Krishna.

One aspect of God resides in all the souls and notes all our unfaithful thoughts, yet He remains ever blissful. None of these contrary thoughts affect Him. Just see that in a typical family there are about ten people-a father, mother, wife, husband, and a few children. Just from these associations alone people feel troubled! Someone or the other says something hurtful. All the children have different demands. One person feels so troubled just from ten people and God has so many children they are uncountable! And they are all wayward. They have forgotten Him. They don’t regard Him as their true father God notes all this as He resides in our hearts. Even so, He doesn’t feel troubled by this. He smiles and simply notes our thoughts. This is all possible through God’s hladini power.

Hladini also has an essence. It is called divine love (divya prema). This also has various classes. These are called prema bhakti, sneha bhakti, maan bhakti, pranaya bhakti, rag bhakti, anurag bhakti, bhava bhakti, and mahabhava bhakti, the final class. Mahabhava bhakti also has two classes, rudha-mahabhava and adhirudho mahabhava, which is the highest class. Adhirudha mahabhava also has two classes, madan and modan. This state of madan is reserved for Shri Radha alone. Even Shri Krishna cannot reach there. Only Shri Radha experiences that supreme level of bliss. Therefore, Shri Krishna loves to be in the service of the embodiment of madanakhya- mahabhava, Shri Radha and that is why He lovingly presses Her lotus feet and serves Her.

Most People ignorantly think that Shri Radha and Shri Krishna must be like Lakshmi and Vishnu or Parvati and Shiva, but it is not so. Lakshmi and Vishnu are eternal consorts, as are Parvati and Shiva. Shri Krishna is the absolute supreme divine power. For example, you have a father. But your original father’s father is the progenitor of the human race, Manu. Manu’s father was Brahma, the creator of our Brahmanda. Brahma’s father was Supreme God, Shri Krishna. There is no father of Shri Krishna; He is the Father of all.
So the one beyond whom there is nothing else is Supreme God Shri Krishna. He governs uncountable Brahmas, uncountable Vishnus, and uncountable Shivas. The Brahma, Vishnu, and Shiva that you have heard about belong to one brahmanda, just as in India each state has its own governor or chief minister. The one who governs all the uncountable brahmandas is Shri Krishna, just like all the states of India are governed by the Prime Minister. There is no post or position beyond this.
So there are uncountable brahmandas and each and every brahmanda has one Brahma, one Vishnu and one Shiva.
Brahma, Vishnu, and Shiva are all subservient to Shri Krishna. They are uncountable. Everything that relates to Shri Krishna is absolutely unlimited. He has uncountable names, uncountable forms, uncountable qualities, uncountable pastimes, uncountable abodes and uncountable souls related to Him -they are all unlimited. His powers are also unlimited.
Gauranga Mahaprabhu has said that out of uncountable divine powers, three are foremost: sat, chit, ananda. A name of God is “sat-chit-ananda”. These are three powers. The relationship they have with each other is that sat is included in chit, and sat and chit are included in ananda. This is why God is referred to as sat-chit-ananda, as chid-ananda (which includes sat), and simply as ananda (which includes sat and chit).
Ananda, the foremost power of these three, also has an essence. This is called the power of hladini. This is the greatest power of God. All of God’s powers are governed by this power. What does this power do? With this power (hladini) God does whatever He wishes, or He doesn’t act at all or He does the complete opposite of both of these. What does it mean to perform the opposite of both of these? For example, you have eyes. What do they do? They only see. They can’t hear or smell. They perform one kind of action. But God’s eyes can see, smell, taste, touch, think, decide, and be all-knowing. This is the miracle of hladini power. Even with no senses He is all-seeing and hears everything. He knows which soul has called to Him from which brahmanda

जो गृहस्थ में रहकर मन मेरे चरणों में लगाकर कर्म करता है, वह गृहस्थ विदेह - जनक के समान दुखी ही रहता है एवं वह गृहस्थ होकर भी गृह से पृथक रहता है एवं मेरे दिव्यानन्द की ही प्राप्ति करता है । सबसे बडा आदर्श तो उन गोपियों के कर्मयोग का है, जो प्रत्येक गृहस्थ के कर्म करते समय आँखों में आँसु भरकर भगवान का गुणानुवाद करती थीं एवं जिनके दास - स्वरूप स्वयं भगवान बने रहे ।

जगद्गुरुत्तम श्री कृपालु जी महाराज

Do know How does God actually Look like it already described in Bhagwat Geeta kindly Read :-
If a thousand suns were to blaze forth together in the sky, they would not match the splendor of that great form.
Shree Krishna, displayed his divine and opulent form to Arjun In that cosmic form, Arjun saw unlimited faces and eyes, decorated with many celestial ornaments and wielding many kinds of divine weapons. He wore many garlands on His body and was anointed with many sweet-smelling heavenly fragrances. He revealed Himself as the wonderful and infinite Lord whose face is everywhere.

Sanjay elaborates upon Shree Krishna’s divine universal form with the words aneka (many) and anant (unlimited). The entire creation is the body of God’s cosmic form, and therefore it contains countless faces, eyes, mouths, shapes, colors, and forms. The human intellect is habituated to grasping things within the limited kernel of time, space, and form. The cosmic form of God revealed unusual wonders, marvels, and miracles in all directions, transcending the limitations of space and time, and thus it could be aptly termed as wondrous.

Sanjay now describes the effulgence of the universal form. To give an idea of its dazzling radiance, he compares it to thousands of suns blazing simultaneously in the midday sky. Actually, God’s effulgence is unlimited; it cannot be quantified in terms of the effulgence of the sun. However, narrators often describe the unknown by extrapolating from the known. The simile of a thousand suns expressed Sanjay’s perception that the splendor of the cosmic form had no parallels.

There Arjun could see the totality of the entire universe established in one place, in that body of the God of gods.

After describing wondrous spectacles in the cosmic form, Sanjay states that it encompassed the entire universe. Even more amazingly, Arjun saw the totality of existence in the locality of Shree Krishna’s body. He beheld the entire creation of infinite universes, with their manifold divisions of galaxies and planetary systems in a mere fraction of the body of the Supreme Lord.

During his childhood pastimes, Shree Krishna had also revealed the cosmic form to his mother, Yashoda. The Supreme Lord had hidden his mystic opulences and was playing the role of a little child for the pleasure of his devotees. Thinking of Shree Krishna as her son, Yashoda chastised him severely one day, for eating mud despite her constant admonitions, and asked him to open his mouth so that she may see what was in it. However, to her immense wonder, when Shree Krishna opened his mouth, he revealed within it a vision of his cosmic form by his Yogmaya power. Yashoda was bewildered to see such unlimited wonders in the mouth of her little child. She was so overcome by the spectacle that she came on the verge of swooning, when Shree Krishna touched her and brought her back to normalcy.

The same cosmic form that the Lord revealed to his mother, Yashoda, he is now revealing to his friend, Arjun. Now, Sanjay describes Arjun’s response to the vision of the cosmic form.

Bhagwat Geet Chapter 11th vers 10. 11. 12 and 13

Ghrit Sneh

स घृतं मधुचेत्यक्तः स्नेहो द्वेधा स्वरूपतः ॥ आत्यन्तिकादरमयः स्नेहो घृतमितीर्यते ॥
sa ghṛtaṃ madhucetyaktaḥ sneho dvedhā svarūpataḥ ॥ ātyantikādaramayaḥ sneho ghṛtamitīryate ॥

Ghrit means ghee – purified butter. Ghee liquefies with warmth but solidifies in cold. Similarly, the heart of a lover with Ghrit Sneh needs care and attention from the beloved and in the absence of care and attention her heart hardens. Ghee tastes sweet only when it is mixed with sugar, otherwise not.

In Ghrit sneh the sentiment is “I belong to him”.

Maan

स्नेहस्तूकृष्टतावाप्त्या माधुर्यंमानयन्नवम्। यो धारयत्यदाक्षिण्यं स मान इति कीर्त्यते ॥
snehastūkṛṣṭatāvāptyā mādhuryaṃmānayannavam। yo dhārayatyadākṣiṇyaṃ sa māna iti kīrtyate ॥

When the love exults, it becomes sweeter and brings the devotee closer to the divine couple. In maan (मान​) state the devotee discards all formalities and reservations. Even though love is brimming the lover expresses a fake resentment towards the beloved. For example, Beloved Shyam Sundar wants to shower his love on the gopi, whose heart is brimming with love for Him, yet she pretends her reluctance in accepting that love. Faking her disinclination, she also scolds Shyam Sundar saying

मुंचांचलं चंचल पश्य लोकं बालोऽसि नालोकयसे कलंकम्।
भावं न जानासि विलासिनीनां गोपाल गोपाल पंडितोऽसि ॥
muṃcāṃcalaṃ caṃcala paśya lokaṃ bālo'si nālokayase kalaṃkam।
bhāvaṃ na jānāsi vilāsinīnāṃ gopāla gopāla paṃḍito'si ॥

“Leave me alone. Don’t you know that people would fabricate stories to defame us. Kanha! You are totally uncivilized and know nothing except grazing the cows.”

A gopi (milk maiden in the land of Braj) was restless all night to meet Shyam Sundar. Early morning she left home with an intention to see Him but on the pretext to sell yogurt. Still when He comes to meet the gopi, she says

हट खोलो न घँघट पट ओ नटखट ।
आगे है ननद सास है पाछे, अबहिं होयेगी झट खटपट ।
द्वै दिन भये ब्यहु कहँ मो कहँ, अबहिं जायेगो पिट चटपट ।
haṭa kholo na gham̐ghaṭa paṭa o naṭakhaṭa ।
āge hai nanada sāsa hai pāche, abahiṃ hoyegī jhaṭa khaṭapaṭa ।
dvai dina bhaye byahu kaham̐ mo kaham̐, abahiṃ jāyego piṭa caṭapaṭa ।

“O naughty one! Don’t lift my veil and try to flirt around with me. My mother-in-law is walking ahead of me and sister-in-law is walking behind me. I got married 2 days ago, if you flirt with me, my husband will beat you up

Siddha Bhakti
God has an intimate divine power called Swaroop Shakti (स्वरूप शक्ति). As soon as the seeker starts sadhana bhakti, by the grace of Guru, Swaroop Shakti enters the seeker’s mind and starts cleansing it of all material desires. At the zenith of bhav bhakti, mind is cleansed of all material desires and yearning for meeting God is at its acme. It is at this crucial moment that Guru makes the seeker’s mind divine and bestows divine love. Immediately God appears in front of the devotee and removes Maya forever. This siddha bhakti or perfect devotion is a divine gift and is called Prema Bhakti (प्रेमा भक्ति).

The supreme God Shri Krishna is bliss. The essence of bliss is called Hladini Shakti (love-potency) which means “the giver of bliss”. Essence of Hladini is prem (divine love). This prem is a divine gift hence NOT a fruit of sadhana bhakti.
Levels of Prema Bhakti
The divine love is unlimited and everlasting. Yet based on the sweetness and intimacy with Shri Krishna, it can be divided into eight levels.
Relation ship between Bhav and levels-of-bhakti
Prem
The first stage of perfect love, which is attained only by the grace of Guru upon God realization. Two kinds of devotees attain this state: those who worship
1. Paramātmā form
2. Shri Krishna with sadharani rati

WHO HAS PURE DEVOTION IN GOD AND SAINT EQUALLY ,ATTAIN THAT ULTIMATE GOAL OF DIVINE BLISS
(Svetavatara Upanishad )
------JAGADGURU SRI 1008 KRIPALU MAHAPRABHU.
RADHE RADHE

हे लाडली, सुध लीजे हमारी,
हे राधा रानी, हे श्यामा प्यारी ll
कब होगी मो पे, कृपा तुम्हारी,
हे राधा रानी, हे श्यामा प्यारी l
हे लाडली, सुध लीजे हमारी,
हे राधा रानी, हे श्यामा प्यारी l
हो कृपा बरसाने वाली, मेरी राधा रानी l
मेरी राधा रानी, मेरी श्यामा प्यारी l

तेरे बिना कोई, नहीं है मेरा,
मुझे सहारा, श्यामा जु तेरा ll
क्षमा करो जो, भई चूक भारी,
हे राधा रानी, हे श्यामा प्यारी l
हे लाडली, सुध लीजे…

मैं हूँ अधम, मुझको न बिसारो,
मेरी भी श्यामा, विगड़ी सँवारो ll
तारो या मारो, मर्ज़ी तुम्हारी,
हे राधा रानी, हे श्यामा प्यारी l
हे लाडली, सुध लीजे…

दीनों की श्यामा, रखवार तुम हो,
मेरे जीवन की, आधार तुम हो ll
लाखों की तुमने, विगड़ी सँवारी,
हे राधा रानी, हे श्यामा प्यारी l
हे लाडली, सुध लीजे…

श्याम जु इतना, उपकार कर दो,
अपनी ही भक्ति, का मुझको वर दो ll
चित्र वचित्र तेरे, दर के भिखारी,
हे राधा रानी, हे श्यामा प्यारी l
हे लाडली, सुध लीजे हमारी,
हे राधा रानी, हे श्यामा प्यारी l
हो कृपा बरसाने वाली, मेरी राधा रानी l
मेरी राधा रानी, मेरी श्यामा प्यारी
हे लाडली, सुध लीजे हमारी,
हे राधा रानी, हे श्यामा प्यारी ll
कब होगी मो पे, कृपा तुम्हारी,
हे राधा रानी, हे श्यामा प्यारी l
हे लाडली, सुध लीजे हमारी,
हे राधा रानी, हे श्यामा प्यारी l
हो कृपा बरसाने वाली, मेरी राधा रानी l
मेरी राधा रानी, मेरी श्यामा प्यारी l

तेरे बिना कोई, नहीं है मेरा,
मुझे सहारा, श्यामा जु तेरा ll
क्षमा करो जो, भई चूक भारी,
हे राधा रानी, हे श्यामा प्यारी l
हे लाडली, सुध लीजे…

मैं हूँ अधम, मुझको न बिसारो,
मेरी भी श्यामा, विगड़ी सँवारो ll
तारो या मारो, मर्ज़ी तुम्हारी,
हे राधा रानी, हे श्यामा प्यारी l
हे लाडली, सुध लीजे…

दीनों की श्यामा, रखवार तुम हो,
मेरे जीवन की, आधार तुम हो ll
लाखों की तुमने, विगड़ी सँवारी,
हे राधा रानी, हे श्यामा प्यारी l
हे लाडली, सुध लीजे…

श्याम जु इतना, उपकार कर दो,
अपनी ही भक्ति, का मुझको वर दो ll
चित्र वचित्र तेरे, दर के भिखारी,
हे राधा रानी, हे श्यामा प्यारी l
हे लाडली, सुध लीजे हमारी,
हे राधा रानी, हे श्यामा प्यारी l
हो कृपा बरसाने वाली, मेरी राधा रानी l
मेरी राधा रानी, मेरी श्यामा प्यारी l

What happens to the soul after death?
Where the soul eventually goes after death depends on the actions that the soul has performed. There are 4 types of actions which will result in different outcomes. So an ignorant soul cannot decide where it will go after its body dies. We can only have an idea of where we may go. If one performs good actions, then probably he will go to a good place and if he performs bad actions, then he will go to a bad place. These places or abodes that one goes to after death, have different categories. Just like in heaven there are several categories; in hell too there are altogether 28 categories. Even in our material world, we can observe the different stages of existence for material beings as well.

No one can predict where the soul will go. Because each soul has infinite good and bad actions, which is called Sanchit karma. A small part from our sanchit karma, known as Prarabdha is given to the soul in every life by God. The new actions that we perform in each birth is called ‘Kriyaman karma.’ So there are three types of actions. Our Sanchit karma is unlimited. Prarabdha karma is limited. It is beyond our intellect to know what, within the unlimited sanchit karma and new kriyaman karma (that will result in either reward or punishment) will be given to us by God, after death.

However, human beings should aim instead for performing actions that are non-binding, i.e. neither good nor bad. Everyone wants ultimate happiness because they are suffering and want to be freed from those sufferings. This is the nature of each and every soul. That ultimate happiness can be achieved only through Shri Krishna Bhakti. Therefore, we should focus on performing Bhakti to Shri Krishna alone, instead of good or bad actions, because there is no other action apart from Bhakti that can free us from suffering. The one who practises Shri Krishna Bhakti receives His grace and only then the soul can get rid of Maya. All other actions result in worldly or heavenly rewards. They do not free us from Maya.

In the material world, we see people who are wealthy, or impoverished, attractive or not so good-looking. Similarly, we get to see the same conditions in celestial abodes as well. The grandeur of the celestial abode seems superior, but the amount of happiness felt there by the residents is the same as anyone else. A cow eating fresh grass experiences the same amount of happiness as a person who eats a sumptuous meal and likewise a celestial being experiences the same while tasting Divine nectar. That is why the Vedas and scriptures condemn the celestial abodes.

However, there is one special feature of the celestial abode that is different from this material world. The celestial beings cannot perform any new actions. They can only be rewarded for their past actions. For example, if you were to deposit 100,000 rupees in the bank and you decide to quit your job. Now if you withdraw a thousand rupees every month, surely you will be broke in 100 months. After that, if you go to the bank to withdraw more money, they will not entertain you. Similarly, in the celestial abode, one can only enjoy the rewards of his past good actions.

However, human beings living in this material world, have the right to perform new actions. That is why even celestial beings want to be born as human beings. They realise they were foolish to practise karma/dharma which has resulted in them attaining the heavenly abode. Now, just like the fixed bank balance, when their reward for good actions ends, they will be sent back to the world, maybe in a lower form, as a dog, cat, donkey, etc.

Once we attain a human body even once, we are able to perform actions that are non-binding and classified neither good nor bad. This means that if we perform Shri Krishna Bhakti, we can be freed from all the afflictions of maya forever and we don’t have to come back to the world of maya again. Therefore, rather than thinking about where the soul goes after death, we should focus on performing actions that will lead us to such a place, so that we never have to return to this material world of maya.

Shri Krishna said in the Gita, “The place from where you do not have to return (to the world of Maya) and where you find eternal happiness, is my abode, God’s abode. So our main focus should be to understand what exactly we need to do in order to reach God’s abode. And if we are unable to achieve this goal before death, at least we should have performed such actions that will qualify us to receive the human body in our next life and future lives so that we can continue to try to achieve our goal.

And if we don’t practise bhakti to Shri Krishna, then we will not receive the human body anytime soon, which we had received as a result of our good actions. One receives the human body only after wandering in the 8.4 million life forms, many millions of times. So we should perform actions that will at least guarantee us a human body in our next life. If someone says that he is too busy or unable, for some reason or other, to practise bhakti, then he should at least do the minimum to be able to achieve a human body in the next birth.

And if he cannot perform even a little sadhana, then all other life forms (other than the human body) are of no use. No other living form can perform new actions. Of all the 8.4 million life forms, which includes celestial beings, only human beings have the right to perform actions. We have to understand and perform only those actions that are mentioned in the Vedas and scriptures. Not the actions that we think are right.

For example, if we decide not to follow the rules of the worldly government and do what we think is right according to our common sense, the government will not forgive us if we break the law of the country. In this case, the government has every right to punish us as we come under the jurisdiction of that country and must obey the rules set by the government of that country.

Therefore, we will have to understand the definition of what is karma according to the Vedas and the scriptures. Most of the time, when we try to use our intellect, our assumptions will mostly be wrong. Sometimes it may be partly right, but it cannot be 100% correct. After all, how intelligent are we? Whatever we have learnt from the time we were born, we have learnt from friends, books or mostly from the association of wrong people. Only the Saints and God can write and tell us what is true and correct. So we need to understand what they have written about their rules, about performing correct actions, and what path to follow.

Human beings generally perform actions to sustain the body. All the rest of the actions are performed by our senses and are of not much use, to help us to attain God. For spiritual benefit, we must practise Bhakti with our mind. The actions of the senses are not counted. The best actions are those which are performed with Shri Krishna in your mind. Arjuna committed so many murders and it was counted as good karma. Hanuman Ji, killed a lot of people during the war, and his actions were also considered as good actions because both their minds were attached to God only.

And if your mind is not attached to God, then even your good actions are considered to be wrong. It is like multiplying a hundred thousand with zero. The result will always be zero.

What happens to the soul after death? by Jagadguru Shri Kripalu Ji Maharaj | Jagadguru Kripalu Parishat
Speech given by Jagadguru Shri Kripalu Ji Maharaj

श्रुति एवं पुराणों में राधा

देखें वेद (श्रुति )क्या कहते हैं ?

इदं ह्यन्वोजसा सुतं राधानां पते पिवा त्वस्य गिर्वण :(ऋग्वेद ३. ५ १. १ ० )

ओ राधापति श्रीकृष्ण ! जैसे गोपियाँ तुम्हें भजती हैं वेद मन्त्र भी तुम्हें जपते हैं। उनके द्वारा सोमरस पान करो।

रसो वै सः
सोमरस यानी लाद्धिनी शक्ति के द्वारा आनंद रस ठाकुरजी की पिलाती है उसे सोमराज कहते है

विभक्तारं हवामहे वसोश्चित्रस्य राधस : सवितारं नृचक्षसं (ऋग्वेद १ . २ २. ७).

ओ सब के हृदय में विराजमान सर्वज्ञाता दृष्टा जो राधा को गोपियों में से ले गए हमारी रक्षा करो।

त्वं नृ चक्षा वृषभानु पूर्वी : कृष्णाषु अग्ने अरुषो विभाहि ।
वसो नेषि च पर्षि चात्यंह:कृधी नो राय उशिजो यविष्ठ ।। (ऋग्वेद - ३/१५/३ )
अर्थात् तुम मनुष्यों को देखो हे वृषभानु !
पूर्व काल में कृष्ण जी अग्नि के सदृश् गमन करने वाले हैं ।
ये सर्वत्र दिखाई देते हैं , और ये अग्नि भी हमारे लिए धन उत्पन्न करे इस दोनों मन्त्रों में श्री राधा के पिता वृषभानु गोप का उल्लेख किया गया है ।
जो अन्य सभी प्रकार के सन्देहों को भी निर्मूल कर देता है ,क्यों

यस्या रेणुं पादयोर्विश्वभर्ता धरते मूर्धिन प्रेमयुक्त :

-(अथर्व वेदीय राधिकोपनिषद )

राधा वह शख्शियत है जिसके कमल वत चरणों की रज श्रीकृष्ण अपने माथे पे लगाते हैं।

ब्रह्मोपनिषत् १.४.३
"स एकाकी न रमते। स द्वितीयमैच्छत्।"
अर्थात् भगवान अकेले थे, अकेले मन नहीं लगा तो दो बन गए।

राधोपनिषद में कहा
"राधाकृष्णयोरेकमासनम् । एका बुद्धि:। एकं मनः । एकं ज्ञानम्। एक आत्मा। एकं पदम् । एका आकृति:। एकं ब्रह्म।
" अर्ताथ राधा-कृष्ण के एक ही मन है, एक ही बुद्धि है, एक ही ज्ञान है, एक ही आत्मा है, एक ही आकृति है (हम माया धिन मनुष्य को राधा कृष्ण के दो शरीर दिखाई पड़ते है, परतु वातविक सिद्ध महापुरुष या संत या गुरु या भक्त को दोनों एक ही दिखई पड़ते है), एक ही ब्रह्म है (कृष्ण-राधा एक ब्रह्म है) अस्तु, एक ही दो बन गया है तो अंतर क्या होगा। महारास में तो अनंत रूप धारण किया था श्री कृष्ण ने। यहाँ तो दो (राधा-कृष्ण) बन गए है।

फिर राधोपनिषद आगे कहती है "अत एव द्बयोर्न भेद:। कालमायागुणातीतात्वात्।" अर्थात् राधा-कृष्ण दो है, ये मत सोचना। राधा कृष्ण एक है।

सुबालोपनिषत् २.१ "आत्मानं द्विधाकरोदर्धेन स्त्री अर्धेन पुरुषो" भगवान को आधा कर दो एक स्त्री और एक पुरुष।

कृष्ण का वर्णन ऋग्वेद के अष्टम् मण्डल के 96 वें--सूक्त में है ।👇
🗻 ऋग्वेद के अष्टम् मण्डल के 96 में सूक्त की ऋचा संख्या (1 3,14,15) पर कृष्ण को असुर या अदेव कहा है ।
और इन्द्र के साथ कृष्ण का युद्ध वर्णन है ! जो यमुना नदी (अंशुमती) के तलहटी मे कृष्ण गायें चराते हैं । देखें--- 👇

आवत् तमिन्द्र शच्या धमन्तमप स्नेहितीर्नृमणा अधत्त । द्रप्सम पश्यं विषुणे चरन्तम् उपह्वरे नद्यो अंशुमत्या न भो न कृष्णं अवतस्थि
वांसम् इष्यामि ।।
वो वृषणो युध्य ताजौ ।।१४।।

पुराणों में श्री राधे :

वेदव्यास जी ने श्रीमदभागवतम के अलावा १७ और पुराण रचे हैं इनमें से छ :में श्री राधारानी का उल्लेख है।

यथा राधा प्रिया विष्णो : (पद्म पुराण )

राधा वामांश संभूता महालक्ष्मीर्प्रकीर्तिता (नारद पुराण )

तत्रापि राधिका शश्वत (आदि पुराण )

रुक्मणी द्वारवत्याम तु राधा वृन्दावन वने (मतस्य पुराण १३. ३७ )

राध्नोति सकलान कामान तेन राधा प्रकीर्तित :(देवी भागवत पुराण )

शिवपुराण
श्रीकृष्ण उवाच |
Lord Krishna said (to Lord Shiva)

पार्षदप्रवरो यो मे सुदामा नाम गोपकः |
स राधाशापतः स्वामिन्दानवीं योनिमाश्रितः || 26 ||
अस्मानुद्धर दुर्गेश प्रसीद परमेश्वर |
शापोद्धारं कुरुष्वाद्य पाहि नः शरणागतान् || 27 ||

भगवान शिव से श्रीकृष्ण कहते है मेरा पार्षद सुदामा नाम गोप को श्री राधा के
श्राप के कारण असुर योनि में जन्म लिया है उसका उद्धार कीजिए जो आपकी शरण में आया है

विष्णोरंशस्य शैलस्य हिमाधारस्य कामिनी |
ज्येष्ठा भवतु तत्कन्या भविष्यत्येव पार्वती || 28 ||
धन्या प्रिया द्वितीया तु योगिनी जनकस्य च |
तस्याः कन्या महालक्ष्मीर्नाम्ना सीता भविष्यति || 29 ||

वृषभानस्य वैश्यस्य कनिष्ठा च कलावती |
भविष्यति प्रिया राधा तत्सुता द्वापरान्ततः || 30 ||

सबसे छोटी कलावती एक वैश्या वृषभान की पत्नी बनेगी द्वापर के अंत में और राधा इनको पुत्री होगी

राधा का नाम शिव पुराण भी आया है ।

अब भागवत से भी एक उद्धरण देखिये :

शुकदेव परमहंस ने परीक्षित को यह भागवत पुराण सुनाई थी। शुकदेव जी महाराज श्री राधे के चिरंतन सहचर हैं।लीला शुक हैं शुक देव महाराज जो गोलोक में जहां श्री राधे निवास करती हैं अत्युत्तम बातें सुनाया करते हैं। राधा रानी के प्रति उनका अनन्य प्रेम इतना प्रगाढ़ है कि एक मर्तबा राधा नाम मुख से लेने पर वह छ :माह के लिए समाधिस्थ हो रहते हैं। परीक्षित को सात दिनों के बाद सर्प दंश की लपेट में आना ही था शापित थे वह इसीलिए वह सीधे सीधे राधा नाम अपने मुख से नहीं ले सकते थे। नहीं लेते हैं। उसके पर्यायवाची ही कहते हैं।

राधोपनिषद में श्री राधा रानी के २८ नामों का उल्लेख है। गोपी ,रमा तथा "श्री "राधा के लिए ही प्रयुक्त हुए हैं।

कामयामह एतस्य श्रीमत्पादरज : श्रिय :

कुंचकुंकु मगंधाढयं मूर्ध्ना वोढुम गदाभृत : (श्रीमदभागवतम )

हमें राधा के चरण कमलों की रज चाहिए जिसका कुंकुम श्रीकृष्ण के पैरों से चस्पां है (क्योंकि राधा उनके चरण अपने ऊपर रखतीं हैं ). यहाँ "श्री "राधा के लिए ही प्रयुक्त हुआ है महालक्ष्मी के लिए नहीं। क्योंकि द्वारिका की रानियाँ तो महालक्ष्मी की ही वंशवेळ हैं। वह महालक्ष्मी के चरण रज के लिए उतावली क्यों रहेंगी।

रेमे रमेशो व्रजसुन्दरीभिर्यथार्भक : स्वप्रतिबिम्ब विभ्रम :

-(श्रीमदभागवतम १ ०. ३३.१ ६ )

रमापति (रमा के स्वामी )गोपियों के संग रास करते हैं। यहाँ रमा राधा के लिए ही आया है। रमा का मतलब लक्ष्मी भी होता है लेकिन यहाँ इसका प्रयोग प्रयोजन नहीं है.लक्ष्मीपति रास नहीं करते हैं। रास तो लीलापुरुष घनश्याम ही करते हैं।

आक्षिप्तचित्ता : प्रमदा रमापतेस्तास्ता विचेष्टा जगृहुस्त्दात्मिका :

-(श्रीमदभागवतम १०. ३०.२ )

जब श्री कृष्ण महारास के दरमियान अप्रकट(दृष्टि ओझल ,अगोचर ) हो गए गोपियाँ प्रलाप करते हुए महाभाव को प्राप्त हुईं।

वे रमापति (रमा के पति ) के रास का अनुकरण करने लगीं। स्वांग भरने लगीं। यहाँ भी रमा का अर्थ राधा ही है लक्ष्मी नहीं हो सकता क्योंकि विष्णु रासरचैया नहीं रहे हैं।

यां गोपीमनयत कृष्णो (श्रीमद भागवतम १०. ३०. ३५ )

श्री कृष्ण एक गोपी को साथ लेकर अगोचर (अप्रकट )हो गए।महारास से विलग हो गए। गोपी राधा का भी एक नाम है।

अन्याअ अराधितो (अन्याययराधितो )नूनं भगवान् हरिरीश्वर :

-(श्रीमद भागवतम )

इस गोपी ने कृष्ण की अनन्य भक्ति की है।इसीलिए कृष्ण उन्हें अपने (संग रखे हैं )संग ले गए.

अलावा इसके राधा का उल्लेख अनेक पौराणिक ग्रंथों में हुआ है। उनकी चर्चा फिर कभी। इस सन्दर्भ में इतना ही ,इति ।

आचार्य शंकर
परब्रह्मापीडः कुवलयदलोत्फुल्लनयनो
निवासी नीलाद्रौ निहितचरणोनन्तशिरसि
रसानन्दो राधा सरसवपुरालिङ्गनसुखो
जगन्नाथः स्वामी नयनपथगामी भवतु मे ॥

❤️Guru Astakam ❤️

SHAREERAM SUROOPAM THATHA VAA KALATRAM,
YASASCHARU CHITRAM DHANAM MERU TULYAM,
MANASCHE NA LAGNAM G**O RANGHRI PADME,
TATAH KIM, TATAH KIM, TATAH KIM, TATAH KIM……….1
Body is handsome, wife is attractive, fame spread far and wide, wealth enormous and stable like Mount Meru; but of what consequence are all these, if the mind is not riveted in devotion to the lotus feet of Guru? Really of what use is all this, what use, what use?

KALATRAM DHANAM PUTRA POUTRAADI SARVAM,
GRUHAM BHAANDAVAA SARVA METTADHI JAATAM,
MANASCHE NA LAGNAM G**O RANGHRI PADME,
TATAH KIM, TATAH KIM, TATAH KIM, TATAH KIM……….2
Wife, wealth, son, grandson, and the like, house, relations, even if all these are there fate is certain, of what consequence is one’s life if his mind is not devoted to the feet of Guru? Ascertain, what use is any possession, person or object? Of what use, of what use, of what use indeed?

SHADANGAADHI VEDO MUKHE SHASTRA VIDHYAA,
KAVITVA AADHI GADHYAM, SUPADHYAM KAROTI,
MANASCHE NA LAGNAM G**O RANGHRI PADME,
TATAH KIM, TATAH KIM, TATAH KIM, TATAH KIM……….3
All the Vedas are mastered and ever present on the lips; likewise, knowledge of all the sciences is well gained. The ability to write prose or verse is also present. Even then, of what ultimate benefit is all this, if one’s mind does not devoutly rest on the feet of Guru? By whose grace along can one’s soul be liberated? Of what use, of what use, of what use indeed?

VIDHESESHU MAANYAHA, SWADHESESHU DHANYAHA,
SADHAACHAARA VRUTTESHU MATTO NA CHA ANYAHA,
MANASCHE NA LAGNAM G**O RANGHRI PADME,
TATAH KIM, TATAH KIM, TATAH KIM, TATAH KIM……….4

I am honoured well even in far off places, held in high esteem in my own locality; in good conduct and noble deeds there is no one to excel me. If one has occasion to think like this, of what avail is it if the mind is not steeped in devotion and humility towards the feet of the Guru from whom alone can flow wisdom and immortality?

KSHAMAA MANDALE BHUPA BHUPAALA BRINDIHI,
SADA SEVITAM YASYA PAADAARAVINDAM,
MANASCHE NA LAGNAM G**O RANGHRI PADME,
TATAH KIM, TATAH KIM, TATAH KIM, TATAH KIM……….5
Your feet may be worshipped constantly even by the great kings and emperors of the world for reason of your greatness and scholarship; but of what real consequence is that if the mind is not graced by the blessing of unflinching devotion to the Guru, by whose loving ‘touch’ alone can redemption and peace be realized?
YASHO ME GATTAM DHIKSHU DHAANA PRATAAPAATH
JAGADVASTU SARVAM KARE YATPRASAADAATH
MANASCHE NA LAGNAM G**O RANGHRI PADME,
TATAH KIM, TATAH KIM, TATAH KIM, TATAH KIM……….6
Of what avail if one has enough merits to think my fame has already spread in several places due to my unique generosity and a result, all things of the world stand within my easy reach? For, the virtue and quality that count ultimately is only one’s unflinching loyalty and devotion towards the Guru whose blessings are the ultimate factor for realization of Truth by a devoted seeker.

NA BHOGE, NA YOGHE, NA VAA VAAJIRAAJAA,
NA KAANTAA MUKHE NAIVA VITTESHU CHITTAM,
MANASCHE NA LAGNAM G**O RANGHRI PADME,
TATAH KIM, TATAH KIM, TATAH KIM, TATAH KIM……….7
The mind may have turned away from external delights through dispassion and from attainments like Yogic concentration, possessions like horses and the like, the enchanting face of the beloved, in short, the entire wealth of the earth; yet it will be of no real merit if the mind is not absorbed in piety and devotion to the feet of Guru. Bereft of this devotion, of what benefit is anything, of what benefit, of what benefit?

(Another version of Shloka no.8 :-
ARANYE NA VAA SVASYA GEHE NA KAARYE
NA DEHE MANO VARTATE ME TVANARGYE
MANASCHE NA LAGNAM G**O RANGHRI PADME,
TATAH KIM, TATAH KIM, TATAH KIM, TATAH KIM……….8
The mind may have lost its charm to live in forests, and likewise in the house; may have lost all desire to achieve whatever; even the concern for the body’s welfare may have been outlived; the most invaluable treasure of the world may not hold any allurement. Even then, of what avail are all these if the supreme devotion to the Guru is not held by the aspirant? Determine, of what use? of what use?

Phalasruti:
G**ORASHTAKAM YAH PATETU PUNYADEHEE
YATIR BHUPATIR BHRAHMACHAARI CHA GEHI
LABHED VAANCITAARTHAM PADAM BRAHMA SANJNAM
MANASCHE NA LAGNAM G**O RANGHRI PADME,
Result of reading:
Whoever reads, studies and recites this Ashtakam on Guru and remains devoted and attentive to the sayings of the Guru, he, no matter if he is a holy person, ascetic, king, neophyte, or householder, attains his coveted object, namely the supreme abode of Brahman, the unassailable seat of immortality