20210127 Rādhā Tattva

The following is a Śrī Kṛṣṇa Caitanya Book Compilation given by His Holiness Jayapatākā Swami Mahārāja on January 27th, 2021 in Śrī Dhāma Māyāpur, India. 

mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim
yat-kṛpā tam ahaṁ vande śrī-guruṁ dīna-tāraṇam
paramānandaṁ mādhavaṁ śrī caitanya iśvaram 
Hariḥ oṁ tat sat!

Compilation of Śrī Kṛṣṇa Caitanya book, the chapter entitled is:

Rādhā Tattva

Caitanya-caritāmṛta, Madhya-līlā 8.150

(2) rādhikāra tattva varṇanārambha :— 
ei ta’ saṅkṣepe kahila kṛṣṇera svarūpa
ebe saṅkṣepe kahi śuna rādhā-tattva-rūpa

Translation: Śrī Rāmānanda Rāya then said, “I have thus briefly explained the original form of the Supreme Personality of Godhead. Now let me describe the position of Śrīmatī Rādhārāṇī.

Caitanya-caritāmṛta, Madhya-līlā 8.151

kṛṣṇera śaktitraya :— 
kṛṣṇera ananta-śakti, tāte tina—pradhāna
‘cic-chakti’, ‘māyā-śakti’, ‘jīva-śakti’-nāma

Translation: “Kṛṣṇa has unlimited potencies, which can be divided into three main parts. These are the spiritual potency, the material potency and the marginal potency, which is known as the living entities.

Caitanya-caritāmṛta, Madhya-līlā 8.152

‘antaraṅgā’, ‘bahiraṅgā’, ‘taṭasthā’ kahi yāre
antaraṅgā ‘svarūpa-śakti’—sabāra upare

Translation: “In other words, these are all potencies of God — internal, external and marginal. But the internal potency is the Lord’s personal energy and stands over the other two.

Caitanya-caritāmṛta, Madhya-līlā 8.153

Viṣṇu-Purāṇa (6.7.61)— 
iṣṇu-śaktiḥ parā proktā
kṣetrajñākhyā tathā parā
avidyā-karma-saṁjñānyā
tṛtīyā śaktir iṣyate

Translation: ‘The original potency of Lord Viṣṇu is superior, or spiritual, and the living entity actually belongs to that superior energy. But there is another energy, called the material energy, and this third energy is full of ignorance.’

Purport: This is a quotation from the Viṣṇu Purāṇa (6.7.61).

Caitanya-caritāmṛta, Madhya-līlā 8.154

kṛṣṇera svarūpābhinna svarūpa-śakti :— 
sac-cid-ānanda-maya kṛṣṇera svarūpa
ataeva svarūpa-śakti haya tina rūpa

Translation: “Originally Lord Kṛṣṇa is sac-cid-ānanda-vigraha, the transcendental form of eternity, bliss and knowledge; therefore His personal potency, the internal potency, has three different forms.

Caitanya-caritāmṛta, Madhya-līlā 8.155

svarūpa-śaktira trividha rūpa :— 
ānandāṁśe ‘hlādinī’, sad-aṁśe ‘sandhinī’
cid-aṁśe ‘samvit’, yāre jñāna kari’ māni

Translation: “Hlādinī is His aspect of bliss; sandhinī, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge.

Jayapatākā Swami: Since Kṛṣṇa is known as having a form of sat, cid ananda, so the sat is the eternal or sandhinī or cit is samvit, or cognizance and the ānanda is known as hlādinī which is the aspect of bliss, is known as sat cit ānanda.

Caitanya-caritāmṛta, Madhya-līlā 8.156

Viṣṇu-Purāṇa (1.12.69)— 
hlādinī sandhinī samvit
tvayy ekā sarva-saṁśraye
hlāda-tāpa-karī miśrā
tvayi no guṇa-varjite

Translation: “‘My dear Lord, You are the transcendental reservoir of all transcendental qualities. Your pleasure potency, existence potency and knowledge potency are actually all one internal spiritual potency. The conditioned soul, although actually spiritual, sometimes experiences pleasure, sometimes pain and sometimes a mixture of pain and pleasure. This is due to his being touched by matter. But because You are above all material qualities, these are not found in You. Your superior spiritual potency is completely transcendental, and for You there is no such thing as relative pleasure, pleasure mixed with pain, or pain itself.’

Purport: This is a quotation from the Viṣṇu Purāṇa (1.12.69).

Jayapatākā Swami: So, this explaining the difference between the spiritual potency material potency and the minute marginal potency. We can be either under the shelter of the spiritual potency or be falsely identified with the material potency.

Caitanya-caritāmṛta, Madhya-līlā 8.157

halādinī-saṁjñāra hetu o kārya :— 
kṛṣṇake āhlāde, tā’te nāma—’hlādinī’
sei śakti-dvāre sukha āsvāde āpani

Translation: “The potency called hlādinī gives Kṛṣṇa transcendental pleasure. Through this pleasure potency, Kṛṣṇa personally tastes all spiritual pleasure.

Caitanya-caritāmṛta, Madhya-līlā 8.158

sukha-rūpa kṛṣṇa kare sukha āsvādana
bhakta-gaṇe sukha dite ‘hlādinī’—kāraṇa

Translation: “Lord Kṛṣṇa tastes all kinds of transcendental happiness, although He Himself is happiness personified. The pleasure relished by His pure devotees is also manifested by His pleasure potency.

Jayapatākā Swami: So, this means that the spiritual potency we are hankering for, that is given by the Lord’s hlādini-śakti or pleasure potency.

Caitanya-caritāmṛta, Madhya-līlā 8.159

halādinī o śrī-rādhikā :— 
hlādinīra sāra aṁśa, tāra ‘prema’ nāma
ānanda-cinmaya-rasa premera ākhyāna

Translation: “The most essential part of this pleasure potency is love of Godhead [prema]. Consequently, the explanation of love of Godhead is also a transcendental mellow full of pleasure.

Caitanya-caritāmṛta, Madhya-līlā 8.160

premera parama-sāra ‘mahābhāva’ jāni
sei mahābhāva-rūpā rādhā-ṭhākurāṇī

Translation: “The essential part of love of Godhead is called mahābhāva, transcendental ecstasy, and that ecstasy is represented by Śrīmatī Rādhārāṇī.

Jayapatākā Swami: There are different levels of pure love of Godhead, the highest level is called mahā-bhāva and that is represented by Śrīmatī Rādhārāṇī.

Caitanya-caritāmṛta, Madhya-līlā 8.161

ujjvala-nīlamaṇite rādhā-candrābalīra tāratamya-kathane (2.2)— 
tayor apy ubhayor madhye
rādhikā sarvathādhikā
mahābhāva-svarūpeyaṁ
guṇair ativarīyasī

Translation: “‘Among the gopīs of Vṛndāvana, Śrīmatī Rādhārāṇī and another gopī are considered chief. But when we compare the gopīs, it appears that Śrīmatī Rādhārāṇī is most important because Her real feature expresses the highest ecstasy of love. The ecstasy of love experienced by the other gopīs cannot be compared to that of Śrīmatī Rādhārāṇī.’

Purport: This is a quotation from Śrīla Rūpa Gosvāmī’s Ujjvala-nīlamaṇi (Rādhā-prakaraṇa 3).

Jayapatākā Swami: So, the love of the other gopīs is very special indeed, but Śrīmati Rādhārāṇī’s love is incomparable. Therefore She is considered the most intimate pleasure potency of the Lord.

Caitanya-caritāmṛta, Madhya-līlā 8.162

śrī-rādhāra ‘svarūpa’ o ‘deha’ ekai vastu, tāhā sampūrṇa kṛṣṇa-premamaya :— 
premera ‘svarūpa-deha’—prema-vibhāvita
kṛṣṇera preyasī-śreṣṭhā jagate vidita

Translation: “The body of Śrīmatī Rādhārāṇī is a veritable transformation of love of Godhead; She is the dearmost friend of Kṛṣṇa, and this is known throughout the world.

Caitanya-caritāmṛta, Madhya-līlā 8.163

Brahma-saṁhitā (5.37)
ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Translation: “‘I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Rādhā, who resembles His own spiritual figure and who embodies the ecstatic potency [hlādinī]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa.’

Purport: This is a quotation from the Brahma-saṁhitā (5.37).

Jayapatākā Swami: So, this explains the position of Śrīmati Rādhārāṇī in Goloka Vṛndāvana

Caitanya-caritāmṛta, Madhya-līlā 8.164

śrī-rādhā śrī-kṛṣṇa-vāñchā-pūrttimayī, aṣṭa-sakhī—tadabhinna kāyayūha :— 
sei mahābhāva haya ‘cintāmaṇi-sāra’
kṛṣṇa-vāñchā pūrṇa kare ei kārya tāṅra

Translation: “That supreme ecstasy of Śrīmatī Rādhārāṇī is the essence of spiritual life. Her only business is to fulfill all the desires of Kṛṣṇa.

Caitanya-caritāmṛta, Madhya-līlā 8.165

‘mahābhāva-cintāmaṇi’ rādhāra svarūpa
lalitādi sakhī—tāṅra kāya-vyūha-rūpa

Translation: “Śrīmatī Rādhārāṇī is the topmost spiritual gem, and the other gopīs — Lalitā, Viśākhā and so on — are expansions of Her spiritual body.

Caitanya-caritāmṛta, Madhya-līlā 8.166

kṛṣṇa-praṇayera mūrti-vigraha śrī-rādhikāra varṇanā :— 
rādhā-prati kṛṣṇa-sneha—sugandhi udvartana
tā’te ati sugandhi deha—ujjvala-varaṇa

Translation: “Śrīmatī Rādhārāṇī’s transcendental body is brilliant in luster and full of all transcendental fragrances. Lord Kṛṣṇa’s affection for Her is like a perfumed massage.

Purport: Sugandhi udvartana refers to a paste made of several perfumes and fragrant oils. This paste is massaged all over the body, and in this way the body’s dirt and perspiration are removed. Śrīmatī Rādhārāṇī’s body is automatically perfumed, but when Her body is massaged with the scented paste of Lord Kṛṣṇa’s affection, Her entire body is doubly perfumed and made brilliant and lustrous. This is the beginning of Kṛṣṇadāsa Kavirāja Gosvāmī’s description of Śrīmatī Rādhārāṇī’s transcendental body. This description (found in verses 165-181) is based on a book by Śrīla Raghunātha dāsa Gosvāmī known as Premāmbhoja-maranda. Śrīla Bhaktivinoda Ṭhākura’s translation of the original Sanskrit reads as follows:

“The love of the gopīs for Kṛṣṇa is full of transcendental ecstasy. It appears to be a brilliant jewel, and enlightened by such a transcendental jewel, Rādhārāṇī’s body is further perfumed and decorated with kuṅkuma. In the morning Her body is bathed in the nectar of compassion, in the afternoon in the nectar of youth, and in the evening in the nectar of luster itself. In this way the bathing is performed, and Her body becomes as brilliant as the cintāmaṇi jewel. She is dressed in various kinds of silken garments, one of which is Her natural shyness.

“Her beauty is more and more enhanced, being decorated with the red kuṅkuma of beauty itself and the blackish musk of conjugal love. Thus Her body is decorated with different colors. Her ornaments embody the natural symptoms of ecstasy — trembling, tears, jubilation, stunning, perspiration, faltering of the voice, bodily redness, madness and dullness. In this way Her entire body is bedecked with these nine different jewels. Over and above this, the beauty of Her body is enhanced by Her transcendental qualities, which constitute the flower garland hanging on Her body. The ecstasy of love for Kṛṣṇa is known as dhīrā and adhīrā, sober and restless Such ecstasy constitutes the covering of Śrīmatī Rādhārāṇī’s body, and it is adorned by camphor. Her transcendental anger toward Kṛṣṇa is embodied as the arrangement of the hair on Her head, and the tilaka of Her great fortune shines on Her beautiful forehead. Śrīmatī Rādhārāṇī’s earrings are the holy names of Kṛṣṇa, as well as the hearing of His name and fame. Her lips are always reddish due to the betel nut of ecstatic affection for Kṛṣṇa. The black ointment around Her eyes is Her tricky behavior with Kṛṣṇa brought about by love. Her joking with Kṛṣṇa and gentle smiling constitute the camphor with which She is perfumed. She sleeps in Her room with the aroma of pride, and when She lies down in Her bed, the transcendental variety of Her loving ecstasies is like a jeweled locket in the midst of Her necklace of separation Her transcendental breasts are covered by Her sari in the form of affection and anger toward Kṛṣṇa. She has a stringed instrument known as a kacchapī-vīṇā, which is the fame and fortune that actually dries up the faces and breasts of the other gopīs. She always keeps Her hands on the shoulder of Her gopī friend, who represents Her youthful beauty, and although She is highly qualified with so many spiritual assets, She is nonetheless affected by the Cupid known as Kṛṣṇa. Thus She is defeated. Śrīla Raghunātha dāsa Gosvāmī offers his respectful obeisances to Śrīmatī Rādhārāṇī, taking a straw in his mouth. Indeed, he prays, ‘O Gāndharvikā, Śrīmatī Rādhārāṇī, just as Lord Kṛṣṇa never rejects a surrendered soul, please don’t reject me.” This is a summary translation of the Premāmbhoja-maranda, which Kavirāja Gosvāmī quotes.

Jayapatākā Swami: So, this is very poetic explanation of Śrīmatī Rādhārāṇī’s transcendental form given by Śrīla Bhaktivinod Ṭhākura , which gives us the insight into the incomparable qualities of Śrīmatī Rādhārāṇī. Śrīla Prabhupāda said that if Rādhārāṇī tells Kṛṣṇa to have mercy on any conditioned soul, that they are good devotee then Kṛṣṇa never refuses Her so it is very important to have mercy of Rādhārāṇī.

Caitanya-caritāmṛta, Madhya-līlā 8.167

śrī-rādhāra trividha dhārāya snāna; śrī-rādhā-vigraha varṇana :— 
kāruṇyāmṛta-dhārāya snāna prathama
tāruṇyāmṛta-dhārāya snāna madhyama

Translation: “Śrīmatī Rādhārāṇī takes Her first bath in the shower of the nectar of compassion, and She takes Her second bath in the nectar of youth.

Purport: Śrīmatī Rādhārāṇī first smears Her body with the paste of Kṛṣṇa’s affection for Her. She then takes Her bath in the water of mercy. After passing the paugaṇḍa age (from five to ten years), Śrīmatī Rādhārāṇī first appears as mercy. The second bath is taken at noon in the water of tāruṇyāmṛta, or the nectar of youth. This is the actual expression of Her new youthfulness.

Caitanya-caritāmṛta, Madhya-līlā 8.168

lāvaṇyāmṛta-dhārāya tad-upari snāna
nija-lajjā-śyāma-paṭṭasāṭi-paridhāna

Translation: “After Her midday bath, Rādhārāṇī takes another bath in the nectar of bodily luster, and She puts on the garment of shyness, which is Her black silk sari.

Purport: Over and above the other baths, the bath taken in the afternoon is taken in the nectar of full beauty. This nectar represents the personal qualities of beauty and luster. Thus there are three baths in different kinds of water. Rādhārāṇī then puts on two garments — a lower and an upper garment. The upper garment is pinkish and is Her affection and attraction for Kṛṣṇa, and the lower garment, a blackish silk sari, is Her shyness.

Caitanya-caritāmṛta, Madhya-līlā 8.169

kṛṣṇa-anurāga dvitīya aruṇa-vasana
praṇaya-māna-kañculikāya vakṣa ācchādana

Translation: “Śrīmatī Rādhārāṇī’s affection for Kṛṣṇa is Her upper garment, which is pinkish in color. She then covers Her breasts with another garment, composed of affection and anger toward Kṛṣṇa.

Caitanya-caritāmṛta, Madhya-līlā 8.170

saundarya—kuṅkuma, sakhī-praṇaya—candana
smita-kānti—karpūra, tine—aṅge vilepana

Translation: “Śrīmatī Rādhārāṇī’s personal beauty is the reddish powder known as kuṅkuma, Her affection for Her associates is sandalwood pulp, and the sweetness of Her smile is camphor. All these, combined together, are smeared over Her body.

Jayapatākā Swami: So, these descriptions of the transcendental body reveals Her ability to attract Kṛṣṇa like no one else.

Caitanya-caritāmṛta, Madhya-līlā 8.171

kṛṣṇera ujjvala-rasa—mṛgamada-bhara
sei mṛgamade vicitrita kalevara

Translation: “Conjugal love for Kṛṣṇa is an abundance of musk, and with that musk Her whole body is decorated.”

Caitanya-caritāmṛta, Madhya-līlā 8.172

pracchanna-māna vāmya—dhammilla-vinyāsa
‘dhīrādhīrātmaka’ guṇa—aṅge paṭa-vāsa

Translation: “Craftiness and covered anger constitute the arrangement of Her hair. The quality of anger due to jealousy is the silk garment covering Her body.

Jayapatākā Swami: So, the craftiness and variety of emotions that Rādhārāṇī feels Her anger, jealousy are the different aspects of love between Kṛṣṇa and Rādhārāṇī. This keeps Kṛṣṇa always under Her control.

Caitanya-caritāmṛta, Madhya-līlā 8.173

rāga-tāmbūla-rāge adhara ujjvala
prema-kauṭilya—netra-yugale kajjala

Translation: “Her attachment for Kṛṣṇa is the reddish color of betel nuts on Her brilliant lips. Her double-dealings in loving affairs constitute the black ointment around Her eyes.

Caitanya-caritāmṛta, Madhya-līlā 8.174

‘sūddīpta-sāttvika’ bhāva, harṣādi ‘sañcārī’
ei saba bhāva-bhūṣaṇa saba-aṅge bhari’

Translation: “The ornaments decorating Her body are the blazing ecstasies of goodness and the constantly existing ecstasies, headed by jubilation. All these ecstasies are the ornaments all over Her body.

Jayapatākā Swami: Rādhārāṇī is in constant ecstasy of love of Kṛṣṇa. The varieties of ecstasies are being described here by Kṛṣṇadāsa kavirāja Gosvāmī. Just as Kṛṣṇa is Supreme Personality of Godhead, Radharani is the Supreme Personality of love for Kṛṣṇa.

Caitanya-caritāmṛta, Madhya-līlā 8.175

‘kila-kiñcitādi’-bhāva-viṁśati-bhūṣita
guṇa-śreṇī-puṣpamālā sarvāṅge pūrita

Translation: “Also ornamenting Her body are the twenty kinds of ecstatic symptoms beginning with kila-kiñcita. Her transcendental qualities constitute the flower garland hanging in fullness over Her body.

Purport: The twenty different moods headed by kila-kiñcita are described as follows. First, in connection with the body, there are bhāva (ecstasy), hāva (gestures) and helā (negligence); in relation to the self there are śobhā (beauty), kānti (luster), dīpti (brilliance), mādhurya (sweetness), pragalbhatā (impudence), audārya (magnanimity) and dhairya (patience); and in relation to nature there are līlā (pastimes), vilāsa (enjoyment), vicchitti (breaking off) and vibhrama (puzzlement). There are no English equivalents for the words kila-kiñcita, moṭṭāyita and kuṭṭamita.

Śrīmatī Rādhārāṇī’s flower garland consists of Her qualities and is divided into mental, verbal and bodily parts. Her attitude of forgiveness and mercy is all mental. Her talks, which are very pleasing to the ear, are verbal. The bodily qualities are age, beauty, luster and grace.

Jayapatākā Swami: So, just as Kṛṣṇa as Bhagavān is having all power, all fame, all beauty, all renunciation, all knowledge, all strength and all wealth, so Rādhārāṇī is having all the transcendental qualities to give Kṛṣṇa transcendental pleasure.

Caitanya-caritāmṛta, Madhya-līlā 8.176

saubhāgya-tilaka cāru-lalāṭe ujjvala
prema-vaicittya—ratna, hṛdaya—tarala

Translation: “The tilaka of good fortune is on Her beautiful broad forehead. Her various loving affairs are a gem, and Her heart is the locket.

Caitanya-caritāmṛta, Madhya-līlā 8.177

madhya-vayasa, sakhī-skandhe kara-nyāsa
kṛṣṇalīlā-manovṛtti-sakhī āśa-pāśa

Translation: “Śrīmatī Rādhārāṇī’s gopī friends are Her mental activities, which are concentrated on the pastimes of Śrī Kṛṣṇa. She keeps Her hand on the shoulder of a friend, who represents youth.

Purport: Rādhārāṇī’s eight companions (aṣṭa-sakhī) are different varieties of pleasure connected with the pastimes of Kṛṣṇa. Following those pastimes of Śrī Kṛṣṇa are other activities, which are represented by the assistants of the gopīs.

Caitanya-caritāmṛta, Madhya-līlā 8.178

nijāṅga-saurabhālaye garva-paryaṅka
tā’te vasi’ āche, sadā cinte kṛṣṇa-saṅga

Translation: “Śrīmatī Rādhārāṇī’s bedstead is pride itself, and it is situated in the abode of Her bodily aroma. She is always seated there thinking of Kṛṣṇa’s association.

Jayapatākā Swami: So, aṣṭa-sakhīs are expansions of Rādhārāṇī’s body and they are assisting in different aspects of serving Kṛṣṇa. Each of the aṣṭa-sakhī has assistants also who are also different aspects of Rādhārāṇī’s ecstasy.

Caitanya-caritāmṛta, Madhya-līlā 8.179

kṛṣṇa-nāma-guṇa-yaśa—avataṁsa kāṇe
kṛṣṇa-nāma-guṇa-yaśa-pravāha-vacane

Translation: “Śrīmatī Rādhārāṇī’s earrings are the name, fame and qualities of Lord Kṛṣṇa. The glories of Lord Kṛṣṇa’s name, fame and qualities are always inundating Her speech.

Jayapatākā Swami: Śrīmatī Rādhārāṇī is completely focused on Lord Kṛṣṇa.

Caitanya-caritāmṛta, Madhya-līlā 8.180

kṛṣṇake karāya śyāma-rasa-madhu pāna
nirantara pūrṇa kare kṛṣṇera sarva-kāma

Translation: “Śrīmatī Rādhārāṇī induces Kṛṣṇa to drink the honey of the conjugal relationship. She is therefore engaged in satisfying all the lusty desires of Kṛṣṇa.

Jayapatākā Swami: This is the transcendental nature of the spiritual world; material world is kind of perverted reflection of what exists in the spiritual world. So actually, the material world the things which exist are not pure but in the spiritual world they are pure. So the conjugal relationship in the material world only gives temporary pleasure for a few seconds, few minutes, but Rādhārāṇī is constantly in ecstasy in pure love of Kṛṣṇa and She inspires Kṛṣṇa to feel also transcendental pleasure.

Caitanya-caritāmṛta, Madhya-līlā 8.181

śrī-rādhikāi mūrtimān kṛṣṇa-prema-sindhu :— 
kṛṣṇera viśuddha-prema-ratnera ākara
anupama-guṇagaṇa-pūrṇa kalevara

Translation: “Śrīmatī Rādhārāṇī is a mine filled with valuable jewels of love for Kṛṣṇa. Her transcendental body is complete with unparalleled spiritual qualities.

Caitanya-caritāmṛta, Madhya-līlā 8.182

rādhikāi kṛṣṇa-premera mūla ākara :—Śrī Govinda Līlāmṛta (11.112)—

kā kṛṣṇasya praṇaya-jani-bhūḥ śrīmatī rādhikaikā
kāsya preyasy anupama-guṇā rādhikaikā na cānyā
jaihmyaṁ keśe dṛśi taralatā niṣṭhuratvaṁ kuce ‘syā
vāñchā-pūrtyai prabhavati hare rādhikaikā na cānyā

“If one asks about the origin of love of Kṛṣṇa, the answer is that the origin is in Śrīmatī Rādhārāṇī alone. Who is the most dear friend of Kṛṣṇa? The answer again is Śrīmatī Rādhārāṇī alone. No one else. Śrīmatī Rādhārāṇī’s hair is very curly, Her two eyes are always moving to and fro, and Her breasts are firm. Since all transcendental qualities are manifested in Śrīmatī Rādhārāṇī, She alone is able to fulfill all the desires of Kṛṣṇa. No one else.’

Purport: This is a quotation from Śrī Govinda-līlāmṛta (11.122) by Kṛṣṇadāsa Kavirāja Gosvāmī. It is a verse in the form of questions and answers describing the glories of Śrīmatī Rādhārāṇī.

Jayapatākā Swami: So, we can understand that all the source of Kṛṣṇa’s pleasure and love is Śrīmatī Rādhārāṇī.

Caitanya-caritāmṛta, Madhya-līlā 183-184

rādhikāra kṛṣṇa-vaśakārī vividha guṇa :— 
yāṅra saubhāgya-guṇa vāñche satyabhāmā
yāṅra ṭhāñi kalā-vilāsa śikhe vraja-rāmā 
yāṅra saundaryādi-guṇa vāñche lakṣmī-pārvatī
yāṅra pativratā-dharma vāñche arundhatī

Translation: “Even Satyabhāmā, one of the queens of Śrī Kṛṣṇa, desires the fortunate position and excellent qualities of Śrīmatī Rādhārāṇī. All the gopīs learn the art of dressing from Śrīmatī Rādhārāṇī, and even the goddess of fortune, Lakṣmī, and the wife of Lord Śiva, Pārvatī, desire Her beauty and qualities. Indeed, Arundhatī, the celebrated chaste wife of Vasiṣṭha, also wants to imitate the chastity and religious principles of Śrīmatī Rādhārāṇī.

Jayapatākā Swami: So, all these great śaktīs are desires of the transcendental qualities of Śrīmatī Rādhārāṇī.

Caitanya-caritāmṛta, Madhya-līlā 8.185

yāṅra sadguṇa-gaṇane kṛṣṇa nā pāya pāra
tāṅra guṇa gaṇibe kemane jīva chāra

Translation: “Even Lord Kṛṣṇa Himself cannot reach the limit of the transcendental qualities of Śrīmatī Rādhārāṇī. How, then, can an insignificant living entity count them?”

Jayapatākā Swami: Once I asked Śrīla Prabhupāda about Śrīmatī Rādhārāṇī and he looked at me and said, “who are you to ask about Śrīmatī Rādhārāṇī?" So Rādhārāṇī is so transcendental that to understand Her glories one has to be very advanced in devotional service. At that time, I was just a new devotee. So we can hear the glories of Srimati Rādhārāṇī but not something we can comment on.

Thus ends the chapter entitled, Rādhā Tattva.