SHARING RÄDHÄ-KUËÒA SECRETS

An Offering to the Divine Lotus Hands of

Çré Caitanya Mahäprabhu in
Celebration of Çré Rädhä-kuëòa
Bahuläñöamé Festival

Presented by Çrématé Dä sé and

team ISKCON,Çré Vå ndävana
Dhä ma
SEVEN QUESTIONS……

Question One: Why is Rädhä-kuëòa as Dear to Kåñëa as

Çré Rädhä Herself?

Question Two: Is the Rädhä-kuëòa Çré Çré Rädhä Kåñëa See

the Same as the One We See?

Question Three: What Does Çré Çré Rädhä Kåñëa’s Rädhä-

kuëòa Look Like?

Question Four: What Does It Mean “to Bathe in Rädhä-

kuëòa”?

Question Five: What Does It Mean “to Live on the Banks of

Rädhä-kuëòa”?

Question Six: What Does It Mean to Take Shelter of, and

Serve Under the Direction of “the Confidential Serving Maids
of Çré Rädhä”?

Question Seven: What Does It Mean “to Serve Rädhä-

kuëòa”?

SEVEN ANSWERS……
 Question One
Why Is Rädhä-kuëòa as Dear to Kåñëa As Çré Rädhä
Herself?
Çréla Prabhupäda tells us that Çré Rädhä-kuëòa is described by great
sages as the lake that is as dear to Kåñëa as Rädhä Herself. (NOI
11p)

Why is that? Let’s hear a little of what “the great sages” have to
say.
Çréla Raghunätha däsa Gosvämé tells us,
O restless-eyed girl, Your lake is the eternal home of You and Your beloved. My
residence is here. Here I stay.1 This lake is my eternal home. It is everything for Rä dhä’s
friends. It is filled with the glory of Rädhä’s love for Kåñëa, Kåñëa loves it as
much as He loves Rädhä. I pray that at this lake Lalitä’s friend Rä dhä may eternally
enjoy pastimes before my eyes.2

Çréla Raghunä tha dä sa Gosvä mé is intimating here that Çré Rä dhä -kuëò a is so dear to
Kå ñ ëa because it is filled with the glories of Rädhä’s love for Him.

Çréla Kåñëadäsa Kaviräja Gosvämé gives a different perspective. His understanding is

that Rä dhä -kuëò a is as dear to Kå ñ ëa as Rä dhä Herself because it continually fills
Kå ñëa’s mind and heart with remembrance of Rä dhä . He says in Çré Govinda-lélamåta,
Chapter 7,
Rädhä-kuëòa was as dear to Kåñëa as Rädhä Herself. Mädhava, the full moon of
Vraja, was conquered by endless qualities of Rädhä-kuëòa as He continuously sported
there with Radhika in deep love.

Rädhä-kuëòa filled the heart of Kåñëa, the guru of all gallant men, with joy because
its different qualities reminded Him of Radhika. However, this increased Kåñëa’s
intense feelings of separation from Rädhä and made Him extremely eager to meet
Her.

Kåñëa felt overwhelmed in separation from Rädhä. While gazing at the beautiful Rädhä-
kuëòa, Kåñëa saw His sweetheart in the various features of the kunda……The waves in
Rädhä-kuëòa were just like the waves of Radhika’s sweet affection in madhura-rasa. The
lotus flowers resembled Kiçoré’s lovely lotus face.

The bees buzzing above the lotuses appeared like Rädhä’s elegant curly locks hanging
over Her forehead. The darting humming birds (khaïjana) resembled Rädhä’s restless
blue eyes. The sweet chortling of the swans (haà sa) echoed the pleasant jingling of
Rädhä’s haà saka foot ornaments. Thus, Kåñëa saw His beloved Rädhä in Her kuëò a.
The unlimited qualities of Rädhä-kuëòa continually filled Kåñëa’s mind and heart with
remembrance of Rädhä’s wonderful form, attributes and sweet dealings.
1
Çré Viläpa-kusumäïjalé, Text 97
2
Çré Abhéñöa-prärthanäñöaka, Text 8
Çréla Viçvanätha Cakravarté Öhäkura speaks not only of Rä dhä -kuëò a, but of Rä dhä -
kuëò a and Çyä ma-kuëò a. He explains that by approaching these lakes one directly
approaches Rä dhä and Kå ñ ëa.

yayor vilokena tayoù pratétis

tayor iva syäd anubhüti-bhütiù
säkñäd-aväptiç ca tathänavädyä
sadyo bhavaty eva vadanti vidyäù

By seeing these two lakes, Rä dhä and Kå ñ ëa believe They are present in them. It is as
if They directly see each other there. The wise say that by approaching these lakes one
directly approaches Rä dhä and Kå ñ ëa.

dvayoù sudurlabhyatayä yadi syät

parasparotkaëöhita-bhüri-bhäräù
dväv eva yad dvandva-
samäçrayätaü paraspara-präpti-
rasäti-siktau

Longing to meet, but forced to remain separate, Rä dhä and Kå ñ ë a assumed the
forms of Rä dhä -kuë ò a and Çyä ma-kuë ò a. In this way They become splashed with
the nectar of meeting each other.

käruëya-mäträtiçayäj janeñu
sväkéya-mädhurya-bharänubhütyai
tau sto dravantau sarasé bhavantau
majjanti santas tad ihollasantaù

Out of great kindness to the people, so they could directly taste Their sweetness, Rädhä
and Kå ñ ëa have become these two lakes. Shining with happiness, the devotees bathe in
these two lakes.
 Çré Vraja-réti-cintämaëi, 32-33, 35

If Rädhä-kuëòa is Rädhä, if They are non-different, obviously Rädhä-kuëòa will

be as dear to Kåñëa as Rädhä. (This understanding also offers a very sweet and
confidential understanding of Çréla Prabhupäda’s statement that Kåñëa’s love for
Rädhä-kuëòa and Çrématé Rädhäräëé is the same in all respects. NOI 11p)

Çréla Viçvanätha Cakravarté Öhäkura offers another beautiful explanation. He tells us,

rädhaiva kuëòaà dravatäà gatäbhüt

kåñëekñaëänanda-bhareëa manye
kåñëo ‘pi rädhekñaëa-moda-bhärät
tenaiva tan-näma-guëäd dvi-kuëòé

I think that when Rä dhä saw Kå ñ ëa She melted with ecstasy and thus assumed the
liquid state of the waters of Rä dhä -kuëò a, and in the same way when Kå ñ ëa saw
Rä dhä He
also melted in ecstasy and became the waters of Çyä ma-kuë ò a. In this way these
two lakes bear the names and qualities of the divine couple.

premaiva tad yugma-varasya yugmaà

kuëòasya manye tad ihäçu dhanyäù
majjanti tan majjana-mätram eva
premëéti nämnäpi tayor dvi-kuëòé

I think these two lakes are the divine couple’s love. They who are fortune bathe there.
Because bathing there is like bathing in Their transcendental love, these two lakes bear
the names of the divine couple.
 Çré Vraja-réti-cintämaëi, 32-33, 35

Çréla Prabhupäda encapsulates what these great souls have shared with us in a very
succinct yet sweet way which leaves no doubt about why Rä dhä -kuëò a is as dear to
Kå ñëa as Çrématé Rä dhä rä ëé Herself. He says, There is no difference between Rädhä-
kuëòa and Rädhäräëé.…..Rädhä-kuëòa should be respected as Rädhäräëé Herself.
That is Rädhä-kuëòa consciousness. Highest Rädhä-kuëòa consciousness.

 Room conversation, Våndävana, 5th Sept

1976

Evening Diwali Festival at Rädhä-kuëòa

 Question Two
Is the Rädhä-kuëòa Çré Çré Rädhä Kåñëa See the Same as the
One We See?

Çréla Bhaktisiddhä nta Sarasvaté Ö hä kura tells is that Çré Rä dhä -kuëò a is always
invisible to mortal eyes. And Çréla Kå ñë adä sa Kavirä ja Gosvä mé in his Çré Govinda-
lélamåta (Ch.
7) tells us that only those on the threshold of bhäva and who have the appropriate bhäva
can see Rä dhä -kuë ò a As It Is, others see it as an ordinary place.

So let’s do a private Reality Check to ascertain how close we are to being “on the
threshold of bhäva” and hence able to factually see Çré Rä dhä -kuëò a.

Çréla Rü pa Gosvä mé describes the characteristics of a person who has actually

developed his bhäva (ecstatic love) for Kå ñ ëa. The characteristics are as follows:

1. He is always anxious to utilize his time in the devotional service of the Lord. He
does not like to be idle. He wants service always, twenty-four hours a day, without
deviation
2. He is always reserved and perseverant.
3. He is always detached from all material attraction.
4. He does not long for any material respect in return for his activities.
5. He is always certain that Kå ñ ëa will bestow His mercy upon him.
6. He is always very eager to serve the Lord faithfully.
7. He is very much attached to the chanting of the Holy Names of the Lord.
8. He is always eager to describe the transcendental qualities of the Lord.
9. He is very pleased to live in a place where the Lord’s pastimes are performed, e.g.
Mathurä , Vå ndävana or Dvä rakä .
 NOD, Ch. 18

Çréla Prabhupäda tells us of two kinds of perception. Let’s hear what he has to
say.
There are two conceptions of presence — the physical conception and the vibrational
conception. The physical conception is temporary, whereas the vibrational conception is
eternal. When we enjoy or relish the vibration of Kåñëa’s teachings in Bhagavad-gétä, or
when we chant Hare Kåñëa, we should know that by those vibrations He is immediately
present. He is absolute, and because of this His vibration is just as important as His
physical presence. When we feel separation from Kåñëa or the spiritual master, we should
just try to remember their words of instructions, and we will no longer feel that
separation. Such association with Kåñëa and the spiritual master should be association by
vibration, not physical presence. That is real association. We put so much stress on seeing,
but when Kåñëa was present on this earth, so many people saw Him and did not realize
that He is God; so what is the advantage of seeing? By seeing Kåñëa, we will not
understand Him, but by listening carefully to His teachings, we can come to the platform
of understanding.
We can touch Kåñëa immediately by sound vibration; therefore we should give more
stress to the sound vibration.3
— Elevation to Kåñëa Consciousness

The physical conception, what we see with our mundane eyes, is not only temporary
but it will bind us to the temporary. If we become attached to the Rä dhä -kuëò a we
presently see, and build mental saàskäras of it, that will bring us back again to this
realm ⎯ and our form may not even be human!

So what does this mean for us, practically speaking? In his NOI Text 8 purport, Çréla
Prabhupä da quotes Çréla Bhaktisiddhä nta Sarasvaté Ö hä kura’s explanation of how we
progress from çravaëa-däsa (hearing about Kå ñ ëa and His world) to sampatti-däça (the
perfection of re-establishing our eternal identity and our loving relationship of service
with Kå ñ ëa). So much depends on the quality of our hearing and our attachment for
hearing about Kå ñ ëa and His world.

Çré Rä dhä -kuëò a, and the Dhäma in general, is a wonderful source of mercy and
stimulus for remembering Çré Rädhä Kå ñ ëa and Their world. But we should be very
careful not to develop attachment for how it manifests to our conditioned vision. Best to
hear from our äcäryas, rather than just see ⎯ for as Çréla Prabhupä da tells us, the
vibrational conception is eternal and will take us to the eternal!

3
In both his books and lectures Çréla Prabhupä da uses different terminology to say the same thing.
Here he is comparing vibrational conception/physical conception. Sometimes he uses çabda /
pratyakña or çästra-cakñu / sensory perception, but he means the same thing.
 Question Three
What Does Çré Çré Rädhä-Kåñëa’s Rädhä-kuëòa Look
Like?
Our äcäryas have written extensively and in great detail about Rä dhä -kuëò a. Let’s take a
glimpse of something Çréla Kå ñë adä sa Kavirä ja Gosvä mé shares with us in his Çré
Govinda-lélämåta, Chapter 7.

Description of Lalitänanda Kuïja

The huge, lightning colored kuïja of Lalitä-sakhé, located on the north side of Rädhä-
kuëòa, had eight sub kuïjas resembling an eight-petaled lotus flower. An astonishing
courtyard named Anaìga-raìgämbuja (the lotus of loving pastimes) was situated in the
middle of all the kuïjas. The courtyard was shaped like a thousand-petaled lotus whose
lovely whorl was a glittering golden platform, which could expand or contract depending
on the pastime. The pleasing opulence of all six seasons was always present here to
increase the happiness of Rädhä-Mädhava.

Kalävaté, Lalitä’s disciple, carefully cleaned and maintained the area, the abode of sweet
pastimes. Lalitänanda-da Kuïja (the kuïja which gives bliss to Lalitä) was like a
splendid royal pavilion for Rädhä-Mädhava, and Their beloved sakhés. From the
air, Lalitänanda-da Kuïja appeared like a huge lotus with a nucleus of pure gold from
which expanded filaments made of jewels. Each petal seemed to be made of different
colored gemstones. Surrounding the nucleus, the petals were uniform in size and
shape. But the number and size of the petals increased with each successive circle.

A golden lotus temple, which could satisfy the senses with its cooling radiance, sat in
the center of the nucleus. Outside there were five successive circles of wonderful
platforms. The first circle of platforms was made of gold, the second ⎯ cat’s eye gems,
the third ⎯ blue sapphires, the fourth ⎯ crystals and the fifth ⎯ rubies. The domes
above the platforms contained jeweled pictures of mating deer, birds, humans and
demigods to arouse amorous love.

Desire trees with green, yellow, white, red and blue leaves and flowers surrounded the
golden lotus temple. The branches of the trees met overhead to form natural canopies.
The inside dome of the temple was carved in the shape of a thousand-petaled lotus. The
jeweled platform under the dome was two feet high.

In the northeast sector of Lalitänanda-da Kuïja was a sub kuïja named Vasanta- sukhadä-
kuïja (gives the joy of spring). The beautiful bower had eight sections resembling an
eight-petaled lotus flower. Açoka trees having intertwining branches full of beautiful
white, green, blue, yellow and crimson flowers covered the entire area. Buzzing bees and
cooing cuckoos surcharged the atmosphere.

The Padma-mandira, the lotus temple made of unlimited types of rare gems, stood in
the southwest corner of Lalitänanda-da Kuïja. It had doors and windows on all four
sides and jewel-studded paintings of Kåñëa’s räsa-lélä, pürva-räga and nikuïja-keli
pastimes
on its inside walls. Colorful painting of Kåñëa killing the demons from Pütanä to
Ariñöäsura lined the outside walls. Lalitä-sakhé painted and hung the pictures.

The jeweled center of the lotus temple emanated brilliant effulgence. Sixteen rooms
shaped like lotus petals adjoined the center. These rooms also had sixteen sub-
chambers. The second floor design was the same. The third floor was a wall-less room
topped by a great-jeweled dome supported by coral pillars on crystal bases. Jugs, flags
and cakras ornamented the dome. Rädhä-Çyäma enjoyed the spectacular panorama
of Rädhä-kuëòa from this high open-air room.

The ground floor contained many enchanting pictures finely crafted from precious
jewels. Gem-studded staircases connected the rooms and sub rooms. Trees full of fruits
and flowers flanked the stairways. Rädhä-Mädhava relished many intimate loving
pastimes in this lotus temple.

Just a little bit different than the Rädhä-kuëòa that comes to mind when
we presently think of the place, isn’t it?!
But its’ best that our äcäryas’ presentation of Çré Çré Rädhä-Kåñëa’s
Rädhä- kuëòa be our conception and our memory of this sacred
place.

Something to work on, isn’t it?!

 Question Four
What Does It Mean to Bathe in Rädhä-kuëòa?
Before we begin exploring this topic, it would seem appropriate to elaborate on two
related points Çréla Prabhupä da makes in his NOI 11 purport.

Point One
Çréla Bhaktisiddhänta Sarasvaté Öhäkura writes that even great sages and great
devotees like Närada and Sanaka do not get an opportunity to come to Rädhä-
kuëòa to take their baths. what, then, to speak of ordinary devotees?

Why is that? It’s because their sthäyi-bhäva (permanent rasa of relationship with
Kå ñ ëa) is not mädhurya-rasa.4

And as Çréla Bhaktivinoda Ö hä kura tells us in Çréla Prabhupä da’s purport,

Çré Rädhä-kuëòa is the most select place for those interested in advancing their
devotional service in the wake of the lady friends (sakhés) and confidential serving
maids (maïjarés) of Çrématé Rädhäräëé.
This raises an interesting point. Yes, Rä dhä -kuë ò a is the topmost place, but that
doesn’t necessarily mean it’s the best place for us. It all depends on the nature of
our attraction for Çré Kå ñ ëa.

Point Two
 Çréla Prabhupä da also tells us in his purport that: If, by great fortune, one gets
opportunity to come to Rädhä-kuëòa and bathe even once, he can develop his
transcendental love for Kåñëa, exactly as the gopés did.
 So what is this “great fortune”? It’s the mercy of Çré Caitanya Mahä prabhu and Çréla
Prabhupä da. Their mercy is our great fortune. Their mercy is giving us access to
Rä dhä -kuëò a and Her mercy. This is very, very important to remember.

In text 11 Rü pa Gosvä mé tells us: Undoubtedly Rädhä-kuëòa is very rarely

attained even by the great devotees; therefore it is even more difficult for ordinary
devotees to attain.

But in 1974 in Mäyä pura, Çréla Prabhupä da said: Çré Caitanya Mahä prabhu is mahä-
vadänyävatära, because He is teaching about the love of Rä dhä -Kå ñ ëa and teaching
everyone kåñëa-prema-pradäyate, real destination of life, how to achieve kåñëa-prema,
and He’s personally teaching. (CC Ä di 7.1 Lecture)

And Çréla Kåñë adä sa Kaviräja Gosvä mé tells (Ä di 14.1) “Things that are very difficult
to do become easy to execute if one somehow or other simply remembers Lord

4
Nä rada Muni’s rasa is a mix of sakhya and däsya, Sanaka’s rasa is çänta.
Caitanya Mahä prabhu. But if one does not remember Him even easy things become
very difficult. To this Lord Caitanya Mahä prabhu I offer my respectful obeisances.”

It is so very important to remember that we are mercy cases when we enter this most
sacred realm called Rä dhä -kuëò a. Our only adhikära for approaching Rä dhä -kuëò a is
the mercy and potency of Çréla Prabhupä da and Çré Caitanya Mahä prabhu and His
associates. This should be our conscious and honest mood.

Okay, so now let’s move on to our primary question:

What does it mean to bathe in Rädhä-kuëòa?

Let’s begin by taking a look at Çréla Prabhupä da’s purport:
It is stated that a devotee will at once develop pure love of Kåñëa in the wake of the gopés
if he once takes a bath in Rädhä-kuëòa. Çréla Rüpa Gosvämé recommends that even if
one cannot live permanently on the banks of Rädhä-kuëòa, he should at least take a bath
in the lake as many times as possible. This is a most important item in the execution of
devotional service.

Obviously, we are not talking only of purification here, but more importantly of a
transformation of heart.

Let’s do a quick Reality Check on this one!

(a) Please raise your hand if you have ever bathed in Rä dhä -kuë ò a.
(b) Please raise your hand if you have very often bathed in Rä dhä -kuë ò a.
(c) Please raise your hand if the result was that your pure love for Kå ñ ëa was fully
aroused.
If you haven’t gained the promised result of bathing in Rä dhä -kuë ò a by taking bath
there, what does that mean?
Çréla Bhaktisiddhä nta Sarasvaté Ö hä kura has some very illuminating insights to share
about his. Let’s take a look at what he has to say.

Bathing in Rädhä-kuëòa
(Lecture at Rä dhä -kuëò a, 16th October, 1932 by Çréla Bhaktisiddhä nta Sarasvaté Ö hä kura)

Only by Çré Rä dhä’s mercy can one reside eternally on the banks of Rä dhä -kuëò a,
the superlative place in the entire creation. Therefore, in his ultimate instruction
Çré Rü pa Prabhu mentions bathing in Rä dhä -kuëò a:
kåñëasyoccaiù praëaya-vasatiù preyasébhyo ‘pi rädhä
kuëòaà cäsyä munibhir abhitas tädåg eva vyadhäyi
yat preñöhair apy alam asulabhaà kià punar bhakti-bhäjäà
tat premedaà sakåd api saraù snätur äviñkaroti
Of the many objects of favored delight and of all the lovable damsels of Vrajabhü mi,
Çrématé Rä dhä rä ë é is certainly the most treasured object of Kå ñëa’s love. And, in every
respect, Her divine kuëò a is described by great sages as similarly dear to Him.
Undoubtedly Rä dhä -kuëò a is very rarely attained even by the great devotees; therefore
it is even more difficult for ordinary devotees to attain. If one simply bathes once within
those holy waters, one’s pure love of Kå ñ ëa is fully aroused.
— Upadeçämåta 11

Therefore, Çréla [Raghunä tha] dä sa Gosvä mé wrote in his Çré Rädhä-kuëòäñöaka (2):
vraja-bhuvi mura-çatroù preyasénäà nikämair
asulabham api türëaà prema-kalpa-drumaà tam
janayati hådi bhümau snätur uccaiù priyaà yat
tad ati-surabhi rädhä-kuëòam eväçrayo me
May very dear and fragrant Rädhä -kuëò a, which for one who bathes therein
immediately creates in the land of the heart a desire tree of pure love rarely found even
among the gopé beloveds of Lord Kå ñ ëa in Vraja, be my shelter.

Yes, Rädhä-kuëòa is very, very merciful, but

Please Be Very, Very Careful!
(Lecture at Rä dhä -kuë ò a, 16th October, 1932)

“I have taken bath in Rä dhä -kuë ò a,” “I took a dip in Rä dhä -kuë ò a,” “I am a lump of
flesh and blood,” “I am my wife’s maintainer,” “I am a sannyäsé,” “I am a brähmaëa,
kñatriya, vaiçya, or çüdra” – thinking in any of these ways disqualifies one to bathe
in Rä dhä -kuëò a. What to speak of such materialistic conceptions, if we are filled
with the attitude of awe and reverence we also cannot bathe in Rä dhä -kuë ò a. We
have to tread the path of Çré Rä dhä’s maidservants without imitating them.

By regarding ordinary water as sacred and the gross material body as the self, one
can neither see nor bathe in Rä dhä -kuë ò a.

Çré Rä dhä -kuëò a is always invisible to mortal eyes; nor can any mortal ever bathe in the
same.
— This is from an article entitled ‘Circumambulation of Çré Navadvépa-dhäma,’

Harmonist, February 1932

If one’s consciousness is covered by upädhis when he bathes in Rä dhä -kuëò a, he might
as well bathe a bag of bones.
— A famous statement, date unreferenced
Çréla Bhaktisiddhänta Sarasvaté Öhäkura’s statements are not intended to quell
our enthusiasm for bathing in Rädhä-kuëòa. He is simply reminding us not to
approach Rädhä-kuëòa mindlessly or whimsically. And he’s encouraging us to
intelligently and kindly make the most of the mercy Çré Caitanya Mahäprabhu
and Rädhä-kuëòa are offering us. Çréla Prabhupäda gives the fundamental
principle for understanding how to do that in his purport. He says, one should
bathe there regularly and give up all material conceptions, taking shelter of Çré
Rädhä and Her assistant gopés.

Obviously, it’s best to work out the details of how to do this with our spiritual
guides if we sincerely and seriously want the promised existential
transformation of heart!

What About Midnight Bathing on Çré Bahuläñöamé?

This is not mentioned in Gauò éya Vaiñëava çästra. In Hari-bhakti-viläsa 16.207, 210 the
following is quoted from Padma-Puräëa:

govardhana-girau ramye
rädhä-kuëòaà priyaà hareù
kärttike bahuläñöamyäà
tatra snätvä hareù priyaù
naro bhakto bhaved vipräs
tad dhi tasya pratoñaëam

Çré Rä dhä -kuë ò a, which is very dear to Lord Hari, is situated at the foot of
Govardhana Hill, which is a most enchanting place and a foremost devotee of Lord
Hari. Rä dhä - kuë ò a manifested at midnight on the eight day of the waning moon in
the month of Kä rttika. By bathing in Rä dhä -kuë ò a, one becomes a dear devotee of
Lord Hari. O brähmaëas, bathing at Rä dhä -kuë ò a is very pleasing to Lord Hari.

tat-kuëòe kärttikäñöamyäà
snätvä püjyo janärdanaù
subodhanyäà yathä prétis
tathä prétis tato bhavet

It is the duty of everyone to bathe at Rä dhä -kuë ò a on Bahuläñ ö amé and worship Lord
Kå ñëa. As Kåñë a becomes pleased by the observance of Uthana-ekä daçé, He is
very pleased with a person who bathes at Rä dhä -kuë ò a on Bahuläñ ö amé.

It is very clear that Çré Kå ñ ëa is pleased by devotees bathing in Rä dhä -kuëò a

on Bahulä ñ ö amé, but to our knowledge no particular time is specified in
Gauò éya Vaiñ ëava çästra.
 Question Five
What does it mean to live on the banks of Rädhä-
kuëòa?
Rä dhä -kuëò a is within Vraja, so let’s first take a look at what Çréla Bhaktisiddhä nta
Sarasvaté Ö hä kura has to say about vraja-väsa ⎯ living in Vraja.
We cannot attain vraja-väsa without the mercy of the vraja-väsés. But why should they
speak to us? How will we see them with material eyes? Because we are covered with pride
and envy, they will not listen to what we say. Because we have no attachment for them,
they do not speak to us. Why would the vraja-väsés engaged in eternal spiritual pastimes
speak to us? They say, “You are searching for material pleasure. Has Kåñëa become a
material object for your pleasure?” One cannot know about Vraja except through
subservience to Çré Rüpa Maïjaré and Çré Rati Maïjaré. When we receive the mercy of
Prabhu Nityänanda, on that very day we will understand the mercy of Çré Rüpa Maïjaré
and Çré Rati Maïjaré; otherwise:
prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù
ahaìkära-vimüòhätmä kartäham iti manyate
The spirit soul bewildered by the influence of false ego thinks himself the doer of activities
that are in actuality carried out by the three modes of material nature. (Bg 3.27)
 To Be a Vraja-väsé, October 8 lecture, 1932 in
Mathurä by Çréla Bhaktisiddhänta
Sarasvaté Öhäkura

Living at Rädhä-kuëòa
Lecture at Rädhä-kuëòa, 16th October,
1932 by Çréla Bhaktisiddhänta Sarasvaté
Öhäkura

Only the most fortunate live with pure hearts in the most sanctified place, Çré Rädhä-
kuëòa, and worship Kåñëa twenty four hours a day. Çré Rädhä-kuëòa is the highest
section of Goloka, the most confidential place in the spiritual sky, and the only shelter
for devotees on the platform of mädhurya-rasa.
The point is that one must forsake materialistic conceptions. After
attaining the apräkåta body of the gopés, apräkåta living entities render
apräkåta service to apräkåta Çré Rädhä in apräkåta Vraja as the
apräkåta maidservants of Çré Rädhä in the transcendental groves on
the bank of apräkåta Rädhä-kuëòa.
It’s very clear from all this that we are talking not so much about just physical residence
on the banks of Rä dhä -kuëò a. We are talking about a very high level of consciousness
and state of heart. In fact, Çréla Prabhupä da tells us that “Vå ndävana is revealed in the
heart of the sincere devotee. In reality, it is not on any map, nor is it part of any country.”
 Våndävana Days, p55
Keeping all of this in mind, let’s now take a look at Çréla Prabhupä da’s NOI Text 11
purport.
1) Çréla Bhaktivinoda Öhäkura writes in this connection that Çré Rädhä-kuëòa is the
most select place for those interested in advancing their devotional service in the wake
of the lady friends (sakhés) and confidential serving maids (maïjarés) of Çrématé
Rädhäräëé. Living entities who are eager to return home to the transcendental
kingdom of God, Goloka Våndävana, by means of attaining their spiritual bodies
(siddha-deha) should live at Rädhä-kuëòa, take shelter of the confidential serving
maids of Çré Rädhä and under their direction engage constantly in Her service.
2) It is also recommended that one should live on the banks of Rädhä-kuëòa and
should be absorbed in the loving service of the Lord.
3) If one is thus constantly engaged during his lifetime, after giving up the body he will
return back to Godhead to serve Çré Rädhä in the same way as he contemplated during
his life on the banks of Rädhä-kuëòa. The conclusion is that to live on the banks of
the Rädhä-kuëòa and to bathe there daily constitute the highest perfection of
devotional service.

It is worth taking a look at Çréla Rü pa Gosvä mé’s concluding words in Text 10 to help
place what Çréla Prabhupä da has said in clear perspective. He says, “Who, then, will not
reside at Rä dhä -kuëò a and, in a spiritual body surcharged with ecstatic devotional
feelings [apräkåtabhäva], render loving service to the divine couple Çré Çré Rädhä -
Govinda, who perform Their añöa-käléya-lélä, Their eternal eightfold daily pastimes?”

This clearly indicates that one not only knows his svarüpa but has entered Çré Çré
Rä dhä Govinda’s pastimes to perform nitya-sevä. Clearly we are talking spiritual
residence, not just physical residence at Rädhä -kuëò a. One may also be physically
residing on the banks of Rä dhä -kuëò a, but the core–essence is one’s qualification to live
there spiritually. As Çréla Bhaktisiddhä nta Sarasvaté Ö hä kura has explained previously,
we are talking of “apräkåta service to apräkåta Çré Rä dhä in apräkåta Vraja as the
apräkåta maidservants of Çré Rä dhä in the transcendental groves on the bank of
apräkåta Rä dhä -kuëò a."

Not such a cheap thing to live on the banks of Rädhä-kuëòa, is

it?
 Question Six
What does it mean to take shelter of, and serve
under the direction of, “the confidential serving
maids (maïjarés) of Çré Rädhä”?
This is a very deep, confidential and big topic and so for now we’ll just touch on the
essence of it.

So what’s so special about Çré Rädhä’s maïjarés?

It’s their mood. And, if we want entrance into the realm of Çrématé Rä dhä rä ë é’s shelter
and service, we need to imbibe that mood and cherish it as our own.

So what is that mood?

Only by the mercy of Çré la Bhaktivinoda Ö hä kura can we answer this question.
Let’s explore a bhajana from his Siddhi-lälasä (Gétamälä, Chapter Five) to gain some
insight into the essence of the mood of the maïjaré…..

rohibo ami prayasi

våñabhänu-sutä-caraëa-
seväne
hoibo je pälya-däsé
çré-rädhära sukha satata sädhana

For serving the lotus feet of the charming daughter of King Vå ñ abhä nu, I will become a
sheltered maidservant of Her maidservant. Indeed, I will live only for the happiness of
Çré Rä dhä , and I will always endeavor to increase Her joy.

çré-rädhära sukhe kåñëera je sukha

jänibo manete ämi
rädhä-pada chäòi’ çré-kåñëa-saìgame
kabhu nä hoibo kämé

I will understand within my heart that Kå ñ ëa feels happiness only when Rä dhä is happy.
Therefore I will never, ever covet being with Kå ñ ëa myself, thereby abandoning
Rä dhikä’s lotus feet.

sakhé-gaëa mama parama-suhåt

jugala-premera guru
tad-anuga ho’ye sevibo
rädhära caraëa-kalapa-taru
All my associate sakhés are my supreme well-wishers, they are my best friends, and
they are the teachers of my lessons in conjugal love. By following them loyally, I will
serve the lotus feet of Rä dhä , which are just like desire-fulfilling trees.

rädhä-pakña chäòi’ je-jana se-jana

je bhabe se bhabe thäke
ämi to’ rädhikä-pakña-päté
sadhä kabhu nähi heri
tä’ke

I am forever given to remaining in the group devoted to Çré Rä dhikä . I will never
even look upon those persons who have abandoned Her entourage, whoever they
may be and whatever mood they entertain.
 Çréla Bhaktivinoda Öhäkura’s Gétamälä

Very, very high, isn’t it?!

Let’s ground ourselves a little by hearing a few encouraging down-to-earth words
from Çréla Prabhupada.

Be serious. Don’t be misled by the allurement of mäyä. Remain strong. And then, in
this life, you’ll be able to become fit candidate to go back to home, back to Godhead.
Dévyad-våndäranya-kalpa-drumädhaù. You’ll also be one of the associates of Kåñë a, as
you desire. Kå ñ ëa will give you the opportunity to serve Him as you desire. If you want
to serve Him as a gopé, you’ll get that position. If you want to serve Him as cowherds
boyfriend, you’ll get that opportunity. If you want to serve Kå ñ ëa following the footsteps
of Mother Yaçodä , accepting Kå ñ ëa as your son, you’ll get it. Accepting Kå ñ ëa as your
son, Nanda Mahä rä ja following... We have to follow their principle, not that "I shall
become Nanda Mahä rä ja" or "I shall become Yaçodä ," "I shall..." No, that is Mäyävä da.
You have to follow how they are loving Kå ñ ëa. You have to learn that. Then you’ll get the
chance of Kå ñ ëa’s association.
 CC Lecture, Ädi-lélä 1.16, Mäyäpura, April 9, 1975

Gopés, they are not conditioned souls. They are liberated spirits. So first of all you have
to come out from this conditioned life. Then the question of serving gopé will come.
Don’t be at the present moment, very eager to serve gopé. Just try to get out of your
conditional life. Then time will come when you’ll be able to serve gopé. In this
conditional stage we cannot serve anything.

But Kå ñ ëa gives us opportunities Gopés means who are always, constantly engaged
in the service of the Lord. So that eternal relationship will be revealed. So we have to
 wait for that. Immediately we cannot imitate serving gopés. That’s a good idea that you
shall serve gopé, but it will take time. Not immediately.
 Lecture on Bg 2.8.12, Los Angeles, November 27, 1968

Please Don’t Overlook the Mercy of Çré Nityänanda Räma

Nityä nanda does not directly instruct in the confidential service of Kå ñ ëa. Çrématé Rä dhikä is th
Çrématé.
“Associates of Çré Caitanya”, Harmonist, Feb 1932
 Question Seven

What Does It Mean to Serve Rädhä-kuëòa?

Çréla Prabhupä da tells us at the end of his text NOI Text 11p that “By serving Rädhä-
kuëòa, one can get an opportunity to become an assistant of Çrématé Rädhäräëé under
the eternal guidance of the gopés.”

Çréla Raghunä tha dä sa Gosvä mé gives some insight into this statement in Text 5 of his
Çré Rädhä-kuëòäñöaka, “The mercy obtained by serving Rä dhä -kuëò a makes the
celestial vine of pure love for the prince of Vraja sprout. Such love is famous for bearing
the flower of service to my Queen. May that very fragrant Rä dhä -kuëò a be my shelter.”

So what does it mean to factually serve Rädhä-kuëòa?

Let’s answer this question by taking a glimpse of the mood, mindset and activities
of two of Rä dhä -kuë ò a’s best servitors.

Çréla Raghunätha däsa Gosvämé

Without a doubt, the most renowned of Çré Rä dhä -kuëò a’s servants was Çréla
Raghunä tha dä sa Gosvä mé. He not only excavated both Rä dhä -kuëò a and
Çyä ma Kuëò a to make Them more accessible to we fallen souls, he also gave the most
perfect example of Çréla Rü pa Gosvä mé’s teachings in Çré Upadesämåta — especially
Texts 8- 11.

How did Çréla Raghunätha däsa Gosvämé spend his time?

As a daily duty, he regularly offered one thousand obeisances to the Lord, chanted
at least one hundred thousand holy names and offered obeisances to two thousand
Vaiñ ëavas. Day and night he rendered service within his mind to Rä dhä -Kå ñ ë a, and
for three hours a day he discoursed about the character of Lord Caitanya
Mahä prabhu. Çré Raghunä tha dä sa Gosvä mé took three baths daily in the Rä dhä -
kuë ò a lake. As soon as he found a Vaiñ ëava residing in Vå ndävana, he would
embrace him and give him all respect. He engaged himself in devotional service for
more than twenty-two and a half hours a day, and for less than two hours he slept,
although on some days that also was not possible.
 CC Ädi 10.99-102

What was his mood?

Çréla Raghunä tha dä sa Gosvä mé’s mood was one of intense separation ⎯ not only from
Çrématé Rä dhä rä ëé and Her service, but also from his dear mentors and associates who
left this material world before him.
 devi duùkha-kula-sägarodare
düyamänam ati-durgataà janam
tvaà kåpä-prabala-naukayädbhutaà
präpaya sva-pada-paìkajälayam

O Queen, please rescue this unfortunate person drowning in an ocean of pain. Place
him on the strong boat of Your mercy and carry him to the wonderful realm of Your
lotus feet.
tvad-alokana-kälähi-
daàçair eva måtaà janam
tvat-padäbja-milal-
lakña- bheñajair devi
jévaya

O Queen, with the medicine of the red lac from Your lotus feet, please bring back to
life this person now dead from the bite of the black snake called separation from You.
 Çré Viläpa-kusumäïjali

When will I serve Çré Rä dhä , who is dearer to Lord Kå ñ ëa than His own life, who
considers the dust of Lord Kå ñ ë a’s feet millions of times more dear than Her own
life, who is supremely fortunate, whose fame shines in the three worlds, and who is
the jewel crown of Lord Kå ñ ë a’s gopé beloveds? Oh, when will I serve Çré Rä dhä ?!
 Çré Utkaëöhä-daçaka

apürva-premäbdheù parimala-payaù-phena-nivahaiù
sadä yo jévätur yam iha kåpayäsiïcad atulam
idänéà durdaivät pratipada-vipad-däva-valito
nirälambaù so ‘yaà kam iha tam åte yätu çaraëam

He was my life and soul. Again and again he kindly splashed me with the fragrant
waters of shoreless ocean of limitless love. Now misfortune forces me to become
swallowed by the forest fires of material calamities. I have no shelter. Except for him, of
whom can I take shelter?

çünyäyate mahä-goñöhaà
giréndro ‘jagaräyate
vyäghra-tuëòäyate kuëòaà
jévätu-rahitasya me

Now that I no longer have the sustainer of my life, the land of Vraja has become
empty and desolate, Govardhana Hill has become like a great python, and Rä dhä -
kuë ò a has become like the gaping mouth of a ferocious tiger.*
* In both verses he is speaking of Çréla Rüpa Gosvämé

 Çréla Raghunätha däsa Gosvämé, Çré Prärthanäçraya-caturdaçaka, Texts 10-11

What was his mindset?
Çréla Raghunä tha dä sa Gosvä mé kindly gave us three treasures:
1) Stavävalé
2) Muktä-carita
3) Çré Däna-keli-cintämaëi (Çré Däna-carita)

The Stavävalé in particular gives us a great deal of insight into his mindset. And a lot of
it comes in the form of very valuable instruction concerning the appropriate mindset
for an aspiring servant of Rä dhä -kuëò a.

Let’s take a look at four verses from his very famous “Manaù-çikñä” (Instructions to
the Mind) to get some idea:

gurau goñöhe goñöhälayiñu sujane bhüsura-gaëe

sva-mantre çré-nämni vraja-nava-yuva-dvandva-çaraëe
sadä dambhaà hitvä kuru ratim apürväm atitaräm
aye sväntar-bhrätaç caöubhir abhiyäce dhåta-padaù

O mind, I grasp your feet and beg you with sweet words: Please cast away all hypocrisy
and pride and develop intense, unprecedented love for my spiritual master, Vrajabhü mi,
the people of Vraja, the Vaiñ ëavas, the brähmaëas, the gäyatré mantra, the holy name,
and the transcendental shelter that is the fresh young couple of Vraja, Rädhä and
Kå ñ ëa. (1)

yathä duñöatvaà me darayati çaöhasyäpi kåpayä

yathä mahyaà premämåtam api dadäty ujjvalam asau
yathä çré-gändharvä-bhajana-vidhaye prerayati mäà
tathä goñöhe käkvä giridharam iha tvaà bhaja manaù

So that He will mercifully smash my wickedness (even though I am a great rascal), so

that He will give me the splendid nectar of transcendental love, and so that He will
engage me in Çré Rä dhä’s service, please, O mind, with words choked with emotion,
worship Lord Giridhä ré here in Vraja. (8)

ratià gauré-léle api tapati saundarya-kiraëaiù

çacé-lakñmé-satyäù paribhavati saubhägya-balanaiù
vaçé-käraiç candrävali-mukha-navéna-vraja-satéù
kñipaty äräd yä täà hari-dayita-rädhäà bhaja
manaù

O mind, please worship Lord Hari’s beloved Rä dhä , with the splendor of Her beauty
She makes Rati, Gauré, and Lélä burn with envy, with the power of Her good fortune
She defeats Çacé, Lakñ mé, and Satyabhämä , and with Her ability to control Kåñë a She
completely eclipses Candrävali and the other pious young girls of Vraja. (10)

samaà çré-rüpeëa smara-vivaça-rädhä-giribhåtor

vraje säkñät-sevä-labhana-vidhaye tad-gaëa-yujoù
tad-ijyäkhyä-dhyäna-çravaëa-nati-païcämåtam idaà
dhayan nityaà govardhanam anudinaà tvaà bhaja manaù
O mind, in order to attain the direct service of the two divine lovers, Çré Çré Rä dhä -
Giridhä ré, in the company of Their friends, every day you must constantly drink with
Çréla Rü pa Gosvä mé, the five nectars of worshiping Them, chanting Their names,
meditating on Them, hearing about Them, and bowing down before Them, and
every day you must worship Govardhana Hill. (11)

Something to work on, isn’t it?!

Çréla Prabhupäda
Now, let’s move on to catch a glimpse of Çréla Prabhupäda’s unique position as an
ideal servitor of Çré Rädhä-kuëòa.

Let’s begin by reading from Çréla Prabhupäda-lélämåta:

The banks of Rä dhä -kuëò a were overhung with bright green foliage growing from the
gnarled branches of ancient tamarind, tamä la, and nim trees. In the shallows of the
water, cranes stood on stiltlike legs, while river terns skimmed across the lake,
sometimes abruptly diving for fish. Sometimes a tortoise would poke its nose up from
the water’s depth, or a fish would jump. Green parrots, usually in pairs, flew in and out
of the green trees, and sparrows chirped and hopped from place to place. Peacocks
were also there, mostly in nearby gardens, as were occasional rabbits and even deer.

Already on this visit Abhay had had occasion to be alone with his spiritual master, who
had remembered Abhay’s son and presented him with a small bandhé (jacket). And
now, as they walked together alone on the bank of Rä dhä -kuëò a, Çréla Bhaktisiddhä nta
turned and spoke confidentially to Abhay. There had been some quarreling amongst his
leading disciples in Calcutta, he said, and this distressed him very much. Even now, in
Vå ndävana, it weighed heavily on his mind…… Abhay felt his spiritual master speaking
to him in urgency, as if asking him for help or warning him to avert a disaster. But what
could he do?

Çréla Bhaktisiddhä nta then said directly to Abhay, “Ämär icchä chila kichu bai karänä”:
“I had a desire to print some books. If you ever get money, print books.” Standing by
Rä dhä -kuëò a and beholding his spiritual master, Abhay felt the words deeply enter his
own life ⎯ “If you ever get money, print books.”
 Çréla Prabhupäda-lélämåta, A Lifetime in Preparation ⎯ How Shall I Serve
you?

 It is now 2019, 84 years have passed by. The BBT Book Distribution Newsletter tells
us that official book distribution scores have now well exceeded 150 million.
 Over 150 million As-it-is books purely presenting the teachings of Çré Caitanya
Mahä prabhu have been distributed to date on this planet!
 And it all began with Çréla Prabhupä da taking to heart 7 words he heard from his
beloved Gurudeva at Rä dhä -kuëò a in 1935: If you ever get money, print books”.
How many 100’s of 1,000’s of people from all nationalities and walks
of life have learnt of Rädhä-kuëòa and come to Her banks to bathe
and beg for Her mercy because of Çréla Prabhupäda’s
extraordinary vision and inconceivable mercy? His position as
Rädhä-kuëòa’s servitor is quite unique, isn’t it?

(jaya) çré-kåñëa-caitanya prabhu-nityänanda

çré-advaita gadädhara çréväsädi-gaura-bhakta-vånda

Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare

Hare Räma, Hare Räma, Räma Räma, Hare Hare