service to pure devotees. At this stage of spiritual advancement, one takes shelter of gopi-bhava to enter the eternal service of Radha-Govinda in Vraja-dhama.

An excerpt from the book Art of Chanting

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The Friction Stick Phenomenon

Mahanidhi Madan Gopal Das

The sastras state that by chanting Kṛṣṇa’s holy name one will eventually see the Lord’s transcendental form, qualities and pastimes. How does this happen? The Svetasvatara Upanisad 1.13-14 gives a wonderful explanation how transcendental sound reveals the form of God:

“The material form (murti) of fire when latent in its source (i.e. the firewood) is not perceived–but yet remains there in its subtle form. When two sticks of wood are rubbed together with enough force or friction, then that dormant fire manifests.

“Similarly, by making one’s own body the lower friction stick (arani) and the syllable om (pranava) the upper friction stick, and by practicing the friction of meditation (dhyana) one may see the Supreme Personality of Godhead hidden within one’s heart.”

The verse above explains that the form of God is within every body (one friction stick), and the form of God is within the name Om, (the second friction stick). However, without applying the proper process of sadhana, namely chanting and meditation, one will not perceive the Lord either in his heart or in the holy name. One can conclude from this sastric statement that by sincerely chanting and meditating upon the Hare Kṛṣṇa maha-mantra, which contains om, one will perceive the form of Kṛṣṇa within his heart.

Therefore, using the “friction stick” of the maha-mantra is a prerequisite for attaining either internal or external darsana of Lord Sri Kṛṣṇa.

An excerpt from the book Art of Chanting