Srimati Radharani 108 Names and Pastimes (Sri Radhika Astotara Satanama Stotram)

Email

Whatsapp

Facebook

Pinterest

Twitter

Copy link

Srila Bhaktisiddhanata Sarasvati Prabhupada

Why Sri Radha's name is not clearly mentioned in Sri-mad-Bhagavatam

Lord Krishna's pastimes are elaborately described in the paramahamsa samhita called Srimad-Bhagavatam, compiled by Sri Krishna Dvaipayana Vedavyasa. Mysteriously he did not specifically mention Srimati Radhika's name. She for whom Krishna performs pastimes, who is the principal heroine of Krishna's pas-times, who is the topmost devotee and shelter for Krishna's pas-times - why wasn't Her name mentioned in Srimad-Bhagavatam? This question may arise in many people's hearts.

The answer is this: Her name was not mentioned simply because Srimati Radharani is most dear to Sri Krishna, and this truth is supremely confidential. Considering this fact, Sri Vyasadeva did not openly mention the truth of Sri Radha, who is the most worshipable object and a most rare attainment for the loving devotees of Govinda. He wished to hide Her from the unqualified, ordinary audience and reciters. Is it not intelligent to hide a pearl necklace from a monkey rather than to hand the necklace over to it?

Moreover, it is not true that Vyasadeva did not at all say any-thing about Sri Radha to the swanlike devotees of Srimad-Bhaga-vatam. As Sri Gaura is hinted at in Srimad-Bhagavatam, so the daughter of Vrsabhanu is mentioned confidentially and mysteriously. For example, in Srimad-Bhagavatam (10.30.28) we find this verse:

anayaradhito nunam bhagavan harir Isvaraḥ 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."

Why Srimati is the crest jewel among lovers

Sixteen thousand gopis were present and serving Sri Krishna in the rasa dance arena. By His inconceivable potency, the Lord of all mystic power, Sri Krishna, expanded Himself in many forms and, by placing Himself between two gopis, enjoyed the rasa dance with His maidservants. Seeing this, Srimati became a little angry. She thought, "Am I not the topmost maidservant of Sri Krishna? Can Sri Krishna's life go on without Me? Sixteen thousand gopis can serve Him in every way. These sixteen thou-sand maidservants have given up everything for Sri Govinda-their adherence to worldly etiquette and Vedic injunctions, their family relationships, their modesty, their patience, their attempts to please themselves, their physical enjoyment, the path of righteousness, love for their relatives, and fear of their relatives' chastisement. They are gratifying Krishna's senses with everything they possess. If Sri Krishna can leave all of them for My sake, then I will think I am a real maidservant of Sri Krishna."

Thinking like this, Srimati Radhika left the rasa-lila arena. But then Sri Krishna's rasa-lila suddenly stopped. She for whom everything is done for whom the very rasa dance pastime is enacted and without whom the rasa festival would not have even begun - why wouldn't Krishna stop His rasa dance in Her absence? Soon Govinda too left the rasa arena to search for His dearest heroine. Then all the gopts said to one another, "O friend! Krishna left us and took Radha to a secluded place. Therefore she must have worshiped the Supreme Lord more than any of us."

yasyaḥ kadapi vasanancala-khelanottha dhanyatidhanya-pavanena kṛtartha-mani yogindra-durgama-gatir madhusudanopi tasya namostu vrsabhanu-bhuvo disepi

"Obeisances to the direction that faces Sri Vrsabhanu's daughter. When the breeze coming from that direction playfully moves the edge of His garment, Lord Krishna, who cannot be attained even by the kings of yogis, thinks His life has now become a great success." (Sri Pra-bodhananda Sarasvati, Sri Radha-rasa-sudha-nidhi)

sri krsna-brahma-devarsi-vadarayana-samjnakan sri madhva-sri padmanabha-sriman nphari-madhavan devam Isvara sisyam sri caitanyanyanca bhajamahe sri krsna prema danena ena nistaritam jagat

Lord Krishna's disciple is Brahma. Brahma's disciple is the great sage Narada, and Narada's disciple is Vyasadeva. Sri Madhva accepted that same Sri Vyasadeva as his spiritual master. Sri Krishna Caitanya Mahaprabhu is the eighteenth descendant of that old Vaisnava acarya, Sri Madhvamuni. We worship Sri Caitanya Mahaprabhu, who delivered the whole world by distributing the jewel of the love of God. That same Gaurasundara Mahaprabhu, who is nondifferent from the son of the King of Vraja, has manifested Himself in a form enriched with Sri Radha's complexion and mood.

Through the boundless mercy of Sri Krishna Caitanya Mahaprabhu, Srila Raghunatha dasa Goswami, a beloved associate of the Lord, engaged in prolonged devotional worship at the feet of Mahaprabhu. By the Lord's grace, an exceptional stead-fastness in bhajana, coupled with a fervent and loving devotion tinged with pure dispassion, blossomed within his heart. Following Sri Mahaprabhu's departure from this world, Raghunatha dasa sought refuge in Vraja, contemplating suicide due to the un-bearable pangs of separation. However, Sri Rupa and Sanatana Goswamis persuaded him to abandon this despairing notion and instead immerse himself in bhajana on the banks of Radhakunda.

Henceforth, until the conclusion of his blessed life, Srila Raghunatha dasa Goswami fervently cried out day and night, yearning for the divine presence of his beloved Goddess, Srimati Radharani, by the sacred waters of Sri Radhakunda. The ambrosial current of his pure devotion, akin to the monsoon showers of mercy from above, surged forcefully towards the coveted ocean, named Sri Sri Radha-Madhava, inundating both riverbanks along its course.

Those who delve into discussions about the remarkable char-acter of Sri Raghunatha dasa Goswami openly acknowledge that such intense devotion and anxiety were seldom witnessed in the annals of world history. In his profound state of devotional fervour, he consistently bathed his own body in streams of tears, fervently calling out for an audience with his beloved Lord. The prayers he penned in this elevated state of consciousness are compiled and titled Stavavali. Nowhere in the treasury of Sanskrit poetry can one find a collection of prayers as enriched with sweet sentiments, transcendental flavours, and expertly chosen words as the Stavavali.

The profound and spiritually charged compilation of 108 names and corresponding pastimes of Srimati Radharani in this book, "Sri Radhika Astotara Satanama Stotram, Srimati Radharani 108 Names and Pastimes" is a testament to the unwavering devotion of Srila Raghunatha Dasa Goswami. These verses, born from the depths of his heartfelt separation, vividly depict his self-per-ception as the eternal maidservant of Srimati Radharani.

Immersed in the throes of separation from his beloved Mis-tress, Srila Dasa Goswami found solace and expression at the base of Govardhana Hill on the serene banks of Radhakunda. A prominent raganuga bhakta, he spent a transformative 16 years in the close company of Sri Caitanya Mahaprabhu. Entrusted to the guidance of Sri Svarupa Damodara, Srila Dasa Goswami delved into the profound realms of divine rasa, unravelling the intricacies of Radha and Krishna's sublime pastimes.

To enhance the spiritual experience for devotees, the 108 names of Srimati Radharani are intricately interwoven with the enchanting pastimes of Radha and Krishna. This infusion of di-vine narratives not only enriches the recitation but also allows devotees to savour the essence of these sacred names. Regularly immersing oneself in the exploration of these divine pastimes and the recitation of the 108 holy names of Srimati Radharani, is a potent practice that invokes a deep wellspring of devotion for the divine couple.

As Srila Raghunatha Dasa Goswami proclaimed at the conclusion of these sacred recitations, the devotee who ardently, humbly, and eagerly recites these 108 names of Sri Radha will undoubtedly and swiftly attain the blessed vision of Her Divine Master.

The nectarean beauty and significance encapsulated in each name serve as a transformative journey for the soul, fostering an unbreakable connection with the transcendental realm of Radha and Krishna.