Çré Ramä Ekädaçé Issue no:98 4th November 2018 T G of … · spiritual practice (sädhana), one can come to this platform. In the material world one may go all over the world

Çré Ramä Ekädaçé Issue no:98 4th November 2018

The Glories of VrindaVan dhamaThe Difference BeTween VrinDaVan

anD The OrDinary wOrlD

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

VrinDaVan-Dhama is in This wOrlD BuT unTOucheD By maTTer.

Srila Bhaktisiddhanta Saraswati Thakura

GlOries Of VrinDaVana Dhama

Srila Rupa Goswami

The sTaTus Of The earTh is hiGher Than ThaT Of The heaVenly PlaneTs

Srila Sanatana Goswamisri BhakTiVinODa Thakura

VisiT TO BrajamanDala

Autobiography of Çré Bhaktivinoda

Issue no 98, Page — 2 nityaà bhägavata-sevayä

Bhāgavata Mahāvidyālaya www.ibmedu.org

The Difference BeTween VrinDaVan anD The OrDinary wOrlD

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

The word vana means "forest" or “jungle”. Generally, we are afraid of the jungle and do not wish to go there, but in Vrindavan the jungle animals are as good as demigods, for they have no envy. Even in this material world, in the jungle the animals live together, and there are no attacks when they go to drink water. Envy develops because of sense gratification, but in Vrindavan there is no sense gratification, for the only purpose there is to please Krishna. Even in this material world, the animals in Vrindavan are not envious of the sädhus who also

live there. The sädhus keep cows and provide milk to the tigers, saying, "Come here and take a little milk." Thus envy and malice are unknown in Vrindavan. That is the difference between Vrindavan and the ordinary world. We are horrified to hear the word vana, but in the forest of Vrindavan there is no such horror. Everyone there is happy in pleasing Krishna. Kåñëotkértana-gäna-nartana-parau. Whether a Goswami or a tiger or other ferocious animal, everyone's ambition is the same—to please Krishna. Even the tigers are also devotees. This is the special quality of Vrindavan.

In Vrindavan everyone is happy. The calf is happy, the cat is happy, the dog is happy, the man is happy—everyone. Everyone wants to serve Krishna in a different capacity, and thus there is no

nityaà bhägavata-sevayä Issue no 98, Page—3

www.ibmedu.org Bhāgavata Mahāvidyālaya

of yore:

ärädhyo bhagavän vrajeça-tanayas tad-dhäma våndävanaà

ramyä käcid upäsana vraja-vadhü-vargeëä yä kalpitä

çrémad-bhägavataà pramäëam amalaà premä pum-artho mahän

çré-caitanya-mahäprabhor matam idaà taträdaräù naù paraù

The Supreme Personality of Godhead, the son of Nanda Maharaja, is to be worshiped along with His transcendental abode, Vrindavan. The most pleasing form of worship for the Lord is that which was performed by the gopis of Vrindavan. Çrémad-Bhägavatam is the spotless authority on every subject matter, and pure love of God is the ultimate goal of life for all. We have the highest regard for these statements, as they are the opinion of Çré Caitanya Mahäprabhu.

—Caitanya-maïjuña, a commentary on Çrémad Bhägavatam

Krishna, the son of Nanda, is the full manifestation of the Supreme Personality of Godhead. Lord Krishna manifests Himself in three features before His devotees according to their respective qualifications. All of these features are complete. They are not partial or indirect manifestations of Krishna the way His manifestations as Paramatma and Brahman are partial. These three features are described as complete, more complete, and most complete and are situated in Dvaraka, Mathura, and Vrindavan respectively. In Dvaraka Krishna’s manifestation is complete, in Mathura, He is more complete, and in Vraja, He is most complete.

We live on earth, which is situated within the fourteen planetary systems. These fourteen planetary systems consist of seven upper planets, beginning from earth, and seven planets below the earth. Among the seven upper planets the first three are Bhü,

envy. One may sometimes think that the monkeys in Vrindavan are envious, because they cause mischief and steal food, but in Vrindavan we find that the monkeys are allowed to take butter, which Krishna Himself distributes. Krishna personally demonstrates that everyone has the right to live. This is Vrindavan life. Why should I live and you die? No. That is material life. The inhabitants of Vrindavan think, "Whatever is given by Krishna, let us divide it as prasäda and eat." This mentality will not appear all of a sudden, but it will gradually develop with Krishna consciousness; by spiritual practice (sädhana), one can come to this platform.

In the material world one may go all over the world and collect funds in order to distribute food freely, yet those to whom the food is given may not even feel appreciative. The value of Krishna consciousness, however, will gradually be appreciated greatly. For instance, in an article about the temple of the Hare Krishna movement in Durban, South Africa, the Durban Post reported, "All the devotees here are very active in the service of Lord Krishna, and the results are obvious to see: happiness, good health, peace of mind, and the development of all good qualities." This is the nature of Vrindavan. Haräv abhaktasya kuto mahad-guëäù: without Krishna consciousness, happiness is impossible; one may struggle, but one cannot even have happiness. We are therefore trying to give human society the opportunity for a life of happiness, good health, peace of mind and all good qualities through God consciousness.

— Srimad-Bhägavatam (Bhagavata Purana) » Canto 10: The

Summum Bonum » SB 10.13: The Stealing of the Boys and Calves

by Brahma » Verse: 60.

VrinDaVan-Dhama is in This wOrlD BuT unTOucheD By maTTer.

Srila Bhaktisiddhanta Saraswati Thakura

We find Sri Caitanyadeva’s philosophy authoritatively summarized in one verse



Top left 4

Bhüva, and Svaù. These are the residence of the pious, ambitious materialists. The rest, beginning with Mahar, Jana, Tapa, and Satya are the destination of those who practice renunciation. Among them those brahmacäris who live at the gurukula for a fixed period of time and then return home after offering dakñiëä to their guru, attain the planet called Maharloka. Those brahmacärés who remain in their guru’s äçrama for their entire lives and who practice strict celibacy attain Janaloka. The destination of the vänaprasthas is Tapaloka, and sannyäsés to Satyaloka. Beyond this however, the devotees who have no desire either to enjoy the material world or to merge into Brahman, attain the most rare Vaikunthaloka.

Above Vaikuntha is Dvaraka, above Dvaraka is Mathura, and above Mathura is Goloka Vrindavan. Those spiritual abodes, which are eternally present in the spiritual sky, are also manifest in this world. Whatever is absent in the spiritual world cannot appear in this world. As lotus flowers grow in the water but are not touched by the water, so Vrindavan dhama is in this world but untouched by matter. Those whose hearts are not inclined to serve the Lord cannot realize the transcendental nature of the Lord’s abode as it appears in this world.

Holy places like Ayodhya, Dvaraka, and Puri are particular provinces of Vaikuntha. The happiness one feels in Ayodhya is superior to the happiness one feels in Vaikuntha; the happiness one feels in Dvaraka is superior to the happiness one feels in Ayodhya; and the happiness experienced by the residents of Goloka Vrindavan is the crest jewel of all happiness.

The reason the happiness felt in one dhama is superior to the happiness felt in another is based on the intensity of the rasas expressed in the particular dhamas. The distress the devotees feel in Goloka dances on the head of all happiness. Distress in the spiritual world nourishes supreme happiness.

Sri Caitanyadeva established the supremacy of serving the Lord of Vrindavan or Gokula. Krishna is the fountainhead of all the Vishnu incarnations; He is the son of Nanda and the beloved child of Yashoda. He is also the beloved Lord of Radha. This Supreme Personality of Godhead Krishna alone is the eternally worshipable Lord of the Gaudiyas, the followers of Sri Rupa like ourselves. Sri Caitanyadeva has instructed everyone to worship Krishna, the Lord of Gokula.

— Amåta Väëé: Nectar of Instructions of Immoratality by His

Divine Grace Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda,

compiled by Çrépäda Bhakti Mayukha Bhägavat Mahäraja,

adapted and published by Éçvara däsa.

GlOries Of VrinDaVana Dhama

Srila Rupa Goswami

“May Vrindavana, which is fragrant with a gentle breeze that makes the lotuses in the Yamuna rock to and fro, where there are groves of kadamba trees and many gopis, whose hearts are blossoming with happiness by hearing the music of Lord Mukunda's flute, grant me her shelter."

"May Vrindavan, where Lord Brahma and other jagad-gurus desire to be born even as an insignificant blade of grass, and which, even though it is a forest, is many thousands of times more opulent, beautiful, charming, and sweet than the spiritual cities of Vaikuntha, be my sole shelter."

"May Vrindavan, where the fragrance of the eternally blossoming flower vines fills the goddess of fortune Laksmi-devi with wonder, and where the bumblebees in the trees filled with very sweet honey are poets who bow down and recite eloquent prayers, be my sole shelter."

"May Vrindavan, whose body is decorated with the charming, gracefully marked footprints of the youthful divine couple of Vraja, who are as glorious as a dark monsoon cloud coupled with brilliant lightning, and who incessantly perform playful pastimes and where the



tender sprouting grass blades idolize and emulate Their toenails be my sole shelter."

"May Vrindavan, every one of whose inhabitants - both moving and inert- celebrate a festival of great happiness by seeing the beautiful and glorious pastimes of the daughter of the King of Vraja Nanda Maharaja’s friend Vrsabhanu, Srimati Radharani, and where the deer taste the nectar of the sweet flute-music of the younger brother of Pralambhasura’s slayer Balarama, be my sole shelter."

"May Vrindavan, where the peacocks dance in joy to see the prince of Vraja, who is more charming than a host of monsoon clouds, and where the doves, birds, and flowering vines become jubilant to hear the friend of the sun god’s daughter Yami, Srimati Radharani, proudly proclaim the Vraja forest as Her property, be my sole shelter."

“May Vrindavan, who witnesses both the expertise in art of lover's quarrels within the many splendid forest kuïjas of Srimati Radharani, the best of all virtuous heroines, and the gracefully dancing feet of Lord Krishna, the teacher of fine arts to the three worlds, be my sole shelter."

"May Vrindavan, where is Govardhana Hill, which is fortunate to be the best servant of Lord Hari, and where is the rasa dance arena, which fills the beautiful gopis with wonder, and where is the splendid sweetness of many charming forest groves, be my natural place of shelter." — Sri Vrndavana-astakam Stava-mala Srila Rupa Gosvami:

Translated by Sarvabhävana däsa .

The sTaTus Of The earTh is hiGher Than ThaT Of The heaVenly PlaneTs

Srila Sanatana Goswami

våndävanaà sakhi bhuvo vitanoti kértiàyad devaké-suta-padämbuja-labdha-lakñmigovinda-veëum anu matta-mayüra-nåtyaà

prekñyädri-sänv-avaratänya-samasta-sattvam

“O friend, Vrindavan is spreading the

glory of the earth, having obtained the treasure of the lotus feet of Krishna, the son of Devaki. The peacocks dance madly when they hear Govinda’s flute, and upon seeing them from the hilltops other creatures all become stunned.”

Krishna marked Vrindavan not with His shoes but with His bare feet, which are compared to lotuses because of being very tender. The ground of Vrindavan, therefore, is exceedingly lucky to be touched by Krishna’s lotus feet despite being strewn with pebbles and thorns. Vrindavan is most fortunate because of Krishna’s presence. Though Lord Vishnu and other forms of Godhead appear in Svargaloka and other places, they are only avatäras of Krishna, but Devakinandan, who appeared in Vrindavan, is the source of all avatäras.

Therefore to establish Krishna as avatäri, the source of all expansions of God, the gopis need only call Him Devakisuta, the son of Devaki. Saying this is enough to prove that Vrindavan has raised the earth to a status higher than that of the heavenly planets, for even when Krishna appears as other incarnations on other planets of the universe, those planets never become as blessed with opulence (labdha-lakñmi) as the earth does when He appears in Vrindavan. In other incarnations Krishna behaves like the supreme controller, and



this makes it difficult for Him to leave His bare footprints freely here and there.

Although the gopis know everything there is to know, their overwhelming ecstatic love forces them to see the Supreme Lord as the son of Yashoda, and no one else. They call Him Devakisuta only because it was Devaki who brought Him, the original avatari, into this world.

Only in Vrindavan does the Supreme Person appear as Govinda, the Lord of the cows (gaväm indraù), who delights in playing with the cows and cowherds, wears a peacock feather and gunja berries on His head, decorates Himself with a garland of kadamba flowers and other forest ornaments, and holds in His hand His constant friend, the flute.

As soon as the peacocks in Vrindavan hear the murmuring of Govinda’s flute, they conclude that a dark cloud is announcing the approach of rain and begin to dance. And seeing the peacocks dancing, all the other living beings gather in groups on the peaks of the hills and stop whatever they are doing, just standing there, stunned in ecstasy. Thus Vrindavan makes the earth more glorious than any other realm, including even Vaikuntha.

The words veëum anu (following the flute) mean that as soon as the peacocks drink with their ears a few drops of the nectar coming from Krishna’s distant flute, they burst into wild dancing. But the words can be split differently. Veëu-manu (the mantra chanted by the flute) indicates that the sound of Krishna’s flute has the mystic power to enchant the peacocks and make them dance in intoxication. That powerful mantra produces various unique effects throughout the reaches of Vrindavan. The peacocks are the first to respond to it, but its echoes extend to even the peaks of the hills, which are attractive (prekñya) to everyone and are the source of the birth of the bamboo flute. Hearing this mantra, all the living beings standing on the peaks cease their activities.

Another possible reading is that the

peak of Govardhana Hill is prekñya, most beautiful and always visible to the people of Vraja. At the outset of the Govardhana puja, as the multitude of offerings were being presented to feed Govardhana. Later, the Supreme Personality of Godhead seated Himself on Govardhana’s peak and announced, çailo ’smi: “I am this hill.”

The words avaratänya-samasta-sattvam mean that all other creatures become stunned. But these words also apply to Vrindavan in the sense that the lower material modes—passion and ignorance—cannot act there and only the perfectly pure mode of viçuddha-sattva prevails. As confirmed in Çrémad-Bhägavatam (10.35.9), even the trees and creepers in Vrindavan have attained the status of pure goodness:

vana-latäs tarava ätmani viñëuà vyaïjayantya iva puñpa-phaläòhyäùpraëata-bhära-viöapä madhu-dhäräù

prema-håñöa-tanavo vavåñuù sma

“The trees and creepers in this forest seem to be manifesting Lord Vishnu within their hearts as they are so luxuriant with fruits and flowers.. As their branches bend low with the weight of this bounty, the filaments on their trunks and vines stand erect in the ecstasy of love of God, and from both the trees and the creepers a rain of sweet sap is exuded.”

Viçuddha-sattva is the substance of Vaikuntha, as described in the Bhägavatam’s Second Canto (2.9.10):

pravartate yatra rajas tamas tayoùsattvaà ca miçraà na ca käla-vikramaù

na yatra mäyä kim utäpare harer anuvratä yatra suräsurärcitäù

“In the spiritual world there is neither the mode of passion, nor the mode of ignorance, nor a mixture of them, nor is there adulterated goodness, nor the influence of time or Maya itself. Only the



pure devotees of the Lord, worshiped both by demigods and by demons, reside in the spiritual world as the Lord’s associates.” In other words, in Vaikuntha the mode of sattva is never mixed with rajas or tamas; it is always viçuddha, completely pure. Thus in Vaikuntha there is no material goodness, which is a product of Maya. Na yatra mäyä kim utäpare: “Maya and her expansions have no presence in Vaikuntha.” The transcendental nature of Vaikuntha is called sattva only because the behavior of Vaikuntha’s residents in some ways resembles that of persons influenced by the material sattva-guëa; Vaikuntha has demigods, for example, who resemble their sattvika counterparts in the material world. And since Vrindavan on earth equals and surpasses Vaikuntha, Vrindavan too is permeated by vishuddha-sattva.

And there is yet another way to understand the phrase prekñyädri-sänv-avaratänya-samasta-sattvam: When the creatures of Vrindavan hear Krishna playing His flute, many of them faint from ecstasy and fall on top of one another, and stacked in piles they resemble the peaks (sänus) of Govardhana and Vraja’s other beautiful hills (prekñya-adri). Others respond to the sound of the flute by standing still and staring into the distance to try to locate Krishna. Actually, apart from the peacocks, all living beings at once cease their external activity when they hear Krishna’s flute; but transcendentally they respond in various ways. When the peacocks dance wildly, the other animals remain motionless to fix their minds on hearing the flute and to look for Krishna. Every one of them, however, experiences ecstacy to the greatest limit.

There is also another possible reading: All the living beings of Vraja who were standing in high places (sänu) were intently engaged (avarata) in offering their services to Krishna. The birds, for example, were mildly chirping for Krishna’s pleasure, and all other beings were happily absorbed in their own personal services. Or else; by standing in high places to better view

Sri Krishna, the various creatures were arranging for their protection (ava) from the terrible pain of being separated from Krishna, and they were busily absorbed (ratäni) in their own services for Krishna. Not only the dancing peacocks but all the other animals (anya-samasta-sattvam)—the kokila birds, for example—were busily engaged in service. And for the mischievous and violent animals, the main way to serve Krishna was to put aside their natural proclivities.

Alternatively, the logical connection of the phrases in this verse can be understood in a different order: First Krishna saw the peacocks dancing, and then He responded by playing His flute. When the peacocks first noticed Krishna entering the forest, they saw the friend of all peacocks—the one with a peacock feather always decorating His head—pick up their feathers from the ground. They then became mad with joy and began to dance. Seeing the peacocks dance, Krishna happily raised His flute to His lips and began playing. All the living beings on the mountain peaks responded to the sound by stopping all activity other than looking at Krishna and listening to His flute. And as implied by the word samasta (all), the peacocks as well stopped dancing. At first they manifested the ecstasy of dancing, and then after hearing the flute they were stunned, overcome by ecstasy. Such an ecstatic scene is never observed in Vaikuntha.

— Srila Brihad Bhägavatamrita of Srila Santana Goswami

3.7.109, Translation and commentary by Srila Gopiparandhan

Das.

sri BhakTiVinODa Thakura VisiT TO BrajamanDala

Autobiography of Çré Bhaktivinoda Thakura

“I went to Vrindavan in the month of Shravana(July) in 1881. Radhamohan Babu took me to a place called Kalakuïja. I associated with many saintly persons there in Braja (Vrindavan) during my visit of a few days. There I received palatable



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Quotations from the books, letters, and lectures of His Divine Grace A.C. BhaktiVedanta Swami Prabhupada

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prasäda from Lalababu’s Kuïja. I saw Govindaji, Gopinatha and Madana Mohana. At the house of Gopinatha unfortunately there was an argument over my donation. One time I honored prasäda at the kuïja of Rupadasa Babaji. In his kuïja I found a book written by Nimbarkacarya which consists of ten verses. Thereafter, while remaining incognito, I heard the discourse of Nélamani Goswami. It was here that I met Sri Jagannath Dasa Babaji for the first time. I then hired a palanquin and went to Radhakunda and Govardhana to take darçana. Then I returned to Vrindavan and again went out to see different temples. From Vrindavan I went to Lucknow via Mathura. There I stayed at the house of prince Sarvadhikari and visited the entire city in his care. From Lucknow I went to Ayodhya via Faizabad. Out of fear of the Pandas, I returned to Faizabad before it was dark and stayed at the house of one Bengali gentleman. On the next day, I took bath at Goprata ghat. On that same day, I departed for Kasi. At Kasi I stayed at the house of Tinubabu.”

— Autobiography of Çré Bhaktivinoda Öhäkura, Bhaktivinoda

Väné Vaibhäva, published by Éçvara däsa

Documents

Çré Ramä Ekädaçé Issue no:98 4th November 2018 T G of … · spiritual practice (sädhana), one can come to this platform. In the material world one may go all over the world