Why Radharani is not mentioned in Bhagavatham? Are we worshiping an imaginary character?
ACTUAL QUESTIONS FROM TWO DEVOTEES:
(1) Hare Krishna. Dandavat Pranam Prabhuji.
My sister once asked me like this: Radharani is not mentioned in the Mahabharata but Rukmini is mentioned. Why is it so?
(2) Is it right or necessary to worship RADHA RANI. Bcoz you will not find any description or glorification of RADHA (other goddess are mentioned).
Two main books are usually referred by bhaktas: BHAGVAT GEETA AND BHAGVATAM.
In whole geeta KRISHNA mentions important subject matter only…but in 10th chapter he mentions his avatar in different forms like he is shiva ….he is lion …..he is ganga….he is smriti vedha…etc…..but he never mentions about RADHA.
Bhagavatham contain 12 skandh….out of that, only 1 skandh related directly to krishna lila……and that too is divided into 2 parts …out of that only few chapter are related to RADHA Krishna. For example, Maa Durga, Kaali, Laxmi, Sarswati are mentioned with proper channel….in shastra you will find the mahima (glory) of names of Krishna, Hari or Narayan….but the mahima of name of RADHA is never mentioned..
Are all the stories fakes bcoz… they are not mention in shastras? Then why people chant name of RADHA with Krishna… is this not the waste of time and energy…plz guide me if am wrong.
There are two primary reasons for the name of Radharani not widely mentioned in Bhagavatham like other Gopis:
(1) Srila Sukadeva Gosvami avoided mentioning the Names and glories of Srimati Radharani because such exalted devotees would go to the exalted and fainted state even when they think of Radharani. They can not further describe Bhagavatham. Sri Caitanya Maha Prabhu would also go to an exalted state whenever he hears the names of Radharani and Krishna.
(2) The readers may not be matured enough spiritually, to understand the transcendental and confidential relations between Radharani and Krishna.
When we mention Krishna, that includes Radharani also. Because, Radharani is the Internal Pleasure Potency of Krishna and inseparable from Krishna. He expands His internal pleasure potency as Radharani whenever He likes to enjoy the feel of being loved.
In fact, Srimad Bhagavatham has indirectly mentioned Radharani. For example:
Srimad Bhagavatam 10.30.28 mentiones:
bhagavan harir isvarah
yan no vihaya govindah
prito yam anayad rahah
Certainly this particular gopi has perfectly worshiped the all-powerful Personality of Godhead, Govinda, since He was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place.
Srila Prabhupada writes in his PURPORT:
“Srila Visvanatha Cakravarti explains that the word aradhitah refers to Srimati Radharani. He comments, “The sage Sukadeva Gosvami has tried with all endeavor to keep Her name hidden, but now it automatically shines forth from the moon of his mouth. That he has spoken Her name is indeed Her mercy, and thus the word aradhitah is like the rumbling of a kettledrum sounded to announce Her great good fortune.”
Although the gopis spoke as if jealous of Srimati Radharani, they were actually ecstatic to see that She had captured Sri Krishna.
Srila Visvanatha Cakravarti quotes the following detailed description of Srimati Radharani’s footprints, as given by Srila Rupa Gosvami in his Sri Ujjvala-Nilamani: “At the base of the large toe of Her left foot is the mark of a barleycorn, below that mark is a disc, below the disc is an umbrella, and below the umbrella is a bracelet. A vertical line extends from the middle of Her foot to the juncture of Her large and second toes. At the base of the middle toe is a lotus, below that is a flag with a banner, and below the flag is a creeper, together with a flower. At the base of Her small toe is an elephant goad, and upon Her heel is a half-moon. Thus there are eleven marks on Her left foot.
“At the base of the large toe of Her right foot is a conchshell, and below that a spear. At the base of the small toe of Her right foot is a sacrificial altar, below that an earring, and below the earring a spear. Along the base of the second, third, fourth and small toes is the mark of a mountain, below which is a chariot, and on the heel is a fish. “Thus all together there are nineteen distinguishing marks on the soles of Srimati Radharani’s lotus feet.”
Let us now see some of the places in which Radharani has been explained by Srila Prabhupada:
Srila Prabhupada writes in Sri Caitanya Caritamrta 2:8:100 – purport:
The name Radha is derived from this verse (S.B.10:30:28), from the words anayaradhita, meaning “by Her the Lord is worshiped.” Sometimes the critics of Srimad-Bhagavatam find it difficult to find Radhararani’s holy name in that book, but the secret is disclosed here in the word aradhita, from which the name Radha has come. Of course, the name of Radhararani is directly mentioned in other Puranas. This gopi’s worship of Krsna is topmost, and therefore Her name is Radha, or “the topmost worshiper.”
Srila Prabhupada’s comments in his various purports about Srimati Radharani:
“In fact, Radharani is the internal potency of Sri Krsna, and She eternally intensifies the pleasure of Sri Krsna. Impersonalists cannot understand this without the help of a maha-bhagavata devotee. The very name “Radha” suggests that Srimati Radharani is eternally the topmost mistress of the comforts of Sri Krsna. As such, She is the medium transmitting the living entities’ service to Sri Krsna. Devotees in Vrndavana therefore seek the mercy of Srimati Radharani in order to be recognized as loving servitors of Sri Krsna.” (Sri Caitanya Caritamrta -1:4:56 – purport).
The name “Radha” is derived from the root word aradhana, which means “worship.” The personality who excels all in worshiping Krsna may therefore be called Radhika, the greatest servitor. (Sri Caitanya Caritamrta – 1:4:87 – purport).
I offer my respects to Radharani, whose bodily complexion is like molten gold and who is the Queen of Vrindavana. You are the daughter of King Vrshabhanu, and You are very dear to Lord Krishna. (Bhagavad-gita Introduction)
In Vrindavana all the pure devotees pray for the mercy of Srimati Radharani, the pleasure potency of Lord Krishna. (Srimad-Bhagavatam 2.3.23 – Purport)
Srimati Radharani is a tenderhearted feminine counterpart of the supreme whole, resembling the perfectional stage of the worldly feminine nature. Therefore, the mercy of Radharani is available very readily to the sincere devotees, and once She recommends such a devotee to Lord Krishna, the Lord at once accepts the devotee’s admittance into His association. (Srimad-Bhagavatam 2.3.23 – Purport)
One who is attracted by the beauty of Radha and Krishna cannot be attracted by the false beauty of this material world. (Srimad-Bhagavatam 3.20.31 – Purport)
It is explained by the Gosvamis that Radharani is the manifestation of the pleasure potency of the Supreme Personality of Godhead. (Srimad-Bhagavatam 3.31.38 – Purport)
Lord Caitanya is Krishna Himself, but He appears as a devotee to taste the sweetness of the transcendental mellow in Himself which is tasted by Srimati Radharani, the greatest of all devotees. (Srimad-Bhagavatam 3.33.4 – Purport)
If one takes shelter of Vrindavana under Vrindavaneshvari, Srimati Radharani, certainly all the problems of his life are solved very easily. (Srimad-Bhagavatm 4.8.24 – Purport)
If a devotee approaches Srimati Radharani to offer some service to Krishna, even Srimati Radharani thinks that the devotee is greater than She. (Srimad-Bhagavatam 7.1.27 – Purport)
The form of the Lord with a flute in His hands is most attractive, and the one who is most sublimely attracted is Srimati Radharani, Radhika. She enjoys supremely blissful association with Krishna. (Srimad-Bhagavatam 10.3.31 – Purport)
The ahladini-shakti is manifested as Radharani, but Krishna and Radharani are the same, although one is potent and the other is potency. (Srimad-Bhagavatam 10.13.57 – Purport)
Thus, Since Radharani is the part and parcel of Krishna as His pleasure potency, she has been hidden within Krishna. So, understand that when you mention Krishna, that mentions Radharani also. Even in Hare Krishna Maha Manthra, “Hare” denotes Radharani only, ie, potency of Krishna.
Actually, the scriptures mentioned by you are primarily for preaching the dharma. So, they do not give much importance for lilas of Krishna. Even in Bhagavatham, out of 12 cantos, only one canto has been dedicated for the life and lilas of Krishna.
Bhagavad Gita is about teaching the dharma. So, no importance for Krishna lilas there.
As far as the listing of His vaibhavs (Viboodhis) of Krishna in Bhagavad Gita is concerned, Krishna has mentioned about His representations in various forms like Shiva, Karthikeya, etc. You say that Radharani does not appear anywhere in these viboodhis.
The answer is that Radharani is not an another form of Krishna. She is the part of Krishna Himself. She is the form of the ENERGY OF KRISHNA. Krishna and Radharani are non diffferent. And, there was no need for mentioning the personal associate of Himself to Arjuna. Then, why should Krishna mention about Himself as His viboodhis?
Since Radharani is the pleasure potency (internal energy) of Krishna, She is inseparable from Him. Krishna is always packed with Radharani. And hence, Radharani is Krishna’s part and parcel.
Whenever required, Krishna makes His pleasure potency to take the form of Radharani and make lilas with her. This is based on the pure will of Krishna.
And, this is considered as very personal activity of Krishna. Speaking about the lilas between Krishna and Radharani is similar to speaking about the personal activity of Krishna. It is not good to speak about the personal activities of Krishna. That is why, as a decency, many scriptures avoided mentioning more about the lilas of Krishna with His own pleasure potency Radharani.
Will anyone share the details to others about his personal activities with his wife? Similarly, though Krishna will not object, a devotion packed genuine devotee will refrain from speaking about the lilas of Krishna with His own potency Radharani.
That is why, even Srila Prabhupada followed the foot steps of his previous acharyas and avoided speaking about the lilas of Radharani and Krishna.
This is the reason for not mentioning Radharani in many places in scriptures.
Then, why Krishna’s lilas with the Gopis have been mentioned in Srimad Bhagavatham?
Because those lilas were performed by Krishna publicly to please His devotees and gopis. He showed a certain part of His lilas to us to enjoy the transcendental nature of such lilas. Since the lilas and interactions with Radharani was very personal and in the topmost platform, the acharyas had to hide them. The lilas with the gopis have the message that if any devotee puts his full faith in Krishna, he can get Krishna Himself as gopis did.
So, to give this message to the devotees, those gopi lilas have been mentioned.
Therefore, do not think that Radharani is an imaginary character just because she has not been mentioned in many scriptures. There are many books like “Govinda Lilamruta” that mentions about Radha’s lilas with Krishna. But, it is not advisable for the devotees to read such books because these are all very personal lilas of Krishna with His own pleasure potency Radharani.
Hope you are clear now.