During his manifest pastimes, Guruji would always be present at the Kolkata Maṭha for Rādhāṣṭamī. For the last three years, however, we had been outside India and therefore could not stay in Kolkata for Rādhāṣṭamī. For this reason, the devotees of Kolkata specifically told us that this time we should stay in Kolkata during Rādhāṣṭamī.

But this year, we could not come here to Hyderabad during the annual function of the Math because Karunakar Prabhu had informed us that it was very hot at that time and that there was also a scarcity of water. Anticipating that we would face many difficulties, he had advised us not to come. It was not Kṛṣṇa’s desire, nor was it Rādhā-Vinodjī’s desire, nor Guruji’s desire. They expressed their desire through the medium of the devotees. That is why we did not come here during the annual function.

We then thought of coming here (Hyderabad) after celebrating Radhāṣṭamī in Kolkata. But when we informed the devotees here, they said no, as everyone will be busy due to Gaṇeśa Utsav and if we come after Radhāṣṭamī, it will be difficult for us to do the function here and after Viśvarūpa Utsav it will become very crowded. Hence, they requested us to come before Radhāṣṭamī and stay until Radhāṣṭamī, celebrate Radhāṣṭamī here and then proceed further wherever we desire.

I saw that it isn’t Krishna's desire that we stay at Kolkata Math during Radhāṣṭamī. I told the devotees that we cannot stay at Kolkata during Radhāṣṭamī, and decided to stay in Hyderabad Math, according to Krishna’s desire.

We make our programs but something else happens. Everything happens because of the Lord's desire. We have the opportunity of having darśana of the devotees coming to Math during Radhāṣṭamī and we have darśana of Śrī RādhaVinoda Jiu, whom we worship and seek mercy. It is Guruji's desire.

I have shortcomings, I am a conditioned soul. Guruji is the personal associate of the Supreme Lord and he has manifested his worshippable object here and he has the qualities of the Lord, gunā-śakti.

Situated within this body, with these material senses, mind, and intelligence, what can we understand? What can we say about Them? We shall only speak something inappropriate.

From what we see and hear, it appears that Rādhārāṇī and Kṛṣṇa have ordinary human forms as man and woman. But Nanda-nandana Śrī Kṛṣṇa is the source of all the avatāras. Human beings have bodies similar to His, but theirs are made of bones and flesh. Because their forms resemble those of the Supreme Lord, they are considered the foremost among all species. But Śrī Kṛṣṇa is pūrṇa sac-cid-ānanda vigraha; He is nirguṇa, and His body is not made of bones and flesh.

Kṛṣṇa's ārādhikā śakti—the potency by which the Lord worships Himself—is called ārādhikā; in short, Rādhikā. Rādhikā, or Rādhā, is not an ordinary woman made of blood and flesh. She is aprākṛta (transcendental). Only when the consciousness is purified does the aprākṛta form manifest.

Jīva Gosvāmīpāda has written that one should first chant the Holy Name without offences, having received it from a bona fide Guru; only then will one understand transcendental subjects. The Name encompasses the name, form, qualities, associates, and pastimes. If we hear the pastimes first, we shall not understand them; therefore, we must first chant the Holy Name. In this world, sound is the subtlest element. But in the transcendental world, subtlety begins with sound. The words of that realm are not the same as those of this material sky. They belong to the sky that is beyond the influence of the three modes of material nature. In that nirguṇa sky, the words (śabda) and the objects denoted by those words (śabdī) are one and the same. There is no difference between śabda and śabdī. Those transcendental words descend into this world as the Holy Name, which is received from a bona fide Guru.

The form is subtler than śabda. Everything is contained within śabda; nothing exists outside it. The Harināma I have received from Guruji contains everything.

Our Param Guruji had a sevaka. I heard this from my Guruji. Our Param Guru Mahārāja, the Founder of the worldwide Śrī Caitanya Maṭha and Gauḍīya Maṭha, Nitya-līlā-praviṣṭa Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, was the Lord's personal associate. Kṛṣṇa sent him to this world.

When Śrī Caitanya Mahāprabhu disappeared and His personal associates also disappeared, no one properly understood His teachings. Everything was being propagated and understood in an improper way. Therefore, out of His causeless mercy, Kṛṣṇa sent His own personal associates—Śrīla Bhaktivinoda Ṭhākura, and following him, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. No scholar of this world could understand the doctrines of devotion. Therefore, Śrīla Bhaktivinoda Ṭhākura and Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura appeared and destroyed all erroneous doctrines (apasiddhānta).

Śrī Caitanya Mahāprabhu appeared in Bengal and preached Kṛṣṇa-prema. But later, when the people of Bengal lost faith in His teachings because of the improper practices of pseudo-sects, Śrīla Bhaktivinoda Ṭhākura and Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura came and told them, “These are not the teachings of Mahāprabhu.” They established true bhakti with evidence from the scriptures. They shook the whole world, expanding themselves into many forms as their associates, such as our Gurudeva and his god-brothers, and preached throughout the world.

Therefore, Guruji is a non-different form of Prabhupāda. Even in physical appearance, he closely resembled Prabhupāda—so much so that many people mistook him for Prabhupāda's son. But Prabhupāda was a brahmacārī and had accepted sannyāsa; how could he have a son? Both possessed tall, golden-complexioned, radiant forms. Guru Mahārāja revealed and manifested his object of worship here.

I am a conditioned soul, always hankering to fulfil my material desires. Their glories are not manifested within me—how can I say anything? But it is Guru Mahārāja’s order that I should repeat what I have heard from Guru, Śāstra, and Vaiṣṇavas, remember them, and always pray for the grace of the Vaiṣṇavas, Śrī Kṛṣṇa, Śrī Rādhārāṇī, the aṣṭa-sakhīs, and all the Guru-varga, especially on their appearance days, being fully surrendered to them. They are merciful, and when you pray to them, they will shower their mercy upon you and reveal their glories within your heart. Then you will understand. We will not understand anything through the efforts of our own mind and intellect; rather, we will understand everything in the opposite or wrong way.

Śrī Rādhārāṇī is Kṛṣṇa’s spiritual potency, the ārādhikā-śakti. How can we understand Her? She is not material energy.

Outwardly, we see Her as a woman of this world, but it is not so. In the spiritual world, there is no past or future. In Vṛndāvana, Kṛṣṇa is nitya-kiśora—He is eternally in His adolescence—and so is Śrī Rādhārāṇī. Here, adolescence does not last forever. In this material world, there is no eternality: there is birth, existence, growth, transformation, dwindling, and death. But time does not function there as it does here. There is no birth and death; time always functions in the present there. How can we understand this? It is difficult.

Now, in Śrī Caitanya Maṭha in Māyāpur Dhāma, Prabhupāda had a servant named Sajjananda Mahārāja. He used to serve very well, and everyone respected him. Although he was a brahmacārī, he was addressed as Mahārāja. Prabhupāda used to eat very little, like a sparrow, and Sajjananda Mahārāja would cook for him.

After ten years, Sajjananda Mahārāja asked Śrīla Prabhupāda, “I have served for so many years and have served Guru and Vaiṣṇavas, but I have not received anything.” Other disciples also had the same question, but they did not have the courage to ask Prabhupāda. So, they all came and sat before him, listening attentively to what he had to say.

Prabhupāda asked, “Did you not receive Harināma?”

Sajjananda Mahārāja replied, “Yes, I received it.”

Prabhupāda then said, “If you have received Harināma, then what is left? You have received everything. You have received the Name, within which the subtler form, qualities, and pastimes are all present. When the heart is purified, the form, qualities, and pastimes will manifest. When you constantly utter the Name, you will become purified, and gradually the form, qualities, and pastimes will be revealed. You do not attain them through your own efforts.”

Everything is present within the Harināma. Therefore, Rādhā and Kṛṣṇa are also present within the Harināma, and the meaning of the Harināma is also the same.

Even though everything is present within Harināma, we are instructed about the thirty-six kinds of sevā-aparādha and are required to follow many rules—for example, not drinking caraṇāmṛta in front of the Deities, not offering obeisances to anyone in front of the Deities, and not blessing or governing anyone in front of the Deities, and so forth. Whatever we purchase for the first time should first be offered to the Lord. If, without offering the first portion to the Lord, we directly give it to our children, that is an offence. There are many offences of this kind. Once, when our Maṭha was at Urdu-Gali, all these offences were written down.

But when we worship out of fear, we are not serving Rādhā-Kṛṣṇa; rather, we are serving Lakṣmī-Nārāyaṇa. We are actually serving Lakṣmī-Nārāyaṇa in the mood of opulence, not Rādhā-Kṛṣṇa, because Rādhā-Kṛṣṇa are worshipped in the mood of sweetness, in the mood of love. When there is fear, love becomes saṅkucita—contracted. Rādhā-Kṛṣṇa are not worshipped with fear. How will we understand this?

Hanumān is Lord Rāma’s servant. He serves Him in the mood of reverence. But Kṛṣṇa’s servants Raktaka, Patraka, and Citraka—when they used to massage Him with oil, if Kṛṣṇa was playful, they would even slap Him. Could Hanumān ever slap Lord Rāma? Can a servant of Lord Nārāyaṇa do so? They cannot even think of doing such a thing. In Kṛṣṇa-līlā, even the servants situated in the mood of dāsya-bhakti experience such sweetness.

It is said:

aiśvarya-jñānete saba jagat miśrita
aiśvarya-śithila-preme nāhi mora prīta
(Śrī Caitanya-caritāmṛta, Ādi 3.16)

“The whole world is influenced by knowledge of My opulences and serves Me with awe and reverence, knowing Me to be the Supreme Lord, but such love does not attract Me.”

āmāre īśvara māne, āpanāke hīna
tāra preme vaśa āmi nā ha-i adhīna
(Śrī Caitanya-caritāmṛta, Ādi 4.18)

“I am not subdued by the love of one who considers Me to be the Lord and himself to be inferior to Me.”

In this world, when we see someone’s wealth, greatness, or dominating power, we consider such a person superior and become subservient to him. When we believe in such limited powers, what is the shame in acknowledging the greatness of the Supreme Controller?

But Kṛṣṇa says here that one who serves Me in the mood:

mora putra, mora sakhā, mora prāṇa-pati
ei-bhāve yei more kare śuddha-bhakti
āpanāke baḍa māne, āmāre sama-hīna
sei bhāve ha-i āmi tāhāra adhīna
(Śrī Caitanya-caritāmṛta, Ādi 4.21–22)

“One who serves Me with the mood, ‘He is my son, He is my friend, He is my beloved,’ and serves Me with pure devotion, considering himself superior to Me—I become subdued by such devotion and become subordinate to him.”

When one has a son, the parents become senior to him. Father and mother govern Kṛṣṇa; they hold His ears and even strike Him with sticks. But it is not like this with His other forms. How can we understand the potency of Śrīmatī Rādhārāṇī, the potency of such Kṛṣṇa?

It is very difficult. Whatever it may be, I will try to remember what our Param Guru Mahārāja has written, what I have heard from my Guru Mahārāja, and the words of the scriptures. There may be mistakes in what I say, but without dwelling on them, we will try to understand.

It was in this way that Śrī Raghunātha Dāsa Gosvāmī, an associate of Kṛṣṇa, appeared to serve in Gaura-līlā. He has written about Rādhārāṇī in Vraja-vilāsa-stava. What did he write?

He has written that in Rāval—we say Ravel—but in Bhakti-ratnākara also it is written as Rāval. This could perhaps be due to differences in pronunciation or transmission; perhaps it was Rāval in Vraja. I am trying to convey the essence; I do not exactly remember the śloka.

It is said that in Rāval Dhāma, Rādhikā appeared from the jewel-like womb of Kīrtidā Devī. Rādhārāṇī is compared to a maṇi, a jewel, a precious stone. And all the devatās, who appeared in human forms, came to take Her darśana in great bliss. This is mentioned there.

Some say that there is no evidence of Rādhārāṇī in the scriptures. But She is indeed mentioned in the scriptures. She is also mentioned in the Śrīmad Bhāgavatam, although not directly. Why this is so is also explained by our Paramgurudev Mahārāja in his Anubhāṣya.

If Śukadeva Gosvāmī had uttered the name of Rādhārāṇī, he would have entered into a trance, because of which he would not have been able to continue speaking Śrīmad Bhāgavatam to Parīkṣit Mahārāja. Therefore, Śukadeva Gosvāmī did not utter Rādhārāṇī’s name directly but referred to Her indirectly.

anayārādhito nūnaṁ
bhagavān harir īśvaraḥ
yan no vihāya govindaḥ
prīto yām anayad rahaḥ
(Śrīmad Bhāgavatam 10.30.28)

This is the mood of Candrāvalī regarding Rādhārāṇī. Candrāvalī is the daughter of Candrabhānu, the younger brother of Vṛṣabhānu Mahārāja. Vṛṣabhānu Mahārāja had five brothers—Śrībhānu and others. As Candrāvalī was born earlier, she was older than Rādhārāṇī. Rādhārāṇī is Vṛṣabhānu-nandinī.

Now, during the rāsa-līlā pastime, Kṛṣṇa expanded Himself into unlimited forms. He was personally present with every gopī. In the worship of the Supreme Lord, it is not that if one person receives Him completely, others are deprived, as happens in the material world. If we divide a piece of land among several people, for example, once one person takes his share, only the remainder is available to the others. But when someone receives the pūrṇa-vastu, the Complete Whole, the Supreme Lord, He remains pūrṇa.

oṁ pūrṇam adaḥ pūrṇam idaṁ
pūrṇāt pūrṇam udacyate
pūrṇasya pūrṇam ādāya
pūrṇam evāvaśiṣyate
oṁ śāntiḥ śāntiḥ śāntiḥ
(Bṛhadāraṇyaka Upaniṣad)

He is completeness personified. He is complete, and therefore everyone can receive Him completely. Will there be any fighting? When we demand non-eternal things, fighting, jealousy, and malice among the “haves” and “have-nots” will inevitably arise. When someone does not get sufficient grains or other necessities, he becomes poor, and there will be conflict. But in the spiritual world, everyone receives everything in full. So where is the question of fighting?

If we subtract infinity from infinity, infinity alone remains; it does not become zero. It is a principle of higher mathematics, of differential calculus. I studied Mathematics in my B.A., so I know a little about it. If we subtract infinity from infinity, the remainder is still infinity. Similarly, if we subtract Bhagavān from Bhagavān, the remainder is not zero—Bhagavān alone remains.

Candrāvalī is saying to the other gopīs that the special gopī whom Kṛṣṇa has taken away has fulfilled Kṛṣṇa’s desire in the highest possible manner and given Him the greatest happiness; therefore, He left us all and went to Her.

anayārādhito nūnaṁ
bhagavān harir īśvaraḥ
yan no vihāya govindaḥ
prīto yām anayad rahaḥ
(Śrīmad Bhāgavatam 10.30.28)

The love of Rādhārāṇī is greater than that of millions upon millions of gopīs. Rādhārāṇī has no desire of Her own.

nā gaṇi āpana-duḥkha, sabe vāñchi tāṅra sukha,
tāṅra sukha āmāra tātparya
more yadi diyā duḥkha, tāṅra haila mahā-sukha,
sei duḥkha mora sukha-varya
(Śrī Caitanya-caritāmṛta, Antya 20.52)

Rādhārāṇī is saying, “I do not consider My own distress. I only desire Kṛṣṇa’s happiness. Even if He does not wish to remain with Me and wants to stay with some other gopīs, that is also acceptable to Me. Even if His happiness causes Me distress, that distress is the greatest happiness for Me.”

Rādhārāṇī is ready to accept any distress if it gives happiness to Kṛṣṇa. There is no one like Rādhārāṇī.

You all have limited time, so it will not be possible to speak on one topic in detail.

The Brahma-vaivarta Purāṇa, Padma Purāṇa, Rādhā-tantra, Rādhā-varāha-kalpa, Bṛhad-gautamīya-tantra, and many other scriptures contain the name of Rādhārāṇī. Her name is found in many scriptures.

Now let us discuss how She advented in this world. In the Brahma-vaivarta Purāṇa, there is a statement—not directly concerning the appearance of Rādhārāṇī, but explaining how She received Her name. It is said that Rādhārāṇī appeared from the rāsa-maṇḍala and ran towards Kṛṣṇa. Therefore, She was named Rādhā: “rā” represents the rāsa-maṇḍala, while “dha” represents dhāvamāna, meaning “running”. Thus, She was named Rādhā.

It is further described that innumerable gopas appeared from the pores of Kṛṣṇa’s body, while innumerable gopīs and cows appeared from the pores of Rādhārāṇī’s body. She is not less in any respect.

Now, Pārvatī Devī, wishing to know about Rādhārāṇī, asked Lord Śiva about Her. Lord Śiva said that this subject was extremely confidential and was not something that could be disclosed to everyone. Pārvatī Devī then asked what this confidential subject was. Seeing her eagerness, Lord Śiva began to explain.

It is said that Rādhārāṇī is the fountainhead of all the energies of Kṛṣṇa, and that everyone else, taking shelter of Her, serves Kṛṣṇa. Rādhārāṇī is the object of worship for all, and through Her, everyone worships Kṛṣṇa.

Now, once, a confidante (sakhī) named Virajā was roaming with Kṛṣṇa and experiencing bliss. This was not in accordance with the proper mood, because she was meant to serve Kṛṣṇa under the guidance of Rādhārāṇī. Therefore, to teach her a lesson, one of Rādhārāṇī’s messengers went to Her and informed Her about this.

Rādhārāṇī, in an angry mood, rushed towards the place where Kṛṣṇa was enjoying pastimes with Virajā. Seeing this, Sudāmā, an associate of Śrī Kṛṣṇa, became frightened. Rādhārāṇī did not have an atom bomb or a bullet, but the power of Her love was such that everyone became afraid—even Kṛṣṇa Himself. Anyone can be defeated through love.

Sudāmā therefore informed Kṛṣṇa of Rādhārāṇī’s arrival and asked Him to leave the place. Virajā then asked, “If You leave me, what will I do here all alone?” Hearing that Rādhārāṇī might arrive at any moment, Śrī Kṛṣṇa, along with Sudāmā and His other friends, ran away from there.

Virajā then gave up her body and became the Virajā River. When Rādhārāṇī arrived at the place, She could not find anyone there. Later, Śrī Kṛṣṇa met Rādhārāṇī along with the gopīs.

We will not understand this.

priyā yadi māna kari’ karaye bhartsana
veda-stuti haite hare sei mora mana
(Śrī Caitanya-caritāmṛta, Ādi 4.26)

When a beloved is angry, in English, it is called a huff. Now, when Kṛṣṇa came to Rādhārāṇī, Rādhārāṇī was very angry with Him and She chastised Him severely. So, how is this bhakti? But it is said that those who chastise with love, who abuse with love, give more happiness to the Supreme Lord than the sages who chant Vedic mantras to make Him happy, because of the inherent love in that chastisement.

Did you all understand? Nowadays, the world is different; hence, it is very difficult to understand.

Now, in the Rādhā-tantra, there is a mention of Rādhārāṇī’s appearance. Lord Vāsudeva once worships Yogamāyā for a long duration. Yogamāyā is the spiritual potency of the Supreme Lord. Vāsudeva worships Her to attain realisation of the pūrṇa-śakti of Kṛṣṇa. Yogamāyā appears and says, “You cannot attain the desired result by performing the worship alone, without being accompanied by the potency. The four garlands around My neck—Hastinī, Padminī, Citrinī, and Gandhinī—are My messengers. Among them, the Padminī garland is Rādhā in the abode of Vraja. She is the highest amongst all.”

Lord Vāsudeva then asks, “How is She the highest amongst all? I want to see that.”

Then Yogamāyā shows Him the appearance of Rādhārāṇī from the hundred-petalled lotus. Lord Vāsudeva is astonished upon beholding the effulgent form of Rādhārāṇī. Her form is transcendental, not material. There is no value in a material form; it will dwindle over time. Her form is not like that.

There it is written that King Vṛṣabhānu, in Rāvel, the place near our Gokula-Mahāvana, on the banks of the Yamunā, is engaged in penance in order to obtain an excellent daughter. Some say that Rādhārāṇī appears in a hundred-petalled lotus to Vṛṣabhānu Mahārāja, and some say that Yogamāyā, being satisfied with his worship, gives an effulgent egg to Vṛṣabhānu Mahārāja and says, “When you give this to your wife, you will receive a most exalted daughter.” As soon as Vṛṣabhānu places the egg before his wife Kīrtidā, the egg breaks and Śrī Rādhārāṇī appears, like Sītā Devī.

Seeing Rādhārānī’s appearance everyone is astonished by beholding Her beauty, but Rādhārānī’s eyes are closed. She does not open Her eyes by any means. This makes them extremely upset thinking that such a beautiful daughter they have been blesses with but she is not opening Her eyes. Which parents would be happy seeing their child in such a condition, further wondering why the Lord would do this. Later Vṛṣabhānu Mahārāja goes to live in Barsānā. Barsānā is on the hill. Near that there is Nadisvar Hill. Vraja-vasis are the residents of hill. Nadisvar is hill; Govardhan also is hill. There he meets his friend, Nanda Mahārāja, along with his wife and son, Krishna, who comes to meet him. They speak to each there and Vṛṣabhānu Mahārāja informs him about their grief of Rādhārānī not opening Her eyes. While they are conversing, Gopal then crawls down on His knees and touches Rādhārānī and soon Rādhārānī opens Her eyes. She does not want to see anyone but Krishna first. That’s how Rādhārānī manifests, appears.

Devotees- Hariii Bolll!!!

The narration, about Rādhārānī which is written in Brihad Gautamiya Tantra, is vividly explained in Chaitanya Charitamrita.

devī krsna-mayī proktā
rādhikā para-devatā
sarva-lakṣmī-mayī sarva-
kāntiḥ sammohinī parā
(Chaitanya Charitamrita Adi 4.83)

The meaning of the word devī is explained asdyotamāna—radiant and paramasundari—the Supremely beautiful. Her form is supremely attractive. Of all Krishna’s pastimes, Rādhārānī is the vasathi-sthana—the place of residence. She is Divine. Then it is written, rādhikā para-devatā—Rādhārānī is the non-different manifestation of Krishna. Therefore, She fulfils the desires of Krishna in all respects, there is no one like Her, She is the mother of all jiva’s as She nurtures everyone. Sarva-lakṣmī-mayī—She is the source of all Lakṣmī’s, like how Krishna is the source of all avataras, everyone is a part of Krishna, in the same way Rādhārānī is the source of the potencies.

Śrīla Bhaktivinod Thakur has written:

rādha-bhajane yadi mati nāhi bhelā
Krishna-bhajana tava akāraṇa gelā
ātapa-rahita sūraja nāhi jāni
rādhā-virahita mādhava nāhi māni
kevala mādhava pūjaye so ajñānī
rādhā anādara kara-i abhimānī
kabańhi nāhi karabi tāńkar sańga
citte icchasi yadi braja-rasa-rańga
rādhikā-dāsī yadi hay abhimān
śīghra-i mila-i taba gokula-kān
brahmā, śiva, nārada, śruti, nārāyanī
rādhikā-pada-raja pūjaye māni’
umā, ramā, satyā, śacī, candrā, rukminī
rādha-avatāra sabe—āmnāya-vānī
hena rādhā-paricaryā jāńkara dhan
bhakativinoda tā’r māgaye caraṇ
(Rādhikāshtakam, Song 8)

It’s written in the scriptures that whatever śaktis are there, they have all come from Rādhārānī and the chief of all opulences is Krishna. All the opulences of Krishna are the manifestion of His purna-aradhika śakti. Then the word used in the verse is sarva-kāntiḥ—the meaning of kānti is beauty, She is Supreme in Her beauty.

Our Param Guru Mahārāja made us understand in this way, there is a saying in the English: The predominating aspect of moiety (Krishna) and the predominated aspect of moiety (Rādhārānī) - ‘Moiety’ (two halves of one thing). Krishna is the supreme enjoyer and Rādhārānī is the complete ārādhikā śakti of Krishna therefore They combiningly is one object. They are not different; They both are one and the same. RadhaKrishna is the worshippable object.

Rādhārānī is first. First sunshine comes and then the sun is seen, the sun doesn’t come first, sunshine comes first. In the same way it is not NārāyaṇaLakṣmī, its LakṣmīNārāyaṇa, its not RāmaSita, it is Sita-Rāma. In the same way it is RādhaKrishna not KrishnaRādha. Rādhārānī comes first. We get Krishna by the grace of Rādhārānī. She fulfils all the desitres.

Then in the verse it is said, sammohinī parā—She does samyak-mohan, Krishna captivates the world hence one of His names is Madan Mohan, but one Who captivates Krishna is Rādhārānī Who is hence also called jagat-mohan-mohini or madan-mohan-mohini.

Thus, Krishna’s ārādhikā śakti is Rādhārānī and Her non-different manifestation is Rādha Kuṇḍa. That is another narration related to the killing of Aristasura in Arithgram. I will not speak about that now. Will there be bhoga-arati now?