Appreciating Radharani s position and disposition – Sydney 2025 Radhashtami Class – Chaitanya Charan

It’s not here. It’s not in this way.
Hare Krishna. Today morning is the extremely auspicious day of the appearance of Srimati Radharani. And on the occasion of Radha Ashtami, we are discussing the Srimad Bhagavatam.
This is the verse where there is an indirect reference to Radharani. And within this reference we have… Okay, what are we doing? Am I audible to everyone clearly? Okay, thank you. So, on this occasion we are discussing today about the only verse in the Srimad Bhagavatam where there is a reference to Krishna, to Radharani as described indirectly in the Bhagavatam.
So, I’ll talk about three broad things today. I’ll talk about the position of Radharani. Then I’ll talk about the revelation of Radharani as it comes in this Bhagavatam.
And then finally we’ll talk about the disposition of Radharani, her love and how we can aspire for that. So, in the world, there are many different conceptions of divinity. And within these conceptions of divinity, there are always contestations.
Contestations means that if God is like this, why is God not like that? So, for example, generally God is depicted as male. So, if God is male, then why is God not female? If God is female, why is He not male? So, there are some traditions where God is depicted as female. But what the bhakti tradition says is that if we consider, we will, in the first point of the position of Radharani, we will be moving in increasingly concentric circles.
So, if we consider broadly in world theology, then we’ll talk about Vedic theology, then we’ll talk about Vaishnava theology, then we’ll talk about Gaudiya Vaishnava theology. And that’s where we’ll talk about the revelation of Radharani. So, it’s like we zoom in closer and closer and closer as we try to understand what is the nature of God.
So, in general, there is some higher controlling being. And that higher controlling being is organising the affairs of this world. That’s a broad understanding of God.
Generally here, God is often seen as male, prominently. And occasionally, God may be seen as female. But either way, when we ask, is God male or female? It’s a very anthropocentric view that I am the centre.
Why should God be like this and not like this? So, I’ve written an article on this topic. Before we can understand whether God is male or female, we need to understand that we are neither male nor female. We need to rise beyond the bodily conception.
We are souls and the soul does not have a biological gender. But then, now we go to the Vedic conception. Among all the world’s traditions, in the Vedic conception, the Goddess is often an object of worship.
There are many Goddesses and they are all considered powerful in their own ways. Now, in the Goddess, they have broadly two moods. There is the gentle mood and the angry mood.
So, for example, Parvati is considered to be in the gentle mood. When she is with Lord Shiva, she is considered to be in the gentle mood. When she is with Durga, and especially when she becomes Kali, she is considered to be in a very angry mood.
Parvati is smiling and giving benedictions. But when she is Kali, she is wearing a garland of skeletons. She is stamping on demons.
She is fierce. She is powerful. She can be deadly.
There are times when the various Gods go and seek help from her because certain demons cannot be killed by anyone else. So, that is the conception of the Goddess in the Vedic tradition. And she is extremely powerful.
Now, if you consider, in the Vaishnava tradition, the prominent focus is on the divine couple. Now, we could say this is to some extent there in the Vedic tradition also. But like I said, in the Vedic tradition, the Goddess is sometimes worshipped separately.
Like Durga temples, it is not necessary that there is Shiva over there in Durga temple. In Kali temple, it is Kali alone. So, Sitaram or Lakshminarayan or Radhakrishna.
So, this is the idea of a divine couple. And in this divine couple, see, in the divine conception, nowadays we have the idea of gender equality, which is fair enough. There should not be discrimination against anyone which leads to exploitation.
But in the divine conception, it is not so much gender equality as gender complementarity. Complementarity means that what happens is that Lord Ram is the supreme being, but Sita is respected more than him. Sitaram, that’s why we say Radhakrishna.
Now, while there is a great emphasis on the Goddess as the divine counterpart, but in the Gaudiya Vaishnava tradition, something more happens. If you go into the Gaudiya Vaishnava tradition, that when we consider Radhakrishna, there are many things which are, right now we are talking about the position of Radharani. There are three distinctive differences in the Gaudiya Vaishnava revolution of divinity.
What is happening is that when we talk about Radharani, the first thing is, it is as Chaitanya Chaitanya Tamboodh says, that Ek Atma Dui Vapudhari, that Radha and Krishna, at one level, they are two persons. But at another level, they are one person. Anyonya Leelakari, so it is one supreme person that manifests as Radha and that manifests as Krishna.
And then the two of them later come together. Who did they come together as? A Lord Chaitanya Mahaprabhu. Shri Krishna Chaitanya, Radhakrishna Nahi Anya.
But the idea is that there is one ultimate reality that manifests as two. So now the two play different roles. But in this understanding, it is not that Radharani is just the counterpart of Krishna.
She is not just the consort of Krishna. She is not a competitor divinity either. She is basically that same one ultimate reality, manifest.
This is Krishna is manifest, Radharani is also manifest. So this is the first difference that Radharani and Krishna are both one being in two bodies. Now this is not said simply in a metaphorical sense.
It is said in a philosophical sense. What is the difference between metaphorical and philosophical sense? Metaphorical means when two people are in romantic love with each other or at least the initial stage when the romantic love is very, the hormones are high, the honeymoon phase as they call it. That time people said we two are one.
These two people like one soul in two bodies. Now there are two souls, there is no one soul over there. That is at a metaphorical way of saying it.
But when with respect this is said, this is not metaphorical, this is philosophical. It is a philosophical, specifically an ontological reality. It is a nature of reality that Radharani and Krishna are one and the same person.
But they are manifesting in different moods. The other thing distinctive about Radharani that is distinct to the Gaudiya tradition. Now there are hints of this in other traditions.
But the other distinctive thing especially is that Radharani is not just the consort of Krishna. She is not just the counterpart of Krishna. She is not just the God.
She is the reservoir of all devotion. She is the reservoir of all devotion. Now there are references to this indirectly in the Puranas.
But in the Gaudiya Vishnu tradition this is especially emphasised that all devotion that anyone has that comes from Radharani. So just like Krishna is both a person and a principle. Krishna is a vyakti and Krishna is a tattva.
So to think of Krishna only as a person would reduce him to a person at our human level. To consider Krishna only to a principle would make him impersonal. So Krishna is not just a person and he is not just a principle.
He is both. Similarly Radharani is also both a person and a principle. So as a person she is fully the consort of Krishna and she is completely absorbed in Krishna.
And generally when we focus on the Leela we focus on her as a person. But now as a person we can say she is the exalted devotee. She is the greatest devotee.
And we will soon talk about why she is the greatest. One understanding not why. One understanding why she is the greatest devotee.
But what we will do is what we are focussing on right now is this understanding of her as a principle. Principle means what? That there is Radha tattva. There is Radha as a vyakti and there is Radha as a tattva.
And there are many aspects of the tattva but this is that she is the ladhini shakti. And now what does the ladhini shakti mean? The ladhini shakti does two things. So if Krishna is here, Radharani is here and let’s put all the jivas right now as a collective.
Each jiva is individual. So we will have countless jivas over here like that. But the jivas as a collective.
So the ladhini shakti that is Radharani as a principle So ladhini shakti does two things. She gives pleasure to Krishna. She gives pleasure to Krishna.
And the second she does is that she nourishes the heart of the devotees. So Radharani as the ladhini shakti as the ladhini shakti what she does is she nourishes the heart of the devotees. So what does nourishing the heart of the devotees mean in this context? It means that ultimately the heart is nourished by love.
When we use the word heart here it is used in a metaphorical sense not in literal sense. We are not talking about the biological organ that pumps blood. We are not talking about nourishing that heart.
We are talking about the seat of emotions that is there inside us. And the heart is nourished by love. When we say I am heart broken or you broke my heart.
If one person says to another you broke my heart. Let’s do an x-ray to see if your heart is broken. Now your head is going to be broken.
So there is when we talk about things there is a non-literal level at which we talk. So we say Radharani nourishes the heart nourishes the heart with what? With love, with devotion. So she is the source of all devotion.
So Radharani is not why is this important to understand? The same point this might be a little philosophical but this will create a good foundation. See about God himself there are two conceptions. One is God is the best of all beings.
Hiranyakashipu has this conception that there are many beings and their highest the most powerful among them is God. So for example if a tennis competition is going on there is a number one player. There are many players, there is a number one player.
But if some other player wins sufficient matches and their points increase then this player can become number one. So Hiranyakashipu is thinking that if I do enough austerity then I will become God. So this is the idea that God is the best of all beings.
This is Hiranyakashipu’s conception. But what Prahlad tells him is that God is the basis of all being. He is not just the best of all being.
This is true but a more complete reality is that he is the basis of all being. Nothing exists without him. And that’s why he is not just being smart and cheeky when he tells Hiranyakashipu Hiranyakashipu asks what is the source of your strength? And he says that the source of my strength is the same as the source of your strength and the same as the source of the source of your strength.
That is Brahma’s strength. So he is not just being over smart over there. He is trying to change Hiranyakashipu’s conception that God is not just a hierarchy of being with God at the top.
God is the basis of all being. So similarly Radharani is not just the best of all devotees. She is the basis of all devotion.
Whoever has any devotion it all comes from Radharani. So yes she is the topmost devotee. But even the devotion of Yashodamayi comes from Radharani.
And that is the reason even in a song which is largely about, that is one reason even in a song which is almost entirely about Vatsalyaras that is Damodarashtakam there at the end Satyavrat Muni, what does he add? Radhikaya namo radhikaya tvadhiya priyaya So he adds that reference to Radharani that all devotion that anyone has comes from Radharani. So if you go back to this idea of Ladini Shakti what this means is that when we try to serve Krishna we often give the example that Krishna is like the root of the tree and when we water the root what happens? All the parts get watered. So when we serve Krishna we also get nourished.
In fact in giving we get that is general principle but in giving to Krishna we get all the more, we are nourished. That is true. But how does that link happen? That service that we do that service pleases Krishna and that service brings contentment brings enrichment to our heart.
So both these things are done by the grace of Srimati Radharani. So Radharani is the link who does both these things. The satisfaction of Krishna the satisfaction of Krishna is like the water going to the root of the tree.
See I may intend to put water at the root of the tree but if the sun is very hot the water may evaporate before it reaches the root also. Or if underground there is some some kind of flooring or something which does not allow water to pass through it may not reach the root. So the water has to reach the root and when it reaches the root from there it will go to the various parts.
So it is Radharani who ensures that the water reaches the root and then the water goes to the parts. So Radharani plays a critical role in the seva that is done by anyone. So this is the second aspect of Radharani’s revelation in the Gaudiya tradition is firstly that Radharani is non-different from Krishna that it is the same divine person.
Second is that Radharani while she is God the difference is that she is the basis of all devotion. She is the source of all devotion. The third point that is distinctive in the Gaudiya tradition with respect to Radharani is that the emphasis on Parakiras.
Now this is a slightly complicated statement, concept and to call it slightly complicated is a slight understatement. It is a very profound concept and the Parakiras is the idea that Radharani and Krishna are in one sense not officially formally married and quite often when this is there the question of is it immoral comes up. But the focus of the Bhagavatam and the focus of the Gaudiya tradition is not on the aspect of immorality.
The focus is on the idea of selfless Now we may selfless and immoral actually immorality is generally considered very selfish you know you give up morality because you want some quick pleasure. But the idea is the Bhagavatam has a particular theme going on and generally when we talk about love now love can sometimes be one way love can be unrequited but if you want a loving relationship that cannot be one way that has to be reciprocal that has to be two way still even when there is a loving relationship it is two way it is meant to be reciprocal but what causes often pain in any relationship is if there is no proper reciprocation if I do a lot for you and you do only a little for me then I may start thinking why am I in this relationship what am I doing over here so normally we expect reciprocation so the theme of the Bhagavatam which leads to this particular past time the revelation of Radharani’s glory eventually is that normally when we turn towards God the Vedic approach and this is the general approach of any tradition any theistic tradition is that if I am here and God is here if I do a little for God God will do a lot for me that is general idea we say that say for example the common theme is that if you give some charity to God that charity will come back to you multiple times it may come back in the form of wealth in this life, it may come back in the form of wealth in the next life, now we often talk about the idea of eternal bank account that we are trying to save in this world but all accounts none of them are going to carry with us, the idea of eternal bank account is there so normally it is emphasised that when we serve God God will not just reciprocate He will reciprocate manifold times now this is talked both initially in material terms say in terms of charity it is also talked in spiritual terms in terms of if we take one step towards Krishna, Krishna takes 10 steps or 100 steps or 1000 steps it depends on how ecstatic the devotee is in speaking these things so but generally the idea is Krishna reciprocates so much and this is true Krishna does reciprocate but as I said in any relationship the tension comes when there is very little or no reciprocation at that time how much is the love how much is the service how much is the dedication that comes up say normally Prabhupada would give the example that a parent’s love for the child is or a mother’s love for a newborn baby is the closest we may get to selfless love that the mother cares for the baby now it is not completely selfless because there are times when when the parents also have expectations from their children they will do this, they will do that even if they don’t take care of us in old age they will at least spread our good name that whatever, there is an expectation but suppose parents have a child, say who is autistic not just autistic but high on the autistic spectrum the child is never going to go and become famous and going to do some glorious things and expand the glory of the parents now at that time then the the degree, the dedication in terms of the love of the parents will be tested because there the child is not really going to reciprocate of course not in the normal way that we can understand so when there is lack of reciprocation that is when love is tested now of course in the case of an autistic child we understand the child is just not capable of reciprocating but when the other person is capable of reciprocating and doesn’t reciprocate that is the time do you even care for me? do you even love me? why am I doing all this? so that is generally when we put something in the relationship we expect something from that relationship that is just natural and this is not necessarily selfish see the expectation of reciprocation is foundational to a relationship so reciprocation does not make a relationship or expectation of reciprocation does not make a relationship necessarily immediately mundane or material it is what is the mode of the reciprocation is the reciprocation transactional or is it transformational transactional means what? that when the reciprocation is transactional when we go to a shopkeeper we give some money and we buy something if there is a personal checkout counter we may not even notice who the person is we are just interested in whether our products come properly to us or not so transactional there is give and take but there is no meaningful contact or connection between the people now in a transformational reciprocation what happens is that one I do something for you you do something for me and the result is that both of us come closer to each other so that is a transformational relationship so reciprocation is always there reciprocation is natural Krishna also talks about Krishna talks about principle of reciprocity now in the case of our relationship with Krishna our relationship is tested especially when there seems to be no reciprocation from Krishna now we may be told oh you know you are not able to see how Krishna is reciprocating you know Krishna has his own plan and Krishna’s plan will work in his own way and all that is true these are not just platitudes they are truths but still when we don’t see any reciprocation from Krishna that is the time the relationship is tested in the bhakti sutras as well as when Bhishma speaks this in the Mahabharata this theme comes up what is the test of love when there is every relationship for a relationship to break and still the relationship does not break now it is not a relationship like a rope that is going to break that means when there is any every relationship for a relationship every reason for a relationship to be ended to be broken and still one does not break the relationship now that is a sign of love now when we are talking about every relationship break a relationship we are not talking about abuse and exploitation and that kind of thing but what we are talking about is that when in this case when one person is doing a lot for the other person and then what is the other person doing when there is non reciprocity that is the great test of love so now in the case of Radharani now that is where we are talking about the glory of her love the parakiya bhava which will be discussed about in this past time as we move forward that when the gopis are not married to Krishna so in this particular case I said the common way of looking at it is oh it is immoral why is Krishna doing this and yes that is a valid question to ask but the emphasis of the Gaudiya tradition is that normally we consider this as a conservative society relatively speaking and when a woman gets married a woman has in most traditional societies she gets the name of the husband and the respect and the influence and all that increases so the queens of Rindha, queens of Dwarka they are officially married to Krishna so through their relationship with Krishna they get the respectability that marriage provides but the gopis they are not married to Krishna so in that sense they are giving themselves to Krishna but they are not getting that respectability that comes from marriage and in spite of that they are ready to give themselves to Krishna so there is moral and below that is immoral but above the moral is trans-moral trans-moral is transcendental morality so the gopis are not doing something immoral, what they are doing is trans-moral that they the whole setting that is made of parakiya bhaav is that the gopis give themselves to Krishna and they get nothing in return from Krishna now not only do they not get the selflessness when you talk about the love of the gopis for Krishna the selflessness in two ways they don’t get the respectability of marriage but you may say I just want to be with you I don’t care whether we are married or not but then what happens they don’t get even the company of Krishna why? Krishna leaves Vrindavan and goes away and then they you could say they have ruined me and you have abandoned me now you have ruined me socially you have ruined me emotionally the gopis are heartbroken so even then when there is every reason for the gopis to turn against Krishna they do not do that so that is the glory of the love of the gopis, now of course this is at an external level at an external level when Krishna leaves what happens the gopis are socially and emotionally they are wrecked they are ruined but of course it’s not that simple there is much more going on over there Krishna is not any ordinary person Krishna is God and even when Krishna leaves Krishna does not leave it is said that Krishna actually when we remember Krishna remembrance of Krishna is in two forms there is Smriti and there is Poorthi Smriti is our conscious or even conscientious remembrance of Krishna that means we try to fix our mind on Krishna it goes here, there this is like conscientious remembrance and this is what Sadhana Bhakti is all about but apart from that there is spontaneous remembrance it spontaneously manifests so when Poorthi comes it is that even without any stimulation suddenly we become absorbed in Krishna forget everything else so in romantic movies sometimes when people are separated there are flashbacks so you know flashback means that suddenly there was one place some stimulus comes that reminds them of something and they are completely lost so now this is it generally happens with respect to if somebody is very invested or attached in a material relationship and that can be distracting and all that but in the devotional case when this happens, when this Poorthi comes it is considered a great blessing it is considered actually very rare suddenly spontaneously the remembrance of Krishna comes and transports us to some other place normally even Kirtans Kirtans are wonderful but then we have to absorb ourselves we have to focus, we have to absorb ourselves then we feel the transportative experience Katha, also some of the Katha can transport us but it takes time, it takes attention but when this happens spontaneously then it is very rare and very special so it is described that Krishna entered into the Gopi’s heart and thus the Gopis after Krishna left they would have constant Poorthi of Krishna so in that sense Krishna never abandoned the Gopis because Krishna is different from any ordinary person, Krishna is God so the remembrance of Krishna also at one level is non different from Krishna the remembrance of Krishna is almost as good as Krishna the Gopis don’t feel it that way they still want to be with Krishna but they experience extraordinary enrichment although they are externally in agony in separation from Krishna internally they are so absorbed in Krishna seeing that absorption when Uddhava comes there to Vrindavan Uddhava sees that and he is completely stunned what is he stunned he has learned a lot of philosophy and by learning all that philosophy he has understood Krishna is the ultimate reality, he has understood how we should cultivate remembrance of Krishna and he has dedicated himself to cultivating remembrance of Krishna but when he sees the Gopis he sees the level of bhava they have the level of absorption they have, the kind of samadhi they are in he is just outstruck completely so that is the mercy of Krishna so in the case of Gopis apparently there is non reciprocity but actually there is reciprocity but it’s more of a we could say this is when Krishna departs it’s not non reciprocity it is invisible or intangible reciprocity it is Krishna is not with them in that sense what is Krishna doing but Krishna giving them this spoorthi is invisible reciprocity so let’s focus on this particular pastime now which we are discussing that here Krishna has called the Gopis we are right now in the 10th canto of the Srimad Bhagavatam 29 to 33 this is the Ras Panchadhyay and the 29 chapter Krishna calls the Gopis Krishna’s call comes over here Krishna’s call and the Gopis response Gopis leave everything they leave everything and go to Krishna now when they go to Krishna there is a slight discussion between Krishna and then the second chapter is the Gopis search for Krishna because Krishna has disappeared the next chapter will be one of the most beautiful chapters that is the song of separation of the Gopis, the Gopi Geet comes up then there is finally the 32nd chapter will be the return of Krishna and the talks between Gopis and Krishna and then finally the last chapter will be the Rasa dance this is how these 5 chapters unfold so right now we are in this chapter so the Gopis are searching for Krishna and while they are searching for Krishna Krishna is preparing to dance with the Gopis, they just started dancing and suddenly Krishna disappears what happened? where did Krishna go? we have fasted for a long time and there is a delicious feast, maybe some item that we like I will not mention the item, whatever it is some item we like and we want to savour it and we take a little bit of that item and we close our eyes and we are savouring it and we savour it and we stretch out our hand and the plate is gone where did the plate go? what happened? so the Gopis are savouring Krishna’s presence so Krishna is with us and suddenly Krishna just goes with no explanation what happened? where did he go? so when Krishna just disappears like that the Gopis are agitated, what happened? where did he go? they start searching for him and when they are searching for him, they are on that search and now they have come to a particular place so in this particular purport there is an elaborate discussion of the marks on the feet of Radharani now the context is that the Gopis see that there are two sets of footprints over there so they notice Krishna’s footprint and they start following it, where did Krishna go? and they see there is somebody with Krishna and that person the Gopis are talking about that this person whoever she is she must have done some unparalleled service to Krishna that the way she has served Krishna is significant that the way they are using the words over here so they are not saying that oh she has given pleasure to Krishna they have worshipped Krishna so the Madhuri Rasa is a very intimate rasa and in that yes there is the highest pleasure is there but when Krishna disappears at that time the jolt of Krishna’s disappearance reminds the Gopis that Krishna is God, are the Gopis forgetting Krishna is God? they don’t forget it ever but it is that that’s not what they are conscious of the example given by the Acharyas is that in the day time also the stars are there in the sky but the sun is so bright that we don’t see the stars we don’t sense their light like that for the Gopis and for the Vrajavasis in general the love for Krishna Krishna is our Lord, Krishna is the heart throb of Vrindavan that love for Krishna as a fellow Vrajavasi is so prominent that the knowledge that is like the sun in the day time, because of that the knowledge of Krishna’s divinity goes into the background, it’s like the stars in the sky but when the sun disappears then oh! the stars are there so sometimes they are jolted out of their intimacy, the Madhurya and the Aishwarya comes out so they are reminded of the Aishwarya it is there but it goes in the background so now in this verse, largely it’s in the mood of Aishwarya they are Anyaradhitonoonam they are using the word Aradhita that she has worshipped Krishna like no one else and they are also not using the word Krishna, they are using very reverential names for Krishna Bhagwan Haririshvara they use the word that he is Bhagwan, he is the Supreme Lord he is Hari he is the person who can take everything away, he is Aishwarya now of course they will also use a very intimate name immediately Govinda Govinda is the next verse, next chapter also this theme the Gopis know Krishna is God but still they also know Krishna is our Lord, Krishna is our lover, Krishna is our beloved they have that intimate relationship so in one way in one verse the Gopis will say Krishna, you destroyed the Kaliya demon that you just crushed Kaliya and just a few verses later they will say that Shila Trunankurai Sita Tithina they will say that we are terrified by the thought that the twigs and the pebbles and the thorns in the forest of Vrindavan will pierce your tender lotus feet and that thought is ripping our heart apart now if Krishna has smashed the hoods of Kaliya the fangs of Kaliya are far more dangerous than the thorns so they know that Aishwarya Gyan is there, Krishna is so powerful but the Madhuri rides over but Krishna, your feet, they will get injured so like that Bhagwan Haririshwara is there but along with that, Govinda Govinda is Krishna’s name in Vrindavan Pritoyam Anayadra so she must have pleased him in an exceptional way and therefore Krishna has Anayadra, taken her alone to a secluded place now the word Aradhito refers to worshipped but also refers to the fact that this is indirect reference to Radharani so what happens I will make two more points and then we will conclude so how much time do we have? one minute, ok I cannot make two points in one minute but here it is described when Krishna takes Radharani away the theme is that Krishna is actually taking Radharani to glorify Radharani but it is not just Krishna taking Radharani away to glorify Radharani, the Gopis when they see that it might seem, oh who is this special person whom Krishna has taken away the Gopis also know that Radharani’s love is more than the love of anyone else but when Radharani goes with Krishna she is initially happy, oh Krishna is only with me but immediately she thinks, but what about all the other Sakhis they will be devastated that Krishna is not with them and that’s why even when she is with Krishna she can’t enjoy Krishna’s association and that’s why she slows down she makes various excuses Krishna I am very tired Krishna can you get this flower Krishna let us look at this beautiful tree and that way she is slowing Krishna down so that all the other Gopis will catch up so Radharani she is with Krishna and Krishna has selected her but she does not forget the other Sakhis now in this way Radharani also shows the selflessness of her love so she wants to she wants to be with Krishna but she doesn’t want to be with Krishna at the cost of depriving others and it is this love of Radharani and the love of the Gopis that eventually pleases Krishna so much that Krishna says that I cannot repay you I cannot so while in the Bhagavatam’s revelation Radharani is one among the Gopis she is special among the Gopis but in the Gaudiya Vaishnava’s revelation she is the source of the devotion of all the Gopis and her devotion is such that she wants everyone else to also delight in their devotion and that was the mood that Shila Prabhupada manifested Shila Prabhupada when he came to America at the age of 70 that was Prabhupada’s father in his childhood he said I want my son to become a devotee of Radharani that’s why he wanted his son to learn Mrudanga Prabhupada did not talk so much about Radharani but Prabhupada had that mood Prabhupada was in Vrindavan with Krishna, Prabhupada could have been enjoying Krishna but Prabhupada left Vrindavan he went all over the world why? because he was concerned about others, he didn’t just want to enjoy Krishna alone, he wanted to share that joy of Krishna consciousness with everyone else the selflessness of Radharani’s love is not just that Krishna even if you give me nothing in return still I will keep serving you but the selflessness is also that Krishna I don’t want to enjoy your company alone I want everyone I want other Sakis to enjoy also so that selflessness is the mood of those who are trying to share Krishna consciousness that was the mood of Srila Prabhupada and the more we try to share Krishna with others the more we will be able to savour Krishna ourselves the more Krishna will enter into our own hearts so I will summarise what I discussed today I talked about the position of Radharani I talked about the revelation of Radharani and then I talked about the disposition of Radharani so in the position of Radharani I talked about the first thing was that how in the world theology, in the Vedic theology in Vaishnav theology and in Gaudiya Vaishnav theology so in the Gaudiya Vaishnav theology what is revealed is very special that God is male or female, God is sometimes female as the Goddess that God is a divine couple, male and female but in the Gaudiya Vaishnav theology what happens is, there is one God who manifests as the male and the female the second aspect is that Radharani is not just the is not just the topmost devotee the best devotee, she is the basis of all devotion and everybody’s devotion comes from her the third point we discussed was how Radharani and the Gopis ultimately, there is a completely selfless love that while it is the parakhiya, the focus is not on the immorality, it is in the selflessness, that the apparent non reciprocity the Gopis give everything to Krishna and Krishna apparently gives nothing to them but that non reciprocity is actually invisible reciprocity Krishna reciprocates by being with her, by being with them in the form of spurti, spurti rather and their disposition we discussed that the selflessness of Radharani and the selflessness of the Gopis selflessness of the Gopis is that they want Radha to be glorified and that’s why they act as if they are proud that Krishna will leave them and go away and Radharani’s selflessness is that that she doesn’t want to enjoy Krishna alone and she wants to be with Krishna she wants to have Krishna’s but not alone and this is the mood of outreach this was the mood of Shila Prabhupada and Prabhupada would say that the more we try to share Krishna consciousness with others the more we will be able to the more we share, the more we savour Krishna consciousness ourselves and we share and we savour this becomes the delightful cycle in which we enter more and more deeper in our relationship with Krishna so let us pray to Radharani for her blessings so that we can also develop a drop of the selflessness of her love and also become steady in smriti and eventually one day come to the level of spurti of spontaneous remembrance of Krishna Radhaashrami Mahamahotsav ki Shrimati Radharani ki Shila Prabhupada ki Tai Gaur Premanand