ॐ Divine Love ॐ
I bow down before a splendour that bears the name Radha, a splendour that has limbs splendid like millions of lightning flashes, a beautiful face splendid with bliss, bimba-fruit lips splendid like coral, hands splendid like budding twigs, breasts splendid like golden lotus buds, a splendour that has lotus eyes, a splendour that enjoys charming pastimes in the newly-blossoming forest groves. ★ ♡ ॐ
You’re dressed as Rasavihari,
Your mantras are various
and so are Your activities; who can grasp them?
The subject is extraordinarily difficult.
Half Your body’s matchless Radha,
a woman, and the other half’s a man—
a yellow cloth tied at Your waist,
Your wild hair knotted back, and a flute
in Your hand.
Once You infatuated Tripura’s Enemy
stealing sideways glances at Him, but this time
it’s women You tempt
with Your beautiful black figure
and hinting eyes.
Your laugh used to be dreadful;
it threw into a panic
the three worlds.
Now You speak sweetly.
Girls in Vraj swoon.
As Syama, You danced in a sea of blood; today Your favorite waters
are the Yamuna.
Prasad laughs, flooded with delight:
after thinking hard, I finally get it—
Siva, Krsna, and the black-bodied Syama
they’re all one
but nobody else can see it.
Sung to Raga Vibhasa
Come, Radha, come. Krishna follows your
‘Soil my bed with indigo footprints, Kamini,
lay waste the grove
savage it with your petal-soft feet.
‘I take your feet in lotus hands, Kamini,
you have come far.
Lay those gold flaring anklets across my bed.
‘Let yes yes flow from your mouth like amrita.
From your breasts, Kamini,
I draw off the dukula-cloth. We are no longer separate.’
–from the Gitagovinda (xii.2, 3, 4) by Jayadeva
Oxford Anthology of Bhakti Literature (2011:69)
"My dear Sati, persons who are devoted to Narayana (Krsna) are not afraid of anything. If they are elevated to the higher planetary systems, or if they get liberation from material contamination, or if they are pushed down to hellish condition of life—or, in fact, in any situation whatever—they are not afraid of anything. Simply because they have taken shelter of the lotus feet of Narayana, for them any position in the material world is as good as another."
Srimad Bhagavatam 6.17.52
Upon hearing the transcendental song of Krishna’s flute, the otherwise chaste gopis abandon their husbands and rush in to the forest, following the sound to meet Krishna. Upon seeing a lone Krishna playing his long murali-flute in the otherwise quiet grove they become ecstatic and all wish to dance with him, Krishna being ever merciful to the desires of his lovers suddenly appears in many forms to dance with each of them. Not wanting the ecstatic dance to end, this one night is mystically extended to be as long as a day of Brahmaji. Whereas it may seem Krishna dances with the wives of other men, his lovers being his infinite shakti, he merely dances with his own shadows.
The elegance of true love
Krishna (by The Crane Dance)
That’s wonderful! I am not a biographer, but you can read a brief summation of his story here: http://prabhupada.krishna.com/his-biography
The latter part of his life was spent spreading Krishna consciousness to hungry Western minds and lives, and at his parting from his body he was surrounded by many disciples who may never have known in this era the bliss of knowledge of and service to Krishna without Srila Prabhupada’s excellent work and mission. Hare Krishna!
Hello! I do indeed worship both Krishna and Kali. I worship Krishna as the Supreme Personality of Godhead (meaning, there are many incarnations of God, and many forms of divinity, but Krishna is the utmost), and my primary practice of this is through the daily chanting of the maha-mantra (you can read more about this here). I worship Kali, however, as a goddess particular to my pastimes within the material plane, and my practice includes nightly puja.
I worship Kali alongside Kalki for their martial connection; in Kalki Purana the two merge into one on the battlefield. I worship Kali and Krishna in tandem as siblings. In one aspect, Jagannath as Krishna and Subhadra as Shakti along with their brother Balaram are often worshipped together. Also, in Srimad Bhagavatam, when King Kamsa attempts to kill a child of the imprisoned Devaki who he fears will fulfill the prophecy that such a child will lead to his death (this child being Krishna), the infant manifests as Durga:
Having uprooted all relationships with his sister because of intense selfishness, Kaṁsa, who was sitting on his knees, grasped the newborn child by the legs and tried to dash her against the surface of a stone.
The child, Yoga-māyā-devī, the younger sister of Lord Viṣṇu, slipped upward from Kaṁsa’s hands and appeared in the sky as Devī, the goddess Durgā, with eight arms, completely equipped with weapons.
The goddess Durgā was decorated with flower garlands, smeared with sandalwood pulp and dressed with excellent garments and ornaments made of valuable jewels. Holding in her hands a bow, a trident, arrows, a shield, a sword, a conchshell, a disc and a club, and being praised by celestial beings like Apsarās, Kinnaras, Uragas, Siddhas, Cāraṇas and Gandharvas, who worshiped her with all kinds of presentations, she spoke as follows.
O Kaṁsa, you fool, what will be the use of killing me? The Supreme Personality of Godhead, who has been your enemy from the very beginning and who will certainly kill you, has already taken His birth somewhere else. Therefore, do not unnecessarily kill other children.
After speaking to Kaṁsa in this way, the goddess Durgā, Yoga-māyā, appeared in different places, such as Vārāṇasī, and became celebrated by different names, such as Annapūrṇā, Durgā, Kālī and Bhadrā.
Purport to the last verse:
The goddess Durgā is celebrated in Calcutta as Kālī, in Bombay as Mumbādevī, in Vārāṇasī as Annapūrṇā, in Cuttack as Bhadrakālī and in Ahmedabad as Bhadrā. Thus in different places she is known by different names. Her devotees are known as śāktas, or worshipers of the energy of the Supreme Personality of Godhead, whereas worshipers of the Supreme Personality of Godhead Himself are called Vaiṣṇavas. Vaiṣṇavas are destined to return home, back to Godhead, in the spiritual world, whereas the śāktas are destined to live within this material world to enjoy different types of material happiness. In the material world, the living entity must accept different types of bodies. Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā (Bg. 18.61). According to the living entity’s desire, Yoga-māyā, or Māyā, the goddess Durgā, gives him a particular type of body, which is mentioned as yantra, a machine. But the living entities who are promoted to the spiritual world do not return to the prison house of a material body (tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna). The words janma na eti indicate that these living entities remain in their original, spiritual bodies to enjoy the company of the Supreme Personality of Godhead in the transcendental abodes Vaikuṇṭha and Vṛndāvana.
If you have any further questions or anything you would like to discuss, please let me know! Hare Krishna!
Krishna & Radha