“Here someone sat down, decorated with flowers by Him. She must have worshiped Vishnu, who is the soul of all, in a previous birth.” (Vishnu Purana, 5.13.34)

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अत्रोपविश्य सा तेन कापि पुष्पैर् अलंकृता
अन्यजन्मनि सर्वात्मा विष्णुर् अभ्यर्चितो यया

atropaviśya sā tena kāpi puṣpair alaṃkṛtā
anyajanmani sarvātmā viṣṇur abhyarcito yayā

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada translates the Sanskrit concept of bhakti-yoga as “Krishna consciousness.” Yoga is linking. It is taking the individual soul, atma, and connecting it to the Supreme Soul, paramatma. With the Supreme Soul, there is a person at the source. Bhakti-yoga is for connecting two people, the individual and God. A simple way to create that connection is through offering a flower. On the occasion of Radhashtami, we honor someone who is so esteemed that the Supreme Soul Himself feels the need to offer flowers, as a kind gesture, to show His love and to highlight her special place in the universe.

Why would an offering of a flower suffice? For starters, we find the very recommendation within shastra. Another way to think of the Supreme Soul is through the concept of Bhagavan. This is an individual who holds all fortunes simultaneously and to the fullest extent. Bhagavan has beauty, wealth, strength, fame, wisdom, and renunciation. Bhagavan is all-attractive; hence the name Krishna is appropriate for Him. Bhagavan the individual, as Krishna, says that a flower offering made with devotion will be accepted.

पत्रं पुष्पं फलं तोयं
यो मे भक्त्या प्रयच्छति
तद् अहं भक्त्य्-उपहृतम्
अश्नामि प्रयतात्मनः

patraṁ puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ

“If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.” (Lord Krishna, Bhagavad-gita, 9.26)

Compared to Krishna, we are tiny. Compared to God, the individual cannot do much. They are similar in their ability to choose, in their will to make something happen, in the perseverance to carry out a task. The separation begins in the likelihood of the desired outcome. God is satya-sankalpa. The desire is always in truth, satya. The living entities do not have the same potency. There is no guarantee of the desired outcome coming to life.

Therefore, while an offering of a flower might appear to be basic and simple, the gesture goes a long way. There is some effort involved. The flower is a product of the creation, after all. The flower is the basis for extended output in exhibitions of artistry. The human mind could never imagine something so beautiful. Rather, all outputs exhibiting beauty are but reflections of the amazing artistry already found within nature. Krishna creates this universe with but a spark of His splendor.

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा
तत्तदेवावगच्छ त्वं मम तेजोऽशसम्भवम्

yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo-’ṁśa-sambhavam

“Know that all beautiful, glorious, and mighty creations spring from but a spark of My splendor.” (Lord Krishna, Bhagavad-gita, 10.41)

On a particular day, we want to honor God. We want to pay homage to Him. We want to show our appreciation. We decide to gather some flowers. Either they are available for purchase at a local shop or we pluck them directly from a garden. In both cases, there is some effort involved. We then place the flowers together, holding everything together with a string. The resulting garland is simultaneously symbolic of the reality that all truths rest in the Supreme Lord and that nothing is independent of Him.

मत्तः परतरं नान्यत्
किञ्चिद् अस्ति धनञ्जय
मयि सर्वम् इदं प्रोतं
सूत्रे मणि-गणा इव

mattaḥ parataraṁ nānyat
kiñcid asti dhanañjaya
mayi sarvam idaṁ protaṁ
sūtre maṇi-gaṇā iva

“O conquerer of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.” (Lord Krishna, Bhagavad-gita, 7.7)

We take that garland and offer it to Krishna. Perhaps to a painting we have maintained in a sacred place within the home. Perhaps we are visiting a temple and approaching the altar. We are offering in all kindness. We are connecting through the offering. This is an instance of the implementation of yoga. We are participating in dharma which is eternal, sanatana.

Imagine, then, the case of the object of worship doing the same. He plays in the forest full of beautiful flowers. He reaches for some of them, standing on His toes. People later investigating the scene deduce the sequence of events based on the footprints left behind. In one place, they also see the prints of toes, but no feet. They realize that their beloved Krishna was reaching for flowers. Those flowers were then turned into a garland and offered to someone.

That someone is Shrimati Radharani. She is the goddess of fortune. She is the energy corresponding to the energetic. Her devotion is so pure that she does not know any other way of life. Dharma as a concept does not apply to her, since to practice dharma means to have the potential to be outside of dharma. The beloved of Krishna is always thinking of Him. She has all beautiful features and she attracts Krishna with her love.

The people who arrive on the scene and realize the special place of Radharani rationalize the interaction by considering past deeds. The girl must have worshiped Vishnu in a previous life. There is no other explanation. Vishnu is another way to visualize God. Vishnu is also Bhagavan. The rationalization means that to receive a flower garland from Krishna must be a transcendental reward. It cannot be compared to taking birth in a wealthy family or receiving some other opulence of temporary significance. To receive that garland is everything, and so Shrimati Radharani must be the most extraordinary person.

In Closing:

Most extraordinary to be,
Since reaching was He.

For flowers to pluck,
By toeprints struck.

That for one girl giving,
Perhaps from previous living.

And by worship of Vishnu steady,
For such honor ready.

Categories: holiday, radhashtami

Tags: dailyprompt, feature, hare krishna, poem, poems, poetry, radhashtami