Śrī Śuka muni has glorified the greatness of Rādhārānī’s love amongst all the damsels of Braja in the verse “anayārādhito nūnam” etc. (Bhag. 10.30.28). Some people are reluctant to accept the greatness of Rādhā’s love, since Her name is not mentioned in Śrīmad Bhāgavatam. Śrī Sukadev Gosvāmī has not mentioned the name of any Gopī.
In his purport to verses such as “ityunmatta vaco gopyaḥ” etc (Bhāg. 10.30.14), Śrīla Viśvanātha has said-
“no naḥ kathā vada sadaḥsviti tanniṣiddho’pyānanda nighna iha tā yadavocameva,nāmāni tu prathayitāsmi tadatra nāsām itthaṁ munir manasi samprati niścikāya. “
Meaning – “When Śukadev was about to describe the mysterious pastimes of the Gopīs in the assembly of Emperor Parīkṣit, the Gopīs inspired him not to reveal their names in the assembly. On receiving the prohibitory order of the Gopīs, Śukadev was emerged in the ocean of bliss and in spite of describing their pastimes very nicely he has not mentioned their names.
In not doing so, he has merely executed their command”.
Sanātana Gosvāmī has stated in his explanation to the verse “anayārādhito nūnam” that, benumbed by bliss, Śukadev has revealed the name of Rādhārānī covertly.
In his explanation he expresses his opinion thus – “rādhayati ārādhayatīti rādheti nāma-karaṇaṁ ca darśitam.” Anyway, whether Śukadev mentions the name of Rādhā or not, there is no doubt that in the description of Rāsa-līlā, amidst innumerable Gopīs, he has waved the victory – banner of the supreme love of one certain principal Gopī.
That principal Gopī is none other than Śrī Rādhā, the crest-jewel of all the consorts of Kṛṣṇa. Many śrutis, purāṇas and tantras extol the greatness of Rādhārānī.
“Tasyādya prakṛti rādhikā nityā nirguṇā yasyāṁśe lakṣmī-durgādikā śaktayaḥ” – (Gopālatāpanī śruti)
Meaning – “Śrī Rādhā is the original potency of the Supreme Being. She is eternal Laksmi, Durga etc. are only Her parts. Just as in spite of being the supreme reality, Kṛṣṇa is the cause of all causes, similarly, although Śrī Rādhā is the supreme potency, She is the supreme cause of all other potencies.”
“Rukmiṇī dvārāvatyāntu rādhā Vṛndāvane vane”- (Matsya purāṇa)
Meaning – “Just as Rukmiṇī is the chief of all queens in Dvārakā, Rādhā is the chief consort in Vṛndāban”.
Padmapurāṇa says –
“yathā Rādhā priyā viṣṇos tasyāḥ kuṇḍaṁ priyaṁ tathā sarvagopīṣu saivaikā viṣṇor atyanta vallabhā”.
Meaning – “As Rādhā is dear to Kṛṣṇa, the lake in which She bathes is also equally dear to Him”.
Amongst all the Gopīs, Rādhā is the dearest to Kṛṣṇa.
“rādhayā тādhavо devo mādhavenaiva rādhikā janeṣvavibhrājante” – (Ṛk-pariśiṣṭa).
Meaning – “Rādhā with Mādhava and Mādhava with Rādhā are eternally and inseparably existent amongst the populace.”
Nārada pancarātra and Gautamīya tantra have repeatedly described Śrī Rādhā as the supreme potency in the following words-
“Lakṣmī sarasvatī durgā sāvitrī rādhikā parā”, “Devī rādhā parā proktā caturvarga prasavinī”, “rasikā rasikānandā svayaṁ rāseśvarī parā”, “Devī kṛṣṇamayī proktā rādhikā paradevatā sarva-lakṣmīmayī sarvakāntiḥ sammohinī parā” etc. “parānte śreṣṭha-vācakā”.
Please note that the word ‘parā’ exists in all these verses. ‘parā’ means ‘supreme’. In this way, there are plenty of evidences of Śrī Rādhā being the Supreme amongst all other potencies.
In Śrī Caitanya Caritāmṛta it has been described thus –
Kṛṣṇa kāntā-gaṇa dekhi trividha prakāra; eka lakṣmī-gaṇa, pure mahiṣīgaṇa āravrajāṅganā-rūpa āra kāntā-gaṇa sāra; śrī rādhikā hoite kāntā-gaṇera vistāra
avatārī Kṛṣṇa yaiche kore avatāra; aṁśinī rādhā hoite tin gaṇera vistār
lakṣmī-gaṇa tāra vaibhava vilāsāṁśa rūpa; mahiṣī-gaṇa vaibhava prakāśa svarūpa
ākāra svabhāva bhede vrajadevī-gaṇa; kāya vyūha-rūpa tāra rasera kāraṇa
bahu kāntā vinā nahe rasera ullāsa; līlāra sahāya lāgi bahut prakāśa
tāra madhye vraje nānā bhāva rasa-bhede; Kṛṣṇake korāya rāsādika līlāsvāda
govindānandinī rādhā govinda mohinī; govinda sarvasva sarva kāntā śiromaṇi
“The consorts of Lord Kṛṣṇa are of three types – the Lakṣmīs (in Vaikuṇṭha), the queens (in Dwārakā) and the Braja-beauties. Amongst these, the damsels of Braja are superior. Śrī Rādhikā is the source of all the consorts. The Lakṣmīs are her vaibhava-vilāsa while the queens are her vaibhava-prakāśa. The damsels of Вraja are Her expansions. They all have different forms and nature in order to give pleasure to Kṛṣṇa. The exultation of Rasa is not possible without many damsels. Hence there are many forms to make the pastimes more attractive. Moreover, they have different types of bhāvas and Rasas for the pleasure of Kṛṣṇa. They make the pastimes such as Rāsa-līlā more relishing to Kṛṣṇa. Rādhārānī enchants Govinda (Kṛṣṇa) and causes pleasure to Govinda. She is Govinda’s life and soul. She is the chief of all consorts.”
– (C.C. Adi-lila, 4th chapter)
Śrī Rādhā is the crest – jewel of all the consorts of Kṛṣṇa. It can also be told that Śrī Rādhā is the be-all and end-all of Kṛṣṇa’s pastimes. Raghunatha Das Gosvāmī has written in his Visakhanandad stotra –
“kṛṣṇa-manjula tāpinche vilasat svarṇa-yūthikā,
govinda navyopāthode sthira-vidyullatādbhutā,
Grīṣme govinda – sarvāṅge candra-candana-candrikā,
śīte śyāma-śubhāṅgeṣu pītapaṭṭa-lasatpaṭī
madhau Kṛṣṇa tarūllāse madhuśrīr madhurākṛtiḥ,
manju-mallāra raga-śrīḥ prāvṛṣi śyāmaharṣiṇī
ṛtau śaradi rāsaika – rasikendramiha sphuṭam,
varītum hanta rāsaśrī viharanti sakhī-śritā
hemante smara-yuddhārtham aṭantaṁ raja-nandanam,
pauruṣena parājetuṁ jayaśrīr mūrtidhāriṇī”.
Meaning – “Śrī Rādhārānī is the golden creeper embracing the Kṛṣṇa – Tamāla tree. In the blazing heat of summer, She is the sandalwood – paste, camphor and cool moonlight on the body of Śyām. In winter, She is the golden – yellow warm clothing on His auspicious body. In spring Śrī Rādhā is the sweetly scented vernal beauty bringing exultation to the Kṛṣṇa tree. In monsoon Śrī Rādhā is the manju-māllara musical notes playing in the showers of Kṛṣṇa. In the autumn, She is the embodiment of the beauty of Rasa, lending joy to the diadem of the kings of connoisseurs (Kṛṣṇa). In the dewy season, She is the embodiment of victory, causing defeat to the scion of the King of Braja (Kṛṣṇa) desiring a duel in the art of love–making”.
O nava jaladhara anga; iha thira bijurī Taranga
O vara marakata ṭhāma; iha kāncana daśabāna
O matta madhukara raja; iha nava paduminī sāja
O nava taruṇa tamāla; iha hemayūthi rasāla
O mukha cāṅda cakora; iha diṭhi lubadha cakora
(Pada kalpataru)
“He resembles a newly – formed cloud,
She – a static lightning.
He glows like on emerald,
She – like golden arrows.
He is the king of heady honey – bees,
She – a newly bloomed lotus.
He is like a young Tamāla tree,
She – a golden creeper.
He is moon – faced, She gazes
like a tempted cakora.”
– (Padakalpatam)
Just as Lord Kṛṣṇa is the form of unparalleled sweetness, Śrī Rādhā is also the supreme essence of love.
premera parama sāra mahābhāva jāni; sei mahābhāva rūpā rādhā ṭhākurāṇī
premera svarūpa deha prema vibhāvita; kṛṣṇera preyasī śreṣṭhā jagate vidita
“Mahābhāva or supreme ecstasy is the highest essence of love. The embodiment of that mahabhāva is Śrī Rādhā. She is the embodiment of love, She is ever-flowing with love; She is famous as the greatest of all beloved of Kṛṣṇa”
– [C.C. Madhya 8th ch]
(N.B. – Please refer to the detailed description of the form of Śrī Rādhā’s love in “premāmbhoja marandākhya stave” of Raghunātha Dās Gosvāmī and 8th chapter of Madhya-līlā, Caitanya Caritāmṛta by Kṛṣṇadāsa Kavirāja Gosvāmī).
Immersed in the nectar of supreme ecstasy of Śrī Rādhā, Śrī Kṛṣṇa Caitanya Mahāprabhu has expressed unique Divine madness in the great pastimes of Gambhīrā and has declared the supreme greatness of the love of Śrī Rādhā to his confidential devotees. Śrī Kavirāj Gosvāmī, the expert artist of prema Rasa has unraveled the brilliant greatness of the love of Śrī Rādhā for the loving devotees by perfectly drawing the image of that supremely sweet and ecstatic pastime in the Antya Līlā of Caitanya Caritāmṛta. Hence the mahājana has sung –
Yadi gaur nā hoto, ki mene hoto, kemone dharitām de
Rādhāra mahimā, prema rasa sīmā, jagate jānāto ke?
Madhura vṛndā- vipina mādhurī, praveśa cāturī sāra,
Varaja yuvati- bhāvera ārati, śakati hoito kāra?
“If Gour had not been, how would I have lived? How would the world know of Rādhā’s glories and Rādhā’s love? How would we enter the sweet pastimes in the sweet gardens of Vṛndāban? Who else could have expressed the feelings of the damsels of Braja? ”
Srila Ananta das Babaji (taken from Rasa – Darshan)
Amrita-Tarangini 