Radharani, the name has come from the word aradhyate, aradhana means worshiping

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Expressions researched:
"Radharani, the name has come from the word aradhyate. Aradhana, aradhana means worshiping" |"The name "Radha" is derived from the root word aradhana, which means" |"aradhyate means worshiping. From this word aradhyate, Radha has come"

Sri Caitanya-caritamrta

CC Adi-lila

The name "Rādhā" is derived from the root word ārādhana, which means "worship."
CC Adi 4.87, Translation and Purport:

Her worship (ārādhana) consists of fulfilling the desires of Lord Kṛṣṇa. Therefore the Purāṇas call Her Rādhikā.

The name "Rādhā" is derived from the root word ārādhana, which means "worship." The personality who excels all in worshiping Kṛṣṇa may therefore be called Rādhikā, the greatest servitor.

Lectures

Festival Lectures

So the atheistic class of men protest this Rādhārāṇī's name is not in the Śrīmad-Bhāgavatam. How this name came, Rādhārāṇī? But they do not know how to see it. There is anayārādhyate. There are many gopīs, but there is mention that by this particular gopī He is served more pleasingly. Kṛṣṇa accepts this gopī's service more gladly. Anayārādhyate. Ārādhyate. This ārādhate, this word, ārādhyate means worshiping. From this word ārādhyate, Rādhā has come.
Radhastami, Srimati Radharani's Appearance Day -- Montreal, August 30, 1968:

There are many hundreds of instances in Indian history that to realize the Brahman pleasure they gave up everything. They gave up everything. That is the way. Tapasya means voluntarily accepting something severe for realizing the supreme pleasure. That is called tapasya. So if, for tasting a little Brahman pleasure, all materialistic pleasures are to be given up, do you think that the Supreme Brahman, Lord Kṛṣṇa, is enjoying this material pleasure? Is it very reasonable? This Kṛṣṇa, He's enjoying lakṣmī-sahasra-śata-sambhrama-sevyamānam (Bs. 5.29). Hundreds and thousands of goddess of fortune are engaged in His service. Do you think these lakṣmīs are material women? How Kṛṣṇa can take pleasure in the material women? No. This is mistake. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ (Bs. 5.37). In the Brahma-saṁhitā you'll find that He expands His ānanda-cinmaya-rasa, the mellow of transcendental pleasure potency. And these gopīs are expansion of His pleasure potency. And Rādhārāṇī is the center. Rādhārāṇī is the center. So Rādhārāṇī is not... Don't take that Rādhārāṇī is an ordinary woman like we have our wife or sister or mother. No. She is the pleasure potency. And the birth of Rādhārāṇī was not from the womb of any human being. She was found by her father in the field. While father was plowing, he saw one little nice child is lying there, and he had no children, so he caught it and presented to the queen, "Oh, here we have got a very nice child." "How you got?" "Oh, in the field." Just see. Rādhārāṇī's janma is like that. So this janma is today and Rādhā, this name is sometimes not found in Bhāgavata. So the atheistic class of men protest this Rādhārāṇī's name is not in the Śrīmad-Bhāgavatam. How this name came, Rādhārāṇī? But they do not know how to see it. There is anayārādhyate. There are many gopīs, but there is mention that by this particular gopī He is served more pleasingly. Kṛṣṇa accepts this gopī's service more gladly. Anayārādhyate. Ārādhyate. This ārādhate, this word, ārādhyate means worshiping. From this word ārādhyate, Rādhā has come. But Rādhā's name are there in other Purāṇas. So this is the origin.

So Rādhā, so Rādhā and Kṛṣṇa. Kṛṣṇa is the enjoyer and He wants to enjoy. So He's the Supreme Brahman. He cannot enjoy anything, ātmarāma, He can enjoy it in Himself. Therefore Rādhārāṇī is the expansion of His pleasure potency. Kṛṣṇa hasn't got to seek external things for His pleasure. No. He is in Himself full, ātmarāma. So Rādhārāṇī is expansion of Kṛṣṇa. Kṛṣṇa is the energetic, and Rādhārāṇī is the energy. Just like energy and energetic, you cannot separate. Fire and the heat you cannot separate. Wherever there is fire there is heat, and wherever there is heat there is fire. Similarly, wherever there is Kṛṣṇa there is Rādhā. And wherever there is Rādhā there is Kṛṣṇa. They are inseparable. But He is enjoying. So Svarūpa Dāmodara Gosvāmī has described this intricate philosophy of Rādhā and Kṛṣṇa in one verse, very nice verse. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau (CC Adi 1.5). So Rādhā and Kṛṣṇa is the one Supreme, but in order to enjoy, They have divided into two. Again Lord Caitanya joined the two into one. Caitanyākhyaṁ prakaṭam adhunā. That one means Kṛṣṇa in the ecstasy of Rādhā. Sometimes Kṛṣṇa is in ecstasy of Rādhā. Sometimes Rādhā is in ecstasy of Kṛṣṇa. This is going on. But the whole thing is Rādhā and Kṛṣṇa means the one, the Supreme.

General Lectures

So this jīva-bhūta, living entities, we are living entities, we also belong to the spiritual prakṛti, we are expansion of spiritual prakṛti. Just like Śrīmatī Rādhārāṇī is always engaged in the service of the Lord, anārādhyate. Ārādhyate, it is Rādhārāṇī. The Rādhārāṇī, the name has come from the word ārādhyate. Ārādhana, ārādhana means worshiping.
Lecture Engagement at Birla House -- Bombay, December 17, 1975:

Durgā is the material nature. It is very powerful. Sṛṣṭi-sthiti, creation, maintenance and annihilation, is going on under her control, Durgā-devī. We have seen the picture of Durgā, ten hands with ten kinds of weapons. So she is very powerful, but still she is under the control of Govinda.

sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā
chāyeva yasya bhuvanāni bibharti durgā
icchānurūpam api yasya ca ceṣṭate sā
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Bs. 5.44)

The mūla prakṛti, the original prakṛti, is fully under the control. Control means she acts according to the direction of Govinda. Yasya ajñayā, she is acting. So this prakṛti is inferior prakṛti, and there is another, superior prakṛti. That superior prakṛti is represented by Śrīmatī Rādhārāṇī. Rādhārāṇī and Durgā, both of them are prakṛtis of the Supreme Personality of Godhead, but one prakṛti is meant for controlling this material world, and the other prakṛti is meant for blessing the spiritual world. Two prakṛtis are Kṛṣṇa's prakṛti. Therefore Kṛṣṇa says,

apareyam itas tu (anyaṁ)
viddhi me prakṛtiṁ parā
jīva-bhūtaṁ mahā-bāho
yayedaṁ dhāryate jagat
(BG 7.5)

So this jīva-bhūta, living entities, we are living entities, we also belong to the spiritual prakṛti, we are expansion of spiritual prakṛti. Just like Śrīmatī Rādhārāṇī is always engaged in the service of the Lord, anārādhyate. Ārādhyate, it is Rādhārāṇī. The Rādhārāṇī, the name has come from the word ārādhyate. Ārādhana, ārādhana means worshiping. So everyone is meant, beginning from Rādhārāṇī, and her expansion, Lakṣmī, in Vaikuṇṭha, lakṣmī-sahasra-śata-sambhrama-sevyamānam, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi (Bs. 5.29). Here we worship mother Lakṣmīji, goddess of fortune, to receive some favor. But in the Vaikuṇṭha world there are many hundred thousands of Lakṣmī, lakṣmī-sahasra-śata, and they are sambhrama-sevyamānam: with great respect, they are engaged in serving the Supreme Lord. So, we being expansion of the spiritual Lakṣmī, or Rādhārāṇī, our duty is to serve Rādhārāṇī, and through Rādhārāṇī to serve Kṛṣṇa. This is Kṛṣṇa consciousness movement. We are missing this point, that instead of learning from Rādhārāṇī how to serve Kṛṣṇa, we are being controlled by the another prakṛti, material energy, Durgā, with weapons in her ten hands. This is our position.