Hindu Gods & Goddesses

by Stephen Knapp

  SARASVATI

  The literal meaning of the name Sarasvati is the one who gives the essential knowledge (Sara) of our own Self (Sva). The goddess Sarasvati is also considered the Goddess of Learning, or of education, intelligence, crafts, arts, and skills. As she is the consort of Brahma, who is considered the source of all knowledge, Sarasvati is knowledge itself. Thus, many students or even scholars may worship her for her blessings. She is, therefore, depicted as white in complexion, and quite beautiful and graceful.

  She is often depicted sitting on a lotus, which symbolizes that she is founded in the experience of the Absolute Truth. Thus, she not only has the knowledge but also the experience of the Highest Reality. She holds in her four hands a vina instrument, an akshamala (prayer beads) in the right hand, and a pustaka (book) in the left, which represents the knowledge of all sciences. Holding the book or scriptures in one hand also indicates that this knowledge alone can bring us to the Truth. The vina shows the beauty of learning the fine arts. Playing her vina, she tunes the mind and intellect with her knowledge, and thus the seeker can be in harmony with the universe. The prayer beads represent all spiritual sciences, like meditation and japa (chanting the holy names of God), and, being held in the right hand, that it is more important than the secular knowledge contained in the book in her left hand. Her four arms represent her unrestricted power in the four directions. She also represents creativity, or the combination of power and intelligence, the basis of creativity.

  Her name literally means the one who flows, which can be applied to thoughts, words, or the flow of a river. She is the deity of a river in the Rig Veda. Her other names include Sarada (giver of essence), Brahmi (wife of Brahma), Mahavidya (holder of supreme knowledge), Bharati (eloquence), Maha-vidya (transcendent knowledge), Arya (noble one), Maha-vani (the transcendent word), Kamadhenu (like the wish-fulfilling cow), Dhaneshvari (the divinity of wealth), and Vagishvari (mistress of speech). It is through speech that knowledge manifests in action. It is through her that language and writing is revealed.

  She is also occasionally shown with five faces and eight hands, representing her additional powers. Other objects that she may hold include the pasha (noose), ankusha (goad), chakra (disc), padma (lotus), trishula (trident), and shankha (conch). Sometimes she is also seen riding on a swan, the carrier of her spouse, Brahma. At other times she is seen riding on a peacock or sitting with one nearby. The peacock represents the worldly beauty, which can distract the spiritual aspirant. The swan signifies the acquisition of wisdom and knowledge because of its ability to separate milk from water when eating, and thus acquire only the milk.

  Sarasvati is also the shakti or power and consort of Brahma, the secondary creator of the universe. Thus, she is also considered a mother of the universe. In this way, she is also connected with fertility.

  MEANING OF NAVARATRI

  Nava means nine and ratri means night. So, Navaratri literally means nine nights. It is during these nine nights of festivities that the goddess is worshiped in her different forms of Durga, Lakshmi, and then Sarasvati. Durga is worshiped during the first three nights of the festival because of her destructive aspect. She destroys the anarthas or unwanted barriers that hold us back from our true spiritual potential. She reduces the evil tendencies in the mind, which is the meaning of durgati harini. Thus, she is worshiped to relieve us of our destructive qualities of desire, lust, passion, greed, anger, etc. Without removing these obstacles, the spiritual unfoldment cannot take place.

  The next step is to apply the positive process of adding the qualities we need. So, Lakshmi is worshiped over the following three nights. She gives one the wealth of good qualities, such as love, goodness, compassion, forgiveness, cooperation, nonviolence, devotion, purity, and the like. Virtue is the true wealth, which is given by Lakshmi. This is not merely the wealth of riches and possessions, but the real wealth that can propel us toward the spiritual goal. These positive uplifting qualities replace the bad ones that were removed by Durga.

  At this point the seeker can become fit for the philosophical study and contemplation that is required. Then Sarasvati, the goddess of knowledge, is worshiped the remaining three nights. Sarasvati gives one the intelligence, knowledge and wisdom by which spiritual realization is possible. She represents the highest knowledge of the Self. By invoking her blessings, she plays her well-tuned vina of knowledge and insight, which can then tune our mind and intellect for working in harmony with the world and the purpose of our existence. Then our spiritual practice, study and meditation become effective for producing the victory of rising above the influence of our mind and senses. Then we can perceive our real identity as a spiritual being and a part of the spiritual dimension, free from illusion.

  After having removed our impurities, gained the proper virtues, and then acquired the knowledge of the Self, then the last day is called Vijayadashami, or the day of victory over our minds and the lower dimension after having worshiped the goddess in her three forms. The celebrations of Navaratri are held at night because it represents our overcoming the ignorance of the mode of darkness, the night of tamoguna.

  So, such festivals are performed in these phases: 1) preparation, 2) purification, 3) realization, and 4) then celebration. It represents one's progress toward the real goal of life. First the mind must be purified of all unwanted thoughts and habits. Then it must become focused on one's concentration of the Supreme. As the knowledge of our spirituality of the Self and our connection with the Supreme Being becomes revealed, then there is realization. When such realization has been reached and the ego destroyed, then there is celebration. Living life on the basis of spiritual realization means that life is a constant joy and celebration.

  Vijayadashami is also known as Dusserha, which is observed throughout India and every Indian community. So, everyone worships the goddesses and studies the sacred texts and purifies their minds and homes. Vijayadashami or Dusserha is celebrated because on the tenth day of the battle between Rama and the demon Ravana, Rama killed Ravana and rescued Sita. Thus, it is the day of victory, or Vijay (victory) Dashami (tenth day). On that day there is often a huge bonfire in which people burn the effigy of the demon Ravana, which also represents the destruction of the false ego. In this way, Navaratri and Vijayadashami is a festival that shows the process by which humanity can reach the perception of God. It incorporates the means and worship by which one can purify themselves of the ten sins, meaning the sins committed by the ten active senses. It is the process of purification through which one is meant to become free of the dictates of the mind and the temporary world of sense objects, which paves the way for one to enter into the transcendental experience.

  What this shows is that all aspects of the Vedic process, whether we are familiar with them or not, and no matter whether they be austerities or festivities, are ultimately meant to be a vehicle by which we can transcend the mind, senses, and the temporary material world and enter into the Supreme Reality wherein we can reestablish our lost relationship with the Supreme Being.

  GAYATRI

  Gayatri is the goddess that is the personification of the sacred Gayatri mantra, which is chanted three times a day. She shares that with the goddesses Savitri and Sarasvati. Gayatri has four faces, and four or ten arms and rides a swan. She presides over the morning chanting of the prayer, and also over the Rig Veda and the sacred fires called the Garhapatya. These were the sacred fires that the three varnas known as the brahmanas, kshatriyas, and vaishyas were meant to keep in their homes for the performance of sacred rituals. Then Goddess Savitri presides over the noon chanting of the prayer. She has four faces with twelve eyes, four arms, and has a bull for a carrier. She also rules over the Yajur Veda and the Dakshina fire, while Sarasvati rules over the evening rendition of the prayer and the Sama Veda.

  SRIMATI RADHARANI

  Srimati Radharani is the Supreme Goddess. She is most always seen with Lord Krishna. It is described that She is the Chief Associate and devotee of Lord Krishna, and
topmost of all goddesses. Her name means that She is the most excellent worshiper of Lord Krishna. However, She is also an expansion of the Lord's energy. Since She is also an extension of Krishna, She is the feminine aspect of God. Thus, in the Gaudiya Vaishnava tradition, God is both male and female. They are One, but Krishna expands into two, Himself and Radharani, for the sake of divine loving pastimes. If They remained as One, then there would be no relationship, no pastimes, and no dynamic exchange of love. (Caitanya-caritamrita, Adi-lila, 4.55-56)

  Actually, if we all remained merged or amalgamated into one single force or light, then there is no further need of anything else. There certainly would be no need for the material manifestation to provide the innumerable conditioned souls with the means to seek out the way to satisfy their senses, minds, emotions, desires for self-expression, intellectual pursuits, and on and on.

  So, similarly, the spiritual world is the manifestation wherein all souls have the opportunity to engage in a multitude of pastimes in loving relationships in full spiritual variety, without the many hindrances we find in this material world. The only difference is that the spiritual world is centered around the Supreme Being. And that Supreme Personality has expanded Himself into Radharani for exhibiting the supreme loving relationship, in which many others assist Them.

  In the Brihad-Gautamiya Tantra, Radharani is described as follows:

  devi krishna-mayi prokta

  radhika para-devata

  sarva-lakshmi-mayi sarva

  kantih sammohini para

  "The transcendental goddess Srimati Radharani is the direct counterpart of Lord Sri Krishna. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord."

  The Brihad-Gautamiya Tantra goes on to explain that Radha is known as the Supreme Goddess, the source of all abundance and beauty, and has the power to enchant all. Her whole existence is pervaded by Sri Krishna. So, in this way, She is the Supreme Goddess of love because She is the consort of Lord Krishna, who is the Supreme God of love.

  To explain further, Srimati Radharani is also the source of the other goddesses, who are expansions of Her. Just as Lord Krishna is the source of all other expansions and avatars of God, Radharani is the source of all other expansions of the energies of God, the shaktis, or other goddesses. Thus, Vishnu, Rama, even Shiva are all expansions of the one Supreme Being, and similarly Lakshmi, Sita, and even Durga are all expansions of this Supreme Feminine form of God, Radharani.

  It is explained that the beloved consorts of Lord Krishna are of three kinds, namely the goddesses of fortune or Lakshmis, His queens, and the milkmaids of Vraja called the gopis. All of them proceed from Radharani. The Lakshmis are partial manifestations, or plenary portions, of Srimati Radharani, while the queens in Vaikuntha and in Dvaraka are reflections of Her image. The Vraja-devis or gopis are Her expansions and assist in the increase of rasa, or the divine loving pastimes. Among them there are many groups that have various sentiments and moods, which help Lord Krishna taste the sweetness of the rasa dance and other pastimes. (Caitanya-caritamrita, Adi-lila. 4.75-81)

  "Among the gopis of Vrindavana, Srimati Radharani and another gopi are considered chief. However, when we compare the gopis, it appears that Srimati Radharani is most important because Her real feature expresses the highest ecstasy of love. The ecstasy of love experienced by the other gopis cannot be compared to that of Srimati Radharani." (Ujjvala-nilamani 4.3 by Rupa Gosvami)

  Radharani has many names according to Her qualities and characteristics. Some of the names that Radharani is known by include Govinda-anandini--She who gives pleasure to Govinda [Krishna]; Govinda-mohini--She who mystifies Govinda; Govinda-sarvasa--the all-in-all of Lord Govinda; Shiromani Sarva-kanta--the crown jewel of all the Lord's consorts; and Krishnamayi--the one who sees Krishna both within and without. She is also called Radhika in the Puranas because Her worship [aradhana] of the Lord consists of fulfilling His desires. Aradhana is the root of the name Radharani, which indicates one who excels in worshiping the Lord. She is also called Sarva-lakshmi, the original source of all the goddesses of fortune. This also means that She is the supreme energy of Lord Krishna, and represents His six opulences which include fame, fortune, strength, wealth, knowledge, and detachment. She is also known as Sarva-kanti, which indicates that all beauty and luster rest in Her body, and all the Lakshmis derive their beauty from Her. It also means that all the desires of Lord Krishna rest in Srimati Radharani. As Lord Krishna enchants the world with His beauty and charm, Sri Radha enchants Him. Therefore She is the Supreme Goddess. Sri Radha is the full power, and Lord Krishna is the possessor of full power. (Cc.Adi-lila, 4.82, 84, 87-96) Thus, the two are non-different, as the sunshine is non-different from the sun, or as the energy is non-different from the energetic or source of energy.

  In this way, without Radha there is no meaning to Krishna and without Krishna there is no meaning to Radha. Because of this, in the Vaishnava tradition we always pay respects first to the Lord's internal energy in the form of Radha, and then to the Lord. Thus, They are referred to as Radha-Krishna, or in other names as Sita-Rama, Lakshmi-Narayana, and so on. In this way, Radha and Krishna are one, but when Lord Krishna wants to enjoy, He manifests Himself as Radharani. Otherwise, there is no energy in which Krishna can attain pleasure outside Himself.

  To understand Himself through the agency of Radha, or the hladini-shakti, the Lord manifests Himself as Lord Chaitanya, who is Lord Krishna but with the super-excellent emotions of Radharani's love toward Lord Krishna. This is because the Lord accepts a position and the emotions of a devotee in order to fully taste His own sweetness.

  It is also described that the potency of love of God is called hladini, the Lord's pleasure potency. Whenever the Lord wants to enjoy pleasure, He exhibits His own spiritual potency known as hladini. And the essence of that love is in the emotion called bhava. The ultimate development of that emotion is mahabhava, or great bhava. Mahabhava is full of the pleasure potency, and it is an exhibition of the highest love for Lord Krishna. Sri Radharani is the embodiment of that transcendental consciousness found in mahabhava. Her mind, senses, and body are steeped in that highest sort of love for Krishna. She is as spiritual as the Lord Himself. In fact, being the personification of the hladini-shakti, the pleasure giving energy of the Lord, She is the only source of enjoyment for the Lord. This pleasure potency manifests spiritually as Radharani in a way that attracts even Lord Krishna. He takes no pleasure in anything material. The Lord could never enjoy anything that is less spiritual than Himself. Therefore Radha and Krishna are identical. Then She expands Herself into different forms, known as Lalita, Visakha, and Her other confidential associates that increase the mood of divine love. However, being the Lord's hladini feature, She is also the ultimate source of all happiness for all the living beings. In other words, everything that gives pleasure and happiness within the spiritual or the material worlds is because of Her and the energy that emanates from Her. (Cc.Adi-lila.4.68-72) That same pleasure potency expands and spreads throughout the spiritual worlds, and then descends into the material creation into the many forms of happiness that is experienced by the conditioned soul, though it may be called by different names and perceived in assorted ways. Since we are all parts and parcels of the Lord, we also have that pleasure potency within us to a minute degree. But we are trying to enjoy it in the material world. Therefore we are like sparks that are dying out because we have left our place which is in the blazing fire of Lord Krishna's association.

  The Hare Krishna mantra also directs one's attention and devotion to Radha as well as Krishna. Radha is also known as Mother Hara, which is the name Hare in the vocative form within the mantra. So, in chanting Hare Krishna, we are first approaching the Lord's internal potency and asking Radha to please engage us in the service of Lord Krishna. Concentrating on Krishna through His names is one form of that service. In other wo
rds, it is through Radha that one more easily attains Krishna and service to Krishna. This is the advantage of approaching Lord Krishna through Radharani.

  The descriptions of the beauty of Radharani are wonderfully poetic and descriptive. Actually, the residents of Vrindavana care more for Radharani than they do for Lord Krishna. They know that Krishna can be influenced through Radharani. They know that Radha can bring one to Krishna. She is also the compassionate nature of the Lord, and, thus, more easily approached than trying to reach Lord Krishna directly. And when we read these descriptions of Radha, it is no wonder why they are devoted to Her. For example, it is explained that Srimati Radharani has unlimited transcendental qualities, of which twenty-five are principal. These include: 1) She is very sweet. 2) She is always freshly youthful. 3) Her eyes are restless. 4) She smiles brightly. 5) She has beautiful, auspicious lines. 6) She makes Krishna happy with Her bodily aroma. 7) She is very expert in singing. 8) Her speech is charming. 9) She is very expert in joking and speaking pleasantly. 10) She is very humble and meek. 11) She is always full of mercy. 12) She is cunning. 13) She is expert in executing Her duties. 14) She is shy. 15) She is always respectful. 16) She is always calm. 17) She is always grave. 18) She is expert in enjoying life. 19) She is situated in the topmost level of ecstatic love. 20) She is the reservoir of loving affairs in Gokula. 21) She is the most famous of submissive devotees. 22) She is very affectionate to elderly people. 23) She is very submissive to the love of Her friends. 24) She is the chief gopi. 25) She always keeps Krishna under Her control. In short, She possesses unlimited transcendental qualities, just as Lord Krishna does. (from Ujjvala-nilamani, Sri-radha-prakarana 11-15)