domingo, 28 de marzo de 2010



Srimati Radhika, who is the quintessence of transcendental rasa resides in Goloka-dham in the company of Sri Govinda – the Saravavyapak-Sarvagya-Sakt
iman—the all pervading Bhagavan who exists within the hearts of all.

ananda-cinmaya-rasa-pratib havitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusham tam aham bhajami

(Brahma-samhita 5.37/ CC.Adi 4.72)

I worship Govinda, the primeval Lord, residing in His own realm, Goloka, with Radha,

resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes (sakhis), embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.

Purport by Srila Prabhupada

This verse indicates that Krishna and His entourage are of the same spiritual potency (ananda-cinmaya-rasa). Krishna's father, His mother, His friends the cowherd boys, and the cows are all expansions of Krishna, as will be explained in the brahma-vimohana-lila. When Brahma took away Krishna's associates to test the supremacy of Lord Krishna, the Lord expanded Himself again in the forms of the many cowherd boys and calves, all of whom, as Brahma saw, were vishnu-murtis. Devaki is also an expansion of Krishna, and therefore this verse says, devakyam deva-rupinyam vishnuh sarva-guha-sayah.

At the time for the Lord's appearance, the great sages and the demigods, being pleased, began to shower flowers. At the seashore, there was the sound of mild waves, and above the sea there were clouds in the sky which began to thunder very pleasingly.

When things were adjusted like this, Lord Vishnu, who is residing within the heart of every living entity, appeared in the darkness of night as the Supreme Personality of Godhead before Devaki, who appeared as one of the demigoddesses. The appearance of Lord Vishnu at that time could be compared to the rising of the full moon in the sky on the eastern horizon. The objection may be raised that since Lord Krishna appeared on the eighth day of the waning moon, there could be no rising of the full moon. In answer to this it may be said that Lord Krishna appeared in the dynasty which is in the hierarchy of the moon; therefore, although the moon was incomplete on that night, because of the Lord's appearance in the dynasty wherein the moon is himself the original person, the moon was in an overjoyous condition, so by the grace of Krishna he could appear as a full moon. To welcome the Supreme Personality of Godhead, the waning moon became a full moon in jubilation.

Instead of deva-rupinyam, some texts of Srimad-Bhagavatam clearly say vishnu-rupinyam. In either case, the meaning is that Devaki has the same spiritual form as the Lord. The Lord is sac-cid-ananda-vigraha [Bs. 5.1], and Devaki is also sac-cid-ananda-vigraha. Therefore no one can find any fault in the way the Supreme Personality of Godhead, sac-cid-ananda-vigraha, appeared from the womb of Devaki.

Those who are not in full knowledge that the appearance and disappearance of the Lord are transcendental (janma karma ca me divyam [Bg. 4.9]) are sometimes surprised that the Supreme Personality of Godhead can take birth like an ordinary child. Actually, however, the Lord's birth is never ordinary. The Supreme Personality of Godhead is already situated within the core of everyone's heart as antaryami, the Supersoul. Thus because He was present in full potency in Devaki's heart, He was also able to appear outside her body.

One of the twelve great personalities is Bhishmadeva (svayambhur naradah sambhuh kumarah kapilo manuh prahlada, janako bhishmah [SB 6.3.20]). In Srimad-Bhagavatam (1.9.42), Bhishma, a great authority to be followed by devotees, says that the Supreme Personality of Godhead is situated in the core of everyone's heart, just as the sun may be on everyone's head. Yet although the sun may be on the heads of millions and millions of people, this does not mean that the sun is variously situated. Similarly, because the Supreme Personality of Godhead has inconceivable potencies, He can be within everyone's heart and yet not be situated variously. Ekatvam anupasyatah (Isopanishad 7).

The Lord is one, but He can appear in everyone's heart by His inconceivable potency. Thus although the Lord was within the heart of Devaki, He appeared as her child. According to the Vishnu Purana, therefore, as quoted in the Vaishnava-toshani, the Lord appeared like the sun (anugrahasaya). The Brahma-samhita (5.35) confirms that the Lord is situated even within the atom (andantara-stha-paramanu-c
ayantara-stham). He is situated in Mathura, in Vaikuntha and in the core of the heart. Therefore one should clearly understand that He did not live like an ordinary child in the heart or the womb of Devaki. Nor did He appear like an ordinary human child, although He seemed to do so in order to bewilder asuras like Kamsa. I he asuras wrongly think that Krishna took birth like an ordinary child and passed away from this world like an ordinary man. Such asuric conceptions are rejected by persons in knowledge of the Supreme Personality of Godhead. Ajo 'pi sann avyayatma bhutanam isvaro 'pi san (Bg. 4.6). As stated in Bhagavad-gita, the Lord is aja, unborn, and He is the supreme controller of everything. Nonetheless, He appeared as the child of Devaki. This verse describes the inconceivable potency of the Lord, who appeared like the full moon. Understanding the special significance of the appearance of the Supreme Godhead, one should never regard Him as having taken birth like an ordinary child. SB.10.3.7-8

Srimatiji is the personified embodiment of transcendental consciousness and rasa.

hladinira sara `prema’, prema-sara `bhava’
bhavera parama-ksatha, nama – `maha-bhava’ CC Adi 4.68

The essence of the hladini potency is love of God, the essence of love of God is emotion (bhava), and the ultimate development of emotion is mahabhava.

Purport by Srila Prabhupada

The product of hladini sakti is the love of Godhead, which has two divisions-namely, pure love of Godhead and adulterated love of Godhead. Only when the hladini sakti emanates from Sri Krsna and is bestowed upon the living being to attract Him does the living being become a pure lover of God. But when the same hladini sakti is adulterated by the external material energy and emanates from the living being, it does not attract Krsna; on the contrary, the living being becomes attracted by the glamour of the material energy. At that time instead of becoming mad with love of Godhead, the living being becomes mad after material sense enjoyment, and because of his association with the qualitative modes of material nature, he is captivated by its interactions of distressful, unhappy feelings.

mahabhava-svarupa sri-radha-thakurani
sarvva-guna-khani krsna-kanta-siromani CC Adi 4.69

Sri Radha Thakurani is the embodiment of mahabhava. She is the repository of all good qualities and the crest jewel among all the lovely consorts of Lord Krsna.

Purport by Srila Prabhupada

The unadulterated action of the hladini sakti is displayed in the dealings of the damsels of Vraja and Srimati Radharani, who is the topmost participant in that transcendental group. The essence of the hladini sakti is love of Godhead, the essence of love of Godhead is bhava, or transcendental sentiment, and the highest pitch of that bhava is called mahabhava. Srimati Radharani is the personified embodiment of these three aspects of transcendental consciousness. She is therefore the highest principle in love of Godhead and is the supreme lovable object of Sri Krsna.

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Fotos de Mukesh K Agrawal - Shri Vraj Dham Darshan Part- 1

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When Shri Caitanya Mahäprabhu came to this place, He inquired from the local people about Rädhä-kunda and Syäma-kunda, but they could provide Him with no information. They could only tell Him about Käli-kheta and Gauri-kheta that lay before them, two fields which contained a little water. Sriman Mahäprabhu reverentially addressed Käli-kheta as Syäma-kunda and Gauri-kheta as Rädhä kunda and offered His respects to them. Then, as He bathed in them, He became overwhelmed in ecstasy, and losing all composure cried out, “O Rädhä, O Krishna!” and fainted. The place where He sat down is now called Tamäla-talä; it is also known as Mahäprabhu’s sitting-place (baithaka).

Shri Caitanya Mahäprabhu’s sitting-place at Tamäla-talä

Shri Radha n Shri Shyam Kunda

Sangama or Yogapitha

At the juncture of the two kunds is a platform made of many kinds of jewels. It is also called the Yogapithha of Krishn's pastimes.

Sri Jähnavä Thäkuräni’s sitting-place

East of Sri Syämasundara’s temple, in the northern part of Sri Rädhä-kunda, is the ghäta and sitting place of Sri Jähnavä Thäkuräni. Near her ghät is the temple of Sri Gopinäth.

Shri Raghunätha däsa Gosvämi’s puspa-samädhi

Adjacent to Gopinath temple is Shri Raghunätha däsa Gosvämi’s place of residence and his puspa-samädhi. Proceeding from here, one comes to the temple of Shri Govindadeva. Near this temple is the silä of Shri Giriräja’s tongue.