Falling down to the material world of exploitation and then further to the inactive impersonal brahman or impersonal brahmajyoti

How the marginal living entities (jivas) "fall down" to the "material world of exploitation" and then to the "inactive impersonal brahman."

Srila Prabhupada - ''Existence in the impersonal brahman is also within the category of non-Krsna consciousness. Those who are in the brahman effulgence are also in the fallen condition, so there is no question of falling down from a fallen condition. When fall takes place, it means falling down from the non-fallen condition. The non-fallen condition is Krsna consciousness''.

The following Conversation took place in Melbourne, Australia June 25, 1974 between Srila Prabhupada and his disciples.

Devotee – “When we are in the spiritual sky and serving Krishna, we have a perfect relationship with Krishna, what causes us to fall down in the material world, because we’re already serving Krishna?”

Srila Prabhupada – “Because you desire to fall down. Here it is explained that “Don’t fall down.”

Devotee – “Srila Prabhupada, I can’t understand why we should have an impure desire when we are already serving…”

Srila Prabhupada – “Because you have got little freedom. Why one is not coming here and going to the liquor shop? It is his desire.

Devotee – “In the Srimad-Bhagavatam, it says that Krishna did not want us to come to this material world. If Krishna did not want us to come, why are we here?”

Srila Prabhupada – “Yes. You forced Krishna to allow you to come. Just like sometimes a child forces his father. Father says, “My dear son, do not do this. Do not go there.” But he insists, “Oh, I must go. I must go.” “All right, you go at your risk. That’s all. And you suffer. What can be done?” Because you are Son of God you have got independence, full independence, almighty—therefore you have acquired the quality of your father. You have got little independence. So God does not interfere with your little independence. If you persist that “I must go and enjoy independently,” so God says, “All right, you can go.” This is the position. You have to take sanction. That is a fact. But when you persist, God sanctions. And you come and enjoy”. End

Question - Is there a place in the Spiritual World from where we can never fall down from?

Answer - It is not based on a "place you can never fall down from" that will keep you in Vaikuntha, it does not work that way because it is based on ‘’your choice’’ and nothing else. If you were forced to stay there then how can there be love?

Remaining in Vaikuntha "eternally" is based on the conscious awareness of what the devotee wants as a unique selfless individual "loving" personal servant of the Lord.

Even in such selfless emotions of loving devotion, the jivatma NEVER looses that unique ability of free will and self expression where one is "personally" always aware they are choosing how to selflessly serve Krishna or the servants of the servants of Krishna.

The fact that one does not fall from Gods personal Kingdom is your responsibility, not Gods, it is your choice, it is your free will to choose and nobody else including Krishna.

The fact is 90% of all living entities do not fall down from Vaikuntha or Goloka Vrindavana because they "choose not to".

That "choice" is always with the marginal living entities or jiva.

How is this so?

The jivatma soul or marginal living entity has 78% of Krishna's quantities which puts them in the realm of having "a sense of independence, identity, personality, individuality and the ability to choose.

This means the jivatma has the ability to agree or not agree even with Krishna.

The sense of individuality allows the jivatma the right to choose Krishna or choose to be separate from Krishna.

Remember Maya and her personification of material innate energy, does not exist in Vaikuntha or Goloka Vrindavana so "material energy" is unknown to the jivatma's active in pastimes in the Spiritual Worlds.

However, "free will, individuality, having independence, experiencing a unique sense of individual self worth and the ability to express all there unique qualities DOES exist in the make up of the jivatma within both Vaikuntha and Goloka Vrindavana.

And if all those abilities are taken away by being in the Spiritual Worlds, then we loose the ability to "give and accept love", we become no better than a stone or mindless emotionless robot.

Srila Prabhupada - “Because you are Son of God you have got independence, full independence, almighty—therefore you have acquired the quality of your father. You have got little independence. So God does not interfere with your little independence”. Conversation in Melbourne, Australia June 25, 1974 between Srila Prabhupada and his disciples.

Vishnu or Krishna can NEVER force thebbliving entity to stay in Vaikuntha or Goloka Vrindavana, that "choice" must ALWAYS be the individual jivatma's decision and sadly some, less than 10% in all the Spiritual Worlds, do choose to leave and therefore enter the material creation.

For REAL love or selfless devotion to truly exist, the jiva-tattva (jivatma) MUST have the choice to leave Vaikuntha or Goloka Vrindavana at anytime if they choose to do so.

It is not correct, even if some great Vaishnava Sages and past Acharys say that once a jivas are in Vaikuntha and Goloka Vrindavana, they can NEVER fall down from Vaikuntha and Goloka Vrindavana, NO, that is incorrect, the fact is they CAN fall down again and again if they choose according to many great devotees including Srila Prabhupada.

So to claim once a jivatma (who has 78% of Krishna's qualities) in the Spiritual Worlds can NEVER ever fall down, is incorrect, they can and do fall down.

And the fact is jivatma's do fall down, regardless of how some have interpreted past Sages, Vaishnavas and Acharyas.

So lets be clear, to say those who are in Vaikuntha or  Goloka Vrindavana will "never ever fall down" IS actually true, for those who "choose NOT to fall down"

But if the jivatma wants to leave they certainly can and the Lord will not interfere. If He did, then genuine love based on the "individual personal expressions" of the independant jivatma, can NEVER exist.

To make a blanket comment that "No one can ever fall and leave Vaikuntha or Goloka Vrindavana, does NOT take into consideration the free will of the jivatma.

The fact is, all those comments from past Sages, Vaishnava's and past Acharyas may have been said for many reasons based on increasing the faith of young followers.

To possibly instill faith among aspiring devotees and neophytes so they CAN understand that their constitutional position IS to NEVER  fall down, to never ‘’choose’’ to leave Vaikuntha and Goloka Vrindavana, and NEVER again ‘’desire’’ to enter the material world once they have again returned to Vaikuntha and Goloka Vrindavana.

Acyutananda – “But in the Gita, it says, “Once coming there, he never returns. He can return?”

Srila Prabhupada – “If he likes he can return”.

Guru-kripa – “How is it that one can become envious of Krishna?”

Srila Prabhupada – “You have got little independence, you can violate. Because you are part and parcel of God, God has got full independence, but you have got little independence, proportionately, because you are part and parcel, if he likes, he can return. That independence has to be accepted, little independence. We can misuse that. Krishna-bahirmukha haïä bhoga väïchä kare. That misuse is the cause of our falldown”. (Conversation, Mayapur, February 19, 1976)

For those who believe past Acharyas and Sages who claim a soul in Vaikuntha and Goloka Vrindavana will never fall down, are really just instilling faith in their followers because genuinely very few fall down anyway (less than 10%)

Therefore those immature devotees, including many sanyasis, who believe these comments from past Sages and Archary's that all souls in Vaikuntha and Goloka Vrindavana can NEVER fall down, have not understood Sastra.

The fact is, there will always be some (only a small number) who will choose to leave serving "Narayana in Vaikuntha" and being Krishna's close and dear friend in Goloka Vrindavana as found in the 4th Canto of Srimad Bhagavatam .

And yes, many devotees have misunderstood the true meaning of Sastra here and just call it inconceivable than attempting to understand it.

Understand what?

That making "choices" (that allows one to increase their “unique” individual expression of love for Krishna) is always with the marginal living entity even in Vaikuntha and to take that ability away from the marginal living entity in Vaikuntha, the jivatma looses the individual ability to “give and accept love”,

Because without free will, we loose our sense of independence as an individual person who has a unique separate identity from all of other individuals including Siva-tattvas, Vishnu tattvas, higher Sakti-tattva residents, and Krishna Himself.

These are important points to understand, the jiva tattvas are NOT all one, for example, I am an individual thinking living entity (jiva tattva) with a seperate personality and identity from Krishna's personal qualities.

We, the jivatma souls, are independent thinking souls eternally but simultaneously part and parcel of the Supreme Personality of Godhead Lord Krishna the cause of all causes.

We are meant to please the Lord as the unique “individual person we eternally are, each jiva tattva with our own God given abilities and talents.

Therefore, no one can force the jivatma to stay in Vaikuntha, that choice MUST ALWAYS be eternally the choice of the jivatma.

The Shakti-Vishnu-tattvas are different tha the jiva-tattvas, they are higher expansions of Krishna whose Personality has greater control because they all ARE Krishna playing a different role in His own pastimes.

Only "Vishnu tattvas" and "Shakti Vishnu tattvas" never fall down from Vaikuntha and Goloka Vrindavana because they ARE the direct expansions of Krishna playing different rolls in Krishna's own pastimes, they all have 93% of Krishna’s qualities making them more direct expansions (Krishna is more in control of such living entities) or Krishna playing another role.

For the jiva-tattva expansion of Krishna (78%), Krishna is less in control of such a the living entity even though also an expansion.

This leaves the unique jiva tattva feeling more like an independent living being with their own sense of self, individuality and having one's own unique character and personality.

We are all expansions of Krishna and therefore called Shakti-tattva

But there are different categories and levels of Shakti tattvas, many have Krishna dominating their personality (Shakti-Vishnu-Tattvas 93% of Krishna's qualities) making them Krishna's direct expansion expressing a particular mood.

While other Shakti-tattvas live jiva-tattvas (78% of Krishna's qualities) have less of Krishna dominating their existence.

In the situation of jiva-tattva, these Shakti-tattva living entities have always had their own individual personality, sense of identity and character that Krishna neither dominates, interferes with or forces His will on that they MUST love or serve Him, no, for these Shakti-tattvas Krishna allow THEM to choose, He allows free will and the ability to choose (jiva-tattva 78% of Krishna's qualities)

Lord Krishna even becomes merged as one with Srimati Radharani to experience Her love.

That "merged Personality" which is the combination of "Radha and Krishna" is "Lord Chaitanya Mahaprabhu"

Some Shakti Vishnu tattvas are also gopis including Radharani (Radha is the personification of Shakti-tattva),

Others like gopas, parents, brothers namely Balarama, lovers etc and many, many other different personalities are Vishnu tattva or Shakti Vishnu tattva (93%) and are NOT jiva tattva (78%).

Although, other personalities in Goloka Vrindavana, including gopas, gopis, parents and friends, can be both Shakti Vishnu tattva (93%) or jiva tattva (78%) playing similar roles

It is ONLY these "Shakti Vishnu tattva" (93%) resident's of Vrindavana who NEVER fall down because they ARE Krishna Himself playing different roles in His own pastimes.

Also more than 90% of jivatma’s have “chosen” to stay in Vaikuntha and Goloka Vrindavana without ever falling down again.

Less than 10% foolishly "choose" to leave and therefore enter the material creation.

As explained, all jiva tattvas have 78% of Krishna’s qualities, they CAN leave Vaikuntha and Goloka Vrindavana "if they choose".

But as emphasized most never leave Vaikuntha and Goloka Vrindavana.

The other categories are Lord Shiva who has 84% of Krishna's qualities but Shiva has many expansions also with 84%

By entering Vaikuntha and Goloka Vrindavana does guarantee you will stay there forever and never again fall down and enter to the material world.

For most it does (90%), but not all.

It is a fact most NEVER enter the material creation again because that is their "choice" the way they express their individual free will, as simple as that.

Past Sages, Vaishnava and Acharyas say the jivatma can never fall down once they are in Vaikuntha. What they really mean is the jivas are "not suppose" to again leave Vaikuntha and Goloka Vrindavana, and most never do.

However, Prabhupada has a small minority DO choose to leave or fall, but only less than 10% foolishly make that choice to leave putting them in the material creation.

For them the mahat-tattva (material creation) is created.

Dr. John Mize – “Did all the souls that were in the spiritual sky fall out of the spiritual sky at once or at different times, or are there any souls that are always good, they’re not foolish, they don’t fall down?”

Srila Prabhupada – “No, there are majority, 90%, they are always good. They never fall down”.”. Los Angeles, June 23, 1975

Lets clear one thing up, falling into the material world has absolutely nothing to do with maya or the material energy because maya does not and can not exist in Vaikuntha.

The jivatma’s do not even know Maya or the material energy exists, however, they do have "free will and the ability to choose" and are aware that this quality is “eternally” part and parcel of the jivatma’s makeup and exists in Vaikuntha and Goloka Vrindavana.

We do not loose our independence and sense of individual identity once we enter Vaikuntha, we are eternally independent living entities but depend of Krishna Personally or His many Vishnu expansions who provide all facilities in the material creation.

In other words we are always independent living entities but always depend on Krishna just like the Sun rays cannot exist without the Sun.

The fact is because we can "choose to be with Krishna or reject Him", then there can be increasing endeavors of loving exchange due to “choice”.

This is one of the reasons why the material universe was created - to give "reality" to that choice of rejecting Krishna, so the living entity can go to another place outside Vaikuntha if they choose, to try and enjoy without being conscious of Krishna’s existence (that place where one can forget Krishna is called the material creation)

The marginal living entity or jivatma also must have the free will to choose Krishna instead of just being in Vaikuntha without no choice. The point made here is the position the jivatma chooses in Vaikuntha and Goloka Vrindavana must be voluntary.

Who you love and who you choose to serve MUST be voluntary otherwise real love will never exist.

Many cannot understand these facts about the importance of free will, individuality, identity and the sense of self worth of being a unique person who can give selfless ever increasing love or service in their own way to Krishna.

These qualities are based on the importance of the individuals ability to "choices"

Once again to be truly free there must be the choice of Vaikuntha or its so called opposite where Krishna can be forgotten, the "material creation"

Without the jivatma’s being able to choose Krishna or not there can never be love, Prabhupada has said to force love is called rape.

Srila Prabhupada - ” So, even in the Vaikuntha, if I desire that ‘Why shall I serve Krishna? Why not become Krishna?’ I immediately fall down. That is natural. A servant is serving the master, but sometimes he may think that, “If I could be come the master.” They are thinking like that; they are trying to become God. That is delusion. You cannot become God. That is not possible. But he’s wrongly thinking”.

Vipina Purandara - “Why doesn’t Krishna protect us from that desire?

Srila Prabhupada - “He’s protecting. He says, “You rascal, don’t desire. Surrender unto Me.” But you are rascal; you do not do this”.

Vipina Purandara - “Why doesn’t He save me from thinking like that? ”

Srila Prabhupada - “That means you lose your independence. That is force, in Bengali it is said, ‘If you catch one girl or boy, ‘You love me, you love me, you love me.’ ” Is it love? “You love me, otherwise I will kill you!’ Is that love? So Krishna does not want to become a lover like that, on the point of revolver. ‘You love me, otherwise I shall kill you!’ That is not love; that is threatening. Love is reciprocal, voluntary, good exchange of feeling. Then there is love. Not by force; that is rape. Why one is called lover, another is called rape?” July 8, 1976 in Washington, D.C

It takes only free will to live separately from Krishna and this choice has nothing to do with maya or material energy as explained above - it is simple free will that allows us to be a independent person and enter the material creation too.

To do that one is given material bodies, a subtle and gross body that covers the spiritual form.

In the material world, the jivatma has to put up with the gross material body always being in a state of decay and then eventually being forced to take another gross material body.

Also once in the material creation, you're on you're own terms, you are responsible therefore karma begins as soon as you leave Vaikuntha. No jivatma souls originate from the dormant Brahmajyoti, they often fall to it but have not come from there as Srila Prabhupada tells us.

Letter to: Revatinandana — Los Angeles 13 June, 1970

Srila Prabhupada - ''The next question, about the living entities falling down in this material world are not from the impersonal brahman. Existence in the impersonal brahman is also within the category of non-Krsna consciousness.

Those who are in the brahman effulgence they are also in the fallen condition, so there is no question of falling down from a fallen condition. When fall takes place, it means falling down from the non-fallen condition.

The non-fallen condition is Krsna consciousness. So long one can maintain pure Krsna consciousness he is not fallen down. As soon as he becomes out of Krsna consciousness immediately he is fallen down’’.

Srila Prabhupada - “We have also come down from Vaikuntha some millions and millions of years ago.” - (Lecture on Bhagavad-gita on August 6, 1973)

Srila Prabhupada - These spirit souls and all spirit souls are coming from Vaikuntha”. Letter to Jagadisa das, 1970

Srila Prabhupada - “As living spiritual souls we are all originally Krsna conscious entities, but due to our association with matter from time immemorial, our consciousness has now become polluted by the material atmosphere.” Original Hare Krsna Happening record album New York 1966

Srila Prabhupada - ” So, even in the Vaikuntha, if I desire that ‘Why shall I serve Krishna? Why not become Krishna?’ I immediately fall down.”. July 8, 1976 in Washington, D.C

Srila Prabhupada - 'The actual constitutional position of every living entity is nitya-siddha, because God is eternal and His part and parcels, the living entities, they are also eternal. So that is nitya-siddha. Nitya-siddha, sädhana-siddha, krpa-siddha-there are different grades. They are all described in The Nectar of Devotion. So one can become sadhana-siddha. By following the rules and regulations and instructions of the spiritual master, he can also become siddha. He can become AGAIN nitya-siddha. So the Krsna consciousness movement is to make the nitya-baddhas AGAIN nitya-siddha, to bring them. It is a difficult task' New York lecture on Caitanya-caritamrta, July 13, 1976

Srila Prabhupada - 'This material world is created by the dreaming of Mahā-Viṣṇu. The real, factual platform is the spiritual world, but when the spirit soul wants to imitate the Supreme Personality of Godhead, he is put into this dreamland of material creation”. SB 4.29.83 Purport

Once an Indian political leader, Syamasundara Chakravarti, asked Srila Bhaktisiddhanta Saraswati Thakura Prabhupada,

“Why has the Lord granted such freedom to the jiva?”

Srila Bhaktisiddhanta told him,

“Ok you are fighting for freedom. Don’t you know the value of freedom? Devoid of freedom, the soul is only matter.” Srila Bhaktisiddhanta Saraswati Thakura Prabhupada said.

Compiled Gauragopala Dasa Acbsp (July 1972)

Try and understand the following explanation of this mundane material World meant for all seekers of truth.

Everything in this mundane material world will NEVER last because this world is in a constant state of change, decay and decline.

Everything here fades away over time because all material things, like our material bodily vessels or containers, are in a constant state of impermanence and inevitable decay.

This material world is always in a state of disrepair and in need of constant maintenance.

The real truth is - "It is not our real home and we all should not even be here!!"

Yes, it was a mistake we foolishly chose to came to this temporary material creation in the first place!!

No matter how hard we try, we can NEVER find permanent satisfaction, happiness and loving relationships in this alien environment called the material creation.

Only a fool will try to find comfort in these temporary dysfunctional material bodily vessels that will eventually grow feeble, diseased and old, ending up being food for maggots, bacteria and earth worms.

Therefore, the REAL purpose of this rare human form of life, should be used to GET OUT OF THIS MATERIAL WORLD and not try and make ourselves comfortable in these decaying material bodily vessels!

Our only desire while trapped in this material creation within these material bodies, should be to "Go back home, Go back to Godhead" and attain the perpetual Spiritual Worlds of Vaikuntha and Goloka Vrindavana.

And also NOT foolishly desire to go to enter the higher heavenly planets that exist in this material universe which also never last.

We should spend our entire human form of life, learning we ARE the "individual jiva soul or jivatma" trapped within these external material bodily containers or compartments housing the soul.

And that we are NOT these material bodies.

In fact, the "jiva soul", while confined in the material creation on this Earth Planet, are covered by two external material bodily vessels while at least in the middle planetary system called Bhurloka  -

1 - The "subtle" material bodily vessel.
2 - The "gross" material bodily vessel.

All material endevours attempting to achieve happiness will NOT solve the problems of birth, disease, old age and death all the material bodily container or vessel go through.

The purpose of this very rare human form of life is to get out of this material world and NOT try and build the kingdom of God without God.

Those who try, will only fail because nothing here lasts, everything in the material creation, including our material bodies we are so proud of, all will fade away into oblivion, and eventually be as if it never really existed in the first place.

Just like a dream becomes insignificant as soon as one awakens from sleep.

Srila Prabhupada - ''When the superior energy is in contact with inferior energy, it becomes an incompatible situation. But when the supreme marginal potency is in contact with the spiritual potency, Harā, it becomes the happy, normal condition of the living entity''. From the "Happening Album" New York City  December 1966.

Below shown in painting is the atmosphere of our real existence in the material creation.

Just see the kindness of Mahaprabhu, this inimical person says Hare Krishna ever time he sees the devotees

Lord Nityananda and Lord Caitanya Mahaprabhu are Patita pavana, the deliver of the most fallen.

They are very merciful to the fallen souls, especially Lord Nityananda who reminds Lord Caitanya of His mission to hate the sin and not hate or kill the fallen sinful souls as seen in painting.

Once in early 1972 a young English tourist would laugh at our chanting of Hare Krishna and constantly yell out "You Hare Krishna's get a real job"

He was more funny with his abusive mood than aggressive.

This went on for weeks, we told Prabhupada when he came in April 1972 and his eyes opened wide and asked

"He mimicks your chanting of Hare Krishna everytime he sees the devotees?"

"Yes Srila Prabhupada" we told him

"Just see the kindness of Mahaprabhu, this inimical person says Hare Krishna ever time he sees the devotees and is becoming purified by association without even knowing it"

Prabhupada then said that just like the sinful Jagi and Madi became purified, this chanting of Hare Krishna can purify the most sinful and wretched.

 After a few months of riduculing the devotees this young man actually became a devotee and was given the name Shivanath dasa Acbsp.

Srila Jiva Gosvami’s disappearance day 9th January 2019

Via Giriraj Swami

Today is Srila Jiva Gosvami’s disappearance day.

In his purport to Sri Caitanya-caritamrta Adi 10.85, Srila Prabhupada writes:

“In the Gaura-ganoddesa-dipika (195) it is said that Srila Jiva Gosvami was formerly Vilasa-manjari gopi. 

From his very childhood Jiva Gosvami was greatly fond of Srimad-Bhagavatam.

He later came to Navadvipa to study Sanskrit, and, following in the footsteps of Sri Nityananda Prabhu, he circumambulated the entire Navadvipa-dhama.

After visiting Navadvipa-dhama he went to Benares to study Sanskrit under Madhusudana Vacaspati, and after finishing his studies in Benares he went to Vrndavana and took shelter of his uncles, Sri Rupa and Sri Sanatana.

This is described in Bhakti-ratnakara.

As far as our information goes, Srila Jiva Gosvami composed and edited at least twenty-five books. 

They are all very celebrated, and they are listed as follows:

(1) Hari-namamrta-vyakarana,
(2) Sutra-malika,
(3) Dhatu-sangraha,
(4) Krsnarca-dipika,
(5) Gopala-virudavali,
(6) Rasamrta-sesa,
(7) Sri Madhava-mahotsava,
(8) Sri Sankalpa-kalpavrksa,
(9) Bhavartha-sucaka-campu,
(10) Gopala-tapani-tika,
(11) a commentary on the Brahma-samhita,
(12) a commentary on the Bhakti-rasamrta-sindhu, (13) a commentary on the Ujjvala-nilamani,
(14) a commentary on the Yogasara-stava,
(15) a commentary on the Gayatri-mantra, as described in the Agni Purana,
(16) a description derived from the Padma Purana of the lotus feet of the Lord,
(17) a description of the lotus feet of Srimati Radharani,
(18) Gopala-campu (in two parts), and
(19–25) seven sandharbhas: the Krama -, Tattva -, Bhagavat -, Paramatma -, Krsna -, Bhakti -, Priti -sandharba.

After the disappearance of Srila Rupa Gosvami and Sanatana Gosvami in Vrndavana, Srila Jiva Gosvami became the acarya of all the Vaisnavas in Bengal, Orissa, and rest of the world, and it is he who used to guide them in devotional service.

In Vrndavana he established the Radha-Damodara temple, where, after retirement, we had the opportunity to live from 1962 until 1965, when we decided to come to the United States of America.

When Jiva Gosvami was still present, Srila Krsnadasa Kaviraja Gosvami compiled his famous Caitanya-caritamrta.

Later, Srila Jiva Gosvami inspired Srinivasa Acarya, Narottama dasa Thakura, and Duhkhi Krsnadasa to preach Krsna consciousness in Bengal.

Jiva Gosvami was informed that all the manuscripts that had been collected from Vrndavana and sent to Bengal for preaching purposes were plundered near Visnupura in Bengal, but later he received the information that the books had been recovered.

Sri Jiva Gosvami awarded the designation Kaviraja to Ramacandra Sena, a disciple of Srinivasa Acarya’s, and to Ramacandra’s younger brother Govinda.

While Jiva Gosvami was alive, Srimati Jahnavi-devi, the pleasure potency of Sri Nityananda Prabhu, went to Vrndavana with a few devotees.

Jiva Gosvami was very kind to the Gaudiya Vaisnavas, the Vaisnavas from Bengal. Whoever went to Vrndavana, he provided with a residence and prasada. His disciple Krsnadasa Adhikari listed all the books of the Gosvamis in his diary.”

You can read about Srila Jiva Gosvami in more detail on my website:

http://www.girirajswami.com/?p=13893

Hare Krishna.

Yours in service,
Giriraj Swami

A Real Mystic yogi explained

A Real Mystic yogi

Young devotees should understand the MOST important aspect of Prabhupada's devotion to Krishna is his preaching and Book publishing and distribution.

And NOT believe that his mystical powers of levitation or floating made him special, no, such powers are not important and REALLY mean nothing!

What made Prabhupada very special and important is what he "says in his Books" such as Srimad Bhagavatam, Bhagavad Gita As It Is, Caitanya Caritamrita.

It is best they see his Books as the real miracles and not some cheap levitation trick.

Anyway, today his physical presents is no longer here, so all pastimes can be told with the emphasis on his Books.

They were his greatest mystical achievement!

Yes, everyone should know all of his wonderful Books are Prabhupada's REAL mystical powers meant to save the world.

Together with his World wide Sankirtan Movement and the 12 years of preaching he did all over the world that he left in many Countries, is a greater achievement than the greatest mystic yogi.

This is his real magic, if that is what is can be called.

No previous Acharya has ever achieved in preaching what Prabhupada did, not even close - this is higher than any magic show from a Himilayan mystic yogi.

Young immature devotees should not think because one can float and levitate, he is spiritual, no, Prabhupada never wanted to be known like that.

He wanted to be known for his Books, everything is in my Books he would tell us.

All new devotees should learn Prabhupada's greatest achievement and contribution was those Books.

From your aspiring servant Gauragopala dasa Acbsp.

Inside each Brahmanda is a secondary smaller Universe where Garbhodakashayi Vishnu and Lord Brahma reside.

Here we see in this painting below, millions of Brahmanda single almost spherical massive egg shaped Universes, all coming from the Body of Maha Vishnu's (also known as Karanadaksayi Vishnu) Body.

Deep inside each Brahmanda is a secondary smaller Universe where Garbhodakashayi Vishnu and Lord Brahma reside.

Garbhodakashayi Vishnu and Lord Brahma's smaller Universe is totally surrounded by there particular Brahmanda, like a seed is surrounded by the outer shell layers of a Pine cone.

Lord Brahma's inner smaller Universe is encased and surrounded by the outer Brahmanda Universe that is made up of 7 massive material layers.

These 7 material layers of the Brahmanda are collectively 44 quadrillion 444 Trillion, 444 billion miles in diameter. 

However if the measurement is taken from the outer edge of the smaller inner universe where Garbhodakashayi Vishnu and Brahma reside, then the full diameter of the Brahmanda is 88 quadrillan, 888 trillion, 888 billion.

Some inner universes, that are all very deep within their Brahmanda, are very small in comparison to the outer Brahmanda surrounding it, some are just a mere 4 billion miles in diameter according to the 5th Canto of Srimad Bhagavatam.

Child Krishna meets baby Radharani for the first time

Radha and Krishna as very young children and their wonderful marriage later in life.

Part 1 and 2

By Rajasekhara Das Brahmachari

Part 1 Child Krishna meets baby Radharani for the first time

The Divine Appearance of Shrimati Radharani who is a little younger than Krishna.

The Puranas relate a story concerning the divine appearance of Shrimati Radharani as follows. One day, Vrishabhanu Maharaja, who was living at Ravel at that time, went to the bank of Yamuna at around noon to take a midday bath.

As he approached the bank of the Yamuna, he saw a golden lotus flower floating on the water and shining brightly like a thousand suns. Vrishabhanu immediately waded into the river and when he came near to the golden lotus flower, he beheld the most beautiful and radiant form of baby girl lying within the petals of the lotus.

At that same moment, Lord Brahma suddenly appeared in the sky and speaking in a grave voice, informed Vrishabhanu that in his previous life, Vrishabhanu and his wife Kirtida had performed great austerities in order to get the consort of Lord Vishnu as their daughter.

Lord Brahma told Vrishabhanu that this girl was the origin of the goddess Lakshmi and that he should take great care of Her. Lord Brahma then placed the baby girl in the arms of Vrishabhanu who became overjoyed, and after taking permission from Lord Brahma, returned to his home.

Seeing the beautiful baby girl shining like millions of autumnal moons, mother Kirtida was overcome with joy and immediately arranged for all kinds of religious rites to be performed and donated thousands of cows to the brahmanas.

At that time baby Radhika was placed in a gem-studded cradle and gently rocked back and forth by all the little girls of the village. Day by day Her luster increased just like the digits of the moon.

Within a short while it was observed that the baby girl made no noise and had not yet opened Her eyes. Vrishabhanu and his wife feared that their baby girl was perhaps blind from birth and also dumb.

At that time, Shrila Narada Muni visited the home of Vrishabhanu and informed him that regardless of the girl’s apparent blindness, they should continue with the birth celebrations.

Vrishabhanu therefore made elaborate arrangements for a lavish birth celebration and sent out invitations to all the residents of Ravala and Gokula and especially to his dear friend Nanda Maharaja and his family.

On the appointed day, the guests had assembled and the birth celebrations were going on in great jubilation. Nanda Maharaja and Yashoda Mayi had arrived with Rohini and also brought their small children Krishna and Balarama.

Kirtida met with Yashoda and told her that she was very happy to have such a beautiful daughter, but was feeling rather distraught because her child was both dumb and blind.

Krishna had just passed His first birthday and was happily crawling around the courtyard on His hands and knees. Arriving at the cot in which Radhika was lying, Krishna held on to the sides and managed to lift himself up, He then peered into the cot where His gaze fell upon the beautiful moon-like face of baby Radhika.

As soon as baby Radhika smelt the exotic fragrance of Krishna’s transcendental body, She immediately opened Her eyes for the very first time, and looked directly at Krishna, who was the first person that She had ever seen.

As Krishna gazed lovingly at baby Radhika, He began smiling ecstatically. Radhika then suddenly began to cry and for the very first time she made a sound. Vrishabhanu and Kirtida, along with all the assembled Vrajavasis, were overjoyed to find out that their beloved daughter Radhika, was not blind nor dumb after all.

In the Radha-rasa-sudha-nidhi it says. “So powerful is the glancing of Her eyes, that the flute slips from Krishna’s hands, His peacock crown starts to slip, and His yellow shawl becomes displaced as He swoons and falls to the ground. Alas, will I ever get the chance to serve with love and devotion such a person as Radharani.

Part 2 The Marriage Ceremony of Radha and Krishna

The forest of Bhandiravana is most famous because it was at this place under the celebrated banyana tree known as Bhandira Vata, that Radha and Krishna were married.

The wonderful story of this pastime was spoken by Shrila Narada Muni and has been recorded in the Garga Samita as follows. One day, Nanda Maharaja came to Bhandiravana from Gokula to graze his cows near the banks of the Yamuna, and was carrying his little boy Krishna in his arms.

By the will of yogamaya, a strong wind suddenly began to blow causing all the leaves on the trees to fall and ripples to appear over the surface of the Yamuna. The sky immediately became dark and overcast as blackish rain-clouds assembled threateningly overhead.

When the clouds loudly thundered, Krishna became frightened and started to cry, forcing Nanda Baba to cuddle Him closer to his chest. The day seemed to turn into night as darkness spread in all directions.

Just then, a shining light as brilliant as ten million suns appeared from nowhere. From within that shining light, Nanda Baba could see standing before him, the youthful, charming, and exquisitely beautiful form of Shrimati Radharani, the daughter of his friend Vrishabhanu.

She bore the luster of a thousand moons and was wearing a deep blue sari and Her pinkish lotus feet were decorated with golden anklets that jingled sweetly.

She was adorned with a golden waistband, a necklace, armlets, and bangles, and She wore a pearl in Her nose that appeared like a small moon orbiting Her full moon-like face. She had a golden Shri-kanta around Her neck, glittering golden earrings, and a glittering jewel-studded diadem situated on Her head.

Nanda Maharaja was struck with wonder at Her effulgence which appeared to light up the entire world. He immediately bowed his head and offered his heartfelt respects to Radharani saying,

“See this child in my arms, He is the Supreme Personality of Godhead, and I know that You are His eternal consort. Oh Radhe! I have heard this great secret from Gargamuni, therefore take this child, Your Lord, from my arms, He has become frightened due to the thundering of the clouds.”

Radha then took Krishna in Her arms and as Nanda Baba offered his humble obeisances, She entered the Bhandiravana forest holding Krishna tightly in Her embrace.

At that very moment, the holy land of Vrindavana assumed a divine form, the dark rain-clouds scattered and the wind subsided into a gentle breeze. Bhumi Devi, the mother earth and consort of Lord Vishnu, appeared there in her eternal form causing the earth to flourish as if it was spring-time.

The gopis headed by Vrinda Devi also appeared there along with the cowherd boys to witness the special occasion. The crystal clear waters of the Yamuna glistened and became beautified by jeweled staircases and golden terraces. In the distance, the rocks on Govardhana Hill appeared like great jewels and its peaks shone like gold.

With its cascading waterfalls and deep caverns, its huge body appeared like the king of elephants. The sweet smelling lotus flowers in the lakes around Vrindavana began to bloom simultaneously, causing the bumblebees to become madly intoxicated by the delicate aroma that emanated from them.

The peacocks, cuckoos, pigeons, and other song-birds began to resound, creating a celestial chorus that permeated the entire forest of Bhandiravana. In each of the nikunjavans, multicolored banners flapped joyously in the breeze announcing a very special event.

Then the Lord of creation, who was being carried in the arms of Radha, suddenly assumed His eternal youthful form of Govinda, that defeated millions upon millions of Cupids, and clasping the hand of His beloved Radha, They both gracefully entered the nuptial arena that was decorated with all the paraphernalia for a wedding ceremony.

Then as the ‘divine couple’ Radha and Krishna sat down beneath the Bhandira Vata on a golden throne. Lord Brahma, who was to officiate as the head priest, arrived there with the host of demigods through the celestial airways. After offering His humble obeisance’s by bowing down, He began to speak brilliant words in glorification saying,

“Anyone who speaks about Your divine transcendental attributes and sings Your praises automatically achieves complete beauty, wealth and perfection, even in this life. Even though you are equal to each other, nevertheless, for the sake of fulfilling local customs, I am going to perform Your marriage ceremony.”

Lord Brahma then kindled the sacrificial fire and after offering oblations into it, asked Radha and Krishna to accept each other’s hands.

After chanting the sacred Vedic mantras, and seeing that the corners of Their clothing was tied together, Brahma requested the ‘divine lovers’ to circumambulate the sacrificial fire seven times according to the Vedic system.

After this, Lord Brahma had Radha place Her hand on Krishna’s chest and Krishna’s hand on Radha’s back, after which They recited their wedding vows and offered garlands to each other.

At that moment, the demigods showered flowers from the sky, and while playing on various musical instruments and beating on hundreds of celestial drums; they began dancing along with their beautiful wives in great transcendental ecstasy.

Philosophical Considerations Regarding the Marriage of Radha and Krishna

This incident of the marriage ceremony between Radha and Krishna was enacted for the specific pleasure of Lord Brahma and the demigods, in a pastime which fulfilled their desire to see Radha and Krishna married together in a wedding ceremony in accordance with the standard social customs of Vedic culture.

This was because Lord Brahma knew in the future that the divine pastimes of parakiya-rasa revealed by Radha and Krishna on the earthly plain, would be severely criticized and misunderstood by mundane moralists and so-called religionists, and therefore to preempt all false criticism, Lord Brahma personally performed Their marriage ceremony while Radha and Krishna were still in Their infancy. 

According to Gaudiya Vaishnava philosophy as propounded by Lord Chaitanya Mahaprabhu, Shri Shri Radha and Krishna, in Their original manifested forms are not married, but remain as eternal lovers in the mood of parakiya-bhava, which means a conjugal relationship as paramours.

This is because the super-excellent parakiya-bhava manifests the greatest transcendental pleasure for Radha and Krishna as well as Their eternal servitors the gopis, and is therefore regarded as the most superior form of bhava or loving mood within the category of madhurya-rasa, which is itself considered the most superior amongst the five essential rasas.

Another point is that at the time of this ceremony at Bhandiravana, both Radha and Krishna were still only about two or three years old and enjoying Their kaumara-lilas, or pastimes as little children at Gokula and Ravala respectively.

This manifestation of the wedding ceremony at Bhandiravana was certainly a unique spiritual event similar to the secret manifestation of the Yoga-pitha, or the pastimes of aprakata-lila. 

From the book "Vraja Mandala Parikrama"

The glories of Srimati Radharani. Only for All Her Wonderful Devotees of the Lord

The glories of Srimati Radharani.

Onlyor All Her Wonderful Devotees

By His Grace Rajasekhara Dasa Brahmachari Acbsp (1973)

A Description of Radharani’s Exquisite Beauty.

These descriptions of Radha’s transcendental beauty have been adapted from verses found in the Radha-Krishna-gonaddesha-dipika by Shrila Rupa Goswami -

"She wears a radiant blue garment and Her splendid bodily luster appears like molten gold, stationary lightning, or the yellow pigment called gorocana.

Her face is as splendid and clear as millions of full-moons.

Her large lotus-like eyes are lined with black mascara and reach back almost to Her ears, their beauty is incomparable to anything within the three worlds.

Her amorous side-long glances can cause even the Lord of creation to tremble and swoon.

Her luxuriant black hair reaches down past Her waist and is beautifully braided and decorated with forest flowers, while wisps of curling locks adorn Her enchanting forehead, which bears the sign of great majesty and is anointed with red kunkum.
       
Her long bow-shaped brows are capable of firing deadly arrows of amorous desire towards Her beloved.

Her exquisitely shaped nose is as beautiful as a sesame flower and decorated with a radiant moon-like pearl.

Her nectar-like lips defeat the red lotus flowers in full bloom, while decorated with an enchanting smile of unfathomable love for Her beloved Lord.

Her teeth appear like perfect rows of shining white pearls. The beauty of Her delicately sculptured chin defeats even the god of love, leaving him in bewilderment - being decorated with a droplet of musk.

Her chin appears as if a baby bee is drinking nectar from a golden lotus flower.

Her delicately shaped ears which are perfectly attuned to hear the enchanting song of the transcendental flute are adorned with glittering earrings.

Marked with lines of divine beauty, Her slender neck smeared with exotic scent is decorated with a necklace of the finest pearls.

Covered with a shimmering bodice, Her perfectly raised breasts resemble water-pots filled with nectar.

Her slender waist enchants the heavens and Her naval is as deep as the ocean.

Her waist is beautified with three exquisite folds and adorned with a fine jeweled girdle of tinkling bells.

Her long slender arms, decorated with gem-encrusted armlets and jeweled bracelets, appear like golden creepers longing to embrace Her beloved Lord.

Her exquisitely shaped hands resemble two pink lotus flowers illuminated by a series of shining moons that are Her fingernails.

Her elegantly formed fingers bear many fabulous jeweled rings.

Beneath Her radiant blue dress, Her curvaceous hips and plantain-like thighs have completely defeated the god of love, who now lies unconscious on the ground.

Her knees are like golden balls perfectly balanced upon finely tapered legs.

Her ankles are adorned with golden ankle-bells that caress Her delicately formed lotus-feet and jingle melodiously as She moves.

Her exquisitely shaped toes are adorned with golden rings and Her divine lotus-feet, that are decorated with red javaka, are the only shelter of pure devotees.

Radharani’s lotus-like hands are marked with many auspicious signs including; a crescent-moon, lotus, parasol, stambha, conch-shell, earring, sacred-tree, flower, bumblebee, chamara, and a swastika.

Her lotus feet are marked with many auspicious signs including; a conch-shell, a moon, an elephant, elephant-goad, barley-corn, a flag, drum, fish, and swastika’.

(An excerpt from the book ‘Vraja Mandala Parikrama’ by Rajasekhara Dasa Brahmachari)

Radharani’s Eternal Tilak & Ornaments

“Shrimati Radharani’s tilak marking is named Smarayanta.

Her jeweled necklace is named Harimohana.

Her jewed earings are named Rocana.

The pearl decorating Her nose is named Prabhakari.

Her locket which contains the picture of Lord Krishna is named Madana.

Her Syamantaka jewel is also known as Sankhachuda-siromani (Sankhacuda’s crest-jewel).

NOTE: Radha’s Syamantaka jewel was taken from the demon Sakkhacuda after he was slain by Krishna, who presented it to Balarama. Later, Balarama opresented it to Radharani as a gift.

The tilak marking of Radharani is one of Her eternal ornaments. The name of the Tilak, Smarayantra, means ‘the ornament of remembrance.

Just as every Vaishnavas tilak reminds the wearer & others of Lord Krishna, so does the transcendental tilak of Radharani.

(An extract from Sri Sri Radha-Krishna Ganadesha-Dipika by Shrila Rupa Goswami 2.200-201)

Descriptions of Radharani & Her Love for Krishna
(From Chaitanya-charitamrta. Madhya 8.1.66 onwards)

“Srimati Radharani’s transcendental body is brilliant in luster and full of all transcendental fragrances. Lord Krishna’s affection for Her is like a perfumed massage.

 “The love of the gopis for Krishna is full of transcendental ecstasy. It appears to be a brilliant jewel, and enlightened by such a transcendental jewel, Radharani’s body is further perfumed and decorated with kunkuma.

In the morning Her body is bathed in the nectar of compassion, in the afternoon in the nectar of youth, and in the evening in the nectar of luster itself.

In this way the bathing is performed, and Her body becomes as brilliant as the cintämaëi jewel.

She is dressed in various kinds of silken garments, one of which is Her natural shyness.

Her beauty is more and more enhanced, being decorated with the red kunkuma of beauty itself and the blackish musk of conjugal love. Thus Her body is decorated with different colors.

Her ornaments embody the natural symptoms of ecstasy—trembling, tears, jubilation, stunning, perspiration, faltering of the voice, bodily redness, madness and dullness.

In this way Her entire body is bedecked with these nine different jewels. Over and above this, the beauty of Her body is enhanced by Her transcendental qualities, which constitute the flower garland hanging on Her body.

The ecstasy of love for Krishna is known as dhirä and adhirä, sober and restless. Such ecstasy constitutes the covering of Srimati Radharani’s body, and it is adorned by camphor.

Her transcendental anger toward Krishna is embodied as the arrangement of the hair on Her head, and the tilaka of Her great fortune shines on Her beautiful forehead.

Srimati Radharani’s earrings are the holy names of Krishna, as well as the hearing of His name and fame.

Her lips are always reddish due to the betel nut of ecstatic affection for Krishna.

The black ointment around Her eyes is Her tricky behavior with Krishna brought about by love.

Her joking with Krishna and gentle smiling constitute the camphor with which She is perfumed.

She sleeps in Her room with the aroma of pride, and when She lies down in Her bed, the transcendental variety of Her loving ecstasies is like a jeweled locket in the midst of Her necklace of separation.

Her transcendental breasts are covered by Her sari in the form of affection and anger toward Krishna.

She has a stringed instrument known as a kacchapi-vinä, which is the fame and fortune that actually dries up the faces and breasts of the other gopis.

She always keeps Her hands on the shoulder of Her gopi friend, who represents Her youthful beauty, and although She is highly qualified with so many spiritual assets, She is nonetheless affected by the Cupid known as Krishna.

Thus She is defeated.

Shrila Raghunätha däsa Goswami offers his respectful obeisances to Srimati Radharani, taking a straw in his mouth. Indeed, he prays, ‘O Gändharvikä, Srimati Radharani, just as Lord Krishna never rejects a surrendered soul, please don’t reject me.’

This is a summary translation of the Premämbhoja-maranda, which Kaviräja Goswami quotes.

Srimati Radharani takes Her first bath in the shower of the nectar of compassion, and She takes Her second bath in the nectar of youth.

 After Her midday bath, Radharani takes another bath in the nectar of bodily luster, and She puts on the garment of shyness, which is Her black silk sari.

Srimati Radharani’s affection for Krishna is Her upper garment, which is pinkish in color. She then covers Her breasts with another garment, composed of affection and anger toward Krishna.

Personal beauty is the reddish powder known as kunkuma, Her affection for Her associates is sandalwood pulp, and the sweetness of Her smile is camphor. All these, combined together, are smeared over Her body.

Conjugal love for Krishna is an abundance of musk, and with that musk Her whole body is decorated.

Craftiness and covered anger constitute the arrangement of Her hair. The quality of anger due to jealousy is the silk garment covering Her body.

Her attachment for Krishna is the reddish color of betel nuts on Her brilliant lips. Her double-dealings in loving affairs constitute the black ointment around Her eyes.

The ornaments decorating Her body are the blazing ecstasies of goodness and the constantly existing ecstasies, headed by jubilation. All these ecstasies are the ornaments all over Her body.

Also ornamenting Her body are the twenty kinds of ecstatic symptoms beginning with kila-kiïcita. Her transcendental qualities constitute the flower garland hanging in fullness over Her body.

The tilaka of good fortune is on Her beautiful broad forehead. Her various loving affairs are a gem, and Her heart is the locket.

Srimati Radharani’s gopé friends are Her mental activities, which are concentrated on the pastimes of Sri Krishna. She keeps Her hand on the shoulder of a friend, who represents youth.

 Srimati Radharani’s bedstead is pride itself, and it is situated in the abode of Her bodily aroma. She is always seated there thinking of Krishna’s association.

Srimati Radharani’s earrings are the name, fame and qualities of Lord Krishna. The glories of Lord Krishna’s name, fame and qualities are always inundating Her speech.

Srimati Radharani induces Krishna to drink the honey of the conjugal relationship. She is therefore engaged in satisfying all the lusty desires of Krishna.

Srimati Radharani is a mine filled with valuable jewels of love for Krishna. Her transcendental body is complete with unparalleled spiritual qualities.

If one asks about the origin of love of Krishna, the answer is that the origin is in Srimati Radharani alone. Who is the most dear friend of Krishna?

The answer again is Srimati Radharani alone. No one else.

Srimati Radharani’s hair is very curly, Her two eyes are always moving to and fro, and Her breasts are firm.

Since all transcendental qualities are manifested in Srimati Radharani, She alone is able to fulfill all the desires of Krishna. No one else.

Even Satyabhämä, one of the queens of Sri Krishna, desires the fortunate position and excellent qualities of Srimati Radharani.

All the gopis learn the art of dressing from Srimati Radharani, and even the goddess of fortune, Lakshmi, and the wife of Lord Shiva, Pärvati, desire Her beauty and qualities.

Indeed, Arundhati, the celebrated chaste wife of Vasistha, also wants to imitate the chastity and religious principles of Srimati Radharani.

Even Lord Krishna Himself cannot reach the limit of the transcendental qualities of Srimati Radharani. How, then, can an insignificant living entity count them?

Lord Sri Caitanya Mahäprabhu replied, “Now I have come to understand the truth of the loving affairs between Rädhä and Krishna. Nonetheless, I still want to hear how both of Them gloriously enjoy such love.”

Räya Rämänanda replied, “Lord Krishna is dhira-lalita, for He can always keep His girlfriends in a subjugated state. Thus His only business is enjoying sense gratification.

A person who is very cunning and always youthful, expert in joking and without anxiety, and who can keep his girlfriends always subjugated, is called dhira-lalita.

Day and night Lord Sri Krishna enjoys the company of Srimati Radharani in the bushes of Vrindävana. Thus His pre-youthful age is fulfilled through His affairs with Srimati Radharani.

Thus Lord Sri Krishna spoke of the sexual activities of the previous night. In this way He made Srimati Radharani close Her eyes out of shyness. Taking this opportunity, Sri Krishna painted various types of dolphins on Her breasts.

Thus He became a very expert artist for all the gopis. During such pastimes, the Lord enjoyed the fulfillment of His youth.

Sri Caitanya Mahäprabhu said, “This is all right, but please continue.”

At that time Räya Rämänanda replied, “I don’t think my intelligence goes beyond this.”

Räya Rämänanda then informed Sri Caitanya Mahäprabhu that there was another topic, known as prema-viläsa-vivarta.

“You may hear of this from me,” Rämänanda Räya said, “but I do not know whether You will be happy with it or not.”

Saying this, Rämänanda Räya began to sing a song he had composed, but Sri Caitanya Mahäprabhu, out of the ecstasy of love of Godhead, immediately covered Rämänanda’s mouth with His own hand.

 “‘Alas, before We met there was an initial attachment between Us brought about by an exchange of glances. In this way attachment evolved.

That attachment has gradually grown, and there is no limit to it. Now that attachment has become a natural sequence between Ourselves.

It is not that it is due to Krishna, the enjoyer, nor is it due to Me, for I am the enjoyed. It is not like that. This attachment was made possible by mutual meeting.

This mutual exchange of attraction is known as manobhava, or Cupid. Krishna’s mind and My mind have merged together.

Now, during this time of separation, it is very difficult to explain these loving affairs. My dear friend, though Krishna might have forgotten all these things, you can understand and bring this message to Him.

But during Our first meeting there was no messenger between Us, nor did I request anyone to see Him. Indeed, Cupid’s five arrows were Our via media. Now, during this separation, that attraction has increased to another ecstatic state.

My dear friend, please act as a messenger on My behalf, because if one is in love with a beautiful person, this is the consequence.’

 “‘O my Lord, You live in the forest of Govardhana Hill, and, like the king of elephants, You are expert in the art of conjugal love.

O master of the universe, Your heart and Srimati Radharani’s heart are just like shellac and are now melted in Your spiritual perspiration. Therefore one can no longer distinguish between You and Srimati Radharani.

Now You have mixed Your newly invoked affection, which is like vermilion, with Your melted hearts, and for the benefit of the whole world You have painted both Your hearts red within this great palace of the universe."

On the spiritual platform, the service rendered by a calf to Krishna and service rendered by Radharani and Her Associates, to Krishna, there is no difference.

Srila Prabhupada - "On the spiritual platform, the service rendered by a calf to Krishna and service rendered by Radharani and Her Associates, to Krishna, there is no difference.

Krishna is so kind and liberal that everyone's service, when it is sincerely offered to Krishna, He accepts.

This is the statement in the Bhagavad-gita. That He accepts a little bit of flower, fruit, and water, offered to Him in devotion and love.

He wants our love and devotion, otherwise, he is the Proprietor of everything, what can we give Him?

This position of our subordination should always be maintained and we should always give respect to our pure devotees who are engaged, in devotional service, that will make us able to make a progressive march in the devotional line". (1968 letter to Tamal Krishna dasa)

Even Kṛṣṇa, who knows EVERYTHING, fails to understand Rādhārāṇī!

Srila Prabhupada - "Even Kṛṣṇa, who knows EVERYTHING, fails to understand Rādhārāṇī. Rādhārāṇī is so great. Yes He says that.

Actually, Kṛṣṇa knows everything. In order to understand Rādhārāṇī, Kṛṣṇa accepted the position of Rādhārāṇī. Kṛṣṇa wanted to understand the potency of Rādhārāṇī.

Kṛṣṇa thought that “I am full. I am complete in every respect, but still, I want to understand Rādhārāṇī.

Why?”

This propensity made Kṛṣṇa obliged to accept the propensities of Rādhārāṇī, to understand Kṛṣṇa, Himself.

These are, of course, very transcendental, great science. One who is advanced in Kṛṣṇa consciousness and well conversant with the śāstras, they can understand.

When Kṛṣṇa wanted to understand Himself, He took the tendency of Śrīmatī Rādhārāṇī. And that is Caitanya Mahāprabhu".

Srila Prabhupada glorifying Srimati Radharani on Her auspicious appearance day September 18, 1969 in London.

He continues -

Srila Prabhupada - "Fifteen days after Kṛṣṇa’s birth, Rādhārāṇī appeared. Rādhārāṇī is Kṛṣṇa’s pleasure potency. Rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktiḥ.

The Lord, the Supreme Personality of Godhead, has got varieties of energies, as it is confirmed in the Vedic literature. Parāsya śaktir vividhaiva śruyate. Na tasya kāryaṁ karaṇaṁ ca vidyate.

The Supreme Lord has nothing to do personally. Na tasya kāryam. He has nothing to do. Just like here in this material world we find some very big man, political head or business head; personally, he has nothing to do.

Because he has got so many assistants, secretaries, that personally he hasn’t got to do anything. Similarly, the Supreme Personality of Godhead, full with six opulences, why He will have to do something?

No. He has got many assistants. Sarvataḥ pāṇi-pādas tat. In the Bhagavad-gītā: “He has got everywhere His hands and legs.”

You’ll find Kṛṣṇa, He has nothing to do. He’s simply engaged in enjoyment with gopīs and Rādhārāṇī. He’s not engaged in killing the demons. When Kṛṣṇa kills the demons He’s Vasudeva Kṛṣṇa; He’s not original Kṛṣṇa. Kṛṣṇa expands Himself.

First expansion is Baladeva. From Baladeva—

Saṅkarṣaṇa,
Pradyumna,
Aniruddha,
Vāsudeva.

So by the Vāsudeva feature He acts in Mathurā and Dvārakā. But Kṛṣṇa in His original feature, He remains in Vṛndāvana.

One of the greatest fiction writers in Bengal, Bankimchandra Chatterjee, he misunderstood Kṛṣṇa that Kṛṣṇa of Vṛndāvana, Kṛṣṇa of Dvārakā, and Kṛṣṇa of Mathurā, They’re different persons.

Kṛṣṇa (is) the same, one, but He can expand Himself in millions and trillions of forms. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣam (Bs. 5.33). Advaita. Although ananta-rūpam, still, He’s ādyaṁ purāṇa-puruṣam, advaita. There is no such distinction.

So this Kṛṣṇa, when He wants to enjoy, what kind of enjoyment He will have? That has been discussed by Śrīla Jīva Gosvāmī. Kṛṣṇa is Paraṁ Brahman.

Brahman, Paramātmā, then Paraṁ Brahman. Absolute Truth, three different features. Someone is realizing the Absolute Truth as impersonal Brahman.

Jnanis, those who are trying to understand the Absolute Truth by mental speculation, by dint of his own knowledge, he’s realizing the Absolute Truth as impersonal Brahman.

And those who are trying to understand the Absolute Truth by meditation, yogis, they realize the Absolute Truth as Paramātmā. Paramātmā is situated in everyone’s heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati (Bg. 18.61).

That feature, Paramātmā feature. Aṇḍantara-sthaṁ paramānu-cayāntara-sthaṁgovindam ādi-puruṣaṁ tam ahaṁ bhajāmi. That Paramātmā feature is one expansion of Kṛṣṇa.

It is stated in the Bhagavad-gītā, athavā bahunaitena kiṁ jñātena tavārjuna ekāṁṣena viṣṭabhyāham. Ekāṁṣena. When Kṛṣṇa and Arjuna was trying to understand about different potential existence of Kṛṣṇa, so He explained in the Twelfth Chapter, “I am this. Amongst them, I am this. Amongst them…” Like that.

And He concluded that “How far I shall go on? Better try to understand that only one plenary portion of Me, by entering this universe, the whole cosmic manifestation is existing.” Ekāṁṣena sthito jagat. Jagat.

This material world is existing on one plenary portion of Kṛṣṇa. And Kṛṣṇa enters, aṇḍāntara-sthaṁ paramānu-cayāntara-stham, He enters within this universe.

Without His entering, this universe cannot exist. Just like without the spirit soul’s entering within this body, this body cannot exist.

As soon as the spirit soul goes out, immediately the body’s useless. However the body may be prime minister or anything else, as soon as the soul is out of this body, it is not worth even a farthing.

Similarly, because Kṛṣṇa enters within this universe, therefore the universe has value. Otherwise it is simply a lump of matter; it has no value. Ekāṁṣena sthito jagat.

So try to understand Kṛṣṇa. And when Kṛṣṇa want to enjoy, what kind of enjoyment that shall be?

Try to understand this point. Kṛṣṇa is so great; God is great, everyone knows. So when the great wants to enjoy, then what quality of enjoyment that should be?

That is to be understood. Rādhā-kṛṣṇa… Therefore Svarūpa Dāmodara Gosvāmī has written a verse -

rādhā-kṛṣṇa-praṇaya-vikṛtiḥ.

The loving affairs of Rādhā and Kṛṣṇa is not ordinary, these material loving affairs, although it appears like that. But one who cannot understand Kṛṣṇa, avajānanti māṁ mūḍhāḥ.

Mūḍha, rascals, fools, they understand Kṛṣṇa as ordinary man. As soon as we take Kṛṣṇa as one of us… Mānuṣīṁ tanum āśritāṁ, paraṁ bhāvam ajānantaḥ. These rascals, they do not know paraṁ bhavam.

They try to imitate Kṛṣṇa’s līlā, rāsa-līlā. There are many rascals. So these things are going on. There is no understanding of Kṛṣṇa. To understand Kṛṣṇa is very difficult.

manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye yatatām api siddhānāṁ kaścin māṁ vetti tattvataḥ (Bg. 7.3)

Out of millions of persons, one may try to make his life perfect.

Everyone is working like animal. There’s no question of perfection of life. The animal propensities: eating, sleeping, mating and defending, so everyone is engaged like animals. They have no other business, just like animal, hogs, dogs, whole day and night working: “Where is stool? Where is stool?” And as soon as he gets some stool, gets some fat, “Where is sex? Where is sex?” No consideration of mother or sister. This is hog’s life!

So human life is not meant for hog civilization.

So modern civilization is hog civilization, although it is polished with shirt and coat. So, we shall try to understand.

This Kṛṣṇa consciousness movement is for understanding Kṛṣṇa. For understanding Kṛṣṇa, it requires little labor, austerity, penance.

Tapasya brahmacāryeṇa śamena damena ca.

 Tapasya, yes, one has to undergo tapasya; brahmacārya, celibacy. Tapasya.

Brahmacārya means stopping sex life or controlling sex life. Therefore Vedic civilization is, from the very beginning, to train the boys to become brahmacārī, celibacy.

Not that modern days, the schools, boys and girls, ten years, twelve years, they’re enjoying. The brain is spoiled. They cannot understand higher things. The brain tissues are lost.

So without becoming brahmacārī, nobody can understand spiritual life.

Tapasya brahmacāryeṇa śamena damena ca. Śama means controlling the senses, controlling the mind; damena, controlling the senses; tyāgena; śaucena, cleanliness; tyāga, tyāga means charity.

These are the processes for understanding oneself, self- realization. But in this age it is very difficult to undergo all these processes.

Practically it is impossible. Therefore Lord Caitanya, Kṛṣṇa Himself, has made Himself easily available by one process:

harer nāma harer nāma harer nāmaiva kevalam kalau nāsty eva nāsty eva nāsty eva gatir anyathā (Adi 17.21)

In this age, Kali-yuga… Kali-yuga is considered to be the most fallen age. We are thinking that we are making very much advance, but it is the most fallen age.

This is because people are becoming like animals. As the animals have no other interest than four principles of bodily necessities—eating, sleeping, mating and defending.

So in this age people are interested with four principles of bodily want. They have no information of the soul, neither they are prepared to realize what is soul.

That is the defect of this age. But human form of life is especially meant for realizing himself, “What I am?” That is the mission of human life. Athāto brahma jijñāsā.

This life is meant for inquiring about Brahman. Brahman, Paramātmā, Bhagavān. These inquiries should be there. Jijñāsu. They are called jijñāsu, brahma-jijñāsa, jijñāsu, inquiry.

As we inquire every morning, “What is the news today?” Immediately we pick newspaper. That inquisitiveness is there. But we are inquiring very base things only. There is no desire to inquire about the highest possibility, brahma-jñāna. That is the lack of this modern civilization.

Inquiring how to earn money: divā cārthehayā rājan kuṭumba-bharaṇena vā (SB 2.1.3) Not only in this age.

In this age it has become the principal factor, but in this material world everyone is engaged simply for these bodily necessities of life. Nidrayā hṛiyate naktam: at night they sleep very sound sleep, snoring. Or sex life. Nidrayā hṛiyate naktaṁ vyavāyena ca vā vayaḥ (SB 2.1.3).

In this way they’re wasting time. And at daytime, divā cārthehayā rājan… And during daytime,

“Where is money? Where is money? Where is money?” Artha ihāya. Kuṭumba- bharaṇena vā.

And as soon as one gets money, then how to purchase things for family, that’s all. Shopping, storing. This is the engagement of materialistic life.

Out of that, one who is actually intelligent… Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (Bg. 7.3).

Out of many such foolish persons engaged in sleeping, mating, earning money, and providing family with nice apartment and food… This is the general occupation.

So out of many thousands of men like that, one is inquisitive how to make perfect this human form of life. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye.

Siddhi means perfection. So this life is meant for perfection. What is perfection?

Perfection means that we do not want miserable condition of life, and we have to get out of it. That is perfection.

Everyone is trying to get out of miserable condition of life. But they do not know what is the actual position of miserable life. Miserable condition of life: tri-tāpa-yantanaḥ.

So this is called mukti, or liberation, from the misera… Ātyantika-duḥkha-nivṛttiḥ. Duḥkha, duḥkhameans distress.

So everybody is trying to get out of distress. But he does not know what is the ultimate goal of getting out of distress. Na te viduḥ. They do not know!

Na te viduḥ svārtha- gatiṁ hi viṣṇum (SB 7.5.31). One can be out of distress when he approaches Viṣṇu. Tad viṣṇuṁ paramaṁ padaṁ sada paśyanti sūrayaḥ. Tad viṣṇoḥ paramaṁ padam.

The Viṣṇu planet… Just like here in the material world they’re trying to go to the moon planet, but these foolish people do not know what they’ll gain even they go to the moon planet. It is one of the material planets.

Kṛṣṇa has already said in the Bhagavad-gītā, abrahma-bhuvanāl lokān. What to speak of this moon planet—it is very near—even if you go to the topmost planet, which is known as Brahmaloka.

That is in your front, you can see every day, every night, how many lokas and planets are there. But you cannot go there. You are simply trying to go to the nearest planet. That is also failure.

So what is your scientific improvement? But there is possibility. Ā-brahma-bhuvanāl lokān. You can go.

The material scientists’ calculation is that if one goes forward for forty thousands of years in the light speed, light- year speed, then one can approach the topmost planet of this material world.

So at least in the modern scientific calculation, it is impossible. But one can go; there is process. That we have tried to explain in our small booklet Easy Journey to Other Planets.

By yogic process one can go any planet he likes. That is the yogic perfection. When a yogi becomes perfect, he can go to any planet he likes, and the yoga practice goes on, unless the yogi thinks himself that he has made himself perfect to travel to any planet he likes. That is perfection of yoga practice.

So, these are the perfection of life, not that teeny, floating sputnik. (laughter) They do not know what is perfection of life.

You can go anywhere. A living entity’s name is sarva-gaḥ.

Sarva-gaḥ means “one who can go anywhere he likes.”

Just Nārada Muni. Nārada Muni can travel anywhere he likes, either in the spiritual world or in the material world. So you can also do that. There is possibility.

There was a Durvāsā Muni, great yogi. Within one year he traveled all over the universe and went to Viṣṇuloka and again came back. That is recorded in the history. So these are the perfections of life. And how these perfection can be attained?

By understanding Kṛṣṇa. Yasmin vijñāte sarvam eva vijñātaṁ bhavanti. The Upaniṣad says, if you simply understand Kṛṣṇa, then all these things can be understood very easily. Kṛṣṇa consciousness is such a nice thing.

So today, this evening, we are talking about Rādhāṣṭamī. We are trying to understand the chief potency of Kṛṣṇa.

Rādhārāṇī is the pleasure potency of Kṛṣṇa. As we understand from Vedic literature, Kṛṣṇa has many varieties of potencies. Parāsya śaktir vividhaiva śruyate.

Just like the same example, as a big man has got many assistants and secretaries so that he hasn’t got to do anything personally, simply by his will everything is done.

Similarly, the Supreme Personality of Godhead has got varieties of energies, and everything is being done so nicely.

Just like this material energy. This material world, where we are now living… This is called material energy. Bahir-aṅga-śakti.

The Sanskrit name is bahir-aṅga means the external energy of Kṛṣṇa. So how nicely it is being done, everything in the material energy. That is also explained in the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: (Bg. 9.10)

“Under My superintendence the material energy is working.”

The material energy is not blind. It is… On the background there is Kṛṣṇa. Mayādhyakṣeṇa prakṛtiḥ (Bg. 9.10).

Prakṛti means this material energy. This is the external energy.

Similarly, there is another energy, which is the internal energy. By the internal energy the spiritual world is being manifested. Parās tasmāt tu bhavaḥ anyaḥ (Bg. 8.20)

Another energy, parā, superior, transcendental, the spiritual world.

As this material world is being manipulated under the external energy, similarly, the spiritual world is also conducted by the internal potency.

That internal potency IS Rādhārāṇī.

Rādhārāṇ, so today is Rādhārāṇī’s appearance day. So we should try to understand Rādhārāṇī’s feature.

Rādhārāṇī is the pleasure potency, hlādinī-śakti. Ānandamayo ’bhyāsāt.

In the Vedānta-sūtra the Absolute Truth is described as ānandamaya, always in pleasure potency. That ānandamayapotency… Just like ānanda.

When you want ānanda, pleasure, you cannot have it alone. Alone, you cannot enjoy.

When you are in the circles of friend or family or other associates, you feel pleasure.

Just like I am speaking. The speaking is very pleasing when there are many persons here. I cannot speak alone here. That is not ānanda.

I can speak here at night, dead of night, nobody here. That is not ānanda.

Ānanda means there must be others.

So because Kṛṣṇa, the Absolute Truth, is ānandamaya, therefore eko bahu syām, He has become many.

We are also Kṛṣṇa’s part and parcel, to give pleasure to Kṛṣṇa.

And the chief pleasure potency is Rādhārāṇī.

rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād ekātmānāv api bhuvo (purā) deha-bhedo-gatau tau caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ rādhā-bhāva-(dyuti)-suvalitaṁ naumi kṛṣṇa-svarūpam (Cc. Adi 1.5)

So Kṛṣṇa is Param Brahman, as you know from the Bhagavad-gītā. When Arjuna understood Bhagavad-gītā, he affirmed Kṛṣṇa, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (Bg. 10.12)

So Kṛṣṇa is Param Brahman.

So in this material world we see that a great, saintly person, simply to enjoy brahmānanda, he gives up everything of material enjoyment.

He becomes sannyāsī. Ahaṁbrahmāsmi. Just to understand that he is in Brahman realization.

So if one has to give up everything material for Brahman realization, do you think that Paraṁ Brahman, the Supreme Brahman, can enjoy anything material?

No. Kṛṣṇa’s enjoyment is nothing material. This point should be understood.

For Brahman realization we are giving up everything material. And how Paraṁ Brahman can enjoy anything material? This question has been very much nicely discussed by Jīva Gosvāmī.

So when the Param Brahman… First of all, the Param Brahman information is NOT there in this material world. Little Brahman information is there. Or little Paramātmā information is there. But NOT Param Brahman, or Bhagavān, information.

Therefore it is said, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (Bg. 7.3). Siddhaye means to understand Brahman or Paramātmā. But out of many such persons who have realized Brahman and Paramātmā, hardly a person can know Kṛṣṇa.

First of all, we can understand about Kṛṣṇa’s pleasure potency? If I want to know some big man. That is one process. And without knowing that big man, how I can understand about his internal affairs?

Similarly, if we do not understand Kṛṣṇa, how we can understand how Kṛṣṇa is enjoying? That is not possible. But the Gosvāmīs, they’re giving us information what is the pleasure potency of Kṛṣṇa.

That is Śrīmatī Rādhārāṇī.

So we have described about the Rādhā-Kṛṣṇa loving affairs in our Teachings of Lord Caitanya in page 264.

If you have got this book, you can read it, how the reciprocation of loving affairs of Rādhā-Kṛṣṇa is there, transcendental.

So our today prayer to Rādhārāṇī… We pray to Rādhārāṇī because She is the pleasure potency of Kṛṣṇa. Kṛṣṇa means “all-attractive.” But Rādhārāṇī is so great that She attracts Kṛṣṇa. Kṛṣṇa is all-attractive, and She is attractive (attractor) of Kṛṣṇa.

So what is the position of Śrīmatī Rādhārāṇī?

We should try to understand this day and offer our obeisances to Rādhārāṇī. Rādhe vṛndāvaneśvarī.

tapta-kāñcana-gauraṅgī rādhe vṛndāvaneśvarī vṛṣabhānu-sute devī pranamāmi hari-priye

Our business is “Rādhārāṇī, You are so dear to Kṛṣṇa. So we offer our respectful obeisances unto You.”

tapta-kāñcana-gauraṅgī rādhe vṛndāvaneśvarī vṛṣabhānu-sute devī pranamāmi hari-priye

Rādhārāṇī is hari-priyā, very dear to Kṛṣṇa.

So if we approach Kṛṣṇa through Rādhārāṇī, through the mercy of Rādhārāṇī, then it becomes very easy.

If Rādhārāṇī recommends that - “This devotee is very nice,” then Kṛṣṇa immediately accepts, however fool I may be.

Because it is recommended by Rādhārāṇī, Kṛṣṇa accepts.

Therefore in Vṛndāvana you’ll find all the devotees, they’re chanting more Rādhārāṇī’s name than Kṛṣṇa’s.

Wherever you’ll go, you’ll find the devotees are addressing, “Jaya Rādhe.” You’ll find still in Vṛndāvana. They are glorifying Rādhārāṇī.

They’re more interested, worshiping Rādhārāṇī.

Because however fallen I may be, if some way or other I can please Rādhārāṇī, then it is very easy for me to understand Kṛṣṇa. Otherwise,

manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye yatatām api siddhānāṁ kaścid vetti māṁ tattvataḥ (Bg. 7.3)

If you go by the speculative process to understand Kṛṣṇa, it will take many, many, many lives.

But if you take devotional service, just try to please Rādhārāṇī, and Kṛṣṇa will be gotten very easily.

Because Rādhārāṇī can deliver Kṛṣṇa. She is so great devotee, the emblem of mahā-bhāgavata. Even Kṛṣṇa cannot understand what is Rādhārāṇī’s quality.

Even Kṛṣṇa, although He says vedāhaṁ samatītāni, “I know everything,” still, He fails to understand Rādhārāṇī.

Rādhārāṇī is so great. Yes He says that.

Actually, Kṛṣṇa knows everything. In order to understand Rādhārāṇī, Kṛṣṇa accepted the position of Rādhārāṇī. Kṛṣṇa wanted to understand the potency of Rādhārāṇī.

Kṛṣṇa thought that “I am full. I am complete in every respect, but still, I want to understand Rādhārāṇī.

Why?”

This propensity made Kṛṣṇa obliged to accept the propensities of Rādhārāṇī, to understand Kṛṣṇa, Himself.

These are, of course, very transcendental, great science. One who is advanced in Kṛṣṇa consciousness and well conversant with the śāstras, they can understand.

But still, we can discuss from the śāstra.

When Kṛṣṇa wanted to understand Himself, He took the tendency of Śrīmatī Rādhārāṇī. And that is Caitanya Mahāprabhu.

Rādhā-bhāva-dyuti-suvalitam. Caitanya Mahāprabhu is Kṛṣṇa, but He has accepted the propensities of Rādhārāṇī.

As Rādhārāṇī is always in feelings of separation of Kṛṣṇa, similarly, in the position of Rādhārāṇī, Lord Caitanya was feeling separation of Kṛṣṇa. That is the teachings of Lord Caitanya, feelings of separation, not meeting.

The process of devotional service taught by Caitanya Mahāprabhu and His disciplic succession is how to feel separation from Kṛṣṇa. That is Rādhārāṇī’s position, always feeling the separation.

The Gosvāmīs, they also, when they were in Vṛndāvana, they never said that “I have seen Kṛṣṇa.” Although they were the most perfect, they never said that “I have seen Kṛṣṇa.”

Their prayers were like this:

he rādhe! vraja-devīke! he nanda-suno! kutaḥ. He rādhe, Rādhārāṇī, he rādhe! vraja-devīke! ca.

Rādhārāṇī does not remain alone. He (She) remains always with His (Her) friends, vraja-devī, Lalitā or Viśākha and other damsels of Vṛndāvana.

So the Gosvāmīns are praying, in their mature stage, when they were living at Vṛndāvana, they were praying in this way, he rādhe! vraja-devīke! ca lalite! he nanda- suno! kutaḥ:

“Where, Rādhārāṇī, where You are? Where are Your associates? Where You are, Nanda-suno, the son of Nanda Mahārāja, Kṛṣṇa? Where you are, all?”

They were searching after. They never said, “I have seen Kṛṣṇa dancing with the gopīs. Last night I saw.” (laughter) This is sahajiyā. This is not mature devotee. This is called… They are called sahajiyā.

They take everything very cheap—Kṛṣṇa very cheap, Rādhārāṇī very cheap—as if they can see every night. No.

The Gosvāmīs do not teach us like that. They’re searching after. He rādhe! vraja-devīke! ca lalite! he nanda-suno! kutaḥ, śrī-govardhana-pādapa-tale kālindī-vanye kutaḥ:

“Are you there under the Govardhana Hill or on the banks of the Yamunā?”

Kālindī-vanye kutaḥ. Ghoṣantāv iti sarvato vraja-pure khedair mahā-vihvalau.

Their business was crying like this,

“Where You are? Where You are, Rādhārāṇī? Where you are, Lalitā, Viśākha, the associates of Rādhārāṇī?

Where You are, Kṛṣṇa? Are You near Govardhana Hill or on the bank of the Yamunā?”

Ghoṣantāv iti sarvato vraja-pure. So throughout the whole tract of Vṛndāvana they were crying and searching after Them, khedair mahā-vihvalau, as if madman. Khedair mahā-vihvalau. Vande rūpa-sanātanau raghu- yugau śrī-jīva-gopālakau.

So we have to follow the footprints of the Gosvāmīs, how to search out Kṛṣṇa and Rādhārāṇī, Vṛndāvana, or within your heart.

That is the process of Caitanya Mahāprabhu’s bhajana: feeling of separation, vipralambha, vipralambha-sevā.

Just like Caitanya Mahāprabhu, feeling the separation of Kṛṣṇa, He was falling down on the sea. He was coming out of His rest room or His bedroom and going out at dead of night.

Nobody knew where He has gone. So that was His searching. This process of devotional service is taught by Caitanya Mahāprabhu. Not that very easily, “We have seen Kṛṣṇa or seen Rādhārāṇī in rāsa-līlā.” No, not like that.

Feel the separation.

The more you feel separation from Kṛṣṇa, you should understand that you are advancing.

Don’t try to see Kṛṣṇa artificially" Lecture on Srimati Radharani's appearance day, September 18, 1969 in London

What goes around comes around

There is no such thing as fate!

There is only -

"What goes around comes around".

Everyone gets what they deserve no more, no less

Nothing ever happens by accident!

This material universe operates under the system of "punishment and reward".

What ever happens, happens because of something we did, in our distant past long, long ago, in a past life we cannot remember, in a past material bodily vessel or container were in millions upon millions of life times ago.

It is therefore impossible to find the source and origin of where our Karma began.

All of us have ALWAYS existed in one bodily form or another for billions of years, and many of us have also found temporary shelter outside of the material body and world in the inactive impersonal brahman or brahmajyoti.

However, eventually one falls down from there too back to the material world.

So do not be suprised what comes your way, all that we experience is connected to our past.

Although meeting Krishna's pure devotee, who can take a fallen soul back to Krishna, is actually the only thing that CAN be causeless.

After all, it is all Krishna's energy and He can do what ever He wants.

All living entities are eternal individual beings without beginning or end

Bhagavad Gita As It Is

Chapter 2 Text 12

Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

Purport by Srila Prabhupada.

In the Vedas, in the Katha Upanisad as well as in the Svetasvatara Upanisad, it is said that the Supreme Personality of Godhead is the maintainer of innumerable living entities, in terms of their different situations according to individual work and reaction of work.

That Supreme Personality of Godhead is also, by His plenary portions, alive in the heart of every living entity. Only saintly persons who can see, within and without, the same Supreme Lord, can actually attain to perfect and eternal peace.

nityo nityanam cetanas cetananam
eko bahunam yo vidadhati kaman
tam atmastham ye 'nupasyanti dhiras
tesam santih sasvati netaresam.
(Katha 2.2.13)

The same Vedic truth given to Arjuna is given to all persons in the world who pose themselves as very learned but factually have but a poor fund of knowledge.

The Lord says clearly that He Himself, Arjuna, and all the kings who are assembled on the battlefield, are eternally individual beingsp and that the Lord is eternally the maintainer of the individual living entities both in their conditioned as well as in their liberated situations.

The Supreme Personality of Godhead is the supreme individual person, and Arjuna, the Lord's eternal associate, and all the kings assembled there are individual, eternal persons. It is not that they did not exist as individuals in the past, and it is not that they will not remain eternal persons.

Their individuality existed in the past, and their individuality will continue in the future without interruption. Therefore, there is no cause for lamentation for anyone.

The Mayavadi theory that after liberation the individual soul, separated by the covering of maya or illusion, will merge into the impersonal Brahman and lose its individual existence is not supported herein by Lord Krsna, the supreme authority.

Nor is the theory that we only think of individuality in the conditioned state supported herein.

Krsna clearly says herein that in the future also the individuality of the Lord and others, as it is confirmed in the Upanisads, will continue eternally.

This statement of Krsna is authoritative because Krsna cannot be subject to illusion. If individuality is not a fact, then Krsna would not have stressed it so much—even for the future. The Mayavadi may argue that the individuality spoken of by Krsna is not spiritual, but material.

Even accepting the argument that the individuality is material, then how can one distinguish Krsna's individuality? Krsna affirms His individuality in the past and confirms His individuality in the future also.

He has confirmed His individuality in many ways, and impersonal Brahman has been declared to be subordinate to Him. Krsna has maintained spiritual individuality all along; if He is accepted as an ordinary conditioned soul in individual consciousness, then His Bhagavad-gita has no value as authoritative scripture.

A common man with all the four defects of human frailty is unable to teach that which is worth hearing. The Gita is above such literature. No mundane book compares with the Bhagavad-gita. When one accepts Krsna as an ordinary man, the Gita loses all importance.

The Mayavadi argues that the plurality mentioned in this verse is conventional and that it refers to the body. But previous to this verse such a bodily conception is already condemned. After condemning the bodily conception of the living entities, how was it possible for Krsna to place a conventional proposition on the body again?

Therefore, individuality is maintained on spiritual grounds and is thus confirmed by great acaryas like Sri Ramanuja and others. It is clearly mentioned in many places in the Gita that this spiritual individuality is understood by those who are devotees of the Lord.

Those who are envious of Krsna as the Supreme Personality of Godhead have no bona fide access to the great literature. The nondevotee's approach to the teachings of the Gita is something like bees licking on a bottle of honey. One cannot have a taste of honey unless one opens the bottle.

Similarly, the mysticism of the Bhagavad-gita can be understood only by devotees, and no one else can taste it, as it is stated in the Fourth Chapter of the book.

Nor can the Gita be touched by persons who envy the very existence of the Lord. Therefore, the Mayavadi explanation of the Gita is a most misleading presentation of the whole truth.

Lord Caitanya has forbidden us to read commentaries made by the Mayavadis and warns that one who takes to such an understanding of the Mayavadi philosophy loses all power to understand the real mystery of the Gita.

If individuality refers to the empirical universe, then there is no need of teaching by the Lord. The plurality of the individual soul and of the Lord is an eternal fact, and it is confirmed by the Vedas as above mentioned.