Posts by Dr Keshav Anand Das

The concept of prārthanā (prayer) in devotional practice is profound and subtle. The word “prārthanā” itself is derived from pra + artha + na:

• Pra means complete or fully, as seen in the word prahlāda, meaning “complete enjoyment.”
• Artha means desire or purpose.
• Na is a suffix that makes the word feminine.

In Sanskrit, some words are feminine or masculine based on their inherent purpose. Prārthanā, as a feminine word, is meant for Bhagavān’s pleasure, much like a devotee’s service to the Divine is for His joy. The word suggests that prayer is an act of offering something to Lord, not merely asking for something. Just as a mother gives to her child without expecting anything in return, a devotee’s prayer is an offering of love and service, asking Lord for the strength to serve Him, not for material desires.

What Should One Pray For?

Śrīla Prabhupāda emphasized that true prayer is not about asking Lord for material things, but about expressing the desire to serve Him. A devotee’s prayer is rooted in a selfless request: “Bhagavān, please engage me in Your service.” It is the prayer of a soul who desires to fulfill the Lord’s wishes, transforming personal desire into a prayer for divine service. While ordinary people pray to ask, a devotee’s prayer reflects a yearning to offer—an offering of service, love, and surrender.

In the essence of prārthanā, we see a shift from asking for something from Lord to asking for the ability to serve Him, to fulfill His desires. The deeper significance lies in indirect expression (parokṣavāda)—prayer is meant to please Lord by aligning our desires with His divine will.

The Feminine Nature of Prārthanā

The feminine aspect of the word prārthanā is not just grammatical but symbolic: it signifies giving, as a female is considered a source of nurturing and receiving joy. The suffix “na” (as in “Nā Bhagavān”) reflects an absence of svārtha (self-interest). When we say “Nā Bhagavān” in response to His inquiry about our desires, we express our selfless nature, surrendering all personal wishes in favor of His will. Prārthanā, thus, becomes a vehicle to give rather than take from Bhagavān.

The Purpose of Prayer: To Serve, Not to Receive

The core of all prayers is to please Lord and to seek the opportunity to serve Him. True prayer, at its heart, is the devotion that arises when we desire to fulfill the Divine’s wishes, not our own. The devotee asks not for material gain but for the strength to perform service and offer their heart in devotion.

Prayers can be categorized into external and internal:

• External prayers involve speaking or singing the hymns and praises of the Lord.
• Internal prayers are more profound, as they come from the heart, reflecting the devotee’s true understanding of the prayer’s mood and meaning.

External prayers alone may not reach Lord, but it is the internal prayers, full of understanding and heart, that truly please Him. It is in the quiet, sincere prayers offered from the soul that the devotee connects with Lord in the most intimate and profound way.

Offering Prayers in the Right Mood

The proper mood behind the prayer is crucial. For example, one should offer Kṛṣṇa-stuti (praise of Kṛṣṇa) to Rādhārānī and Rādhā-stuti (praise of Rādhā) to Kṛṣṇa—offering each prayer with the understanding of their divine roles and mutual love. This attitude is vital for Bhagavān’s pleasure. Without this understanding, prayers may not have the desired effect.

The Continuous Nature of Prayer

Prayer is not a one-time offering but a continuous connection between the jīvātmā (individual soul) and Bhagavān. Prayers should be offered twenty-four hours a day—whether through words, thoughts, or deeds—maintaining a constant bond with the Divine. It is this continual offering of our hearts in devotion that transforms prayer into a powerful force in the devotee’s life.

Conclusion: Prārthanā as the Path to Devotion

In conclusion, prārthanā is not just about asking, but about offering our hearts and desires to Lord, seeking only the chance to serve Him. It is the ultimate expression of selflessness, where desires transform into devotion, and the heart is aligned with the Divine. By offering our prayers with understanding and sincerity, we deepen our connection to Lord, not just as a means of asking, but as an act of devotion and love.

Not everyone receives Lord’s mercy indiscriminately. If He gave mercy to both the qualified and unqualified, what would be the purpose of following the rules and regulations He ordains? Why would anyone adhere to them?

The Meaning of Ātma-Bhāvitaḥ

The answer lies in the phrase bhagavān ātma-bhāvitaḥ. Lord bestows mercy upon those who are ātma-bhāvitaḥ. This term has been interpreted by various commentators, and one common understanding is that ātmā refers to Bhagavān’s devotees. Lord considers His devotees as His very soul. He keeps His devotees close to His heart and grants mercy to those whose souls are filled with Lord’s (feelings) for Him.

Importance of Seva-Bhāvana

Jīva Gosvāmī and Vallabhācārya explain that one who is deeply attached to Lord and harbors genuine feelings for Him will receive His mercy. This cannot be achieved merely through studying and reciting the Vedas or performing bhakti as a ritual. The key element is the feeling of seva (service) or seva-bhāvana. This concept is the essence of kṛṣṇa bhāvanāmṛta saṅga. Lord’s mercy is not attainable through jñāna (knowledge), dhyāna (meditation), tapa (austerities), ritualistic svādhyāya (self-study), or dāna (charity). The path of bhakti or puṣṭi-mārga emphasizes the importance of having sincere feelings for Bhagavān. The more feelings one has for Lord, the more mercy one receives, reducing attachment to the material world.

Devotees and Their Influence

The second interpretation of ātma-bhāvitaḥ is that ātmā means bhakta (devotee), and bhāvitaḥ means influenced. Lord is moved by the devotion of His devotees, whom He considers His very soul, and thus grants them mercy.

Śrīla Prabhupāda advises that one should strive to impress Bhagavān to receive His mercy. It is beyond human understanding what Lord thinks and does. Sometimes, He deliberately places His advanced devotees in challenging situations. Lord may instill kāma (desire), krodha (anger), and lobha (greed) in their minds. In such times, a true devotee perceives that it is Lord, not māyā (illusion), behind these trials.

The Role of Śrīmatī Rādhārānī

The third meaning of ātma-bhāvitaḥ relates to Śrīmatī Rādhārānī, who is Bhagavān’s ātmā. When Kṛṣṇa is Rādhamayi (filled with thoughts of Rādhārānī), one receives His mercy. Kṛṣṇa’s mercy cannot be attained directly; it comes through Śrīmatī Rādhārānī. Therefore, we worship Rādhā and Kṛṣṇa together, acknowledging that both bestow mercy. When we remind Kṛṣṇa of Śrīmatī Rādhārānī, He grants mercy. This is why we chant Hare Kṛṣṇa, invoking Rādhārānī’s name.

Gauḍiya Sampradāya Approach

In the Gauḍiya Sampradāya, prayers are offered in the name of Śrīmatī Rādhārānī. From the term ātma-bhāvitaḥ, we learn that one cannot receive Lord’s mercy directly; there must be a devotee who resides in Lord’s heart. Śrīmatī Rādhārānī resides in Kṛṣṇa’s heart, so we approach Kṛṣṇa through Her.

Conclusion

Lord’s mercy is selective and not bestowed upon everyone equally. The concept of ātma-bhāvitaḥ emphasizes the importance of devotion filled with genuine feelings for Bhagavān. Whether through the influence of dedicated devotees or through the grace of Śrīmatī Rādhārānī, Krishna’s mercy reaches those who are sincerely devoted and filled with bhāvanas for Him. This highlights the significance of following the path of bhakti with heartfelt devotion, ensuring that one’s practice aligns with the true principles of divine love and service.

It might seem surprising why Krishna would choose to come to this planet when He can accomplish anything from His divine abode. His appearance in this world is known as an avatār. Krishna incarnates here to connect us with Him through His mercy.

When dharma is in danger or under threat, Krishna manifests Himself. For instance, five thousand years ago, before Krishna’s appearance, Kaṁsa halted yajñas and worship of Krishna worldwide, claiming divinity himself and demanding worship. He persecuted devotees and annoyed Ṛṣi-munis and sādhus, aiming to destroy dharma. Bhagavān appears whenever dharma declines or the population of sādhus or Vaiṣṇavas diminishes to re-establish dharma. This is why Krishna made Yudhiṣṭhira Mahārāja the emperor, as he personified dharma.

Krishna comes every millennium by His independent will (Sambhavāmi). Unlike us, who are bound by karma to come into this world, Krishna decides when to appear. He assesses the situation and chooses the right time to descend. He comes for three main reasons:

1. Paritrāṇāya Sādhūnāṁ: Bhagavān appears to deliver sādhus and ordinary people from the influence of māyā (illusion). By performing attractive līlās (divine pastimes), He helps devotees become satisfied discussing them(kathayantaś ca māṁ nityaṁ tuṣyanti ca ramanti ca, BG 10.9), bringing peace to their minds.This attraction leads to vairāgya (detachment), freeing them from māyā’s influence. Devotees are distressed not seeing Bhagavān, and to relieve them, He appears. Ṛṣi-munis and devotees like Śabarī, who waited thousands of years for Lord Rāma, find their distress alleviated by His appearance.
2. Vināśāya Ca Duṣkṛtām: Simultaneously, Krishna annihilates asuras (demons). Although He could do this through His energies or devotees, Krishna enjoys fighting and personally comes to kill them, giving them mokṣa (liberation). He also destroys demonic qualities within us, like kāma (lust), krodha (anger), lobha (greed), and dveṣa (hatred). Bhagavān’s captivating form, qualities, and pastimes purify our hearts. Where Rāma resides, kāma has no place.
3. Dharma-Saṁsthāpanārthāya: Here, dharma means bhakti (devotion). Bhagavān comes to establish bhakti, teaching us how to practice it through His devotees. He arrives with His associates to demonstrate true bhakti.

Establishing a Connection with Bhagavān

We should read the Bhagavad Gita (BG) and strive to connect with Bhagavān. However, Bhagavān Himself desires a relationship with us. Often, we run away by making various plans in different lives. If we sincerely wish to attain Bhagavān, our minds will naturally fix on Him, just as a businessman thinks about business even while on vacation. Time for bhakti is not found by carving out a schedule but by setting the right goal. When Bhagavān is our goal, we naturally find time for Him. Understanding why Bhagavān comes helps cultivate this desire. Viewing Bhagavān through the lens of BG enriches our connection with Him.

Conclusion

Krishna’s descent into this world, known as avatār, serves profound purposes beyond our comprehension. He comes to restore dharma, protect His devotees, and establish the principles of bhakti. Through His divine pastimes, He attracts our minds, freeing us from the bonds of material existence and instilling a deep sense of vairāgya (detachment).

Understanding Bhagavān’s motivations and actions helps us cultivate a genuine desire to connect with Him. By reading the Bhagavad Gita and Śrīmad Bhāgavatam, we can align our goals with His divine will. This alignment naturally directs our time and energy towards bhakti, allowing us to establish a meaningful relationship with Him.

In essence, Krishna’s presence in this world is an expression of His boundless mercy, guiding us towards spiritual fulfillment and eternal happiness. His teachings and pastimes illuminate the path of devotion, encouraging us to embrace bhakti wholeheartedly.

Srila Bhaktisiddhanta Sarasvati Thakur was known as the “Lion Guru,” producing many other “lions” who preached globally. He was a saint dedicated to destroying misconceptions and delusions while internally relishing the sweetness of Vrindavan. This duality—ferocious on the outside, tender on the inside—defined his unique approach to spirituality.

One word that epitomizes Srila Bhaktisiddhanta Sarasvati Thakur is “Destruction.” He was not a typical spiritual figure known for mere construction; he was a reformer who dismantled the misinterpretations and deviations that had infiltrated the spiritual landscape.

Destroying Sahajiyaism

Srila Bhaktisiddhanta Sarasvati Thakur, who appeared in 1874 and disappeared in 1936, took it upon himself to cleanse and elevate the movement of Lord Caitanya Mahaprabhu. At that time, scholarly and aristocratic circles regarded Mahaprabhu’s movement as degenerate, overly sentimental, and tainted with tantric practices. It was akin to the hippie movement of the 1960s and 1970s in the United States, immersed in a hallucinatory world. Through his scholarly lectures, writings, and commentaries, he crushed Sahajiyaism. His secretaries recorded his profound speeches, which were published in various magazines. He aspired to publish daily magazines, spreading the high philosophical standards of Gaudiya Vaishnavism. His erudite language, almost sanskritized Bengali, was aimed at scholarly circles, distinguishing Gaudiya Vaishnavism from the misguided Sahajiyaism.

Srila Bhaktisiddhanta Sarasvati Thakur deliberately used complex language to ensure that the philosophical depth of Gaudiya Vaishnavism was recognized. He made a significant impact, with many of his disciples being highly educated, joining from intellectual movements like Brahmo Samaj and Ramakrishna Mission. By establishing a scholarly ethos, he ensured that Lord Caitanya’s movement was seen as a high-order philosophy, unifying all Vaishnava sampradayas.

For Srila Bhaktisiddhanta Sarasvati Thakur, kirtan was not merely singing loudly but an internal and external war against deviations, misconceptions, and materialistic civilization. He fought Sahajiyaism at its root, making its proponents fear his resolute stance.

Srila Bhaktisiddhanta Sarasvati Thakur frequently participated in Vraj Mandal Parikrama, often criticizing Sahijyas. He emphasized the importance of understanding the essence of the message rather than mere imitation. His purity, strong message, and deep concern for fallen beings inspired many to join his mission.

Destroying Mayavad

Mayavad philosophy, which asserts that individual souls are God and denies the personal aspect of the divine, was another target. Srila Bhaktisiddhanta Sarasvati Thakur took immense efforts to dismantle this philosophy by publishing many books of Madhvacharya and other Vaishnava acharyas. He believed that before spreading the sweetness of God, the jungle of Mayavad had to be cleared. He traveled to South India to collect these crucial texts, ensuring their availability for devotees and scholars, debunking Mayavad through his writings and lectures.

Combatting Casteism

Srila Bhaktisiddhanta Sarasvati Thakur also fought against casteism, which was deeply entrenched in the society of his time. Brahmanas took pride in their position, claiming divine monopoly and considering Shudras and Vaishyas inferior. In a famous meeting in Balighai, Bengal, he delivered a powerful lecture, later documented in the book “Brahmana and Vaishnava.” Initially, he praised the unique position of Brahmanas as described in scriptures but then boldly stated that a Brahmana who is not a devotee of Vishnu is lower than a dog-eater. This declaration resonated deeply, earning applause and respect, but also envy from certain Brahmanas who sought to harm him. However, as a true ambassador of God, he remained unscathed.

Destroying Materialistic Civilization

To combat materialistic civilization, Srila Bhaktisiddhanta Sarasvati Thakur sent his disciples to the West to propagate Lord Caitanya Mahaprabhu’s movement. This was before A.C. Bhaktivedanta Swami Prabhupada traveled to the West. One notable disciple, Bon Maharaj, faced challenging questions from Western scholars, but Srila Prabhupada adeptly answered and defeated these queries, showcasing the profound depth and clarity of their teachings.

Conclusion

Srila Bhaktisiddhanta Sarasvati Thakur was a force of intellectual and spiritual reformation. His relentless efforts in crushing Sahajiyaism, casteism, and Mayavad established a distinct and elevated platform for Gaudiya Vaishnav His teachings and reforms continue to inspire and guide the path of pure devotion, underscoring the importance of adhering to true philosophical and devotional principles.

To effectively measure one’s progress in bhakti (devotion), one should exhibit some degree of these results in their devotional life. If not, it may indicate incorrect application of the process or misunderstanding of the principles.

1. Praśānta-manasaṁ (Fully Satisfied Mind)

The first effect of bhakti is praśānta-manasaṁ, which means one’s mind remains steadfast even in the face of great difficulties. To determine if one’s mind is truly fixed on Bhagavān, one should observe their state during chanting. If the mind does not wander while chanting, it indicates a state of praśānta-manasaṁ. It is easy to mistakenly believe that a busy mind is undisturbed, but the real test lies in the practice of chanting. Properly practiced chanting allows one to enter a state of deep focus and peace during the first round of chanting Hare Kṛṣṇa, feeling the presence of Lord and remaining calm despite ongoing problems. The knowledge that Lord is with them provides an enduring sense of peace.

2. Sukhamuttamam (Transcendental Happiness)

The second effect is sukhamuttamam, which is experiencing happiness in the happiness of Lord. This manifests as joy in serving Lord and in chanting. Unlike adhamasukh, which is happiness derived from personal pleasure, sukhamuttamam represents a higher, transcendental bliss. One can recognize this bliss when they develop a distaste for material pleasures and a disinclination towards seeking personal happiness.

3. Śānta-rajasaṁ (Peaceful Mind)

The third effect, śānta-rajasaṁ, is characterized by a peaceful mind free from distractions, laziness, and anarthas (unwanted things). This state eliminates mental unrest and ensures enthusiasm in devotional activities.

4. Brahma-bhūtam (Union with Bhagavān)

The fourth effect is brahma-bhūtam, which involves establishing a profound connection with Lord, feeling that Lord is one’s own, and developing deep emotions for Him. This connection naturally manifests during chanting, fostering a sense of belonging to Bhagavān’s divine family.

5. Akalmaṣam (Freedom from Impurity)

The fifth effect, akalmaṣam, signifies freedom from the tendency to seek self-happiness (sva-sukhavāsana). This purity aligns with dharma, leading one to despise the habit of self-pleasure and instead focus on pleasing Lord and His devotees.

If these effects are not apparent during chanting, maṅgala-āratī, or serving Lord and His devotees, it suggests an issue in the practice that needs addressing. Revisiting and rectifying mistakes is essential. Often, devotees overlook these progress markers, focusing instead on staying busy with services, which can be misleading.

To conclude, the five effects of bhakti—praśānta-manasaṁ, sukhamuttamam, śānta-rajasaṁ, brahma-bhūtam, and akalmaṣam—serve as essential benchmarks for measuring progress in devotional life. Each effect signifies a deeper connection with Lord, characterized by a peaceful and fixed mind, transcendental happiness, the eradication of distractions, a profound union with the divine, and purity from self-centered desires. Recognizing these effects is crucial for ensuring that one’s practice of bhakti is aligned with the true principles of devotion. If these results are not evident, it may be necessary to revisit and refine one’s practice according to the guidelines provided in the Bhagavad Gita, ensuring that the journey of bhakti is both meaningful and fulfilling.

Govardhan Lila is indeed a beautiful and profound pastime of Lord Krishna, filled with deep spiritual lessons and symbolism. Here are some key points about this divine event:

The Meaning of Govardhan

The word “Govardhan” is derived from two Sanskrit words: “Go” and “Vardhan.” “Go” can mean earth, cows, gopis (cowherd girls), mountain, clouds, and renunciation, while “Vardhan” means to intensify or increase. Therefore, Govardhan signifies:

• Krishna increases the bliss of the earth (Vraj Bhumi) by standing on it.
• Krishna gives bliss to the cows, earning Him the name Govinda, the protector of cows.
• Krishna gives bliss to the gopis, the cowherd girls who love Him deeply.
• Krishna gives bliss to the mountain, Govardhan, by touching it with his hands and feet.
• Krishna gives bliss to the clouds, represented by Indra, by overcoming his pride and making him surrender.

The Teachings of Govardhan Lila

Govardhan Lila imparts several important lessons about devotion and service:

• Service in Bliss: Despite suffering and miseries, Govardhan was in bliss because he was serving Krishna. This teaches that service to the divine can transform suffering into joy.

• Contact with Krishna:  Govardhan was blessed to be in contact with Krishna for seven days and nights, showing that through service, one can come into contact with the divine and find true satisfaction.
• Empowerment through Service: By serving Krishna, devotees can achieve more than they could on their own, as Krishna empowers those who serve him.
• Satisfying Krishna: Govardhan’s example shows that a devotee’s ultimate goal should be to increase the pleasure of the Lord in all respects.
• Engaging Others in Service: The best way to serve Krishna is by engaging others in His service, thereby expanding the circle of devotion.
• Making Krishna Remember His Devotees: When we remind Krishna of His devotees and make them happy, it pleases him even more. Conversely, trying to separate Krishna from His devotees can invoke his displeasure.
• Intensifying Service: By learning from Govardhan, we can intensify our service to Krishna, ensuring that our actions are always aimed at increasing His pleasure and the well-being of His devotees.

These teachings encourage us to deepen our devotion and service, always keeping Krishna and His devotees at the center of our actions.

This pastime also highlights the themes of bliss and renunciation, as Krishna and His devotees experience the highest joy and detachment from material miseries.

Among the nine processes of bhakti, śravaṇam (hearing) and kīrtanam (chanting or glorifying) are particularly emphasized. Kīrtanam is considered the most important, as stated in the Caitanya Caritāmṛta (CC Antya 4.71): “tāra madhye sarva-śreṣṭha nāma-saṅkīrtana.”

Kīrtanam encompasses various forms of glorification:

• Nāma-kīrtanam: Chanting the holy names of Bhagavān.
• Rūpa-kīrtanam: Glorifying the divine form of Bhagavān.
• Guṇa-kīrtanam: Praising the qualities of Bhagavān.
• Līlā-kīrtanam: Narrating the pastimes of Bhagavān.

The essence of kīrtanam is to praise Lord, as encapsulated in the phrase

“bolo kṛṣṇa bhajo kṛṣṇa koro kṛṣṇa-sikha.”

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākur expanded the meaning of kīrtanam to include preaching and spreading the glories of Lord. This can be done through lectures, book distribution, and other forms of outreach, all aimed at inspiring others to glorify God.

Glorification of God requires a focused mind, and kīrtanam helps devotees fix their minds on the divine, making it an essential practice in the path of bhakti.

Engaging faculties in chanting means sankirtan which involves focusing the mind, senses, intelligence, and ego on the holy name of Bhagavān. Here’s a breakdown of what happens when one engages these faculties:

Engaging the Mind

Fixing the mind on God’s name means concentrating on the sound vibration of the holy name. This practice helps prevent the mind from wandering. When the mind is fixed on the holy name, it naturally leads to smaraṇam (remembrance) of God’s form, qualities, and pastimes. This remembrance brings about a deep sense of connection and devotion. The mind’s functions—thinking, feeling, and willing—become aligned with thoughts of God, experiencing His mercy, and desiring to serve Him.

Engaging the Senses

The senses, particularly hearing, play a crucial role in chanting. The Upaniṣads state that the ears are the entrances to the ātmā (soul). By listening to the holy name, the ātmā becomes strengthened. This practice is known as śravaṇam (hearing) and is essential for spiritual growth. It is important to avoid allowing negative influences like lust, anger, greed, and criticism to enter through the ears, as these can disturb the mind and soul.

Engaging the Intelligence

The function of intelligence (buddhi) is to apply logic and provide conviction. When chanting, the intelligence reinforces the understanding that one is a servant of Kṛṣṇa. This conviction helps control and direct the thoughts of the mind, ensuring that the thought of being a servant of Kṛṣṇa remains constant. This alignment of intelligence with the holy name strengthens one’s determination and devotion.

Engaging the Ego

Fixing one’s ahankār (ego) in the holy name means aligning the sense of self and identity with the divine. Ahankār, which fosters the “Me and mine” concept, when fixed in the holy name, transforms this identification to a divine connection, making one feel that Rādhā and Kṛṣṇa are one’s own. This shift from self-centeredness to divine-centeredness helps in seeing oneself as part of a larger, divine reality.

Engaging the Soul

Fixing one’s ātmā (soul) in God’s name involves aligning one’s deepest intentions and resolutions (saṅkalpa) with the desire to please Him. The ātmā provides the power for the mind to make resolutions, and when these resolutions are focused on pleasing God, one’s entire existence becomes dedicated to His service.

In this state, every action, thought, and prayer is aimed at pleasing God. This dedication is reflected in the practice of sankīrtanam (congregational chanting), where all faculties are engaged in chanting the holy name. This practice helps one overcome māyā (illusion) and achieve spiritual victory, as expressed in the phrase

“paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam”

(all glories to the congregational chanting of the holy names of Krishna).

Ultimately, this means living and dying with the sole purpose of pleasing God, and praying for His mercy to ensure that one’s life and death are aligned with His will. This is a profound aspect of kīrtanam .

Chanting, therefore, is a holistic practice that engages multiple aspects of one’s being, leading to spiritual growth and a deeper connection with the divine.

The essence of saṅkīrtanam and its profound impact on one’s spiritual journey:

Connection with God: Through continuous saṅkīrtanam, one’s sambandha-jñāna (knowledge of one’s relationship with the Divine) matures. This leads to a deep realization that one belongs to the spiritual world rather than the material one. This connection brings inner guidance from God, helping one discern right from wrong. Advanced devotees, feeling this connection, often yearn to return to the spiritual realm, especially during times of disturbance, which intensifies their desire to attain God.

Development of Vairāgya: Saṅkīrtanam fosters a growing attraction to God and a corresponding distaste for the material world. This detachment (vairāgya) is a sign of spiritual progress. As one develops a liking for God, His devotees, and His abode, one desires to stay with them, which requires becoming like them in purity and devotion.

Purity and Bhoga-Vāsana: God and His devotees are pure and free from bhoga-vāsana (desire for material enjoyment). This purity inspires devotees to give up their own bhoga-vāsana to gain their association.

Genuine Vairāgya: True vairāgya is not just about disliking the material world but developing a genuine feeling of detachment. This detachment is not merely sentimental but comes from a deep realization and attraction to Bhagavān.

Chanting and Remembrance: Chanting Hare Kṛṣṇa brings joy by remembering the divine pastimes and associates of God, such as Rādhā, Kṛṣṇa, Yaśoda, Nanda Mahārāj, the gopīs, and the gopas. This remembrance contrasts with the negative feelings towards the material world, reinforcing the desire to reside in Goloka.

Saṅkīrtanam transform one’s spiritual journey, leading to a deeper connection with the divine and a natural detachment from the material world.

As far as Gaudiya theology is concerned, we are exclusively devoted to Srimati Radharani. Our founder acharya, Srila Prabhupada, and his Guru, Bhaktisiddhanta Sarasvati Thakur, emphasized that we are shuddha-shakta—pure worshipers of energy. While people in Bengal who worship Kali are called tantrics, we worship the energy of Lord Krishna ie Srimati Radharani.

Types of Tantrics

Tantrics are of two types: left-wing and right-wing. Left-wing tantrics worship Durga and practice black magic, whereas right-wing tantrics worship Radha. We, however, worship the divine love of Srimati Radharani for Krishna—that’s her magic.

The Importance of Srimati Radharani

Understanding who Srimati Radharani is and how she can enchant and attract Krishna is crucial, especially today on Radha Ashtami. It is only through Radharani that we can approach Krishna.

Srimati Radharani’s Unique Position

Govindānandinī rādhā, govinda-mohinī.

Krishna das Kaviraj Goswami says that Srimati Radharani gives pleasure to Sri Krishna and Govinda-mohini is the only one in entire Vrindavan who can attract Krishna. No one else in Vrindavan can enchant Him—not His servants, His best friends, His parents, nor even the other gopis. Krishna is under the control of Srimati Radha, and He cannot be controlled by anyone else. This is why one of the names of Srimati Radharani is Damodara-rati-vardhana-vese—she can bind Shri Krishna with the chords of love.

Embodiment of All Goddesses

Govinda-sarvasva, sarva-kāntā-śiromaṇi.

For Her, Krishna is everything. She is the embodiment of all the goddesses. It is said that if you take Krishna and extract all of His mercy and love for all the living entities in this entire universe and His devotees, and if you give a form to it, that form would be Srimati Radharani.

Approach to Worship

For this reason, the residents of Vrindavan seek to approach Krishna through Her. We Vaishnavas worship Srimati Radharani by offering this verse from CC Adi lila 4.83.

devī kṛṣṇa-mayī proktā
rādhikā para-devatā
sarva-lakṣmī-mayī sarva-
kāntiḥ sammohinī parā

Meanings of “Devi” According to Krishna Das Goswami

1. Dyotamānā: This means “full of effulgence.” Srila Prabhupada writes that it signifies “shining with love for Krishna.” Krishna is attracted to Srimati Radharani not because of her physical beauty, although she is the most beautiful female in the entire universe, even in the spiritual world. Instead, Krishna is drawn to Her shining devotion, which illuminates the entire universe. Everyone, including Lakshmi, Sachi, Uma, Brahma, and Shiva, praises Radharani for Her love. The term “shining” also refers to her knowledge and beauty.
2. Paramā Sundarī This means “the most beautiful female.” Radharani’s beauty is attributed to Her qualities. Scriptures advise not to judge anyone by their physical appearance. A person is known by their qualities, and in the eyes of Lord Krishna, Radharani is the most beautiful because of Her 25 qualities, which can control Krishna, who has infinite qualities. This may not be mathematically rational, but in the spiritual world, even one of her qualities is so profound that it can bring Krishna under her control.
3. Kṛṣṇa-pūjā-krīḍāra vasati nagarī: This means “the lovely abode of worship and love sports of Lord Krishna.” Radharani worships Krishna not with incense and lamps, although in the spiritual world, the gopis offer him lamps, incense, and flowers. Instead, her mode of worship is through Her glances, sweet words, anger, jealousy, cooking, and silence. She teaches us that the best mode of worship of Krishna is through activities done for him. She embodies service and shows us that to please Krishna, one must express their love through actions, which is the true worship of Lord Krishna.

Meaning of the Name “Radha”

The name “Radha” is derived from the Sanskrit word “aradhana,” which means worship. Radha is considered the supreme devotee of Lord Krishna, and Her primary role is to fulfill Krishna’s desires and serve Him with utmost devotion.

In the Puranas, Radha is often referred to as “Radhika,” highlighting Her exceptional ability to worship and please Krishna. She is seen as the embodiment of devotion and love, teaching devotees how to serve and satisfy Krishna.

Srila Prabhupada says in one of his lectures that if you want to approach Krishna, you should approach Radha. If Radha recommends to Krishna, “Here is a good boy or girl, please accept them,” Krishna is obliged to accept them. Prabhupada also says that Radharani is the pleasure potency of Krishna, known as Haladini Shakti. Whatever pleasure any devotee attains by serving Krishna is due to the blessings of Radha.

Radha’s Role in Devotion

Radha’s role is not just limited to being Krishna’s consort; She is also the guiding force for devotees, inspiring them from within to serve Krishna better. This concept is central to the teachings of Gaudiya Vaishnavism, which holds that serving in the camp of Radha is greater than being directly with God.

Blessings on Radha Ashtami

Today marks the manifestation of Srimati Radharani in this material world. On such auspicious occasions, Radha is showering blessings on all her devotees and all those who approach Her. The more we understand Her and delve into her mysteries with an attitude of reverence, the more She will bless us.

Srimati Radharani Ki Jai!

Prajalpa (idle talk) and jalpa (argumentative speech) can be detrimental to one’s spiritual progress. Vāṇī (speech) is a powerful tool that can either uplift or spoil one’s devotion.

In the context of nyāya (logic), the sixteen types of speech include various forms of debate and discussion. Jalpa,  is a type of debate where the goal is to defeat the opponent rather than seek the truth. This is akin to a lawyer’s approach, focusing on winning the argument rather than uncovering the truth. Such discussions are common but not conducive to spiritual growth.

The remaining types of arguments fall under prajalpa, which should be avoided by devotees. Here are the four main types of prajalpa :

1. Saṁśaya: Unnecessary doubt. While healthy skepticism can aid understanding, constant doubting even after evidence is provided is unproductive.
2. Vāda: Discussions aimed at understanding the truth but with both parties holding their own versions of it. This includes debates between Vaiṣṇavas and Māyāvādīs. Such discussions can be divisive and are best avoided.
3. Vitaṅḍa: Denying the opponent’s argument regardless of its validity. This often happens between senior and junior devotees, where the senior dismisses the junior’s points due to their relative inexperience.
4. Jāti: Using examples without logical basis to convince others. Arguments based on superficial similarities or differences fall into this category.

Some very important principles for maintaining harmony and spiritual focus within the devotee community.

1. Avoid Useless Talk: It’s crucial to avoid speaking unnecessarily or making assumptions when conversing with other devotees. Misunderstandings can easily arise, leading to discord.
2. Speak Carefully: Even with close devotee friends, one should be mindful of their words. Gossip and idle talk can spread quickly and cause harm.
3. Speak Dharma: According to the Manu Saṁhitā, one should always speak in alignment with dharma, even in jest. Loose talk and negative comments about others should be avoided.
4. Instilling Envy: Speaking ill of someone to another person can create envy and negative feelings. This can lead to Vaiṣṇava-aparādha (offenses against devotees), which is highly detrimental.
5. Maintaining Faith: Careless comments can cause others to lose faith in the speaker and lead to isolation within the community. It’s important to foster positive thoughts and avoid spreading negativity.
6. Remembering Kṛṣṇa: Engaging in frivolous talk can distract one from remembering Kṛṣṇa. Always strive to keep Kṛṣṇa in mind and avoid forgetfulness.
7. Face-to-Face Criticism: Criticize others directly and constructively, rather than behind their backs. Conversely, appreciate others when they are not present. This helps build trust and respect.

It’s clear that this term encompasses a wide range of meanings, each with significant implications for a devotee’s life. Here’s a summary of the key points :

Food (Āhāra):

Devotees should avoid excessive and opulent prasādam.

Offer the best food to the Lord but consume simple prasādam personally.

Brahmacārīs and gṛhasthas should limit their intake of sweets.

Money (Āhāra):

In bhakti, atyāhāra means not collecting more funds than necessary.

Funds should be used solely for the service of the Lord.

Gṛhasthas should avoid over-accumulating money to save time for bhakti.

Impressions (Saṁskāra):

The mind’s food consists of impressions from sense objects.

Avoid unnecessary engagement with sense objects to prevent unwanted impressions.

Resolve (Saṅkalpa):              

The food of the ātmā is saṅkalpa.

Devotees should have realistic and achievable saṅkalpas.

Unrealistic goals, like attaining Kṛṣṇa prem in a short time, fall under atyāhāra.

Knowledge (Jñāna):

The food of the buddhi is jñāna.

Avoid excessive or useless knowledge.

Read only as much as necessary for service.

 Occupation (Āhāra):

The food of life is occupation.

Devotees should not work more than eight hours a day.

Excessive work is considered atyāhāra. 

This is  a comprehensive understanding of how to balance these aspects in a devotee’s life. It’s a valuable guide for anyone practicing bhakti. This balanced approach helps devotees focus on their spiritual practice while managing their worldly responsibilities.