ANNIVERSARY FUNCTION OF BANDHU KUNJ, VRINDABAN

>>>>>>>>>>>>>>>>>>>>>>>>> UPASAKBANDHU- ARATI KIRTAN

The 23rd Annivarsary function of the Sthapana of Deities at our Temple: "Bandhu Kunj" near Brahmakund and in front of Lalababu's Mandir was held from 1st November to 4th Nov '09. Thereafter, the devotees had a visit to Belabon and held Picnic there on 5th. On 6th Nov, the visiting devotees had a Bus tour of Mathura, Radhakund, Govardhan, Barsana and Nandgaon. Some photos taken during the occasion and few video clips are inserted here for the viewers of this blog and for all those devoted to Mahanam Sampraday, Prabhu Jagadbandhu and Dr. Mahanambrata Brahmachari specially.

No.1: ABHISHEK......... & ....... Next: DHARMA SABHA

No.1: GRANTHA PARAYAN & Next: UPASAKBANDHU in NAGAR KIRTAN

No.1: DEVOTEES AT RADHAKUND .. & ..Next: AT BARSANA TEMPLE

.......To Belabon by boats

No.1: OPENING SONG....... & ..... Next: BHAKTIGEET by Gopikacharan

.............. CLOSING CEREMONY........

Prabhu Jagadbandhu - regarding

Picture - 1)

In the Hindi periodical “KALYAN” Vol-26, No-1 titled “Bhakta-Charitanka”, from Geeta Press, Gorakhpur; edited by Bhakta Sri Hanumanprasad Poddar & published by Sri Ghanashyamdas Jalan, a very brief narration about Prabhu Jagadbandhu appears at Page 743. I am inserting here pictorial clips of the original print – 1) the entire text in 2 columns and 2) the texts in separate columns for ease of reading.

We have read lot more about Prabhu who is the Lord Supreme and incarnation of Lord Krishna-Chaitanya Mahaprabhu, and these are available in this blog also, but this clip is being inserted as, one of the most important signs of Prabhu’s God-head has been mentioned here. It has been written here [quote] that Prabhu had a Divya-Jyoti, divine light on his bosom which he always kept covered by his clothes as the light had such divinity that it was impossible for normal human to bear it. He always used to tell people not to try to look at it. When someone, disregarding his instruction, had looked at it at some unguarded moment, the person had fainted. [unquote]

Once, one of his sisters had seen it and screamed out saying –“Jagat! what is that intense light on your chest?” Prabhu had replied – “It is calledVrigupada Chinha”, that is, the footprint of great saintVrigumuni who is said to have once put his foot on Lord Vishnu’s chest, as per the scriptures. This article in Kalyan has written about his Samadhi, but, it has not written about what happened after that which I must mention here. Actually, after few days, some of his superior devotees had a realization that Prabhu is still there in the body and it should not have been buried. They brought the divine body out and started chanting Mahanam surrounding his body in the belief that some day He will rise again. This Chanting or Mahakirtan is continuing even now round the clock for the last 112 years. Prabhu’s body is kept now at Ghurnee Math near Krishnanagar, West Bengal where this Kirtan is performed round the clock uninterrupted. Prabhu’s reappearance or rise from the body as believed by His devotees, whether or not, if yes then when, will it happen we do not know. But Prabhu had said –“I belong to Harinam and you can keep me alive only though chanting of Harinam”, so, we believe Prabhu is there as long as Harinam is being sung. Thus, Prabhu has gifted us with the most sacred task of singing Harinam, uninterruptedly round the clock which definitely brings a lot of good to the mankind as a whole.

Picture - 2)

Mahanambrata Brahmachari, Charles Hartshorne & Buchanan

Extract from “Transcript of Robert Lax’s Tape on Dr. Brahmachari – 1938”Dr. Mahanambrato Brahmchari-My Impressions, Pages 33-35]
IV. CHARLES HARTSHORNE’S RECOLLECTIONS OF DR. BRAHMACHARI
Charles Hartshorne (born 1897) is one of America’s most distinguished philosophers, perhaps the most influential of the “process” philosophers and theologians, who base their thought on that of Alfred North Whitehead, seeing God as a participant in cosmic evolution. The Divine Realtivity is his best known book. He earned a doctorate at Harvard under Whitehead and taught at the University of Chicago(1928-55). In 1953 he and William L. Reese published a book entitled Philosophers Speak of God (University of Chicago Press, currently available as Midway Reprint). The book presents selections from over fifty thinkers, illustrating some fourteen conceptions of deity, conceptions which the authors compare and evaluate. The Prologue is entitled “Deity as Inclusive Process and Tragic Love” and includes short statements by Mahanambrata Brahmachari, A.N. Whitehead, Nicholas Berdyaev, Soren Kierkegard and G.T. Fechnet.
Queried as to whether he recalled his student Brahmachari at the University of Chicago, he replied in a letter which is reprinted with his permission.
From Charles Hartshorne – 14 September, 1993
Dr Dr. Buchanan,
Of course I am pleased to read your letter about one of my favourite former pupils Dr. M. Brahmachari and to learn he is still alive. I certainly do remember him vividly. I helped a little to finance his stay in Chicago, using part of a bonus that came to me from the PA legislature because of my service in the army medical corps in WWI. Later a wealthy man in N. Chicago helped him by taking him into his home. Yes, my first and chief acquaintance with this Bengali Neo-Vaishnavite School, as some call this group, was through this admirable representative. He had good understanding, I thought, of our tradition. Eventually I met another monk who visited Harvard and had a talk with him. No other form of Hinduism compares with this one in its closeness to my views. “God is more than the absolute” made excellent sense to me, for only the extremely abstract can be wholly non-relative; absolutism and theism are mutually contradictory. Plato in his maturity knew that, though many philosophers today seem still not to know Plato in his final position.
I was pleased that Brahmachari told you I helped him most. I think Morris helped getting him accepted by some of the others in the department. Morris was a fair-minded person, he and I were always friends.
When Brahmachari first talked to me he said, “We believe in Love”. I asked him what do you mean by love? He replied, Love is consciousness of consciousness, experience of experience, and …I am not sure if he said, feeling of feeling. If he said the latter then he had one of Whitehead’s main conceptions, prehension.
After Brahmachari’s Chicago visit another monk of the group went to Harvard, I somehow met him and found his thinking similarly congenial. I forget his name. The only other Hindu I found myself close to in philosophy of religion was a sociologist named Mukherji, who came to Chicago and preached in the chapel. It was soon after I had decided that, although God must be thought perfect and immutable in goodness or ethical value, in aesthetic value no absolute maximum is logically possible. In this I agreed with Whitehead. Mukherji made the same distinction between the two kinds of excellence. I do not recall further details of the sermon, or my talk with him, except that he offered some advice about methods of meditation to favor mystical experience, but my own view has been that whereas the criteria of ethical goodness are somewhat abstract, aesthetic value is the most concrete kind for it is the value experiences as such. Deway sees this point somewhat well and I have seen it all my adult life. Wordsworth saw it superbly and Whitehead was influenced by him, also Shelley(as was I). Whitehead told me this was why he was not a materialist or mind-matter dualist. Independently we were alike in this, except that I was even more like Wordsworth in that I wrote a good deal of poetry such that when I showed a sophisticated friend such a poem he said, “you little wordsworth!”. I sometimes had, when looking at Nature, the kind of mystical sense of unity with it all that W. did; also like him experienced a partial loss of this sense later, but finally returned a permanent belief in the impossibility of experiences, or data of experiences, with zero intrinsic value. As I later found Croce saying, the difference between experience and aesthetic experience is intensive a matter of degree: all experience has given data, with intrinsic value on both sides. Mindless matter is a negative myth, a logical construct, not a possible given reality. My first book defended this, partly on empirical and experimental grounds which some psychologists agreed with then and do now. All experience is of (others’) experience, all feeling of other’s feeling.
The most obvious example is that when cells in our bodies are damaged we are likely to feel pains that are not just ours but are also those of certain cells. A headache is in one place in phenomenal space, a pain in a toe is in a very different place. I challenge anyone to prove there is no pain in any of our cells when we feel physical pains. The case of the amputated leg is no refutation. The cells at the severance place may be involved, and so may cells in the brain. The most direct and simple explanation of our pains in such cases is that cells suffer and the mind-body relation is, as Whitehead says, one of sympathy.
Sorry, I’m wandering from the subject you wrote about too much perhaps.
Good luck to U. Charles Hartshorne, Emeritus Prof. at UT.
I recall how B. said, one should eat only food that is prepared with love. I wandered a little about the United Fruit Company and the bananas he liked to eat. He also wore no leather shoes because they would mean animals killed for their hides. I wonder if you know about P.v of Philosophers Speak of God, by me and William L. Reese, The U. of Chic. Press, 1953, First Phoenix Edition, 1963. A long quotation from B’s dissertation(Swift Hall Library, U. of Chic., 1937)




Page v of “Philosophers Speak of God” mentioned above is reproduced below.
Prologue: Deity as Inclusive Process & Tragic Love
I. MAHANAMBRATA BRAHMACHARI
For Sankara there is only one truth, and that is the Absolute…. It is neither creator, nor preserver, nor savior, nor providence. For all these expressions presuppose relation, and the Absolute is beyond relations. The realm of relation is the realm of phenomenon for Sankara, and hence theology belongs to the phenomenal world……..When the Absolute limits itself, it becomes God.
Different however, is the view of Ramanuja and very different is that of Sri Jiva. For Ramanuja, the Absolute itself is a personality….. He is the Providence and the Lord….
Sankara places God below the Absolute and prefers to call him the lower Brahman. Ramanuja makes them identical and puts them on the same throne….Sri Jiva places God above and beyond the Absolute. This perhaps appears illogical. How can there be anything beyond the Absolute?
For Sri Jiva….the Absolute Being is all-existence, all knowledge, and all-joy. Sri Jiva can express it in one word. The Absolute Reality is Love. It is this nature of the Absolute that accounts for its unceasing expressiveness. The nature of perfect love is to overflow. So far as the Absolute is the perfect Being, it is steady, calm, and immutable, but so far as the outburst of Love is concerned, it is a mobile, flexible, and dynamic substance. Due to perfect integrity, the Absolute is a Being, and due to indomitable impetus for expressiveness, it is a Becoming. Since it is a Becoming, it has a “life” and a “history”. …..Because of the exuberance of fullness, the permanent being becomes fluent.
Krisnadas, a contemporary follower of Sri Jiva, writes that God is full and perfect in his Love and has no room to grow, but it is a mystery that he grows without cessation. In this process of never ending augmentation all the values of joyful delight that are realized remain conserved with Him for all time.
[Doctoral thesis, “The Philosophy of Sri Jiva Goswami (Viasnava Vedanta of the Bengal School)” (Swift Hall Library, University of Chicago, 1937).]

Radhastami Festival

As scheduled and notified earlier, the Janmotsav of Sri Radharani was observed through special puja and Kirtan at Mahanam Angan, Raghunathpur, VIP Road, Kolkata on 28th September'09. In the evening from 5.45 pm to 7.45 pm JanmaLeela Kirtan was performed by Gopika Charan and his accompanists - all from the Mahanam Sevak group. Over hundred devotees attended the function and enjoyed prasad specially offered to Radha Thakurani. A few video clips are inserted here for the visitors of this post. To know about Radharaani, pls see the blog archive.

GURUS OF MAHANAM SAMPRADAY

GURU Parampara OF MAHANAM SAMPRADAY

(Click on the buttons to know about the Gurus)

Shrimati Radha Thakurani --- Click

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Prabhu Jagadbandhu --- Click Click

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Thakur Atul Champati --- Click

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Shripad Mahendraji --- --- Click

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Dr. Mahanambrataji --- --- Click Click

[NOTE – My Gurudev Dr. Mahanambrata Brahmachariji has recorded that Shripad Mahendraji also accepted Sri JoyNitaidebji and Sri Nabadwipdasji who were contemporary to Champati Thakur and were blessed directly by Prabhu, as his gurus.]

Please read the following to understand how the parampara or the tree got formed

It was as back as early 1986, when once I asked Gurudev Mahanambrataji about the “Tree of Gurus” (or Guru Pronali/Parampara as commonly said) of our Sampraday. At that time this was not available in writing anywhere, the inscription now seen at the foot of the temple of Shripad Mahendraji at Sri Sri Mahanam Angan was made much later. After learning the Tree from him, I got it printed in a Souvenir published, to mark the celebration of 500 years of Mahaprabhu’s incarnation, by the Durgapur Branch of Mahanam Sevak Sangha, which was shown to Shri Gurudev also.

Shri Gurudev replied that our Guru Pronali begins with Radharani followed by Prabhu Jagatbandhu. Long back a devotee (Shyamdasji) had asked –“Prabhu, who is your Guru?” to which He had replied –“Your Shrimati is my Guru, She gave me diksha at Radhakunda in Vrindaban”. When asked how Radharani could be Prabhu’s Guru, particularly when we accept Prabhu as incarnation of Bhagwan SriKrishna who is the Jagatguru or the supreme guru, he explained as follows.

It is She and only She, Radharani, who could be His guru as Lord Krishna himself also accepts ShriRadha as his guru. He quoted Krishna saying –“Radhika je Premguru aami shisya nat, Sada aama naanaa nritye naachaay udbhat” (Chaitanya Charitamrita, Adileela, 4^th Parichhed) & “Aama hoitey gunee baro jagatey asambhav, Ekali Radhatey taha kori anubhav” (-do-) meaning thereby that SriKrishna agrees that He has got to learn about Prem or Divine Love from Her. SriKrishna is the Loved One for everybody and being the subject or “Bishay” of love fails to own it as much as His lovers do, who are the “Ashray” of love, the greatest of them being ShriRadha. Thus the treasure of deepest love, an endless ocean of true love, an ever-increasing embodiment of profound love can only be seen in ShriRadha whom Sri Krishna accepts as His guru.

NEXT in the tree is Thakur Atul Champati. He was the husband of Kshiroda, daughter of Digambari Debi - Prabhu’s eldest cousin sister. Diksha does not necessarily mean uttering a “Mantra” into the disciple’s ear, uttering “Harinaam” or showing the path of emancipation is also diksha. As clearly stated by Prabhu himself, in a wider sense it means an endless relation between the two where the disciple will fulfill the desires of or tasks given by the guru – “Guru avipreta karjya karake diksha baley”.

Prabhu gave Sri Champati Thakur to chant “Krishna Gobinda Gopal Shyam, Radhamadhab Radhika naam”, which Gurudeb said is also Harinaam. Champati thakur did exactly whatever Prabhu wanted him to do including naam-pracharan. He proved to be a true shisya in all respects.

When Shripad Mahendraji, the fourth in the tree, was fruitlessly roaming in Vrindaban in search of Lord Krishna, he was attracted towards Champati thakur very much at the very first sight of him. Champati thakur uttered only few words in the form of a couplet close to his ears and Mahendraji got his destination clear. Influenced by Champati thakur’s devotion to Prabhu Jagadbandhu, Shripad hastily left Brindaban and ran towards Faridpur to take shelter under Prabhu’s lotus feet. However, Shripad has also mentioned Nabadwip Dasji & JoyNitai Debji to be his Guru, as, they helped him a lot in some form or other to attain the emancipation through Jagatbandhu Prabhu.

Fifth in the tree is Gurdeb Shrimat Dr. Mahanambrataji. One of the best pranam mantras for guru is “Akhanda mandalakarang byaptang jen chara-charang; Tatt padang darshitang yen tasmoi sri gurabe namah” meaning thereby that guru is one who shows the lotus feet of God/Bhagaban. Generally, all gurus show it by pointing towards a photo/murti etc of the God. Gurudeb said that for him, his guru actually showed him the lotus feet of real God – Prabhu, who was at that time lying on the bed in Sri Angan, Faridpur (now in Bangladesh) and Mahendraji, not only showed it but also made him offer tulsi-chandan on those lotus feet. Not only this, Mahendraji had been his mentor all along & took entire care of his education till post graduation. Then he sent Mahanambrataji to attend the World Conference of Faiths as one of India’s representatives at Chicago in 1933 which spread Mahanabrataji’s name and fame throughout USA and also several parts of Europe. After coming back from USA, he spent in austerity, seeking emancipation in Prabhu Jagabandhu’s lotus feet. His life sketch and work for the humanity is a very long subject matter.

Please use the links above to go to sites where more about him and others is available.

SHRIMATI RADHA THAKURANI

Birthday:

Bhadra Shukla Astami, Nearly 5,600 years back

Birth Time: Midnoon, 12. hrs

Birth Nakshatra: Vishakha

Birth Place: Barsana, Dist-Mathura, U.P., India

Parents: King Vrishbhanu and Queen Keertida of Barsana

“Radha Krishna Pranay Bikriti HladinishaktirAsmaat

Ekatmanabapi bhubi pura dehabhedang gatou tou"

- (Swarup Damodar Goswamipad)

The above sloka gives us some idea about what Srimati Radha is. The meaning of the sloka as given by Krisnadas Kaviraj in Chaitanya Charitamrita.

“ Radhika hayen Krishner pranay-bikar

Swarupshakti Hladini naam janhar” -- (1)

“ RadhaKrishna Ek Atma dui deha dhori

Anyonye bilase rasa aswadan kori “ -- (2)

To talk about SriRadha, the above definitions are invaluable and possibly the best if not the only way to proceed. So, we need to understand what is said by Krisnadasji in the above two couplets. The literal meaning is: (1) SriRadha or Radhika is the ultimate of Krishna-Pranay or Love for Krishna (“bikar” means resulting into a final shape or the absolutely last stage of processing a thing). SriRadha is also the Joy-rendering power (Hladinishakti) of SriKrishna. (2) Although Radha and Krishna are ekatma or one only, but, for enjoying the rasa, or the ultimate essence through divine sports, the God has taken two separate forms in Vrindaban by separating Himself from His primary power.

God, what we the Vaisnavas conceive as, is beyond the “Absolute” (termed as Absolute by Sankaracharya) and has powers. Krishna, the Supreme God, is all powerful. He is thought basically composed of two powers -Bahiranga i.e., through which He manifests Himself into the cosmic order and Antaranga through which He does all the Leela or divine sports manifesting Himself in several ways. This Antaranga is also called “Swarupshakti” or the Primary Power which describes His self. SriRadha is the manifestation of this power which when referred to her name is called Hladini or the Anandadayini shakti. There are again three parts within this – Satt by which He exists in his self and holds existence of the world; Chitt by which He is the all-knowledge and imparts knowledge on people; and Hladini by which He is all-joy and gifts joy to His devotees.

The first two are engulfed within the third. In fact, the first is engulfed within the second and the second within the third to be precise. This can be explained as follows. An existence is possible without knowledge and happiness but, for knowledge to be there its existence first is a must; so when we talk about knowledge, existence is ensured in itself. Likewise, Happiness cannot be asserted without existence and knowledge. Talking about being happy pre-empts one’s Existence and also Knowledge, at least the knowledge that it is existing if nothing else. So, Hladini also encompasses within it Satt, “the power to exist” and Chitt, “the power to be knowledgeable”. Thus, SriRadha is the sum-total of Krishna’s Swarupshakti.

God, as we see Him, is not only the Almighty or All-Majestic but also the All- beautiful and All-Sweet, especially when we talk of Krisna of Vrindaban, He is just All-Sweet, All-charming (Madhuryamoy). He wants to enjoy this charm and sweetness of His. Now, in order that He Himself can do this, He separates out from His self someone who will adore the infinite sweetness and charm that He possesses. So, the one God divides Himself into:- (a) the Being-for-self (b) the Being-for-expression. The former is He Himself i.e, Krishna who attracts and the latter is His Primary power by name Radha, who adores His infinite charm and enjoys the infinite sweetness. It is quite understandable that to adore or enjoy an infinite thing the adorer has to be part and parcel of the infinite.

Functionally, SriRadha, the daughter of King Brisabhanu of village Barsana, Vrindaban, is seen to be making Krisna, the son of King Nanda of Nandagaon, Vrindaban enjoy His Joyfulness – “Hladini Koray Krisne Anandaswadon” (Chaitanya Charitamrita) and make Him enjoy His own sweetness in innumerable ways like RaasLeela etc., – “Krishna-ke koray Shyam-rasa-modhu-paane”. Also, it is through Her that Krishna makes His devotees enjoy His sweetness & charm and through this window (SriRadha) He distributes Ananda or Joy to those devotees who have a craving for this.

I think it is necessary to say few words about the terminology “Pranay Bikriti” used in the sloka at the top. Pranay ordinarily means Love, but it has a definite place in the step-ladder of love where it gradually gets into richer/higher forms with the love becoming more and more intense. These steps are :

Prem ->Sneha ->Maan -> Pranay -> Raag -> Anuraag -> Bhav -> Mahabhav, the final stage as given by Rup Goswamipad. The development of love into one after the other above noted stages is called Bikar and “Pranay Bikriti” means the final stage where SriRadha is situated, the ultimate intensity of love for Krisna.

There still remains the question –“Why Pranay-Bikriti and not Prem-Bikriti?” To get answer to this, we need to refer to the “Ujjwal Neelmoni” by Rup Goswamipad where the definition of these terminologies are given with example for each stage. Pranay is the third stage after Prem. In this stage the lover has the feeling of unity (Abhinna manan) with the beloved and that makes them forget the physical difference between them. Radha has the feeling of oneness with Krisna due to this.

Thus Radha and Krisna are Abhinna or one in two ways – 1) As Power & Powerful - Radha is the Power and Krisna is the Powerful one. These two are inseparable like the Fire and its Heat; the Flower and its Fragrance – one cannot exist without the other. 2) As Lover & Loved at the Pranay stage of love, where the bodily distinction gets submersed in the intensity of love. Actually SriRadha’s love is much above this stage – she is permanently seated at the Mahabhav stage for all times.

Radha and Krishna are also Bhinna i.e, Not One or separate in two ways – 1) As two separate body forms which the God Himself as created 2) As Lover who is the owner or Ashray of love which is Radha, and the Beloved who is the subject or Bishay of love. This relation is called – Bhedabhed Tattwa.

To talk more about Radha I need to put quotations as below.

“Debi Krisnamoyee proktaa Radhika paradebataa

SarbaLakshmimoyee sarbakantih sanmohini paraa”

– Brihadgoutamiya tantra

SriRadha is Debi (one who has exquisitely glowing beauty and grace); Krishnamoyee (one who is encapsulated by nothing but Krishna only both externally and internally or full of love for Krishna all over Her self); Paradebata (supreme goddess); SarbaLakshmimoyee (one who is the physical form of all the mights, pomp and majesty of Krisna); Sarbakantih (one who is capable of fulfilling all desires of Krisna), Sarbamohini paraa (the entire creation gets stupefied, captivated or fascinated by the brilliant charm of SriKrishna. Such a charming personality gets fascinated, captivated by the sight of SriRadha. She is called Krishnamohan and since Krishna is the supreme God so Radha is the supreme Goddess).

This supremacy of SriRadha is admitted by SriKrishna Himself through several statements as

quoted below.

“Krishna kahe aami hoi raser nidhan

Purnanandamoy aami chinmoy purnatattwa

Radhika-r preme aamaa koray unmatta.

Na jaani Radha-r preme achhe kato bal

Je bal amare kare sarbada bivhal ” – Chaitanya Charitamrita.

Meaning, “Krishna says, I am the Treasure (the largest one) of rasa or sweetness. I am All-Joy and All-knowledge & Bliss. But, Radha’s love makes me mad. I do not know what strength Her love has got that it makes me enchanted, bewildered all the time. The Scriptures say about God, the supreme :

“Etasyoiba anandasya anyani bhootani matramupjibanti” – Shruti

Meaning, all creatures of this world becomes joyful and happy by deriving only a tiny droplet from His (Krishna’s) treasury of joy which is ever full.

Such Krisna says –“ Eimato Jagater sukhe ami hetu, Radhika-r roop gun amar jibatu” - Chaitanya Charitamrita.

I am the cause of joy for the entire world but Radhika’s beauty and virtues are my life - “Momo rupadikang jagataang sukhoika hetuh, Momo tu sukhoika hetuh SriRadha rupaani”.

“Aama hoite jar hoy shata shata gun, Sei jon ahladite pare mor mon.

ama hoite guni baro jagate asombhab, Ekali Radhika taha kori anubhab.”

- Chaitanya Charitamrita.

Krishna says that to be the cause of my joy someone has to be hundreds of times more virtuous than me. None in the universe can be greater than me in this respect (or for that matter in any respect), only Radhika is one for whom this has been possible.

Sri Krishna has accepted Sri Radha as His Guru (Radhikar prem guru aami shisya naut, Sada aamay nana nritye nachay udbhat” - Chaitanya Charitamrita.). He is Jagatguru or world-mentor and Radha is His guru, thus She is the guru of Jagatguru, the greatest of all gurus. A very interesting dialogue in this respect is reproduced below from Govinda Leelamrita, 8^th Sarga, 77th sloka:

Place – Vrindaban, Time – During Krishna’s stay in Vrindaban,

Dialogue between Radha & her friend Brinda.

Radha – “ Dear Brinda, where are you coming from?”

Brinda – “ From SriKrishna’s lotus feet”

Radha - “ Where is he?”

Brinda – “ In the woods near Radhakund”

Radha – “ What is he doing there?”

Brinda – “ Learning to Dance”

Radha – “ Who is the guru (teacher)?”

Brinda –“On each of the trees all around him, you in your various dancing postures is appearing before him. Enchanted, he is trying to copy them by dancing and ecstatically running after those of your figures”.

So of whom the Supreme Lord is a disciple and a mad lover that is SriRadha.

There is a song recorded in an audio cassette by HariOm Saran which says –

“Radha-shakti bina na koi Shyamaru darashan paawe,

Aradhan kar Radhe Radhe Kanha bhagke aawe “

Meaning: Unless empowered by Radha none can get a glimpse of Shyam (Krishna of Vrindaban). If you worship Her by chanting Radhe Radhe then Shyam will come running to you.

So, Chanting SriRadha, Holding Her as Guru, Singing in Her praise let life be spent.

>>>> JAI RADHE <<<<