Vrindaban
Harivamsa
He boarded the cart carefully, carrying the boy on his shoulder. He, having great intelligence made the child lie in the bed.jagäma ca viviktena çétalänilasarpiëä |
bahüdakena märgeëa yamunätéragäminä ||2-5-16They proceeded along the lonely path by the side of yamunä. As they went, cool breezes blew gently.sa dadarsha çubhe deshe govardhanasamépage |
yamunätérasaàbaddhaçétamärutasevitam ||2-5-17On the banks of Yamuna, near govardhana hill, he saw a comfortable place, where cool winds were blowing gently.virutaçväpadai ramyaà latävallémahädrumam |
gobhiståëavilagnäbhiù syandantébhiralaìkåtam ||2-4-18
The place was beautiful with many animals, creepers, and big trees. Many cows with their udders full of milk were grazing there.
samapracäraà ca gaväà samatérthajaläçayam |
våñäëäà skandhaghätaiçcha viñäëodghåñöapädapam ||2-4-19
Many cows were grazing comfortably. There were water reservoirs around. Many trees were found to be debarked due to bulls rubbing their shoulders and horns against them.
bhäsämiñädänusåtaiù çyenaiçcämiñagådhnubhiù |
sågälamågasiàhaiçcha vasämedäçibhirvåtam ||2-4-20
Many flesh-eating animals such as vultures followed by flesh seeking kites lived in that forest. Lions, who eat vasä, medä and meat, followed by foxes lived there.
çärdülaçabdäbhirutaà nänäpakñisamäkulam |
sväduvåkñaphalaà ramyaà paryäptatåëavérudham ||2-5-21
The forest resounded with tigers roaring. There were many varieties of birds. The trees were full of tasty fruits. Green grass, creepers and bushes were in plenty.
govrajaà gorutaà ramyaà gopanärébhirävåtam |
hambhäravaiçcha vatsänäà sarvataù kåtaniùsvanam ||2-5-22
The beautiful place was filled with the sounds made by cows and calves. gopa women were staying in that place. The mooing of calves made the place wonderful.
çakaöävartavipulaà kaëöakéväöasaìkulam |
paryanteñvävåtaà vanyairbåhadbhiù patitairdrumaiù ||2-5-23
There were many bullock carts on the vast land. There were bushes and thorny trees. The boundaries were covered with forests having many huge trees that had fallen down.
vatsänäà ropitaù kélairdämabhiçcha vibhüñitam |
karéñäkérëavasudhaà kaöacchannakuöémaöùam ||2-5-24
The place had many pegs and ropes used for tying the calves. There were stacks of dry cow dung. There were many huts covered with mats.
kñemyapracärabahulaà håñöapuñöajanävåtam |
dämanépäçabahulaà gargarodgäraniùsvanam ||2-5-25
There were many open spaces where healthy and strong people were walking. There were a lot of ropes in the place. Sound of churning the buttermilk was heard from many places.
takräniùsrävamalinaà dadhimaëòärdramåttikam |
manthänavalayodgärairgopénäà janitasvanam ||2-5-26
There was spillage of buttermilk around and the earth was wet with curd. The air was full of sounds created by bangles of gopies engaged in churning.
käkapakñadharairbälairgopälakréòanäkulam|
särgaladväragoväöaà madhye gosthänasamkulam ||2-5-27
Gopa boys wearing hair knots were playing all around. The cowsheds with wooden doors accommodated many cows.
sarpiñä pacyamänena surabhékåtamärutam |
nélapétäàbaräbhiçcha taruëébhiralaìkåtam ||2-5-28
The air had a sweet aroma of melting butter. The place appeared beautiful with young women dressed in blue and yellow cloth.
vanyapuñpävataàsäbhirgopakanyäbhirävåtam |
çirobhirdhåtakumbhabhirbaddhairagrastanämbaraiù ||2-5-29
There were many gopa damsels wearing wild flowers. They were carrying pots on their heads. Their breasts were covered with fine cloth.
yamunätéramärgeëa jalahärébhirävåtam |
sa tatra praviçanhåñöo govrajaà gopanäditam ||2-5-30
There were many people taking water on the path along the banks of yamuna. Entering this place filled with sounds of gopa-s, he (nandagopa) became extremely happy.
pratyudgato gopavåddhaiù strébhirvåddhäbhireva ca |
niveçaà rochayämäsa parivarte sukhäçraye ||2-5-31
The elderly men and women greeted them. Finding the comfortable place suitable, he made up his mind to reside there.
sä yatra rohiëé devé vasudevasukhävahä |
tatra taà bälasüryäbhaà kåñëaà güòhaà nyaveshayat ||2-5-32
nanda went to the house of rohiëé, who gave happiness to vasudeva. He kept the child kåñëa, shining like the morning sun, there in secrecy.
iti çrémahäbhärate khileñu harivaàçe vihñëuparvaëi govrajagamanaà näma païchamo’dhyäyah
Thus this is the fifth chapter of viñëuparva of harivaàça, khila of çrimahäbhärata, nandavrajagamana
Krishna describe vrindavan
çrüyate hi vanaà ramyaà paryäptaà tåëasaàstaram |
nämnä våndävanaà näma sväduvåkñaphalodakam ||2-8-22
It is heard that there is a beautiful forest named våndävanaà. That forest has adequate green grass. There are trees having tasty fruits and the water is tasty.
ajhillikaëöakavanaà sarvairvanaguëairyutam |
kadambapädapapräyaà yamunätérasaàçritam ||2-8-23
There are no thorny bushes in that forest. It has all that a forest should have. There are many kadamba trees in that forest on the banks of yamunä.
snigdhaçétänilavanaà sarvartunilayaà çubham |
gopénäà sukhasaïcäraà cärucitravanäntaram ||2-8-24
A cool breeze blows in that forest. All seasons are present there simultaneously. The gopi-s can roam freely there. Inside there are many beautiful and strange forests.
tatra govardhano näma nätidüre girirmahän |
bhräjate dérghaçikharo nandanasyeva mandaraù ||2-8-25
There is a great mountain named govardhana not very far from the forest. The mountain has many tall peaks. It looks splendid like mandara (mountain) in nandana (forest).
madhye cäsya mahäçäkho nyagrodho yojanocchritaù |
bhäëòéro näma shuçubhe nélamegha ivämbare ||2-8-26
In the middle of the forest, there is a banyan tree with huge branches having one yojana height. Called bhäëòéra, it dazzles like a blue cloud in the sky.
madhyena cäsya kälindé sémantamiva kurvaté |
prayätä nandanasyeva naliné saritäà varä ||2-8-27
The river kälindé runs through the middle as the partition on the forehead of a married woman, like the river naliné which runs through nanadana.
tatra govardhanaà caiva bhäëòéraà ca vanaspatim |
kälindéà ca nadéà ramyäà drakñyävaçcharataù sukham ||2-8-28
It will be a pleasure for us to walk around there and see govardhanam, bhäëòéram, trees and the beautiful river kälinòi.
Garga Samhita
våndävanaà ca jänübhyäà
räjan sarva-vanottamam
lélä-sarovaraù säkñäd
urübhyäà paramätmanaùvåndävanam—Våndävana; ca—and; jänübhyäm—from the knees; räjan—O king; sarva-vanottamam—the best of all forests; lélä-sarovaraù—Lila-sarivara; säkñät—directly; urübhyäm—from the thighs; paramätmanaù—of the Supreme Personality of Godhead.
O king, Våndävana, the best of all forests, was manifested from Lord Kåñëa’s knees, and Lélä-sarovara lake was manifested from His thighs.
Vrindavan Mahimamrta
What is the use of royal pleasures? What is the use of perfecting the yoga-system and travelling to the upper planets? What is the use of the great variety of material endeavors to attain useless ends? These things are insignificant in comparison to residence in Våndävana.duù khäny eva sukhäni viddhy apayaño jänéhi kértià paräà
manyethä adhamaiñ ca duñparibhavan sammänavat sattamaiù
dainyäny eva mahä-vibhütim ati-sal-läbhän aläbhän sadä
päpäny eva ca puëyam asti yadi te våndävanaà jévanam
O friend, you may experience either happiness or distress. You may know fame or infamy. The lowest persons may insult you, or the saintly devotees praise you. You may know poverty or great wealth. You may obtain all valuable things, or you may not obtain anything. Whatever position your past pious or impious deeds may place you in, just make the holy land of Våndävana your life and soul.tyaktvä saëgaà durataù stré-piñäcyäù
sarväñänäà mülam uddhåtya samyak
daiväl labdhenaiva nirvähya dehaà
çrémad-våndakanane joñam assva
O friend, flee from the witch of female companionship, and uproot all desires for material enjoyment. Accept whatever destiny provides for your bodily maintenance, and just reside in the holy land of Våndavana.na kuru na vada kiëcid vismaräñeña-dñyaà
smara mithuna-mahas tad gaura-nélaà smarärtam
bahu-jana-samaväyad düram udvijya yähi
priya nivasatu divya çréla-våndävanäntaù
O friend, please don’t engage in material activities. Don’t speak about material topics, and don’t remember what you have seen of material life. Instead, please always remember the pastimes of the glorious couple, Çré Çré Rädhä-Kåñëa, whose complexions are golden and bluish, and who defeat the power of cupid, causing him great pain. Please flee from the company of materialists, reside in the transcendental land of Çré Våndävana.
kara-nihita-kapolo nityam añrüni muëcan
parihåta-jana-saëgo ‘rocyamänänuyänaù
pratipada-bahulärtyä rädhikä-kñëa-däsye
vasati parama-dhanyaù ko ‘pi våndävane ‘smin
Someone who abandons the association of materialists, and the assistance of servants and followers, and remains in the land of Våndävana, and who greatly agitated with a desire to serve Çré Çré Rädhä-Kåñëa, constantly sheds is the most fortunate of all persons.asulabham iha loke labdhum icchasy ay atnäd
yadi vipula-dhana-stré-putra-gehottamädi
kara-nipatita muktià kñëa-bhaktém ca käëkñasy
adhivasa para-dù amaivädya våndävanäkhyam
If you desire to enjoy the possession of material wealth, beautiful wife, good children, a palatial home, and various other material opulences, you should know that these things are not obtained without a single struggle. On the other hand, if you desire to attain kñëa-bhakti, which carries liberation from material existance in the palm of her hand, then simply reside in the transcendental abode of Vådävana, and your desire will be easily fulfilled.våndävane sthira-caräkhila-sattva-våndä-
nandäbudhi-snapana-divya-mahä-prabäve
bhävena kenacid ihämåti ye vasanti
te santi sarva-para-vaiñëava-loka-mürdhni
The glorious land of Våndävana bathes its moving and non-moving residents in the ocean of transcendental bliss. Those who engage in Çré Kåñëa’s devotional service and remain in Våndävana until the time of their death are the greatest of Vaiñëavas.
våndäöavé na hi kavéñvara-väkya-koti-
sambhävyaàana-guëa-ratna-gaëa-cchaöaika
etäm apära-rasa-dhänim añeña-khäni
samruòhya mitra matim adhyavaséya yähi
Even by writing millions of books the greatest poets and philosophers cannot imagine even a tiny fraction of the splendor emanating from the host of jewels which is the transcendental qualities of Çré Våndävana. O friend, please control your mind and senses, and go to this land of Våndävana, which is like a jewel-mine of the mellows of devotional service.
bhrätas tiñöha tale tale viöapinaà grämeñu bhikñam atä
svacchandäm piba yämunaà jalam alaà céraiù sukaëöham kuru
sammänaà kalayäti-ghora-garalaà nécäpamänaà sudhäà
çré-rädhä-muralédharau bhaja rasäd våndävanaà mä tyaja
O brother, please reside under the trees of Våndävana, and from time to time enter the villages to beg alms. Drink as much of the water of the Yamunä as you like, and dress yourself in some rejected pieces of cloth. Consider other’s praise of you to be the most bitter poison, and consider their disrespect to be as sweet as nectar. Engage in the loving devotional service of Çré Çré Rädhä-Muralédhara, and never leave this land of Våndävana.
kñëäanda-rasämbudheù parataraà säaraà vicitrojjvala-
käraà päaara-gatair api çrutiçiro-våndasya nekñyaà manäk
çré-våndä vipinaà sudurlabhataraà pratyäñam çädya bhoù
kñudräñä-kupiñäcikävaña-gato bambhrämyase kià bahiù
The greatest Vedic scholars cannot obtain even a glimpse of the wonderful and splendid transcendental essence of the nectarean ocean of the bliss of pure Kåñëa consciousness. O brother, now that you have entered the difficult to attain land of Våndavana which fulfills all desires, why have you allowed yourself to come under the spell of petty materialism, and why do you allow yourself to constantly roam about without entering the realm of pure love of Kåñëa?
bhrätas te kim u niñcayena viditaù svasyänta-kälaù kim u
tvaà jänäsi mahä-manuà balavato måtyor gati-stambhane
måtyus tat-karaëaà pratékñata iti tvaà vetsi kià vä yato
väraà väram añaëka eva calase våndävaäd anyataù
O brother do you think that you know for certain when you will die? Do you think that by chanting the Hare Kåñëa mahä-mantra you will check the death of your material body? Do you think that death will patiently wait and allow you to die at the time you prescribe? Is it for for these reasons that you have fearless and repeatedly leave this land of Våndavana to visit other places, confident that at the end you will be sure to die in Våndävana?
våndäraëyam ananya-bhakti-rasadaà govinda-pädämbuja-
dvandve manda-dhiyo vidanti na hi tad-väsaà ca näñasate
sändränanda-rasämbudhir niravadhir yaträvirasti dhruvaà
no majjanti ku-buddhayo bata samudvignaù su-duù khair api
Unaware that the land of Våndävana bestows upon its residents the gift of pure devotional service to Lord Govinda’s lotus feet, those who are unintelligent do not aspire to live there. Although these foolish persons are afflicted with many grievous sufferings, they refuse to find relief by diving into the limitless nectarean ocean of intense transcendental bliss that is situated in Våndävana.
na vedäjëä-bhaëge kuru bhaya-maye näpi vacanaà
gurüëäà manyetaäù praviña na hi loka-vyavahåtau
kuöumbädye dine drava na kåpayä na bhava sito
çakåt snehair våndävanam anu haöhän niù sara sakhe
Don’t become afraid, thinking you are violating the karma-kanda section of the Vedas. Don’t consider the arguments offered by your father, mother, and other superiors. Don’t aspire to act like an ordinary materialist. Don’t become entwined in family maintenance and other petty duties, inspired by compassion for your relatives. Don’t become shackled by affection for those who are near and dear. O friend, reject these and simply run to Vånd¯avana.
yaträbhaëga-smara-vilasitaiù kréòato dam-paté tau
gauraçyämau pratipada-mahäñcarya-saundarya-räñé
sändränandonmada-rasa-mahä-sindhu-sammajitäli-
våndau våndävanam idam aho durbhagä näñrayante
In Våndävana the divine couple, whose complexions are golden and black, who at every moment manifest the most wonderful and unlimited beauty, and who cause Their associates to become immersed in the great ocean of the intoxicating nectar of intense transcendental bliss, are eternally engaged in the pastimes of love. Only those who are very unfortunate decline to take shelter of this land of Våndävana.
rädhä-nägara-keli-sägara-nimagnälé-dñäà yat sukhaà
no tal-leña-laväyate bhagavataù sarvo ‘pi saunkhyotsavaù
taträñä yadi kasyacin nirupamaà präptasya bhägyaçriyäà
tad våndävana-nämni dhämni parame svéyaà vapur nañyatu
All the happiness experienced by the Supreme Personality of Godhead cannot equal even an atomic fraction of the happiness felt by the gopis when their eyes became immersed in the in ocean of transcendental pastimes performed in Çrématé Rädhäräëé’s village. If someone aspires to attain this great good fortune experienced by the gopés, then he should simply give up his body in the supreme transcendental abode named Çré Våndävana.
sakhe na jana-raëjanaà kuru kad-indriyäëäà sadä
vidhehi bahu-gaëjanaà praëaya-bhaëjanaà sarvataù
haöhaà na kuru bandhane suta-kalatra-miträdike
vapur-vyaya-saméhaya nivasa vatsa våndävane
O dear friend, do not pander to the people in general in order to gain popularity. Treat the gross senses of this body very roughly and break up all attraction for material happiness. Do not become strongly attached to wife, children, friends and relatives. Become determined to reside in Våndävana until the time when this external material body perishes.
rädhä-mädhavayor y añäàsi satataà gäyaàs tathäkarëayan
taê jéveñu ca varëayan sama-rañaiù sambhüya santarkayan
kuëjaà kuëjam anärataà bahu pariñkurvan mahä-bhävato
dehädau kåta-helano dayita he våndäöavém ävasa
O dear friend, always hear and chant and hear the glories of Çré Çré Rädhä-Mädhava, describe them to others, and reflect upon them in the company of your spiritual equals. Do not pamper the material body, but instead develop ecstatic love for Kåñëa, and constantly reside in the groves of Våndävana.
nähantä-mamate våthä kuru sakhe dehälaya-stry-ädike
chitvä durjaraçåëkhalaà guru-girä te moha-mätroditam
våndäraëyam upetya séghram akhilänandaika-sämrajya-sat-
kändaà kända-phalädi-våttir aniñaà tan nätha-léläà smara
O friend, do not uselessly think in terms of “I” and “mine” in relation to your material body, home, wife, family and possessions. Follow the instructions of a bona-fide spiritual master and cut the shackles of material illusion. Immediately go to Våndävana, the source of all transcendental bliss. Live there eating only fruits, roots, and similar foodstuffs, and constantly remember the pastimes of Çré Kåñëa, the master of Våndävana-dhäma.
päpätmä puëyavän vä prasarad apayañaù kértimän vä mahä-duñ-
präpa-gräso ‘tha samräò asama-jaòa-matiù sarva-vidyä-nidhir vä
yaù ko ‘pi tvaà sakhe no gaëaya katham apékñasva våndävanaà tac-
chindhi chindhi sva-päñän guru-nigama-girä s véya-
O friend, please do not consider it very important whether you have performed pious or impious activities, whether you are wealthy or so poor that only with great difficulty you can obtain a few morsels of food, whether your intelligence is incomparably dull or you are a great reservoir of knowledge. Simply somehow or other see this land of Våndävana. Follow the instructions of the Vedic literatures and a bona-fide spiritual master, and in this way cut the ropes of material illusion.
na kuru n kuru mithyä deha-gehädy-apekñaà
måtim akhila-pum-artha-bhräàñikam viddhi mürdhni
cala cala suhåd ädyaiväbhimukhyena vajräd
api na hådi kaöhoraù çréla-våndävanasya
Don’t, don’t harbor illusions about your material body, home, family, friends and possessions. Know that to remain at home and die surrounded by loving friends and relatives thwarts all the real purposes of human life. Flee from your loving friends and relatives as if from a thunderbot. Do not harden your heart against residing in Çré Våndävana.
adyaiva mürkha cala sarvam idam vihäya
våndävanäya sakalärtha-sura-drumäya
çré rädhikä-suratanätha-viñuddha-bhäva-
saträya maiva kuru kåtva-samäpty-apekñam
My dear foolish friend, do not try to fulfill your material obligations. Give up everything and immediately go to Våndävana, which is the grove of wish kalpa-våkña trees which fulfill all desires, and the abode of pure ecstatic love for Çré Çré Rädhikä-Suratanätha.
sädho çanoñi no cet sakalam api haöhät svapna-kalpaà vihätuà
tarhi tvaà dhyäya våndävanam aniñam athopassva våndävane sau
tan-nämämy eva nityaà japa satataà atho tat-kathäà saàñåëuñva
çrémad-våndävana-sthän atha paricara bho bhojanäcchananädyaiù
O saintly friend, if you cannot renounce this dream-like material world and immediately go to Våndävana, then at least meditate on Våndävana. Worship Çré Çré Rädhä-Kåñëa, the monarchs of Våndävana, always chant Their holy names, continually hear Their glories, and serve the residents of Våndävana by giving them foodstuffs, clothing and other gifts.
vastuù koöi-guëaà çrutaà su-kåtaà väso ‘nna-väsädibhis
térthe väsayituù svayaà hi tarati dvau tau sa yat tärayet
premänanda-rasätma-dhämani pare våndävane väsakas
tv äñcaryaà vñabhan-priya-ratià präpnoty anäyäsataù
Våndävana is the transcendental abode of the mellows of the bliss of pure love of Kåñëa, and one who resides there becomes supremely pious and endowed with millions of good qualities. He becomes liberated from material contamination and effortlessly attains wonderful ecstatic love for Çré Kåñëa, who is very dear to the daughter of Mahäräja Vñabhänu.
mariñyase kadä sakhe tvam iti kià vijänäsi kià
çiño¯ su-taruëasya vä na khalu måtyur äkasmikaù
tad adya nirvadya-dhér avapur-indriyäsaktiko
na kiëcana vicäraya drutam upaihi våndävanam
O friend, do you know for certain when you will die? You may die at any moment. Do not even infants and youths sometimes die unexpectedly? With clear intelligence and without attachment to the senses of the material body, please consider this point, and immediately go to Våndävana, so you may be certain to leave your body in the holy abode of the Lord.
çuddham ädya-ratià samasta-bhagavad-raty-ucchrita çrématéà
tvaà cet käëkñasi mädhuré-bhara-dhréëänanda-sandohiném
dharma-jääna-virakti-bhakti-padavéà tat-sädhyam apy aspñan
durbhedaà sahasä vibhidya nigaòaà sannyasya våndävane
O friend, if you desire to attain the supremely sweet, blissful, exalted, and opulent mellows of pure love of God, then do not touch the paths of material piety, mental speculation and dry renunciation. Instead break the hard shackles of material life, and accept the life of a sannyasi in Våndävana.
mahä-bhägyaiù präptaà vapur idam ihäkarëi mahimä-
dbhuto våndäöavyäù kalitam akhilaà svapna-sadñamçubhäyäm äñväso na hi na hi matau näpi vapuñi
kñaëe ‘sminn eva tvaà tad abhicala våndävana-vanam
O friend, by great good-fortune you have been able to attain this body in which you have heard the description of Våndävana’s wonderful glories, and in which you have been able to understand that the entire material cosmos is temporary just like a dream. Do not consider the mental-speculation of the mind very good or aupicious, and do not consider the body very important. Do not place your trust in these things, but simply immediately give up everything and go to the forest of Våndävana.
bhrätar yarhi nimilitäsi nayane tatra kva käntätmaja-
bhrätå-sväpta-suhåd kva ca guëäù kva ca guëaù kutra pratiñöhädayaù
kuträhaëkåtayaù prabhutva-dhana-vidyädyais tataù sarvatas
tvaà nirvidya sa-vidya kià nu na calasy adyaiva våndävanaà
O brother, when you close your eyes at the moment of death, where will your loving wife, children, brothers, relatives and friends be? Where will all your assets and good qualities be? Where will your fame be? Where will your pride, wealth, education, control over others, and other powers and opulences be? All these will disappear. O learned and intelligent friend, why do you not renounce these temporary things and immediately go to Våndävana?
rudad api pitå-mätå-bandhu-puträ-
dikam apahäya niñamya närhad uktéù
hådi parama-kaöhoratäà dadhäno
drutam avalokay a kñëa-keli-kuëjam
O friend, although your father, mother, children, and other relatives cry at the prospect of being separated from you, you should not take their words very seriously. Harden your heart to their words, and quickly go to see the groves of Våndävana, where Çré Kåñëa performed His transcendental pastimes.
alakñyaù çré-lakñmyä api ca bhagavatyä bhagavataù
sadä vakña-sthäya madhura-madhuraù kecana rasäù ,
aho yad-däsébhiù satatam anubhüyanta urubhiù
prakärais täà rädhäà bhaja dayita våndävana-vane
Çrématé Lakñmé-devé is the consort of the Personality of Godhead and she always stays on the chest of the Lord. Nevertheless, whatever supremely sweet mellows of transcendental love of god, she knows, the exalted gopé-maidservants of Çrématé Rädhäräëé also directly and constantly relish in many different ways. O dear friend, for this reason please reside in Våndävana-forest and worship the supremely glorious Çrématé Rädhäräëé.
viñaya-viña-kåméëäà bodha-mäträtma-bhäjäà
samaya-sabhaya-sarveñaika-bhakty äñritänam
na nija-ruci-karaà vartmotsåjantaù sthitaù smo
vayam amala-sukhaugha-syandi-våndävanäñaù
At the time of death, both the impersonalist philosophers and the materialists, who are like worms burrying through the foul poison of material sense-gratification, are reluctant to take shelter of the Supreme Personality of Godhead and engage in His unalloyed devotional service. Their path is not very pleasing to us. We shall not follow them, but instead we shall aspire to attain Våndävana-dhäma, which is inundated with a great flood of transcendental bliss.
sva-para-sakala-vastüny atra süryendu-koöi-
cchavi-vimala-lasac-cid-vigrahe sad-guëaughe
bahir agata-dågantur dhairyam älambhya nitya-
småtir adhivasa våndäraëyam anyänapekñaù
Don’t even glance at the external things of this world, whether they belong to you or to others, whether they are as splendid as millions of suns and moons, or whether they possess a great flood of good qualities, Renounce them¡ Give up all conventional peaceful composure, and without caring for anything else, always remember Çré Çré Rädhä-Kåñëa and reside in Våndävana.
dehe ‘sminn ati-kutsite tyaja våthädhyäsaà yataù saàsåtir
ghorä cintaya cid-ghana-nija-vapuù sarvaà ca våndävane
ghoräù santu vipatti-koöaya iha tvaà yähi no vikriyäm
ärabdha-kñavam ävasaitad atha tan-näthau sadä dhelaya
Give up false identification with this wretched material body, identification that is the cause of the horrible cycle of repeated birth and death. Meditate on your spiritual form in Våndävana. Millions of calamities may fall. Don’t be disturbed. Until all past karma is destroyed, reside in Våndävana and always meditate on the pastimes of your two Lords, Çré Çré Rädha’ and Kåñëa.
bhrätar bhogäù su-bhuktäù ka iha na bhavatä näpi saàsara-madhye
vidyä-dänädhvarädyaiù kati kati jagati khyäti-püjädy-alabdhaù
adyähäre ‘pi yadåcchika uru-guëavän apy aho samvåtätmä
srémad-våndävane ‘smin satatam aöa sakhe sarvato mukta-saìgaù
O brother, what kinds of enjoyment have you not already experienced in this world of birth and death? What kind of fame and worship have you not already attained in this world by scholarship, charity, and sacrifice? For today, O friend, simply accept whatever food comes unsought, look to see the good qualities in others and not their faults, do not put yourself forward, but remain obscure and unknown, and continually wander, without any companion, in this beautiful forest of Våndävana.
paréhase ‘py anyäpriya-kathana-müko ‘ti-badhiraù
paresäà dosänusrutim anu viloke ‘ndha-nayanaù
silävän nisceñöaù para-vapusi bädhä-lava-vidhau
kadä vatsyämy asmin hari-dayita-våndävana-vane
When, becoming dumâ to jokes mocking others, deaf and blind to others§ faults, and inactive like a stone in the matter of bringing others even the slightest pain, will I reside in this Våndävana Forest that is so dear to Lord Kåñëa?
soòhväpi duùkhäni su-duùsahäni
tyaktväpy aho jäti-kulädikäni
bhuktvä svapäkair api thutkåtäni
våndäöavé-väsam ahaà karisye
Bearing unbearable sufferings, leaving my old friends and relatives behind, and eating what was rejected even by outcastes, I shall reside in Våndävana.
nähaà gamisyämi satäà samépato
nähaà vadiñyämi nijaà kulädikam
nähaà mukhaà darsayitäsmi kasyacid
våndäöavé-väsa-kåte ‘ti-sähasé
I will not leave the company of the saintly devotees. I will not speak to my old friends and relatives. I will not even show my face to them. I am intent on residing in Våndävana.
anädau saàsäre kati naraka-bhogä na vihitäù
kiyanto brahmendrädy-atula-sukha-bhogäs ca nyakkåtäù
tadäsminn ekasmin v apusi sukha-duhkhe na gaëayan
sadaiva sré-våndävanam akhila-säraà bhaja sakhe
In this beginningless world of repeated birth and death how many times have you not suffered in hell and how many times have you not relished pleasures that eclipse the happiness of Brahmä, Indra, and the other demigods? My friend, in this one body do not consider happiness or distress, but simply worship the supreme transcendental abode, Çré Våndävana.
sré-våndävana-väsi-päda-rajasä sarväìgam äguëöhayan
sré-våndävanam ekam ujjvalatamaà pasyan samastopari
sré-våndävana-mädhurébhir anisaà sré-rädhikä kåñëayor
apy ävesam anusmarann adhivasa sré-dhäma våndävanam
Anointing your entire body with the dust from the feet of the residents of Çré Våndävana, seeing Çré Våndävana as the supreme effulgent transcendental realm, and meditating on the fact that Çré Çré Rädhä and Kåñëa are always charmed by the sweetness of Çré Våndävana, please reside in this transcendental abode, Çrédhäma Våndävana.
tyaktvä sarvä gåhardhér atha sakala-guëälaìkåta-stré-sutädén
sarvaträtyanta-sammänanam a tha mahataù sat-kuläcära-dharàan
mätä-pitror gurüëäm api ca na hi manäg agrahaiù komalätmä
yo yäyäd eva våndävanam ayam akhilaiù stuyate dhanya-dhanyaù
He who renounces all the opulences of his household life, who leaves his wife, children, and other relatives and friends decorated with good qualities, who ignores the great respect everyone offers to him, who renounces the duties of ordinary piety, who does not become even slightly softened at heart by the repeated protests of mother, father, and other superiors, and who goes to Våndävana, is proclaimed by all to be the most fortunate of all fortunate persons.
krandann ärta-svareëa kñitisu pariluöhan sannaman präëa-bandhuà
kurvan dante tåëäny ädadhad anu karuëä-dåñöaye käku-koöiù
tiñöhann ekänta-våndävipina-taru-tale savya-pänau kapolaà
nyasy äsrüëy eva muïcan nayati dina-nisaà ko ‘pi dhanyo ‘ty-ananyaù
Crying in a voice filled with pain, rolling about on the ground, bowing down to offer respect to the person who is his dearmost friend, placing blades of grass between his teeth, and with millions of plaintive words begging for the merciful glance of his two masters, staying all alone at the base of a tree in Våndävana forest, resting his cheek on his left hand, and shedding many tears, a certain incomparably fortunate person spends his day and nights.
kurvanti sarva-näsaà
druvam ati-mäyämaya-pramädäù
tac-chabda-sünya-våndä-
vana-pradese vaset tatas caturaù
Materialistic women completely destroy spiritual life. For this reason an intelligent man should live in Våndävana, where there is no talking of such women.
uttérya viñëu-mäyäm
api vanitäyäm avisvasan präjïaù
tad-bhaya-cakitaù satataà
nivasati-våndävane ‘ti-nirvinnaù
Crossing beyond Lord Viñëu’s illusory potency mäyä, distrusting women and frightened of their company, an intelligent man will chose to live very humbly in the land of Våndävana.
Worship radha Krishna at vrindavan
svätmesvaryä mamädya praëaya-rasa-mahä-mädhuré-sära-mürtyä
ko ‘pi syämaù kisoraù kanaka-vara-rucä sré-kisoryä kayäpi
kréòaty änanda-säräntima-parama-camatkära-sarva-sva-mürtir
nityänaìgottaraìgair yad adhibhaja tad evädya våndävanaà bhoù
Please worship the land of Våndävana, where a dark youth, who is the personified wonderful treasure of supreme transcendental bliss, plays in waves of eternal transcendental amorous love with a golden young queen who is the personified sweetness of love.
nava-kanaka-campakävali-
dalitendévara-su-vånda-nindita-sré
våndävana-nava-kuïje
kisora-mithunaà tad eva bhaja rasikam
Please worship the youthful divine couple, whose splendor eclipses hosts of newly-blossomed golden campaka flowers and fully-blossomed blue lotuses, and who enjoy the sweetness of transcendental pastimes in the newly-blossomed grove of Våndävana.
paricara caraëa-sarojaà
tad gaura-syäma-rasika-dam-patyoù
våndävana-nava-kuïjä
valisu mahänaìga-vihvalayoù
Please serve the lotus feet of the fair and dark charming divine couple overwhelmed with amorous passion in the newly-blossoming groves of Våndävana.
ati-kandarpa-rasonmadam
anisaà vivardhiñëu tan mithaù prema
ghana-pulaka-gaura-nélä-
kåti nava-mithunaà nikuïja-maëòale smara
Please meditate on the youthful divine couple who, Their love for each other eternally increasing, and the hairs on Their fair and dark forms erect in ecstasy, are now intoxicated by the sweet nectar of Their amorous pastimes in this forest grove.
pürëa-premänanda-cic-candrikäbdher
madhye dvépaà kiïcid äscarya-rüpam
taträscaryäbhäti våndäöavéyaà
taträscaryau gaura-néla-kisorau
In the spiritual moonlight ocean of perfect love and bliss is a wonderful island. In that island is the wonderful and splendid forest of Våndävana. In that forest of Våndävana is
a wonderful fair and dark young couple.
dhanyo loke mumukñur hari-bhajana-paro dhanya-dhanyas tato ‘sau
dhanyo yaù kåñëa-pädämbhuja-rati-paramo rukmiëisa-priyo ‘taù
yäsodeya-priyo ‘taù subala-suhåd ato gopa-käntä-priyo ‘taù
srémad-våndävanesvary-ati-rasa-vivasärädhakaù sarva-mürdhni
He who strives for liberation is fortunate in this world. He who is intent on the devotional service of Lord Hari is more fortunate. He who has spontaneous attraction for Lord Kåñëa’s lotus feet is more fortunate still. He who is devoted to Lord Kåñëa as the husband of Rukmiëé is even more fortunate. He who is devoted to Lord Kåñëa as the son of Ùasodä-devé is still more fortunate. He who is devoted to Lord Kåñëa as the friend of Subala is even more fortunate. He who is devoted to Lord Kåñëa as the lover of the gopés is still more fortunate. A devotee overwhelmed by the nectar of love for Çrématé Rädhäräëé, the beautiful queen of Våndävana, is the most fortunate of all.
ekaà sakhyäpi no ladsitam urasi lasan-nitya-tädätmya-käntaà
tad dåsyaà dürato ‘nyad vratati-nava-gåhe ‘nyat tu tan narma-sarma
anyad våndävanäntar viharatha-paramaà gokule präpta-yogaà
vicchedy anyat tad evaà lasati bahu-vidhaà rädhikä-kåñëa-rüpam
In one pair of forms, unseen by the gopés, Rädhä and Kåñëa tightly embrace. In another pair of forms They may be seen far away in the cottage of newly blossoming vines. In another pair of forms They enjoy playful joking words. In another pair of forms They enjoy amorous pastimes in the forest of Våndävana. In one pair of forms They meet in Gokula and in another pair of forms They are separated again. In this way the transcendental forms of Çré Çré Rädhä and Kåñëa are manifested in many different places in a single moment.
nityottuìgad-anaìga-raìga-vilasal-lélä-taraìgaà sadä
rädhä-mänasa-divya-ména-nilayaà tad-vaktra-candrocchritam
tat kandarpa-su-mandareëa mathitaà sakhy-akñi-péyüsa-daà
kaïcic chyäma-rasämbudhià bhaja sakhe våndäöavé-sémani
Within the boundary of Våndävana forest, O friend, please worship this dark ocean of transcendental nectar that has many playful, glistening waves of eternally expanding amorous pastimes, that is the home of the splendid transcendental fish of Çrématé Rädhäräëé’s heart and mind, that rises with the rising of the moon that is Rädhäräëé’s face, that is churned by the wonderful Mandara Mountain of transcendental passion for Rädhäräëé, and that brings nectar to the eyes of all the gopés.
syäma-präëa-mågaika-khelana-vana-sreëi sadä syämalot-
khelan-mänasa-ména-divya-sarasi syämälé-sat-padminé
syämäëanga-sutäpta-håc-chisiratä-käri-sphurac-candrikä
syämänanya-su-nägareëa viharaty ekä mama sväminé
My queen, who is the forests where the deer of Kåñëa’s life-breath sports, who is the splendid transcendental lake where the fish of Kåñëa’s heart and mind plays, who is the community of beautiful lotus flowers that attracts the bumblebee of Kåñëa, and who is the brilliant moonlight that cools the Kåñëa’s passionately burning heart, eternally enjoys transcendental pastimes with Her peerless lover, Kåñëa.
srémad-våndäkänane ratna-vallé
våkñais citra-jyotir-änanda-puñpaiù
kérëe svarna-sthaly udaïcat-kadamba
cchäyäyäà nas cakñusé gaura-néle
In beautiful Våndävana, which is filled with jewelled trees and vines bearing wonderfully colorful, blissful flowers, in the shade of a kadamba tree risen from the golden ground, a fair and dark couple is now before our eyes.
ekaà citra-sikhaëòa-cüòam aparaà sré-veëi-sobhädbhutaà
vakñas-caëòana-citram ekam aparaà citra-sphurat-kaïcukam
ekaà ratna-vicitra-péta-vasanaà jaìghänta-vastropari
bhräjad-ratna-su-citra-soëa-vasanenänyac ca saàsobhitam
itthaà divya-cicitra-vesa-madhuraà tad gaura-nélaà mithaù
premävesa-hasat-kisora-mithunaà dig-vyäpi-citra-cchaöam
käïcé-nüpara-näda-ratna-muralé-gétena sammohayat
sré-våndävana-cid-ghana-sthira-caraà raìgéà mahä-srémati
anvälé-mukha-sabdake maëimaye mélan-mådaìga-dhvanau
protsaryaiva praviñöavaê javanikam uttérya puñpäïjalim
aty-äscarya-sa-nåtya-hastaka-mahäscaryäìga-dåg-bhaìgimot-
tuìgänaìga-rasotsavaà bhajati me präëa-dvayaà kaù kåté
One wears a peacock-feather crown, and the other has wonderfully beautiful braids. One has a chest wonderfully anointed with sandalwood paste, and the other wears a splendid bodice. One wears colorfully jeweled yellow garments that reach down almost to the ankle, and the other wears beatiful, colorfully jeweled garments of red. In this way the fair and dark young couple are wonderfully charming and handsome. They smile with love for each other. Their wonderful splendor pervades all directions. With the tinkling sounds of ankle-bells and belt, and also with the music of the jeweled flute, they enchant the moving and unmoving spiritual creatures of Våndävana Forest. They enter the beautiful jewelled arena, which is covered with flowers and filled with the sounds of the gopés’ singing accompanied by the playing of mådìga drums. They dance and clap Their hands with wonderful gracefulness, and the graceful motions of Their limbs and eyes creates a great festival of the nectarean mellows of transcendental amors love. This divine couple is my life and soul. Among the saintly devotees, who will not worship this divine couple?
ananta-ratimat priya-cchavi-viläsa-sammohanaà
mahä-rasika-nägaräbhuta-kisorayos tad dvayam
vicitra-rati-lélayä nava-nikuïja-puïjodare
smarämi viharan-mahä-praëaya-ghürëitäìgaà mithaù
Tasting unbounded eternal transcendental pleasure, displaying the most endearing, enchanting splendid beauty, the young couple that is the hero and heroine of those expert at relishing the nectar of transcendental mellows trembles with great love as They enjoy wonderful amorous pastimes in the newly blossoming groves of Våndävana forest. I meditate on that transcendental couple.
navodyat-kaisoraà nava-nava-mahä-prema-vikalaà
navänaìga-kñobhät tarala-taralaà navya-lalitam
navénädåñöy-aìgoktisu madhura-bhaìgér dadhad aho
maho gaura-syämaà smarata nava-kuïje tad ubhayam
They are both situated in rising new youthfulness. They are overwhelmed by ever-new feelings of intense love. They tremble in the agitation of newly arounsed amorous passion. Their graceful, playful charm is fresh and new. In new glances, motions, and words, They create waves of sweetness. Please meditate on Them, the splendid, fair and dark complexioned couple in this newly blossomed forest grove.
uttuìgänaìga-raìga-vyatikara-ruciräbhaìga-saìgéta-raìgaiù
raìgais täruëya-bhaìgi-bhara-madhura-camatkäri-rocis-taraìgaiù
atyantänyonya-saktyä nimisa-malinäd-ärti-mürté bhavantau
tau våndäraëya-véthyäà bhaja bharita-rasau dam-paté gaura-nélau
Filled with the happiness of the great love They bear for each other, They gracefully sing and dance without interruption, creating great waves of the wonderful sweetness of youth. They are so attached to each other that the momentary separation They endure when Their eyes blink fills Them with pain. Please worship this charming fair and dark complexioned couple in the groves of Våndävana Forest.
våndävana-taru-müle
küle srémat-kalinda-nandinyäù
bhaja rati-keli-sa-tåñëau
rädhä-kåñëau tad-eka-bhävena
Under a tree by the Yamunnä’s shore Rädhä and Kåñëa thirst to enjoy transcendental amorous pastimes. Please worship Them with pure, unalloyed love.
våndäraëyam ananya-bhäva-rasikaù sré-rädhikä-nägare
vaidagdhé-rasa-sägare nava-naväaìgaika-kheläkare
rädhäyäù kñaëa-kopa-kätaratare tad-bhrü-viläsäìkusä
Kåñöätmendriya-sarva-gätra urubhir vighnair acälyaù sraye
Absorbed in the mellows of unalloyed love for Rädhä’s lover, Kåñëa, who is an ocean of the nectar of expert intelligence, who enjoys ever fresh and new transcendental amorous pastimes, who sometimes makes Rädhä extremely angry, and whose heart, senses, and limbs are all caught by the hook of the playful movements of Rädhä’s eyebrows, I will, unmoved by the greatest impediments, take shelter of Våndävana Forest.
madana-koöi-manohara-mürtinä
nava-latä-bhavanodara-vartinä
priya-sakhé misa-nandita-rädhikäà
smara baläd ramitäà praëayädhikäm
Disguised as a gopé friend, Lord Kåñëa, who is more handsome than millions of Kämadevas, entered the cottage of newly-blossoming vines. In that disguise He greatly pleased Rädhä, who is more dear to Him than His own life. Let me meditate on Çrématé Rädhäräëé in this way.
priyatmena nija-priya-kiìkaré
jana-su-vesa-dhareëa padämbujam
kim api lälayatä ramitäà smarämy
anucaréà kñipatém atha rädhikäm
Disguised as a maidservant, Lord Kåñëa massaged His beloved Rädhä’s lotus feet. Rädhä was so pleased with this service that She rebuked Her regular gopé-masseuse for her relative incompetence. Let me meditate on Çrématé Rädhäräëé in this way.
sré-våndävipine mahä-parimala-protphulla-malli-vane
sré-rädhä-muralédharäv ati-rasollasän mithaù sparsataù
asénau kusumaiù paraspara-vapur-bhüsäà viciträà muhuù
kurvantau rati-kautukena vigamäl labdhänavasthau bhaje
In Våndävana forest, in a grove of very fragrant blossoming jasmine flowers, Çré Çré Rädhä-Kåñëa sit down together. Overwhelmed with the nectar of transcendental mellows, They touch teach other, repeatedly decorating each other’s body with many wonderful flower ornaments although in the course of Their amorous pastimes these decorations become broken. Let me worship Çré Çré Rädha’-Kåñëa, who enjoys pastimes in this way.
syämänanda-rasaika-sindhu-vuòitäà våndävanädhésvaréà
tat-svänanda-rasämbudhau niravadhau magnam ca taà syämalam
tädåk-präëa-parärdha-vallabha-yuga-kréòävalokonmadä-
nandaikäbdhi-rasa-bhramat-tanu-dhiyo dhyäyämi täs tat-paräù
Våndävana’s queen Rädhä is now drowning in the blissful nectar ocean that is dark complexioned Lord Kåñëa, and Kåñëa is also plunged in the shoreless blissful nectar ocean of Çré Raòhä. The gopés’ hearts and bodies swim in the blissful nectar ocean of gazing at the transcendental pastimes of the divine couple, who are billions of times more dear to each other than Their own life’s breath. I meditate on Rädhä, Kåñëa, and the gopés in this way.
nimise nimise mahädbhutäà
madanonmädakatäà vahan mahaù
dvayam eva nikuïja-maëòale
nava-gauräsita-nägaraà bhaje
I worship the fair and dark complexioned divine couple who moment after moment enjoy a very wonderful festival of passionate amorous pastimes in the forest groves.
bhåìgé-guïjaritaà piké-kula-kuhü-rävaà naöat-kekinäà
kekäs täëòavaitäni cäti-lalitäà kädamba-yünor gatim
äslesaà nava-vallaré-kkñitiruhäà trasyat-kuraìgekñitaà
sré-våndävipine ‘nukurvad anuyähy ätmaika-bandhu-dvayam
In the forest of Çré Våndävana the divine couple playfully imitates the humming of the bees, the warbling of the cuckoos, the cries and dancing of the peacocks, the graceful motions of the male and female swans, the embrace of the vines and the trees, and the frightened glances of the deer. Please serve this divine couple, for They are your only real friends.
kva yänaà kva stänaà kim asanam aho kià nu vasanaà
kim uktaà kià bhuktaà kim iva ca gåhétaà na kim api
mithaù käma-kréòä-rasa-vivasatäm etya kalayat
kisora-dvandvaà tat paricarata våndävana-vane
“Where did They pass as They went? Where did They stop? What food did They bring? What garments did They wear? What did They say? What pastimes did They enjoy? Did They not take anything with Them?” Speaking in this way, please go to the youthful divine couple, who are now overwhelmed by tasting the nectar of Their transcendental amorous pastimes. Please go and serve Them.
vimala-kalita-véja-jyotir-ekärëavantaù
sphurati madhuram etad dhäma våndävanäkhyam
tad adhi niravadhénäà mädhuréëäà dhuréëäv
anusara rati-lolau dam-paté gaura-nélau
Within the splendid ocean of light manifested from the béja syllable of the Käma-gäyatré mantra, the sweet abode named Våndävana is manifest. Within that Våndävana resides an unlimitedly sweet fair and dark complexioned couple absorbed in enjoying transcendental amorous pastimes. Please worship and serve Them.
aìgäd aìgäd anaìgäkulita-pulakitäd gaura-rocis-taraìgäù
prottuìgäù procchalantaù sakalam api jagan-maëòalaà plävayanti
sré-rädhäyä vidhäyätmana uru-madhuräbhikñayaiväty-adhénaà
syämenduà nitya-våndävana-rati-vihåtau ye ‘dbhutäàs tän smarämäù
Because of Çré Rädhä’s passionate amorous desire the hairs on each of Her limbs stands upright. From each of Her limbs flow great waves of golden splendor that inundate the entire universe. Her sweet amorous glances have completely conquered the dark moon of Lord Kåñëa. Let us meditate on these wonderful features of the divine couple’s eternal amorous pastimes in Våndävana.
våndävana-nava-kuïje
rasa-puïje khelad äscaryam
tad gaura-néla-mohana-
kisora-mithunaà smaräkulaà smarata
In a newly blossoming nectarean grove of Våndävana forest,
a wonderful, charmingly fair and dark complexioned amorous couple plays. Please meditate on Them.
Leaving vrindavan condemned
mukti çrébhiù sa kalita-pado närakam yäti yäti dhävan
labdhvä cintämaëim atha mahä-väridhau nikñipet saù
kåtvä vañyaà sakala-bhagavac-chekharaà çvädhamaù syäd
yo durbuddhis tyajati sahasä präpya våndävanaà tat
A foolish person who, after attaining Vådävana again leaves that place is like one who, although the opulences of liberation clutch at his feet, he rejects them, and instead runs towards hell. He is like a person who, after obtaining a valuable cintämaëi jewel, causually tosses it into the ocean. He is like a person, who after becoming an exalted devotee, who has made even Çré Kåñëa, who is like the topmost crown of all the forms of the Peronality of Godhead, submissive to him, instead prefers to act like a lowly dog.
tyaktvä våndävanam idam aho ced bahir yäsi nünaà
kñiptvä kalpa-druma-vara-vanaà hanta çäkhotam eñi
hitvä våndävana-rasa-kathäm anya-värtä-ruciñ cej
jätaà kñiptvä paramam amåtaà bhoktum icchuù çva-viñöham
O friend, if you leave this forest of Våndävana, which is full of kalpa-våkña trees, and go to some other forest, or if you stop talking about the mellows of devotional service ini Våndävana, and take pleasure in talking about something else, then I say you are like one who desires to eat dog-stool, and throws away the sweetest nectar.
våndäraëyaà tyajeti pravadati yadi ko ‘py asya jihväà chinadmi
srémad-våndävanän mäà yadi nayati balät ko ‘pi taà hanmy avasyam
kämaà vesyam upeyaà na khalu pariëayäyänyato yämi kämaà
cauryaà kuryäà dhanärtham na tu calati padäm hanta våndävanän me
If someone tells me “You should leave Våndävana”, I will cut out his tongue. If someone tries to drag me from Våndävana by force, I will kill him. If a beautiful girl begs me leave Våndävana and marry her, I will not go. If need be I will become a thief and steal the money of others, but I will not take a single step out of Våndävana.
Description
Filled with the great sweetness of the transcendental pastimes of Çré Çré and Kåñëa, Våndävana has become very wonderful and astonishing and it contains the topmost limit of the most exalted and relishable mellows of pure devotional service to Lord Hari. The great inundation of Våndävana’s transcendental attributes cannot be measured even by Anantaçeña, Çiva, and all the demigods, who remain unable to cross to it’s farther shore.
Think of Våndävana with love, roll in the dust of Våndävana, offer your entire body to the service of Våndävana and thus develop firm love for Våndävana, worship the birthplace of Çrématé Rädhäräné, and satisfy the moving and non-moving living entities who reside in Våndävana. In this way take shelter of Våndävana, the best of all holy places.
Våndävana reverberates with both the sounds of the cuckoos singing the fifth note and the sweet music of Kåñëa’s flute. There are many blossoming creepers and trees, whose brances are the residences for singing and dancing peacocks. Våndävana is inhabited by many colorful birds, and many wonderful varieties of deer and other animals. It is filled with many various excellent lakes, streams, and hills, such as Govardhana Hill.
sthülaà sükñmaà karaëaà brahma türyaà
çré-vaikuëtha-dvärakä-janma-bhümiù
kñëasyätho goñöha-våndävanaà tad
gopy-äkréòaà dhäma våndävanäntaù
Because Kåñëa’s Våndävana, the shelter of the surabhi cows, is the place where the gopis performed their pastimes, it is superior to all other holy places, such as Dvärakä, Mathurä (Where Lord Krsna performed His birth-pastimes), Vaikuëöha, or the transcendental, subtle, expansive Brahman effulgence, which is the secondary cause of material creation.
aty-äñcarya sarvato ‘smad-viciträ
çrémad-rädhä-kuëja-väté cakästi
ädyo bhävo yo viñuddho ‘ti-pürëas
tad-rüpä ça tòñonmädi-sarvä
When we see Rädhäräëé’s grove, which is known as Våndävana, we are struck with wonder. That Våndävana is filled with the most perfect and pure ecstatic love for Kåñëa. All the residents of that Våndävana are like madmen intoxicated by that transcendental love.
tatraivävirbhävayad-rüpaçobhä
vaidagdhyänyo nyänurägädbhutaughau
nityäbhaëga-pronmadäëanga-raëgau
rädhä-kñëau khelataù sväli-juñöau
Manifesting the wonderful inundation of Their mutual love, and also revealing Their great expertise and the beauty of Their transcendental forms, Çré Çré Rädhä-Kåñëa, who are like the dancing arena for the eternally victorious and maddening cupid, perform pastimes in this land of Våndävana, accompanied by Their many gopi-associates.
aty-utkñöe sakala-vidhayä çréla-våndävane ‘smin
doñän dñöän nija-hata-dñä västavän ye vadanti ????
tädåë müdhä hari hari mama präëa-vadhe ‘py adñyäù
sambhavyä vä katham api na hi präya-sarvasya häsyäù
Çréla Våndävana-dhäma is perfect in all respects, and those who claim that there are defects in Våndävana are blind fools who have become the laughingstock for everyone. O Lord Hari, Lord Hari, I simply pray unto You that on my deathbed I shall not have the misfortune to beholding any of them.
brahmänandam aväpya tévra-tapasä samyak prasadyeñvaraà
to-rüpäù sakalä ihopaniñadaù kñëe ramante vraje
våndäraëya-tåëaà tu divya-rasadaà nityaà carantyo ‘niñaà
rädhä-kñëa-padämbujottama-rasäsvadena pürëäù sthitäù
After attaining the platform of Brahman happiness by performing severe austerities, the personified Upaniñads worshipped the Pesonality of Godhead without any reservation, and thus obtained His mercy. By the mercy of the Lord they were able to become surabhi cows in the land of Vraja and enjoy the direct association of Çré Kåñëa, and by constantly grazing on the grass of Våndävana, they become filled with the nectarean taste of the topmost mellows of pure devotional love for the lotus feet of Çré Çré Rädhä-Kåñëa.
The residents of Våndävana are all as dear to the Personality of Godhead as His own life.
The freely flowing streams of Våndävana are filled with clear water which is as sweet as nectar, and the leaves which fall from the trees of Våndävana are foodstuffs as palatable as one could desire. The warm breezes of Våndävana are just as one would have them, and Våndävana is filled with clean mountain caves and other suitable residences.
This land of Våndävana is like the incomparable essence of the ocean of pure love for Kåñëa, or it is like the sweetest island which ornaments that ocean of pure love. The nectar of this land of Våndävana is relished by the greatest of great sages.
In Våndävana there are thousands and millions of lakes, ponds, and wells, all filled with water as sweet as transcendental nectar. In Våndävana there are many gardens filled with blossoming transcendental flowers and fruits, and there are unlimited wonderful trees and creepers. In Våndävana there are numberless transcendental deer and other animals who move here and there. Filled with many transcendental groves, the land of Våndävana is wonderfully beautiful.
In Våndävana there are many groves and forests where Çré Çré Rädhikä-Madanamohana performed Their transcendental pastimes, there are many trees and creepers, and the earth there is studded with jewels. In Våndävana there are many birds, deer, and other animals who are all maddened with transcendental bliss.
More beautiful than millions of Ratis an d Kämadevas, two transcendental persons, who appear as splendid as sapphires and gold have inundated Våndävana with a great flood of transcendental sweetness by performing Their extremely wonderful conjugal pastimes.
gädhäsaktimatäm apéha viñayeñv atyanta-nirvedato
dåk-päte ‘py asahiñëutätiçayinäà yoge samudyoginäm
brahmänanda-rasaika-léna-manasäà govinda-pädämbuja-
dvandväviñöa-dhiyäà ca mohanam idaà våndävanaà svair guëaiù
The materialists, who are strongly attached to the objects of sense-gratification, the ascetics, who are so renounced that they cannot tolerate even a glimpse of sense-happiness, the earnestly endeavoring yogés, the impersonalists, whose minds have become merged in Brahman happiness, and the devotees, whose minds have entered within the lotus flower which is Lord Govinda’s feet, are all enchanted by the transcendental qualities of Çré Våndävana.
If one studies the Upanisads for a long time he will not obtain even an atomic particle of transcendental sweetness as a result of his study. On the other hand, simply by residing in Våndävana one will become quickly drowned in a great ocean of transcendental nectar.
Only two or three exalted souls can properly appreciate or worship this land of Vån dävana which grants all-auspiciousness and complete transcendental bliss to all who reside within her boundaries.
In Våndävana, on the cool shore of the Yamunä, at the base of a dadamba tree, an indescribeable dark-complexioned divine youth, who is dressed in yellow garments and appears to be cupid himself, plays His flute and glances at the lotuslike face of Çrématé Rädhäräëé.
våndäöavé jayati käma-gavé-suradru-
cintämaëin agaëitän api tuccha-yänti
çré çaëkara-druhiëa-mukhya-surendra-vånda-
durjëeya-divya-mahimaika-rajaù –kareëa
All glories to Çré Våndävana. A single particle of Våndävana’s glory cannot be understood even by Lakñmé, Çiva, Brahmä, and all the leaders of the demigods. A single particle of Våndävana’s glory makes numberless Kämadhenu cows, kalpa-våkña trees, and cintämaëi gems, appear insignificant.
våndäöavé yadi ravéndu-hutäña-vidyut-
koöi-prabhä bhibhava-käri-mahä-prabhäòhyä
ätma-prabhä sakåd api pratibhäti citte
vittaiñaëädi na hi tasya manasy udeti
The great splendor of Çré Våndävana eclipses the shining of millions of suns, moons, fires, and lighting flashes. If the glory of Våndävana shines, even once, within the heart, then the aspiration for material wealth or happiness cannot enter there.
The forest of Våndävana is very beautiful because Çré Çré Rädhikä-Muralémohana performed Their transcendental pastimes within her groves. Våndävana is full of all blissful, wonderful, spiritual qualities, and it has produced a great milk-ocean of the mellows of devotional service.
The forest of Våndävana frees it’s residents from all sins, and makes even the lowest persons into saints full of all virtues.
våndäöavé bahu -bhavéya-supuëya-puëjän
neträtithir bhavati yasya mahä-mahimnaù
tasyeñvaraù sakala-karma mña-karoti
brahmädayas tam ati-bhakti-yutaù stuvanti
A virtuous person who has performed many pious deeds in his past births may obtain Våndävana-dhama as a guest residing in his eyes. The Personality of Godhead Himself nullifies the karmic reactions of such a person, and Brahmä and the demigods glorify him with great devotion.
Våndävana is the most purifying of all purifying things, and it is inhabited by the most exalted moving and non-moving living entities. It is a great treasure-house full of the mellows of pure devotional service for Çré Rädhikä-ramaëa.
våndävane sakala-pävana-pävane ‘smin
sarvojjvalojjvalad-udära-matiù sadäste
sarvottamottama-mahä mahimany anante
sarvädbhutädbhuta-mahä-rasa-räja-dhämni
Çré Kåñëa, whose heart is supremely splendid and magnanimous, eternally resides in the supremely purifying, glorious, and limitless land of Våndävana, capitol city of the most exalted and wonderful mellows of pure love of God.
Våndävana filled with a host of pure spiritual virtues, and it is glorified by the most exalted sages and philosophers.
sakhéndraiù koöi-kalpa-druma-parama-mahä-vaibhavaiù sätvataçruty-
udgänonmatta-kéra-pramukha-khaga-kulaiù kñëa-raëgaiù kuraëgaiù
divyair väpé taòägair amåta-maya-saraù -sat-sarid-ratnaçailaiù
kuëjair änanda-puëjair iva kalaya mahä maëju våndävanaà bhoù
O friend, just observe this beautiful land of Våndävana. Våndävana is filled with many blissful groves where there are trees millions of times more opulent than kalpa-våkña trees. In Våndävana there are many parrots and other birds who appear to be intoxicated by singing the Vedic hymns glorifying Çré Kåñëa. In Våndävana there are many deer who take pleasure in the association of Çré Kåñëa. In Våndävana there are splendid transcendental lakes, pondss, and streams, filled with water as sweet as nectar. In Våndävana there are mountains composed of valuable jewels.
viñvaiñvarya-mahä-camatkåtir iyaà kià bhäti sarveñitur
brahmänanda-sudhämbudher anavadheù kià vädbhuto ‘yaà rasaù
kià vä divya-sukalpa-pädapa-vanaçreëé-su-béjaà paraà
kñëa-prema-nutädbhutä pariëatir våndäöavé kià nv iyam
O friend, what is this? Is this the accumulated amazing opulence of the Supreme Personality of Godhead? Is this the nectar churned from the shoreless nectarean ocean of transcendental bliss? Is this the origin of countless forests of transcendental kalpa-våkña trees? Perhaps this is the forest of Våndävana, which is filled with wonderful ectstatic love of Kåñëa. Is that what this is?
rädhä-keli-mågasya kasyacid aho çyämasya yüno navasy-
äbhéré-gaëa-käëkñamäna-karuëä-dñöeù smaronmädiné
sarvänäya-durüha-kñëa-rasa-sarva-svaika-sandhäriëé
çré-våndävipinäbhidha vijayate kandarpa-keli-sthalé
Madenning Him with the desires of cupid, the land of Våndävana makes a certain blackish youth yearn to attain the merciful glances of the young yearn to attain the merciful glances of the young gopés, and also forces Him to act like a pet deer in the hands of Çrématé Rädhäräëé. All glories to that land of Våndävana, where Çré Kåñëa performs His most intimate loving pastimes, which remain unapproachable by all the Vedas.
äñcaryaà dhäma våndävanam idam ahahäñcaryam aträpi rädhä-
kñëäkhyaà gaura-néla-dvaya-madhura-mahas tat-padämbhoruhe ca
äñcaryaù çuddha-bhävaù parama-padam athäruhya tan-niñöha evä
çcaryaù kañcin mahätmä parama-su-viralas tad-vid äñcarya eva
Våndävana-dhäma is wonderful. The two charming golden and blackish forms known as Çré Çré Rädhä-Kåñëa are wonderful. Pure love for Their lotus feet is wonderful. A devotee who takes shelter of the supreme abode of Våndävana and has great faith in Them is wonderful. The rare soul who understands these truths is wonderful.
divyäneka-vicitra-puñpa-phalavadvalli-tarüëäm tatir
divyäneka-mayüra-kokila-sukädy-änanda-madyat-kaläù
divyäneka-saraù-sarid-giri-vara-pratyagra-kuïjävalé
divyäkaïcana-ratna-bhümir api àäà våndävane ‘mohayat
In Våndävana the trees and vines filled with multitudes of wonderful, transcendental, splendid flowers and fruits, the blissful excited cooing of the multitudes of splendid transcendental peacocks, cuckoos, parrots and other birds, the many multitudes of splendid transcendental lakes, streams, hills, and newly blossoming forest groves, as well as the golden ground studded with jewels, have all enchanted me.
In Våndävana the effulgent ground is fashioned with many very wonderful colorful cintäaë jewels, the trees and vines are full of blissful spiritual fruits and flowers, the birds make a great tumult by reciting the hymns of the Säma Veda, and the lakes and streams are filled with transcendental nectar.
marakata-maya-pätrair héra-puñpaiù su-muktä-
nikara-kalikayädyaiù kauravinda-pravälaiù
badhu-vidha-rasa-pürëaiù padmarägaiù phaläòyair
avirala-madhu-varsair nélaratnäli-mälaiù
In Våndävana the leaves on the trees are made of emeralds, the flowers of diamonds, the new flower buds of beautiful pearls, the newly sprouting leaves of red kuruvinda jewels, the many fruits, all filled with various kinds of nectarean tastes, of rubies, the rain of an incessant shower of nectar, and the bumblebees of sapphires.
agaëita-ravi-koöi-prasphurad-divya-bhätiù
sakåd api hådi bhätaiù sétalänanda-våñöyä
prasamita-bhava-täpair durlabhärthän duhadbhiù
parama-ricira-haimäsaìkhya-våkñaiù parétam
Våndävana is filled with countless supremely beautiful golden trees as splendid as numberless millions of blazing suns. When these trees appear before the heart they shower a cooling rain of transcendental bliss that immediately extinguishes the burning sufferings of repeated birth and death and grants the rarest and most difficult to obtain spiritual treasure.
våndäöavyäm agaëita-cid-änanda-candrojjvaläyäà
sändra-premämåta-rasa-parispandanaiù sitaläyäm
küjan-matta-dvija-kula-våtänalpa-kalpa-drumäyäà
rädha-kåñëäv acala-vihåtau kasya no yäti cetaù
Våndävana is illuminated by numberless moons of spiritual bliss. It is cooled by the sweet nectar of spiritual love and it is filled with desire trees and many hosts of madly cooing birds. Whose heart will not run to Çré Çré Rädhä-Kåñëa, who enjoy eternal transcendental pastimes in that Våndävana?
divya-svarëa-sunélaratna-subhagaà léläsanäläruëä-
mbhoja-sré-muralé dharaà påthu-lasad–veëé-subarhojjvalam
samvétojjvala-soëa-péta-vasanaà kandarpa–lélämayaà
sré-vrndävana-kuïja eva kim api jyotir dvayaà sevyatäm
Please worship and serve this effulgent transcendental couple enjoying transcendental amorous pastimes together in this grove of Våndävan, His complexion the color of sapphires and Hers the color of gold, He holding a splendid flute and She a red long-stemmed toy lotus, He with a splendid peacock-feather crown and She with long splendid braids, He dressed in splendid yellow garments and She in splendid red garments,
rädhä-kåñëau parama-kutukäd yal-latä-pädapänäà
citvä puñpädikam uru-vidhaà släghamänau jusäte
snänädyaà yat-sarasi kututaù khelato yat-khagädyaiù
våndäraëyaà parama-paramaà tän na seveta ko vä
Happily picking many kinds of flowers from the trees and vines, Radha and Kåñëa praise the forest of Våndävana. They bathe and sport in the lakes of Våndävana forest and They play with the birds and other creatures there. Who would not serve Våndävana forest, the supreme transcendental abode?
limitlessly beautiful Våndävana forest filled with limitless trees and vines, limitless deer and birds, limitless splendid groves, limitless charming lakes and streams, limitless jewel mountains, and the divine couples’s limitless nectar pastimes.
sarväbhäsa-jyotiso ‘nanta-parasy-
äntar-jyotir vaiñëavänanda-sändram
tasyäpy antar jyotir asty aprameyä-
nandäsvädaà tatra våndäöavéyam
Within the boundless, all-pervading effulgence of the brahmajyoti is the extremely blissful and effulgent realm of Lord Viñëu. Within that realm of Lord Viñëu is an other effulgent realm of immeasurable transcendental bliss. Within that place is this forest of Våndävana.
kià kréòäiva sarériëé smara-kalä kià dehiné kià ratiù
sväbhä mürtimaté kim adbhuta manojanmästra-vidyaiva vä
kià va jévana-saktir eva sa-tanuù syämasya na jïäyate
sä rädhä vijaré haréti hariëä våndävane ‘har nisam
Is this the personified form of transcendental pastimes? Is this the personified art of transcendental amorous love? Is this the personified form of transcendental pleasure? Is this the personified science of cupid’s archery? Is this the personified life-potency of Lord Çyämasundara? I do not know who this is? This is Çré Rädhä eternally enjoying transcendental pastimes with Lord Hari day and night in Våndävana forest.
sarva-prema-rasaika-béja-vilasad-vipruë-mahä-mädhuré
pürna-svarëa su-gaura-mohana-mahä-jyotiù-sudhaikämbudhén
ekaikäìgata unmada-smara-kalä-raìgän duhanty adbhutän
våndäkanana-samplavän hådi mama syäma priyä khelatu
May Lord Çyäma’s beloved Rädhä, who from each of Her limbs floods Våndävana forest with charming, effulgent, wonderful golden nectar oceans glistening with drops of intense sweetness flowing from the original source of the nectar of all love and filled with the happiness of wild amorous pastimes, play within my heart.
This is not wonderful. This is the the land of Våndävana, which enchants Lakñmé, Brahmä, Çiva, and all the demigods, and which has now appeared on this earth.
In Våndävana the youthful divine couple, whose complexions are dark and fair, and who are two wonderful treasure-houses of beauty and other transcendental qualities, enjoy Their pastimes. In that Våndävana all transcendental virtues are present to the highest degree.
daviñöhe yas tiñöhed ati-kukåti-niñöhaù kuk-visaye
sakåd våndäöavyäs tåëakam api vandeta sukåté
sat tat-pränasyocchåìkhala-nikhila-sakteù karuëayä
dhruvaà dehasänte hari-padam alabhyam ca labhate
A person absorbed in the most wicked sordid deeds who once bows down to offer respect to a blade of grass in Våndävana at once becomes a very pious person. At the end of his body, by the mercy of the Supreme Lord, who has all power to unshackle him from the bonds of karma, he certainly attains the otherwise unattainable lotus feet of Lord Kåñëa.
kuveräëäà koöir hasati dhana-sampattibhir aho
tiraskuryäd varyän api sura-gurün buddhi-vibhavaiù
asocyaù stré-puträdibhir asama éòyo hari-rasäc
chuka-prahlädädyai rati-kåd iha våndävana-vane
By displaying a great abundance of transcendental wealth, love for Våndävana Forest laughs at millions of Kuveras. By displaying great power of intelligence, love for Våndävana Forest eclipses a great host of intelligent Båhaspatis. That love removes the lamentation of separation from wife, children, and others. Because it is filled with the nectar of love for Lord Kåñëa, love for Våndävana is the supreme object of worship for Çukadeva Gosvämé, Prahläda Mahäräja, and the great devotees.
bheda-traya-rahitam asti
brahma mahänanda-sändräm yat
tat sa-visesa-camatkåti
tatir iha våndävane gatä käñöhäm
The blissful impersonal Brahman does not possess even the three most basic forms of variety. In Våndävana, however, the wonder of great variety has reached the topmost superlative of existence.
Gopal Campu
The glorious forest named Vrndavana begins a great auspiciousness to the earth goddess. This forest has the power to deliver all living beings in all the worlds. The mere touch of its purifying breeze washes away all troubles. That touch opens the bolt on the door in the prison of the three vargas (economic development, sense gratification, and material piety) and it carries away the fragrance of impersonal liberation. With is great glories it unties the bonds of impersonal liberation. Although in other places the Supreme Personality of Godhead does not easily give the gift of devotional service, in the land of Vrndavana He easily gives it always. In his heart the demigod Brahma yearned to attain even a lowly birth in Vrndavana. He thought his contact with Vrndavana was the beginning of his own glorious good fortune. The ways of Vrndavan are very mysterious. They are like the poetic ornament virodha-alankara, where what seems a contradiction is resolved in the end. Even if their authors lack poetic skill, poems about Vrndavana are glorious. That is because in those poems is an awareness of what is truly important and glorious. To help the people of this world, blissful Lord Krsna, the son of Nanda, descends again and again to the realm of Vrndavana. In this way a great festival of bliss always fills Vrndavana.20. Ah! Look at the deep love Vrndavan forest feels:Sometimes Lord Krsna’s forest becomes stunned like an motionless mountain. Sometimes that forest trembles, its leaves and petals moving. Suddenly pushing out many new sprouts, that forest sometimes stands with the hairs of its body erect in ecstasy.23. Following the Padma Purana’s descriptions of the Lord’s advent in this world, I will soon describe the Lord’s entrance, kalpa after kalpa, into the land of Vrndavana, a delightful, beautiful, opulent land where the Lord killed many crooked demons with dangerous fangs. Because it is never touched by the material bodies or minds of the residents of the material world, because it is filled with kadamba trees and many other kinds of glorious trees and plants elaborately described in Varaha Purana and other scriptures, and because within its borders Lord Krsna enjoys many eternal nectar pastimes with Balarama, the gopas, and the surabhi cows, pastimes elaborate descriptions of which may be heard in Skanda Purana and other scriptures, it should be understood that the glory and beauty of Vrndavana has no limit. Indeed, Vrndavana is outside the realm of the material world.24-28. Vrndavana is described in these words by Lord Krsna Himself in these words from the Gautamiya Tantra:“Vrndavana is My delightful spiritual abode. When they die, the cows, birds, deer, animals, human beings, and demigods who reside in Vrndavana go to My eternal spiritual abode.”
“Many gopi girls also reside here in Vrndavana. Great yoginis, they eternally serve Me with devotion.”
“This forty mile forest of Vrndavan is My own transcendental form. Flowing with nectar, the Yamuna is the transcendental Susumna-cakra.”
“Manifesting spiritual forms, the demigods and sages stay in this abode of Vrndavana. I, the master of all the demigods, never leave this forest.”
“Yuga after yuga I appear in this abode, and then again I disappear. Material eyes have no power to see this glorious and delightful world of Vrndavana.”
From Brahma Samhita
29. The realm of Gokula, which is full of all glories and opulences, which, as we will describe later in this book by following the descriptions in Srimad-Bhagavatam, is the place where the Supreme Personality of Godhead, who is an ocean of mercy, after leaving His ocean abode, entered, and which is Lord Krsna’s own abode and the abode of His cowherd people, and which is the place where, by entering and then leaving the waters of delightful Brahma Lake, and by revealing His Vaikuntha opulences to Akrura, and by accepting the prayers of the Vedas Personified, Lord Krsna revealed the truth of His humanlike pastimes in Vrndavana and filled His associates with wonder, and where even now the wise devotees take shelter and directly see the Supreme Lord’s pastimes, and where, according to Hari-vamsa’s description of Govindabhiseka (Krsna’s coronation), King Indra came to understand that Krsna is the all-pervading Supreme Personality of Godhead, and which, including its forest of Vrndavana and the surrounding area, some say is situated in the spiritual sky, far above the coverings of the material world, and where the devotees take shelter of the spiritual ground where Lord Krsna enjoyed many pastimes, and where Lord Krsna manifested His spiritual form, a form described in Brahma-samhita and other scriptures, is the abode where Lord Krsna enjoys many manifest and unmanifest pastimes, described in many scriptures. This abode of Gokula is described in Brahma-samhita, which affirms (5.56, 2, 4, and 5):
30-31. I worship that seat known as Svetadvipa, where as loving consorts the Laksmis in their unalloyed spiritual essence practise the amorous service of the Supreme Lord Krsna as their only lover, where every tree is a transcendental purpose tree, where the soil is the only gem, all water is nectar, every word is a song, every gait is a dance, the flute is the favourite attendant, effulgence is full of transcendental bliss, and the supreme spiritual entities are all enjoyable and tasty, where numberless milk cows always emit transcendental oceans of milk, where there is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the space of half a moment. That realm is known as Goloka to only a very few self-realized souls in this world.
32. “The superexcellent station of Krsna, which is known as Gokula, has thousands of petals and a corolla like that of a lotus sprouted from a part of His infinittary aspect, the whorl of the leaves being the actual abode of Krsna.”
“The whorl of that eternal realm of Goloka is the hexagonal abode of Krsna. Its petals are the abodes of gopis who are part and parcel of Krsna to whom they are most lovingly devoted and are similar in essence. The petals shine so beautifully like so many walls. The extended leaves of that lotus are the garden-like dhama, i.e. the spiritual abode of Sri Radhika, the most beloved of Krsna.”
33 -36. “There is a mysterious quadrangular place named Svetadvipa surrounding the outskirts of Gokula. Svetadvipa is divided into four parts on all sides. The abodes of Vasudeva, Sankarsana, Pradyumna, and Aniruddha are separately located in each of these four parts. These four divided abodes are enveloped by the fourfold human requirements such as piety, wealth, passion, and liberation, as also by the four Vedas, viz. Rg, Sama, Yajur, and Atharva, which deal with the mantra and which are the bases of achievements of the fourfold mundane requirements. Ten tridents are fixed in the ten directions, including the zenith and nadir. The eight directions are decorated with the eight jewels of Mahapadma, Padma, Sankha, Makara, Kacchapa, Mukunda, Kunda, and Nila. There are ten protectors (dik – palas) of the ten directions in the form of mantra. The associates of the hues of blue, yellow, red, and white, and the extraordinary potencies bearing the names of Vimala etc., shine on all sides.”
37. “I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desire, in abodes built in spiritual gems, surrounded by millions of purpose trees, always served with great reverence and affection by hundreds of thousands of laksmis or gopis.”
75. Surrounding the lotus flower of Gokula is a quadrangular place. This entire place is called by the name Vrndavana. The places that are like great splendid islands outside that place are called by the names Svetadvipa and Goloka. Beyond those islands is a great ocean. Beyond that ocean are lands that are a great variety of wonderful planets where suffering does not exist. On the petals of the Gokula lotus are many forests known by the name “Keli-Vrndavana‘ (Pastime Vrndavana). This is described in the following words from the Pancaratras:
Mathura Mahatmya
Text 397
athokta-kramaà yatrayaù kartavyopadeçaù. adi-varaheprathamaà madhuvanaà proktaà
dvadaçaà våndikavanam
etani ye prapaçyanti
na te naraka-bhojinaùatha – then; ukta – said; kramam – sequence; yatrayaù – of a visit; kartavya – to do; upadeçaù – teaching; adi-varahe – in the Ädi-varäha Puräna; prathamam – first; madhuvanam – Madhuvana; proktam – said; dvadaçam – twelve; våndikavanam – Våndävana; etani – they; ye – who; prapaçyanti – see; na te – they; naraka – hell; bhojinaù – experience.Instruction to Visit the Twelve Forests of Våndävana
In the Ädi-varäha Puräëa it is said:They who see the twelve forests of Våndävana, which begin with Madhuvana, will not go to hell.Text 398
yatha-krameëa ye yatraà
vananaà dvadaçasya tu
kariñyanti vararohe
yanti te brahmam alayam
yatha-kramena – one by one; ye – who; yatram – visit; vananam – of the forests;
dvadaçasya – twelve; tu – indeed; kariñyanti – will do; vararohe – O beautiful girl; yanti – attain; te – they; brahmam – spiritual; alayam – abode.
O beautiful one, they who visit, one by one, the twelve forests (of Våndävana) go to the spiritual abode.
General
Text 357
çri-våndavanasyadi-varahe
våndavanaà dvadaçamaà
våndaya parirakñitam
mama caiva priyaà bhume
sarva-pataka-naçanam
çri-våndavanasya – of Våndävana; adi-varahe – in the Ädi-varäha Puräna; våndavanam – Våndävana; dvadaçamam – twelfth; våndaya – by Våndä-devi;
parirakñitam – protected; mama – My; ca – and; eva – indeed; priyam – favorite; bhume – on the earth; sarva – all; pataka – sins; naçanam – destroying.
Glorification of Çri Våndävana
In the Ädi-varäha Puräëa it is said:
The twelfth forest is Våndävana, which is protected by Våndä-devi, and which destroys all sins, O earth-goddess, it is My favorite.
Text 358
tatrahaà kréòayiñyami
gopé-gopalakaiù saha
su-ramyaà su-pratétaà ca
deva-danava-durlabham
tatra – there; aham – I; kréòayiñyami – will enjoy pastimes; gopé – with the gopis; gopalakaiù – and gopas; saha – with; su-ramyam – very charming; su-pratétam – very famous; ca – and; deva – for the devas; danava – and danavas; durlabham – difficult to attain.
It is very beautiful and very famous. The devas and dänavas can attain it only with great difficulty. There I will enjoy pastimes with the gopas and gopis.
Text 359
skande mathura-khanòe
tato våndavanaà punyaà
vånda-devi-samaçritam
harinadhiñöhitaà tac ca
rudra-brahmadi-sevitam
skande mathura-khanòe – in the Skanda Puräëa, Mathurä-khaëòa; tataù – then; våndavanam – Våndävana; puëyam – sacred; vånda-devi – by Våndä-devi; samaçritam – sheltered; hariëa – by Lord Hari; adhiñöhitam – resided; tat – that; ca – and; rudra-brahma-adi – by the demigods headed by Brahmä and Çiva; sevitam – served.
In the Skanda Puräëa, Mathurä-khanòa, it is said:
Next is sacred Våndävana, where Lord Hari resides. It is protected by Våndä-devi and served by Brahma, Çiva, and the demigods.
Text 360
våndavanaà su-gahanaà
viçalaà viståtaà bahu
munénam açramaiù purnaà
vanya-vånda-samanvitam
våndavanam – Våndävana; su-gahanam – very dense; viçalam – large; viståtam – expanded; bahu – great; munénam – of sages; açramaiù – with açramas; purëam – filled; vanya-vånda – with creatures and flowers of the forest; samanvitam – filled.
Våndävana is very large and dense. It is filled with sages’ äçramas. It is filled with the creatures and flowers of the forest.
Text 361
yatha lakñméù priyatama
yatha bhakti-para naraù
govindasya priyatamaà
tatha våndavanaà bhuvi
yatha – as; lakñméù – the goddess of fortune; priyatama – most dear; yatha – as; bhakti-para naraù – the devotees; govindasya – of Govinda; priyatamam – most dear; tatha – in that way; våndavanam – Våndävana; bhuvi – on the earth.
As Lakñmi-devi is dear, and as the devotees are dear, so in this world is Våndävana dear to Lord Govinda.
Text 362
vatsair vatsa-tarébhiç ca
sakaà kréòati madhavaù
våndavanantara-gataù
sa-ramair balakavåtaù
vatsair – with calves; vatsa-tarébhiù – cows; ca – and; sakam – with; kréòati – plays;
madhavaù – Kåñna; våndavanantara-gataù – in Våndävana; sa-ramair – with Balaräma; balaka – by the boys; avåtaù – accompanied.
In Våndävana Lord Mädhava enjoys pastimes with the cows, calves, boys, and Balaräma.
Text 363
aho våndavanaà ramyaà
yatra govardhano giriù
yatra térthany anekani
viñnudeva-kåtani ca
ahaù – Oh; våndavanam – Våndävana; ramyam – charming; yatra – where; govardhano giriù – Govardhana Hill; yatra – where; térthani – sacred places; anekani – many; viñëudeva-kåtani – made by Lord Viñëu; ca – and.
Oh, Våndävana is beautiful with Govardhana Hill and with many holy places made sacred by Lord Viñëu.
Text 364
padme nirvaëa-khanòe
paramananda-kandakhyaà
maha-pataka-naçanam
samasta-duùkha-samhantå-
jéva-matra-vimuktidam
padme – in the Padma Puräëa; nirvaëa-khaëòe – Nirväëa-khaëòa; paramananda-kanda-akhyam – known as the source of transcendental bliss; maha-pataka-naçanam – destroying great sins; samasta-duùkha-samhantå – destroying all sufferings; jéva-matra-vimuktidam – giving liberation to the living entities.
In the Padma Puräëa, Nirväëa-khaëòa, it is said:
Våndävana is filled with transcendental bliss. It destroys the greatest sins. It ends all sufferings. Simply living within it grants liberation.
Text 365
çré-daçama-skande
vanaà våndavanaà nama
paçavyaà nava-kananam
gopa-gopé-gavaà sevyaà
punyadri-tåna-vérudham
çré-daçama-skande – in the Tenth Canto of Çrimad-Bhägavatam; vanaà – another forest; våndavanaà nama – named Våndävana; paçavyaà – a very suitable place for maintenance of the cows and other animals; nava-kananam – there are many new gardenlike places; gopa-gopé-gavaà – for all the cowherd men, the members of their families, and the cows; sevyaà – a very happy, very suitable place; punya-adri – there are nice mountains; tåna – plants; vérudham – and creepers.
In the Çrimad-Bhägavatam (10.11.28) it is said:
Between Nandiçvara and Mahavana is a place named Våndävana. This place is very suitable because it is lush with grass, plants and creepers for the cows and other animals. It has nice gardens and tall mountains and is full of facilities for the happiness of all the gopas and gopis and our animals.*
Text 366
våndavanaà sakhi bhuvo vitanoti kértià
yad devaké-suta-padambuja-labdha-lakñméù
govinda-venum anu-matta-mayura-nåtyaà
prekñyadri-sanv-avatarany asamasta-sattvam
våndavanam – Våndävana; sakhi – O friend; bhuvaù – of the earth; vitanoti – expands; kértim – the fame; yad – which; devaké-suta – of Devaki’s son;pada-ambuja – lotus feet; labdha – attained; lakñméù – opulence; govinda – of Kåñna; venum – the flute; anu – following; matta – maddened; mayura – peacocks; nåtyam – dancing; prekñya – seeing; adri – of the hill; sanv – on the top; avatarany asamasta-sattvam – not possible for others.
In the Çrimad-Bhägavatam (10.21.10) it is also said:
Dear friends, our Våndävana is proclaiming the glories of this entire earth because this planet is glorified by the lotus footprints of the son of Devaki. Besides that, when Govinda plays His flute, the peacocks immediately become mad. When all the animals and trees and plants, either on the top of Govardhana Hill or in the valley, see the dancing of the peacock, they all stand still and listen to the transcendental sound of the flute with great attention. We think that this boon is not possible or available on any other planet.*
Text 367
etena våndavanasya loka-prasiddhya ñodaça-kroçi-vistaratvaà yuktam eva. çri-govinda-våndavanakhye båhad-gautaméya-tantre tv idaà dåçyate. tatra narada-praçno yatha
kim idaà dvadaçabhikhyaà
våndaranyaà viçampate
çrotum icchami bhagavan
yadi yogyo ‘sti me vada
etena – by this; våndavanasya – of Våndävana; loka – in the world; prasiddhya – by the fame; ñodaça-kroçi-vistaratvam – 16 kroças in size; yuktam – proper; eva – indeed; çri-govinda-våndavana-akhye – in the Govinda-Våndävana-çästra; båhad-gautaméya-tantre – in teh Båhad-gautamiya Tantra; tu – indeed; idam – this; dåçyate – is seen; tatra – there; narada – of Närada; praçnaù – the question; yatha – as; kim – what?; idam – this; dvadaçabhikhyaàknown as the twelfth; våndaranyam – Våndävana; viçampate – O king; çrotum – to hear; icchami – I wish; bhagavan – O Lord; yadi – if; yogyaù – proper; asti – is; me – for me. vada
Våndävana is famous in this world as being 16 kroças (32 size. This is seen in the Çri Govinda-Våndävana-çästra and the Båhad-Gautamiya-tantra. In that scripture Närada asks the following question:
What is Våndävana, which is named here as the twelfth forest? I desire to hear of it. O Lord, if You think it is right, please tell me of it.
Text 368
tatra çri-kåñnasyottaram
idaà våndavanaà ramyaà
mama dhamaiva kevalam
atra ye paçavaù pakñi-
våkña-kéöa-naramaraù
ye ca santi mamadhiñöhe
måta yanti mamalayam
tatra – there; çri-kåñnasya – of Lord Kåñna; uttaram – answer; idam – this; våndavanam – Våndävana; ramyam – beautiful; mama – My; dhama – abode; eva – indeed; kevalam – transcendental; atra – here; ye – who; paçavaù – animals; pakñi – birds; våkña – trees; kéöa – insects and words; nara – humans; amaraù – demigods; ye – who; ca – and; santi – are; mama – My; adhiñöhe – stay; måtaù – after death; yanti – attain; mama – My; alayam – abode.
Lord Kåñna answered:
Beautiful Våndävana is My transcendental abode. The beasts, birds, trees, insects, worms, humans, and demigods who stay here with Me will all go, when they die, to My own abode.
Text 369
atra ye gopa-kanyaç ca
nivasanti mamalaye
yoginyas ta maya nityaà
mama seva-parayanaù
atra – here; ye – who; gopa-kanyaù – gopis; ca – and; nivasanti – reside; mama – My; alaye – in the abode; yoginyaù – yoginis; tah – they; maya – by Me; nityam – eternally; mama – My; seva – to the service; parayaëaù – devoted.
The gopis who reside here in My abode and serve Me with devotion stay eternally by My side.
Text 370
païca-yojanam evasti
vanaà me deha-rupakam
kalindéyaà suñumëakhya
paramamåta-vahiné
atra devaç ca bhutani
vartante sukñma-rupataù
païca-yojanam – five yojanas; eva – indeed; asti – is; vanam – forest; me – My; deha-
rupakam – form; kalindéyam – in the Yamunä; suñumna-akhyah – named Suñumnä;
parama-amåta-vahiné – a river of nectar; atra – here; devaù – demigods; ca – and; bhutani – sages; vartante – are; sukñma – in subtle; rupataù – forms.
This forest of five yojanas (40 miles) is My body. This Yamunä is the Suñumnä River that flows with nectar. The demigods and sages stay here in subtle forms.
Text 371
sarva-deva-mayaç cahaà
na tyajami vanaà kvacit
avirbhavas tirobhavo
bhaved atra yuge yuge
tejomayam idaà ramyam
adåçyaà carma-cakñusa
sarva-deva-mayaù – the personification of all the demigods; ca – and; aham – I; na – not; tyajami – leave; vanam – forest; kvacit – somewhere; avirbhavaù – appearance; tirobhavaù – disappearance; bhaved – is; atra – here; yuge yuge – milleneium after millenium; tejomayam – splendid; idam – this; ramyam – charming; adåçyam – invisible; carma – flesh; cakñusa – eyes.
I, who am the personification of all the demigods, never leave this forest. Millenium after millenium I appear and disappear. This splendidly beautiful forest then becomes invisible to material eyes.
Appreciating Vrnidavan
The Animals of Vrindavan
Cows, buffalo, peacocks, parrots, ducks, cranes, bees, squirrels, monkeys, donkeys and dogs are always visible moving about Vrindavana. Although their bodies are materially constituted and subject to the laws of material nature.( birth, old-age, disease and death) these same creature exist in the spiritual world in spiritual bodies made of eternality, knowledge and bliss. In Goloka Vrindavana the animals bring happiness to Radha and Krsna by their selfless service.
Sri Krsna Himself keeps a variety of animals including pet oxen, deer, dogs, parrots, a peacock, a swan and a pet monkey named “Dadhilobha”,(greedy for yoghurt). Srimati Radharani also has Her favorite animals which include pet surabhi cows, an old monkey named ‘Kakkhati, a doe, an elephant, a cakora bird and a chubby pet calf called “Tungi,” and a pet swan named “ Tundikeri”, who is fond of swimming in Radha-kunda. Suksmadhi and Subha are Radharani’s parrots that can perfectly imitate Lalita-devi’s playful jokes, which she tells to the Divine Couple. By this wonderful repetition the parrots astonish the gopis (RKG)
A devotee with knowledge of Radha and Krsna’s transcendental pastimes will relish sweet reminiscences upon seeing the assortment of Vrindavana’s wild life. These happy animals exist in a divine harmony that can’t be encountered else where. in one of the last purports that he wrote, Srila Prabhupada wonderfully explained the unique quality of the animal life in Vrindavana.
Everyone is happy
The word vana means forest We are afraid of the forest and do not wish to go there, but in Vrindavana the forest animals are as good as demigods, for they have no envy. Envy develops because of sense gratification, but in Vrindavana there is no sense gratification, for the only aim is Krsna’s satisfaction. Even in this material world the animals in Vrindavana are not envious of the sadhus who lives there. The sadhus keep cows and supply milk to the tigers, saying, ‘Come here and take a little milk.’ Thus envy and malice are unknown in Vrindavana.
“That is the difference between Vrindavana and the ordi¬nary world. We are horrified to hear the name forest, but in Vrindavana there is no such horror. Everyone there is happy by pleasing Krsna. Whether a goswami or tiger or other ferocious animal, everyone’s business is the same—to please Krsna.
“In Vrindavana everyone is happy. The calf is happy, the cat is happy, the dog is happy, the man is happy—everyone. Everyone wants to serve Krsna in a different capacity, and thus there is no envy. One may sometimes think that the monkey in Vrindavana are envious, because they cause mischief and steal food, but in Vrindavana we find that monkeys are allowed to take butter, which Krsna Himself distributes. Krsna personally demonstrate that everyone has the right to live. This is Vrindavana 1ife. The inhabitants of Vrindavana think, ‘Whatever is given by Krsna, let us divide it as prasadam and eat’” (SB 1O.13.60p.).
The Cows of Vrindavana
“As described in the brahma-samhita (suraby abhipalayantam), Lord Krsna on His planet, Goloka Vrindavana engages in tending the surabhi cows. These cows are the Lord’s pet animals” (SB8.8.2p.). Sri Viraraghava Acarya cites one verse to explain the identity of the cows inhabiting Bhauma, (earthly) Vrindavana during Krsna’s manifest pastimes. “O demigods, even great sages, following the order of Vishnu, appeared in the forms of cows and
calves, to please the Supreme Personality of Godhead by delivering milk” (SB 10.1 Notes).
“The beautiful cows were of various chequered colours ¬red, black, green, yellow, ash, etc. And because of their colours an healthy smiling features the atmosphere was enlivening”
(SB.3.2.29p.).
Calf Pastimes
“While crawling in curiosity Krsna and Balarama would sometimes catch the ends of the tail of the calves. The calves, feeling that someone had caught them would begin to flee here and there, and the babies would hold on very tightly, being afraid of how the calves where moving. Then the ladies would come to rescue the babies and laugh.
Srila Rupa Gosvami cites one example to show the depth of Sri Radika’s mercy. “Seeing a calf with its mouth pierced by a sharp straw, Sri Radha felt very unhappy. With tears in Her eyes, Radha immediately dressed the calf’s wound with red kunkuma”(UN).
Milking cows and bulls
Every morning at approximately six-thirty a.m. Sri Gopala enters Nanda-baba cowshed to milk the transcendental cows. As Krsna calls each COW, they respond by mooing and immediately surround Krsna. Then Sri Krsna bends down, holding a golden milk pail between His knees, and milk some cows. Krsna directs the cowherd boys to milk other cows, and He lovingly caresses the cows in between milking. Govinda also insures that each and every calf drinks milk to its full satisfaction. (GL).
“Visakha, showing where Krsna was milking the cows, said to Radha, ‘Resting on the front of His feet, grasping the udder between His thumb and finger, spraying Himself with two or three stray drops, and making a charming streak of milk pour into the pail balanced between His arched knees, Damodara milks the surabhi cow.”’ (UN).
“Out of Srimati Radharani’s ecstatic love for Krsna, She sometimes acted just like an addled person and attempted to churn yoghurt, although there was no yoghurt in the pot. And seeing this, Krsna became so enchanted by Radha that He began to milk a bull instead of a COW” (NOD).
calling the Cows
“During Krsna’s sixth year (after Gopastami day in Kartika) He was allowed to supervise the cows. Now accompanied by numerous cowherd boys and millions of cows, Lord Krsna began to wander to distant parts of Vrindavana. Each of Lord Krsna’s cowherd boys had a bugle made of buffalo horn and a flute, and each child called his respective calves by calling their respective names” (KB Chap.4).
‘Srila Jiva Gosvami explains that in the afternoon Sri Krsna dressed Himself in new clothing and then went out to Call the cows home. Srila Visvanatha Cakravarti gives the following information about the transcendental cows of Vrindavana. “For each of the four colours of cows—white, red, black and yellow—¬there are twenty-five subdivisions, making a total of one hundred colours. And such qualities as being coloured like sandalwood pulp, tilak, speckled, or having a head shaped like mrdanga drum create eight further groups. To count these 108 groups of cows, distinguished by colour and form, Krsna is using a string of 108 jewel beads (SB 10.35. 18p.) “Krsna rests His arm on a friend’s shoulder and happily counts the surabhi cows on the abacus of His jewel necklace” (GCS).
Thus when Krsna calls out, “Hey Dhavali” (the name of a white cow) a whole group of white cows comes forward, and when Krsna calls ‘Hamsi, Candani, Ganga, Mukta and so on, the twenty-four other groups of white cows come. The reddish cows are called ‘Aruni, Kunkuma, Sarasvati, etc, the blackish one Shyamala, Dhumala, Yamuna, etc., and the yellowish ones are Pita, Pingala, Haritaki, etc. Those in the groups with tilak mark’ on their foreheads are called Citra, Citra-tilaka, and Dirgha-tilaka and Tiryak-tilaka, and there are groups known as Mrdanga-mukhi (mrdanga head), Simha-mukhi (lion head) and so on”
(SB. 10.35.19p).
“Each of the 108 different herds had a herd leader and when Krsna would call them with His flute, each herd would happily come running to meet Krsna. As they arrived, Krsna would touch the herd leader’s snout with His hand and count each herd on a string of 108 jewel beads. If any cow was missing among the 900,000 milking cows belonging to His father Krsna would immediately chase after it calling her name, because Krsna knew the name of each and every cow in all of the 108 different herds. Hearing their names, the cows would bellow in joy and come Running. Rounding them up, Krsna would then take them home (SVMP).
“The boys would enjoy this exchange to their heart content” ‘Srimati Radharani says to Lalita, “To the surabhi cows who have strayed far away Krsna calls: “O Pisangi! O Manikastini O Pranatasmgi! O Pingeksana! O Mrdanga-mukhi! O Dhumala O Sobali! O Hamsi! O Vamsi-priya! “By this, Krsna has stolen my heart’ “ (UN).
“It is very important to note in this connection how wealthy the inhabitants of Vrindavana were simply by raising cows. By their dress and ornaments and by their behaviour,
it appears that although they were in a small village, they still were rich in natural possessions. They possessed such an abundance of various kinds of milk products that they were throwing butter lavishly on each other’s bodies without restriction in celebration of Lord Krsna’s birth ceremony. Their wealth was in milk, yoghurt, clarified butter and many other milk products, and by trading their agricultural products, they were rich in various kinds of jewellery and costly dresses. Not only did they posses this things, but they could give them away in charity, as did Nanda Maharaja” (KB Ghap.5).
Thereafter, mother Yasoda and Rohini along with the other elderly gopis, waved about the switch of a cow to give full protection to the child Sri Krsna. The child was thoroughly washed with cow urine and then smeared with the dust raised by the movement of the cows. Then different names of the Lord were applied with cow dung on twelve different parts of the Krsna’s body, beginning from the forehead, as done in applying tilak. In this way, the child Was given protection” (SB 10.6.19).
Serve your mother
According to the Vedas, the cow is one of the seven mothers. The real mother, the wife of the spiritual master, the wife of a brahmana, the wife of the king, the earth and the nurse are the other six. [SB 1.11.28] ‘The cow is the most important animal for developing the human body to perfection. The body can be maintained by any kind of food stuff, but cow’s milk is particularly essential for developing the finer tissues of the human brain so that one can understand the intricacies of transcendental knowledge (SB 3.5.7p.).
‘Sri Krsna said, “ I can be worshipped within cows by offering of grass and other suitable grains and paraphernalia for the pleasure and health of the cows” (SB 11.11.43p.). “Cows are worshipped not only by the demigods, but Krsna Himself worships the cows on several occasions, especially on the days of Gopastami and Govardhana-Puja” (NOD chap.21). “Krsna’s first business is to give all comfort to the cows and the brahmanas. In fact, comfort for the brahmanas is secondary, and comfort for the cows is His first concern” (SB 1O.&16) “Offering respect to the cows will help the devotee to diminish the reactions to his past sinful activities (SKP).
Vrindavana’s cows are constant reminders of Krsna’s ec¬static cowherding li1as. By serving the cows one receives tremen¬dous spiritual benefit. Feeding grains to the cows, offering Puja, or simply a scratch under the neck will please these peaceful person¬alities and attract the attention of the Supreme Personality of Godhead, Sri Govinda. The gautamiya tantra states, “One should gently scratch the body of a cow, offer her a mouthful of green grass and reverentially circumambulate her. If cows are maintained nicely and comfortably, Lord Gopala will be pleased.”
In His role as the perfect devotee of the Supreme Lord, Sri Caitanya Mahaprabhu set the example by serving the cows of Vrindavana. “When Sri Caitanya Mahaprabhu passed through Vrindavana, herds of grazing cows saw Him pass and immediately surrounding Him, began to moo very loudly. seeing the herds approach Him, the Lord was stunned with ecstatic love. The cows began to lick Lord Caitanya’s body in great affection. Becoming pacified, Sri Caitanya Mahaprabhu began to caress the cows, and the cows, being unable to give up His company, went with Him” (Cc Madhya l7.194v.).
Surabhi Meditations
“ All glories to Lord Krsna’s Pet bull Padmagandha, whose handsome horns are covered with gold and studded with pearls; whose hooves are splendidly decorated with sapphire and whose
neck is decorated with a swinging garland of reddish flowers” (VVS).
“In Vraja the surabhi cow barns have crystal walls, enor¬mous gold pillars and emerald roof beams. The roofs are made of various jewels with ruby capped pillars “White as the deity of the goddess Sarasvati, and sober and grave like great ascetics, splendid surabhi cows wander in the courtyards of these barns.
“These surabhi cows are just like cintamani jewels that fulfil all desires. Their happy calves are like pleasant summers. Their mooing is the most beautiful poetry. They lift their ears to hear the sound of Krsna’s flute. The calves look as if they might be the moving rocks on the peak of Mount Kailasa, or the infant children of the moonlight. As they wander over the earth, the calves are like the milk ocean’s bubbles or Lord Siva’s chuckles.
“Are these great boulders from the crystal mountain? Are they tidal waves from the milk ocean.? These are the bulls of Vraja. During the day they freely wander, just like liberated souls, and during the evening they sit peacefully at home, just as great sages rapt in contemplation. Proudly mooing from the loose folds of skin about their necks, Vraja’s bulls look just like old sannyasis. Then again, their reddish stares make them look like intoxicated per¬sons” (VRC).
The Peacocks of Vrindavana
Incomparable beauty of iridescent rainbow-coloured feathers ornament this noble bird; so intimately connected wit Sri Krsna’s super-excellent transcendental pastimes. At dawn and dusk their captivating calls of “Megh ho, Megh ho” (come clouds), flood the heart with thoughts of Radha-Shyamasundara. “Vrindavana is full of peacocks, kujat kokila hamsa sarasa gana kirne mayura kule. The Vrindavana forest is always full of cuckoos, ducks, swans, peacocks, cranes and also monkeys, bulls and cows” (SB 10.1 1.40p.). Their abundant presence in Vrindavana is a colourful reminder of Krsna, and for some devotees, a source of ecstasy.
Sri Mukunda Dasa, a professional doctor and an intimate associate of Sri Caitanya Mahaprabhu, was once giving medical advice to the local Muslim king. While Mukunda sat with the king, a servant began waving a large peacock fan. The sight of the peacock feathers overwhelmed Sri Mukunda Dasa with ecstatic memories of Sri Krsna’s pastimes and he fainted.
Dancing Peacocks
“Paurnamasi said to Sri Krsna, ‘Seeing Your glistering peacock feather crown, the peacocks, thinking You are a blue rain cloud, began to dance with jubilant abandon. Observing the wild dancing, what human resident of Vraja would not be agitated with love for You?” (UN). “During Krsna’s manifest lila in Vraja, the peacocks were always happily dancing with their colourful feathers fully fanned due to the ecstatic vibrations of Sri Muralidhara’s transcendental flute” (CC Antya 5.67).
Srila Visvanatha Cakravarti explains Krsna-lila as follows, “In Vrindavana, the peacocks request Krsna, ‘Govinda, please make us dance.’ Thus Krsna plays His flute, and they surround Him in a circle and dance in time with the rhythm of His’ melody. And while standing in the midst of their dancing, He also sings and dances. Then those peacocks, who are fully satisfied with Krsna’s musical performance, out of gratitude offer for His pleasure their own divine feathers. In the usual manner of musical performers, Krsna gladly accepts these presentations, and places a peacock feather upon the turban atop His head” (SB 10.21.1Op.).
“Srila Sanatana Gosvami explains that Lord Krsna would joke with His friends, saying ‘Just look this peacock does not know how to dance properly.’ Whereupon the Lord would vigorously imitate the peacock’s dance, causing great laughter among His friends”
(SB lO.15.12p.).
“Both Srimati Radharani and Krsna were attracted to the activities of the peacocks. Once in Varsana at Moor-Kutir, Radhika and Krsna adopted the peacock’s mood by dancing with Their hands and feet, and tried to imitate the stance of the peacocks” (SVMP).The Parrots of Vrindavana
Vrinda-devi, a very close friend of Srimati Radharani, maintains an entire squadron of speedy parrots who fly continuous reconnaissance missions throughout Vrindavana’s forests. They collect vital information about the transcendental movements of Sri-Sri Radha-Madan-mohan.
These winged messengers report to Vrinda-devi, who then utilises their findings to make comfortable and pleasurable arrangements for the rendezvous of the Divine Couple within the forests kunjas. Alighting on tall trees like the Kadamba or the Neem, the parrots sing excitedly or shriek ecstati¬cally as they dart through the air in a flash of green.
From their erratic behaviour it appears as if the parrots have just seen an extraordinarily wonderful transcendental lila of Radha-Gopinatha. And with their frantic yet melodious voices, they are trying to share their joyous experience with us.
A Favorite Controversy
While touring the seasonal pastime forests of Vrindavana Sri Radha, Sri Krsna Madhumangala, Paurnamasi, Vrinda devi, Kundalata and other gopis relax underneath a tree. They enjoy listening to the male and female parrots argue non-stop about their favorite controversy— the proprietorship of Vrindavana forest. The male parrot insists that the forest belongs to Sri Krsna, but the female parrot states uncompromisingly that Radha, and only Radha, is the sole Mistress of all the forests. Lalita rewards that female parrot with ripe grapes, and Subal satisfies the male parrot with tasty pomegranate. Being very pleased with the nectarean verbal genius of these quarrelling parrots, Radha and Krsna and Their friends continue rambling through the forest. (GL).
“When Narada Muni was passing through Vrindavana, he saw in one of the trees the famous parrot couple that always accompanies Sri Krsna. The couple was imitating some discussion they had heard upon the Vedanta philosophy and thus were seemingly arguing upon various philosophical points” (NOD Chap.51).
Sukadeva—The Parrot of Sri Radha
“In the Srimad-Bhagavatam it is often stated, sri sukadeva uvaca. Sri means “Srila Sukadeva” or the suka (parrot) of “ Sri” which refers to Srimati Radharani. In gopala-campu Srila Jiva Gosvami explains. that this suka (parrot) originally belonged to Srimati Radharani, and he used to sit On Her left hand, while Radha would affectionately feed him pomegranate seeds. Radha would pet the parrot and lovingly tell him, ‘Chant Krsna!’ And this suka would sweetly utter the name Krsna.
One day this parrot flew away to Nandagram where Lord Sri Krsna was sitting within a Kunja with His friend Madhumangala and others. The suka sat on the branch of a pomegranate tree and very sweetly began to utter, ‘Krsna, Krsna.’ Surprised, Krsna glanced toward the parrot who spoke again, ‘Oh, I am very wretched and unfortunate. I am ungrateful and don’t recognise the good qualities of anyone. For I have left my mistress and come here.’ He spoke this is in such a pitiable manner that Krsna was both astonished and impressed. At once Krsna took that parrot, belonging to Sri Radha, and lovingly clutched him in His hand. This Sukadeva of Srimad Bhagavatam is “Srila Suka”—the suka (parrot) of Srimati Radharani. This is why he was so rasika that he couldn’t directly utter the name of Radhika within the pages of the Srimad Bhagavatam “ (Narayana Maha¬raja Conv.).
Vrinda-devi’s Disciples Glorify Krsna
One afternoon while Radha and Krsna were relaxing within a forest kunja, Vrinda-devi brought in two of her favorite parrot disciples: one female and one male—both expert in schol¬arly knowledge. Understanding Radha’s desire to hear Krsna’s beauty glorified, Vrinda orders the female parrot to recite verses which embody all the literary embellishments of Sanskrit poetry. After a lengthy and eloquent description, the parrots conclude that the entire body of Sri Krsna is like an ocean of divine nectar filled with an unlimited number of indescribable qualities. Chok¬ing up in ecstasy, the parrots fell silent. (GLI)
Parrot Flights
“In gurukula Lord Krsna and Lord Balarama learned how to teach parrots to speak and answer the questions of human beings” (KB Chap. 44).
Inviting the male parrot to sit on Her hand, Sri Radha teaches him some very rhythmic jingle poems about Krsna. Simi¬larly, Sri Krsna, taking the female parrot in hand, teaches her some magical poems about Radha’s wonderful attributes. (GL)
Sometimes Lord Sri Krsna would cry out in imitation of the birds such a cakoras, peacocks, and parrots” (SB 1O.15.13p.).
The Squirrels of Vrindavana
Scurrying about the base of trees or up and down the walls of medieval temples, the squirrels of Vrindavana are glorified in the Vedic classic, ramayana, for their service to the Personality of Godhead, Lord Ramacandra. The ancestors of these squirrels hauled grains of sand to help construct Lord Rama’s famous bridge to Sri Lanka. Appreciating their service, the compassionate Lord Rama affectionately scratched their backs, and created the three parallel white lines observed today on a squirrel’s back.
The three lines on the backs of Vrindavana’s skittish squirrels remind a devotee that even a little devotional service, performed in harmony with the three principles of guru, shastra and sadhu, will please the Supreme Lord and attract His mercy.
The monkeys of VrindavanaOne questions the usefulness of Vrindavana’s monkeys when compared with the valuable services rendered by the cows, hulls, donkeys and the other hard- working domestic animals. Besides acting as eternal servant of the Supreme Personality of Godhead, Lord Damodara; the mischievous monkeys entertain the Vrajavasi with their acrobatic antics, ugly imitative faces and deliberate on daily thievery of chapatis, clothing or anything else they can steal.
Since time immemorial Sri Krsna Himself has patronised the ‘celebrated’ monkeys of Vrindavana. “Sometimes Krsna de¬vises some process by which He steals palatable curd, butter and milk, which He eats and drinks. When the monkeys assemble, He divides it with them, and when the monkeys have their bellies so full that they won’t take any more, Damodara breaks the pots” (SB lO.8.29v.).
“The monkeys are very clever. Many times in Vrindavana the monkeys have taken away foodstuff from my hand. At least thrice or four times I can remember. I wasn’t offering them, but if a big monkey comes and takes. You are stunned. You have to give him. Once in Radha-Damodara temple I was cooking in my kitchen. although the door was closed, the monkey knew and he opened the door and took away my prasadam” (Srila Prabhupada CN Vol.18).
“In Jaipur Srila Prabhupada once advised his disciples how to deal with the monkeys: ‘Neither be their friends nor their enemies. If you make friends with them, they will simply be a nuisance; If you become their enemies, they will become very vindictive. Just maintain a neutral position” (PL Vol. V).
The Dogs of Vrindavana
Generally, dogs can’t tolerate having anything loosely draped around their necks; but the dogs in Vrindavana are different. It is a common sight to see a scrawny black dog wearing, a bright orange marigold garland, proudly prancing down the street. He appears undisturbed and quite happy displaying his Deity prasadam garland.
“Once while Srila Prabhupada was taking prasadam during a visit to Govardhana Hill, his disciples tried to chase away few stray dogs by yelling and throwing stones. Srila Prabhupada stopped them by saying, ‘Leave them alone.’ Then Prabhupada began throwing prasadam from his plate” (PL V). “While sitting in his room in Vrindavana, Srila Prabhupada once said: ‘In Vrindavana, the dogs are also Vaisnavas”’ (PL V). And yes, there are dogs in the spiritual world. “Lord Sri Krsna has two pet dogs named Vyaghra (strong like a lion) and Bhramaraka” (RKG).
All Are Vrajavasis
The devotees living in Vrindavana are very fond of all the walking; climbing, jumping, flying; and the singing, mooing, barking and braying creatures of Vraja-dhama. The animals and the people coexist peacefully in a dynamic relationship of interde¬pendence; sustained by their loving connection with Sri Krsna. Not only the human beings, but all the inhabitants of Vrindavana are accepted as “Vrajavasis” (residents of Vrindavana), and they are treated without discrimination.
On one day, for example, a man will curse and stone the monkeys for stealing his shirt from the clothesline. And the next day he will charitably distribute a sack full of carrots to the same simian thieves!
“One should treat animals such as deer, camels, assess, monkeys, mice, snakes, birds and flies exactly like one’s, own son. How little difference there actually is between children and innocent animals” (SB 7.l4.9v.).
A Prayer
“O Yamuna! In your waters, my Treasure sported along with Her lover. Oh divine trees and creepers! You are all the objects of Her hand’s touch. Oh talking parrots of Radha’s pleasure houses! Oh groups of deer! Oh peacocks! With all obeisances before you all again and again, 1 beg for your mercy!” (RRS).Dust of vrindavan
Worshipable by all ‘
‘The dust of Krsna’s lotus feet, which is the source of holiness for all places of pilgrimage is worshipped by all the great demigods. The principal deities of all planets are engaged in His service and they consider themselves most fortunate to take the dust of the lotus feet of Krsna on their crowns’ (SB 1O.68.37v.).
‘O girls! The dust of Govinda’s lotus feet is so sacred that even Brahma Siva, and the goddess of fortune Rama take that dust upon their heads to dispel sinful reactions. According to Srila Visvanatha Cakravarti, who quotes from the sastras, each day in the late afternoon, as Krsna returned from the cow pastures with His cowherd boyfriends, great demigods like Brahma and Siva would come down and take the dust of Krsna’s feet’ (SB IO.3O.29.&p.)
‘Lord Brahma prays, ‘My dear Lord Krsna, please give me any sort of birth within this Vrindavana forest so that I may be favoured by the dust of the feet of some of the devotees of Vrindavana’’ (KB Chap.14). Not only the demigods, but even Lord Sri Krsna’s eternal associates such as Srimati Radharani, the gopis, Laksmiji and intimate devotees like Uddhava and Narada Muni relish the dust of Vrindavana. ‘When, overcome by Vrindavana’s nectar beauty, and happily covering Her limbs with its dust, will dear Radharani, Her large lotus petal eyes rolling in ecstasy, shine in great wonder.
The goddess of fortune Laksmiji, also desired to keep the dust of Vrindavana on Her breast along with the fragrant saffron. The gopis, especially, the cowherd men and the aborigine tribes-women, always desire to become the grass and straw on the street of Vrindavana, to be trampled by the lotus feet of Krsna’ (KB chap.82). ‘Uddhava appreciated the exalted position of the gopis and wished to fall down and take the dust of their lotus feet upon his head. Not daring to place the dust of the gopi’s feet on his own head in this life, Uddhava aspired to have a future birth in the position of a clamp of grass or herbs. He would then be able to have the dust of the gopi’s lotus feet’ (KB Chap.46).
‘ In Vrindavana forest the best place is along the shore of the Yamuna. On the sand of the Yamuna, the best place is the arena of the rasa dance. The rasa dance arena is filled with dust that touched the two lotus feet of Sri Krsna, the lover of the gopis.
The great sage Narada worship those particles of dust with all his heart’(LM).
Living Dust
Why is the dust of Vrindavana worshipable? Because Vrindavana dust is non different from Krsna,’ said Srila Prabhupada, ‘when you take a little dust from Vrindavana-dhama it means you are taking the dust from Krsna’s lotus feet’ (SPT 75/89).
Devotees living in Vrindavana regularly eat a few grains of this transcendental dust whenever they visit Radha-Krsna’s pastime places such as seva Kunja Govardhana Hill, Varsana, Radha-¬kunda and Raman-reti. Some Vrajavasis even carry a small bottle of Vrindavana dust whenever they leave the Dhama. They add a sprinkle to their meals in order to maintain an intimate contact with Radha-Govinda and Sri Vrindavana-dhama. Biographer recount that Sri Caitanya Mahaprabhu Himself, regularly ate a few grains of dust that He had collected from the birth place of His spiritual master, Sri Isvara Puri.
The Dust That Satisfies all Desires
‘When Krsna travelled in Vrindavana forest with Baladeva and His boyfriends the reddish powder (from His chest) fell to the ground of the Vrindavana forest. So the lusty aborigine girls, while looking towards Krsna playing with His friends, saw the reddish kunkuma on the ground, took it and smeared it over their faces and breasts. In this way they became fully satisfied, although they were not satisfied when their lovers touched their breasts. (KBChap.21).
How is the dust of Vrindavana personal individual living entities? If you want something from this dust in Hyderabad, said Srila Prabhupada, you can’t get it because this dust is material.
But in Vrindavana, even from the dust if you want anything, it will be delivered immediately’ (SPT 75/38).Roll In The Dust
One who intends to visit Vrindavana should follow the ideal footsteps of Akrura and always think of the pastimes and activities of the Lord. As soon as one reaches the boundary of Vrindavana, he should immediately smear the dust of Vrindavana over his body without thinking of his material position and prestige. Actually one cannot go to Vrindavana by purchasing a ticket. The process of going to Vrindavana is shown by Akrura. (KB chap. 37).
If you roll about in the dust of Vrindavana, then you will attain an exalted position like that beautiful pearl necklace strung by Sri Krsna and worn by Sri Radha. This exalted fate will not be difficult for you to attain (VM).
Prayer
‘O son of Nanda Maharaja, Krsna, I am Your eternal servant, yet because of my own fruitive activities I have fallen into this terrible ocean of birth and death. Please pick me up from this ocean of death and keep me as a particle of dust at Your lotus feet’ ( Siksastaka
Vrindavan forest
THE FORESTS OF VRNDAVANAWhen a gopi praises the Vrindavana forest, Radharani becomes overwhelmed.
Dropping Her vina, not tying Her hair and belt and not telling Her friends Srimati Radhika begins to run there, happily followed by Her friends (VM).
This chapter and others will discuss different features of Vrindavana, such as the forests, the animals, the dust, the Yamuna river, Sri-Sri Radha-Krsna and Their eternal associates, the pastimes, the Gosvamis, yogamaya, etc. In the chapter about the animals of Vrindavana, for example, the spiritual surabhi cows starring in Lord Shyamasundara’s pastimes are depicted, along with a description of their material counterparts; the saintly zebu cows seen today rumbling throughout Vrindavana’s lanes and footpaths.
Hearing about the transcendental position and glories of the individual personalities and places that combine in a pure loving harmony to create Radha-Krsna’s spiritual abode in Goloka Vrindavana will help the devotee to perceive this spiritual reality manifest in Bhauma (earthly) Vrindavana. Everything visible in Vrindavana can remind one of the transcendental loving affairs of Sri-Sri Radhika-Krsnacandra in the spiritual world. The following incident illustrates how one can remember Sri Krsna by seeing something in Vrindavana.
One day while the soft saffron rays of the sun were setting behind the red sandstone temple of Radha-Madan-mohan, an old widow with buck teeth was offering a ghee lamp to the Yamuna River. Suddenly, a group of cows passed before her vision, spontaneously she began offering the ghee lamp to the cows while calling out ecstatically: Shyamala! Dhumala! Candani! Pingala!
These are names of Sri Gopala’s personal surabhi cows in the spiritual world, Goloka Vrindavana. By observing these Serene and beautiful cows, the old lady remembered Krsna’s cowherding pastimes, and she became captivated with spiritual emotions. The more one’s eyes are opened with the transcenden¬tal knowledge of Vrindavana, the more one will experience and appreciate cintamani-dhama, Sri Vrindavana.
Sri Krsna’s Transcendental Body
In the Gautamiya-tantra, Sri Krsna tells Narada Muni, “The whole area of the Vrindavana forest is like My body and the spinal cord of that body is Kalindi (Yamuna river), who flows with nectar-like water” (BR).
Radha and Krsna spend most of Their days and nights playing blissfully in the many pastime forests of Vrindavana. There is an unlimited number of bowers, groves, lakes, ponds, rivers, waterfalls and caves. There are infinite varieties of multicoloured and exotically fragrant flowers, vines and trees; all artistically arrayed to create a continual festival of ecstatic pleasure for the Divine Couple.
The Acaryas have identified and named about one hundred and thirty seven of the thousands of transcendental forests of Vrindavana. Sri Narayana Bhatta Gosvami, a contemporary of the six Gosvamis, explains that fifty-eight forests combine to make up Sri Krsna’s transcendental form. The forest of Kumudvan and Talavan form Sri Krsna’s chest; Vrindavana forms His forehead. Bahulavan and Mahavan, His arms; Bhandiravan, His lotus feet, Nandagram, His fingers. This is similar to the twelve cantos of the Srimad-bhagavatam which are compared to the different parts of Krsna’s transcendental form.
The first and second cantos of the Srimad-bhagavatam are compared to Krsna’s lotus feet; Third and fourth- -Krsna’s thighs; Fifth—Krsna’s chest; Seventh and eighth Krsna’s arms; Ninth—Krsna’s neck; Tenth—Krsna’s smiling face, Eleventh—Krsna’s forehead; Twelfth—Krsna’s crown.
Srila Prabhupada describes the beauty of Vrindavana’ forests. “The forests on the shore of the Yamuna are all beautiful gardens full of trees of mango, jack-fruit, apples, guavas, orange, grapes, berries, palm-fruit and so many other plants and fragrant fruits. And because the forest was on the bank of the Yamuna, naturally there were ducks, cranes, and peacocks on the branches or the trees. All these trees, birds and beasts were pious living entities born in the transcendental abode of Vrindavana just to give pleasure to the Lord and His eternal associates) the cowherd boys” (SB 3.2.27p.).
Vrindavana—The Special forest
Twelve major forests form the stage for the divine play of Radha and Krsna’s transcendental pastimes. Five forests decorate the eastern bank of the Yamuna river: Bhadravan, Bhandiravan, Bilvavan Lohavan and Mahavan. In these forests Lord Baladeva is the presiding deity and the most prominent personality in all the pastimes. Srimati Radhika and Sri Krsna rule the seven forests along the Yamuna’s western bank: Bahulavan, Kamyavan, Khadiravan, Kumudvan, Madhuvan, Talavan and Vrindavana.
“Sri Krsna said, ‘The sweet, fragrant honey oozing from newly grown mango buds is again and again attracting groups of bumblebees, and this forest is trembling in the softly moving breezes from the Malaya hills, which are full of sandalwood trees. Thus the forest of Vrindavana is increasing My transcendental pleasure” (Vidagdha-madhava 1.23).
“In Vraja the land is divided into various vanas (forests).
The forests total twelve, and their extension is estimated to be eighty-four krosas (l68 miles). Of these, the special forest know as Vrindavana is located from the present municipal city of Vrindavana to the village called Nandagram” (CC Madhya 21.29p.).
Collectively, the twelve forests are called Vrindavana, but one should understand that one of these twelve forests, the most prominent and auspicious, is specifically named Vrindavana. “0 holy earth” said Sri Krsna, “This twelfth forest of Vrindavana is the destroyer of all vices and is protected by Vrinda Devi. It is certainly My favourite forest. Here I will perform pastimes with My gopas an gopis in the beautiful places which are beyond the attainment of the demigods” (VP).
Srila Visvanatha Cakravarti Thakura explains how the Vrindavana forest pleases all of the transcendental senses of Sri Govinda. “Lord Krsna saw that the Vrindavana forest was giving pleasure to all the five senses. The bees, birds and animal made charming sounds that brought sweet pleasure to the ear, The wind was faithfully rendering service to the Lord by blowing throughout the forest, carrying the cool moisture of a transcen¬dental lake, and thus giving pleasure to the sense of touch. By the sweetness of the wind, even the sense of taste was being stimu¬lated, and the fragrance of lotus flowers was bringing pleasure to the nostrils.
The entire forest was endowed with heavenly beauty, which was giving spiritual bliss to the eyes (SB 10. 15.3p.). Sri Krsna decorates Himself with leaves, peacock-feathers coloured minerals and attractive tilak taken from the mineral rich forest.
Circumambulating the Twelve Forests
The Vraja Mandala Parikrama (circumambulation of Vrindavana’ s twelve forests), is one of the nine forms of devotional service called pada-sevanam (serving Sri Krsna’s lotus feet). The Supreme Personality of Godhead Himself, Sri Caitanya set the example by spending one month touring Vrindavana’s twelve forests. The six Gosvamis, Lord Gauranga’s immediate followers, and thousands of faithful Gaudiya Vaisnavas throughout the years have enthusiastically executed this blissful form of devotional service. In the 1930’s the illustrious founder of the Gaudiya Math, Srila Bhaktisiddhanta Sarasvati Thakura, organised and led yearly Vrindavana Parikrama parties with over one-thousand members.
Today hundreds of groups of devotees from different parts of India still perform this padayatra (walking festival) of Vraja mandala. Every year during the Kartika month (Oct.-Nov.) the International Society for Krishna Consciousness sponsors a Vraja mandala Parikrama; affording foreign Krsna devotees a rare opportunity to experience the ecstasy of circumambulating Sri Vrndavana-dhama. Besides being a wonderful way to see and serve Sri Krsna’s holy land, circumambulating Vraja bhumi purifies one’s consciousness.
“Srila Bhaktisiddhanta Sarasvati Thakura states that the business of the tongue is to gratify itself with varieties of flavour, but by wandering in the twelve holy forests of Vraja-mandala; one can be freed from the twelve flavours of material sense enjoyment. The five principal divisions of material relationships are neutral admiration, servitude, friendship, parental affection and conjugal love; the seven subordinate features of material relationships are material humour, chivalry, compassion, anger, dread and ghastliness.
“Originally, these twelve rasas, or flavours of rela¬tionships are exchanges between the Supreme Personality of Godhead and the living entities in the spiritual world. By wondering in the twelve forests of Vrindavana one can respiritualise the twelve flavours of personal existence. Thus one will become a liberated soul free from all material desires”. ( SB 11.8.20).
Vrvrindavan as dham
SRI VRINDAVANA DHAMA
Vrindavana is such a nice place. Flowers are always blooming, and there are even various kinds of decorated deer, birds are chirping, peacocks are rowing and dancing, and bees are humming, the cuckoos there sing in five kinds of tunes. The lakes of Vrndavana are surrounded by green grasses and various kinds of lotus flowers bloom there, and the air blowing carries the aromatic pollen of those lotus flowers. When the particles of water from the waves of the Yamuna, the lakes and the waterfalls touched the bodies of the inhabitants of Vrndavana, they auto¬matically felt a cooling effect. Therefore, they were practically undisturbed by the summer season. There are many waterfalls, which are always pouring water, and the sound is so sweet that it covers the sound of the crickets. And because the water flows all over, the forest looks very green and beautiful (KB Chap.18).
Internal Potency
“The Sanskrit word dhama has several meanings:
a) Dwell¬ing place, house, abode and so on;
b) A favorite thing or person, delight, or pleasure;
c) Form or appearance;
d) Power, strength, majesty, glory, splendor or light”(SB 10.27.4p.).
“The dhama refers to a place where the Supreme Personality of Godhead resides. Any place where the Supreme Personality of Godhead is present by His name, fame, glory or (paraphernalia immediately becomes a dhama. We speak of Vrindavana-dhama because the name, fame, qualities and paraphernalia of the Supreme Godhead are always present” (SB 10.2.1 7p.)
Lord Sri Krsna Has His eternal dhama, or abode, where He eternally enjoys Himself with His eternal associates and parapher¬nalia. And His eternal abode is a manifestation of His internal energy” (SB l.3.43p.). “The abode of Vrndavana on earth is expanded from Lord Krsna’s internal spiritual) potency” (Chap. 37).
Vrindavan is the transcendental dwelling place of Krishna. Being a manifestation of His svarupa shakti, Vrindavan is a part of Himself, is made of sat (existence), cit (intelligence), and ananda (bliss). The material world is a manifestation of Krsna’s external energy, maya shakti. As Sri Krsna is Svayam Bhagavan Himself and all other manifestations of Bhagavan (personality of Godhead), such as Narayana, Nrsimha, Vishnu, etc. are all manifestations of Krsna, similarly Vrindavana is the svayam dhama, and the other dhamas are manifestations of Vrindavana” (PRC).
“Since Vrndavana is a manifestation of Krsna’s svarupa shakti, Vrndavana can’t be separated from Krsna. Vrindavana cannot exist without Krsna and Krsna can’t exist without Vrindavana. Everything about Vrindavana is transcendental (cinmoya), even the different kinds of object etc. in the dhama which appear material. Srila Sanatana Goswami says in the brhad-bhagavatamrta that every object in Vrndavana-dhama is concentrated Brahman, and therefore inconceivable” (SVMP)
Celestial Vrndavana
“The spiritual realm of Vrndavana is always spiritual. The goddess of fortune and the gopis are always present there. They are beloved by Krsna, and all of them are equally spiritual like Krsna. In Vrindavana, Krsna is the Supreme Person and is the husband of all the gopis and the goddesses of fortune. The trees in Vrindavana are wish-fulfilling trees. The land is made of touchstone, and the water is nectar. Words are musical vibrations, and all movements are dancing. The flute is the Lord’s constant companion. The planet of Goloka Vrndavana is self-luminous like the sun and full of spiritual bliss. The perfection of life lies in tasting the spiritual existence; therefore, everyone should cultivate its knowledge. In Vrndavana, spiritual cows are always supplying spiritual milk, but not a single moment is wasted there in other words there is no past, present or future” (CC Madhya 8.138p.).
A Replica of the Spiritual World
“In the highest region of Vaikuntha (spiritual sky), is the spiritual planet called Krsnaloka. It has three divisions Dvaraka, Mathura and Goloka. Sri Gokula, the highest of all, is also called Vraja, Goloka, Svetadvipa and Vrindavana. That abode is manifested within the material world by the will of Lord Krsna. It is identical to the original Gokula; they are not two different bodies The above mentioned dhamas are movable, by the omnipotent will of Lord Krsna. When Sri Krsna appears on the face of the earth, He can also make His dhamas appear, without changing the original structure. One should not discriminate between dhamas on the earth and those in the spiritual sky, thinking those on earth to be material and the original abodes to be spiritual.” (CC Adi ~I6-19v.).
The celestial Dvaraka, Mathura and Gokula or Vrndavana have their replicas on earth in the form of the geographical Dvaraka, Mathura and Vrndavana, which are known as the: prakata-prakasa (manifested forms). Here also Krsna is eternally present with Nanda, Yasoda, and the other eternal ¬associates performing His lilas with them as in the celestial Dvaraka, Mathura and Vrndavana” (PRC).
When Krsna descends to the universe, this same Vrndavana descends just as an entourage accompanies an important personage. Because when Krsna comes, His land also comes, Vrndavana is not considered to exist in the material world. Therefore, devotees take shelter of the Vrndavana in India, for is considered to be a replica of the original Vrndavana (CC Adi Intro.).
Vrndavana Is Never Destroyed
Although appearing in the material it is not part of the material world. It is eternal and uniquely located beyond the cycle of the repeated creation and destruction of the material universes. “Sri Vraja-mandala, the first of all holy places is situated on top of Lord Ananta Sesa’s centermost hood named Kumud. Extending over an area of 168 miles, the Vraja-mandala exist only for the pleasure of Sri Krishna” (MP). The Naradya purana explains that at the time of universal dissolution, when the all universe including Brahma-loka becomes inundated, the abode of Lord Krishna, Sri Vrindavan remains unaffected. “ Madhuvan continues to exist after the flood of cosmic devastation” (MM).
The Acarya’s Contribution
Each Acarya has revealed confidential aspects of the holy dhama. According to Sri Ramanujacarya and Sri Madhvacarya, the Supreme Lord, as Sri Narayana, resides eternally in Vaikuntha. Here the Lord portrays His majestic form, and thus He is worshipped by His devotees in the mood of reverential service, dasya-¬rati. Sri Nimbarka and Sri Vallabhacharya glorify the Personality of Godhead as Sri Krsna, residing in Goloka-dhama, where the predominating mood is prema-bhakti. It was Lord Sri Krsna Caitanya Mahaprabhu, however, who revealed the deepest secrets of prema-bhakti and the special glories of the Lord’s personal dhama. It was Lord Caitanya who revealed the ecstasy of intimate attachment to Krsna that culminates in Srimati Radharani’s mahabhava. From Lord Caitanya we learn precisely how the sacred dhama directly assists in arranging for the loving relation-ships Between the Divine Couple, Sri-Sri Radha and Krsna.
Srila Rupa Gosvami further analyses these particular gra¬dations of Vraja-dhama: Mathura-dhama is superior to Vaikuntha by virtue of the divine descent there of the Supreme Lord Sri Krsna. Superior to Mathura-dhama is Vrndavana, because it is here that the Lord exhibited His divine rasa-lila. Superior even to Vrndavana is Govardhana because Krsna lifted it with His finger. But the supreme abode is Sri Radha-kunda, because it is here alone that t flows the flood of nectar of prema-rasa that originates in the blissful loving pastimes experienced by Lord Sri Krsna in the unrestricted company of Sri Radha and Her most confidential girlfriends.
The philosophy of Madhura-prema, as explained by Lord Caitanya Mahaprabhu, is based upon this concept of rasa-tattva, and it finds its highest and most confidential manifestation in Vraja-dhama.” (DCV).
Vrndavana Through History
Throughout the ages many famous personalities have resided in Vrndavana to perform austerities to realize God. In Satya-yuga, Narada Muni recommended that Dhruva Maharaja (a five-year old), go to Madhuvan forest on the bank of the Yamuna. After six months of fasting and meditation he saw Lord Vishnu. Madhuvan is in the Vrndavana area, and many saintly persons still live there engaging in the service of the Lord (SB 4.8. 42p.). Two million years ago in Treta-Yuga, Satrughna, Lord Rama’s brother, established his capital in Mathura after he killed the demon, Lavanasura.
Great ascetics and devotees like Ambarisha Maharaja, Durvasa Muni, Kapila Muni and Narada Muni did tapasya in Vrindavana’s forests. During Dvapara-yuga powerful demigods such as Lord Siva, Brahma and Indra descended to Vrndavana in order to see the Supreme Lord Krsna. To benefit the conditioned souls of Kali-yuga, Sri Caitanya Mahaprabhu and His associates, the six goswamis, stayed in Vrndavana to excavate the lost places of Krsna’s transcendental pastimes.
“Vraja-bhumi— a land of many pastures and healthy people is rich in milk and vibrant with the sounds of the butter churn. The soil is always moist with a milky froth, and the stick of the butter churn sputters gaily in the pail as the milkmaids spin it around” (HVP).
Vrinda-vana
“The word “vana” means forest. Vrindavana is the name given to the forest where Srimati Vrinda-devi (Tulasi-devi), grows profusely’ (CC Madhya ~7.l93p.). Another name of Tulasi is Vrinda-devi (one who awards residence in Vrndavana). Srila Narottama dasa Thakura says: krpa kori koro tare vrindavana vasi, ‘Dear Tulasi, please bestow your mercy upon me, so that I may forever reside in Vrndavana.’
The Vrindavana forest is named after Vrinda-devi, who performed penances here for 60,000 years. She was born as the daughter of Emperor Kedera, a very pious king that attained Goloka Vrindavana. His daughter Vrinda-devi, after sanctifying the forest by her penance, also attained Goloka. Ever since, the forest has been known as Vrindavana. Pleased by Vrinda-devi’s austerities Lord Vishnu granted a boon to the Vrndavana forest: “ any penances performed will quickly fructify and bear excellent results” Later Tulasi-devi, daughter of King Kusadvaja, performed penances here and attained perfection. Tulasi’s second name is Vrinda.
Tulasi Is Dear To Sri Krsna
God has specifically said that among plants, He is the Tulasi (DS chap.7). Tulasi, Yamuna River and Govardhana hill are eternally present in the spiritual world. They appear in this wold to benefit the living entities by giving love of Godhead. The goddes of fortune is sometimes envious of the Tulasi leaves which are placed at the lotus feet of the Lord, for they remain fixed there and do not move, whereas Laksmiji, although stationed by the chest of the Lord, Sometimes has to go to satisfy her numerous devotees. But the Tulasi leaves never forsake their position, and the Lord therefore appreciate the service of Tulasi more than the service of Laxmi devi.
The Glories of Tulasi-devi.
In the padma purana there are thirty chapters describing Tulasi’s appearance. Her glorious attributes are re¬counted throughout, the Vedic literature. “Just by looking at Tulasi, all of one’s sins are removed. Just by touching her, one’s body becomes purified. All diseases are removed by praying to her. Fear of death is destroyed by watering her. Just by planting or transplanting her, one achieves realisation of the Supreme Per¬sonality of Godhead. if someone offers her leaves at the lotus feet of Sri Krsna, Tulasi will award liberation and devotion to Lord Sri Krsna” (SKP).
Sri Krsna is very fond of Tulasi, also called Maharani. vayu purana states: “The Supreme Lord Hari does not accept anyone’s worship without Tulasi.” The poet Candrasekara says that Krsna does not care for even one of fifty-six offerings or thirty-six curries if they are offered without a Tulasi leaf. “All the places of pilgrimage on this planet and in the millions of universes, take shelter in a Tulasi leaf” (PP). “Sri Krsna who is very affectionate toward His devotee, sells Himself to devotee who offers merely a Tulasi leaf and a palmful of water (CT).
Tulasi And Chanting Japa
“The process of chanting the Hare Krsna maha-mantra with a vow before the Tulasi plant has such strong spiritual potency, that simply by doing this one can become spiritually strong” (CC Antya 3.lOOp.).
A Prayer
On Srimati Tulasi-devi’s appearance day ( the full moon day in Kartik month), Sri Krsna Himself worships her with the mantra: krsna-jivani, nandini, puspasara, tulasi vlsva~pavani, visvapujita, vrnda, vrndavani-.
Tulasi is the life of Krsna and she gives unlimited bliss to the devotees. She is the best of all the flowers and her presence is required on any garland to be worn by Krsna. She is one who has no comparison. Tulasi purifies the three worlds and is worshipped all over the universe. Tulasi is the goddess of all plants and trees and she first manifested in Vrindavana” (PP). One who remember. this mantra will very quickly attain devotion for Sri Krsna.
Srimati Vrinda-devi
“Krsna’s attractive features are also described by Vrinda, the gopi after whom Vrndavana was named (NOD Chap. 26) Vrinda-devi is an expansion of Srimati Radharani, and her partial expansion is Tulasi in Vaikuntha. Vrinda-devi is a very intimate associate and girlfriend of Srimati Radharani. Krsna expands as Narayana to marry Tulasi in one of His pastimes” (SVMP).
The Arranger
As the embodiment of the lila-shakti (pastime potency Vrinda-devi is the organiser of all the transcendental pastimes of Sri-Sri Radhika-Krsnacandra. Vrinda keeps many storerooms throughout the forests of Vrndavana. She is always busy, along with her maidservant and forest goddesses, working to bring the pastimes of Radha. Govinda to complete fulfilment.
“According to the Goswamis, Vrinda-devi. has a very unique and elevated position in Sri-Sri Radha-Krsna’s pastimes. She arranges the secret and intimate meetings and is a very close associate of Srimati Radhika” (SVMP). “There are twelve enchanting sporting groves in Vrndavana. Under the instructions Of Paurnamasi (personified Yogamaya), Vrinda-devi makes all arrangements for the union of Radha and Krsna, because she is in charge of the forest” (CS).
The Expert Services of Vrinda-devi
Vrinda-Devi is responsible for waking up Radha and Krsna while they are resting in the forest kunjas (groves). She hurries the Divine couple to Their homes in Nandagaon and Javat, before the sunrise and Their superiors detect Their absence. On Radha’s behalf, Vrinda-devi deliver love notes and hand-made gifts flower earrings and garlands to Sri Krsna. Vrinda arranges all the paraphernalia used in Radha-Krsna’s pastime. She pro¬vides all the swings, musical instruments, water-syringes and colour for squirting, clothing, ornaments and a variety of food and drinks.
Together with her many maidservants, Vrinda-devi, using artistic craftsmanship, tastefully decorates the groves and bowers where Radha and Krsna sport. She engages two expert female parrots to act as spies the path to alert of the approach of the two spoil-sports, Jatila ( Radha’s mother in law ) and Chandravali (Radha’s rival). When Radha reaches the rendezvous place, Vrinda personally escort Her to meet Shyamasundara.
During the night rasa dance, Vrinda-devi distributes a variety of percussion, stringed and wind instruments to the gopis. Their expert playing creates a celestial concert of scintillating sensations. To relieve the fatigue of the rasa performers, Vrinda present pleasingly prepared plates of delicious forest fruits and golden pots of refreshing honey-nectar.
“Filled with a great flood of love and decorating the ever blossoming groves of Vrindavan with many fragrant flowers, Vrinda-devi creates a festive atmosphere for Sri-Sri Radha-Krsna to engage in transcendental pastimes with Their dear friends. Let me surrender to Vrinda-devi (VVS).”
The Marriage of Vrinda-devi
“Vrindavana is the land of Vrinda-devi, for she is the queen 0f all the properties, the proprietor of Vrndavana. In one pastime she offered all of her kingdom of Vrindavana to the lotus feet of Srimati Radharani. Hence, Sri Radha became known as Vrindavanisvari (the queen of Vrindavana), and Lord Krsna is the actual king.
“Appreciating Vrinda-devi’s kindness in making wonder¬ful arrangements for Her loving pastimes with Krsna; Srimati Radhika once summoned Lalita-sakhi and Visakha-sakhi, and made a plan to reciprocate with Vrinda-devi. Radha and Her friends fashioned a beautiful throne big enough for two people to sit on. Visakha then sat Krsna beside Vrinda-devi. Playing the role of a priest, Lalita-sakhi began chanting the mantras for invoking marriage. Sri Radha personally exchanged the flower garlands between Krsna and Vrinda-devi, and so this wonderful “wedding ceremony” was performed” (SVMP).
The Mercy of Srimati Vrinda-devi
“Vrindavana is completely under Vrinda-devi’s grace (SKP) “ Without the mercy of Vrinda-devi, it is not possible to enter into the confidential pastimes of Radha and Krsna, not even as a listener in an audience. By the mercy of Vrinda-devi even the impossible can become possible. Even being allowed to enter Sri Vraja Mandala indicates that one has received the grace of Vrinda-devi” (SVMP);
Until recently in Vrndavana, Vrinda-devi was worshipped in two places: Kamyavana and Vrinda-kunda. A third deity has appeared to receive wonderful service from the sincere devotees at the Rupa-Sanatana Gaudiya Math Mandir in Seva Kunja, Vrindavana. Whenever one takes the auspicious darsan of Vrinda-¬devi, he should beg for the mercy to eternally reside in Sri Vraja-¬dhama as a servant of the servant of the maidservants of Srimati Radhika-Krsnacandra.
Seeing Vrindavana
“Vrndavana cannot be understood by conditioned souls, for although it may appear to be material, all its villages, forests, and cow-pastures are perfectly spiritual” (VRC).
The Supreme Personality of Godhead, Sri Govinda’s personal dhama is identical with the Lord’s own completely spiritual nature. All material forms are mere reflections of activities and forms that exist in that divine realm. Everything in the spirit world — persons, places, objects, conditions, relationships, moods, tastes, etc., are all direct expansions of the Personality of Godhead; and thus they are inseparable parts and parcels of that holy dhama. Everything in the spiritual world exists solely for the unrestricted enjoyment of the Supreme Lord Sri Krsna. Nondevotees relying on their imperfect material senses can’t comprehend the transcendental nature of the holy dhama. They conclude, therefore, that Vrindavana is a mythological place or an amorphous spiritual realm devoid of any transcendental attributes and variegatedness.
The Mayic Covering of Vrindavana
The ordinary man visiting Vrndavana can’t see beyond the skinny dogs, open sewers, mischievous monkeys, salty water, underfed cows, all-pervading overfed pigs, opportunistic merchants, loudspeakers blaring from ten directions, cacophonous concert of decibel-deafening, diesel-powered buses, scooters autos, cycles and Tempos. He will see a dry, dusty land dotted with stubby thorny trees. Then there are carts drawn by horses, buffalo, bulls or camels; horrifically hot summers chased away by chest-¬chilling cold winters, and kids passing stool on the street as a regular daily function.
Externally, Vrindavana appears dilapidated, neglected and nothing like a celestial paradise. It may degrade even more with the advance of Kali-yuga. “Prabhupada said that because of impiety, Vrndavana was becoming like a desert, and would become more so in the future. ‘This is Krsna’s land, Vrindavana’, said Srila Prabhupada, and they are doing sinful things here. And they are being punished directly by Krsna.’’ (PL V).
One devotee asked Srila Prabhupada, “How can we understand that Vrindavana is Krsna’s abode? There seems to be so much contamination in Vrindavana? “This is because your senses are impure “ said Srila Prabhupada, “but when your eyes are smeared with the salve of love, then you can see Vrindavana. Don’t judge Vrindavan by the external manifestation” (PLV).
At another time a devotee asked Srila Prabhupada, “Why does Vrindavana now appear so dirty and unkempt? “That ugliness here is yoga-maya,” Prabhupada said, “It’s Krsna’s covering.
“Vrindavan appears this way to drive away the atheists and impersonalists. For a devotee, this Vrindavana is as good as Krsna’s abode in the spiritual sky, Goloka Vrindavana. Vrindavana hides herself from the materialists. This earthly Vrindavana is a replica of Goloka Vrindavana, and therefore it’s non-different, but because it’s manifest in the material universe, the laws of material nature are working here” (VD).
The Pure Vision of Vrindavana
By the grace of Lord Sri Krsna, self-realised pure devotees can perceive and experience the sublime varieties of transcen¬dence manifested in the all-perfect and ever-fresh abode of the Lord. The devotee sees holy Vrindavana as a transcendental land complete with limitless varieties of trees, birds, waterfalls and activity. Srila Visvanatha Cakravarti Thakur, who lived about three-hundred and fifty-years ago, reveals how a pure devotee sees Vrindavana.
In some places the ground of the Vrindavana forest is covered with branches of grapes partly eaten by monkeys, and in other places ripe mangos have fallen on the ground. Filled with a large variety of exotic trees, which all have many wonderful splendid fruits and flowers, and also filled with many beautiful vines and many parrots and other birds. as well as many wild beasts; the forests of Vrindavana are splendidly beautiful.
“In Vraja there are many splendid ponds, pools, lakes, and rivers filled with many white, blue, red, yellow and multicoloured lotus flowers, as well as many swans and water-birds. In some places the ground of Vraja is made of a variety of precious gems like emeralds or rubies, and the trees, bushes and creepers are made of gold and crystal” (VRC)
All of the splendidly beautiful variety of Sri Vrindavana emanates from Sri Krsna as confirmed in the Gopala-tapani Upanishad, saksad brahma gopalapurihi: “Lord
Gopala and His abode are identical in nature.” “According to ordinary experience Vrindavana appears like an ordinary village but in the eyes of elevated devotees, it is as good as the original Vrindavana in the spiritual world” (TLC Chap.3 1).
How To See Vrindavana
Srila Narottama dasa Thakur explains that One can see Vrindavana when his mind is completely free from material anxieties and desires, “visaya chaiya kabe suddha ha be mana, kabe hama herabo sri-Vrindavana”.(Lalasamayi Prarthana). “Vrindavana is actually experienced as it is by persons who have stopped trying to derive pleasure from material enjoyment” (CC Adi) if you come from anywhere by train or aeroplane and see Vrindavana,” said Srila Prabhupada, “that is not seeing Vrindavana” (SPTVrn.75/89)
“We should take shelter of Gaura-Nitai and become cleansed of the desire for eating sleeping and mating. There are many devotees who have left their families and come to Vrindavana, giving up all material desires and completely depending on Krsna. They are not disturbed even by heat and cold. If you avoid offenses, you Will see Vrindavana. (Srila Prabhupada, LSM).
“With the eyes of love of Godhead one can see Vrindavana’s real identity as the place where Lord Krsna performed His pastimes with the cowherd boys and girls. (CC Adi 5.21). The devotees, who attain perfection in devotion, (siddha vastha) are blessed with the vision of the divine lila of Krsna and His associates even while staying in these dhamas in their present bodies” (PRC).
Srila Bhaktisiddhanta Sarasvati Thakur eloquently ex¬plains how to see Krsna. “When Krsna manifested Himself in Vrindavana, both the devotees end the non-devotees saw Him with their very eyes; but only the devotees cherished Him, eternally present in Vraja as the priceless jewel of their hearts. Nowadays, also the devotees see Krsna in Vraja in their hearts saturated with devotion. Although they do not see Him with their eyes.
“The eye of the devotee is nothing but the eye of the pure unalloyed self of the jiva. The form of Krsna is visible to that eye in proportion to its purification by the practice of devotion. When the devotion of the neophyte reaches the stage of bhava-bhakti the pure eye is tinged with the salve of love by the grace of Krsna, which enables him to see Krsna face to face” (BS v.38p.).
The acaryas say that one can experience Vrindavana by sincerely and purely chanting the Gayatri mantra. “Within the splendid ocean of light manifested in the bija syllable (klim) of the Kama Gayatri mantra, the sweet abode named Vrndavana is manifested.
Vrndavana is filled with very wonderful spiritual variety. Everything there is wonderful. Everything there is effulgent with the sweetest nectar. Vrindavana is the form of the Kama Gayatri bija and the bliss of transcendental pastimes” (VM).
Vrndavana Is Fault Free
“Defects in Vrindavana are not defects. To see them is ignorance. To see suffering, decay or other defects in Vrindavana is an illusion, a great illusion. Vrindavana is the most exalted transcendental abode. If my ears hear about the faults of vrindavana, I shall pierce them with a dagger. If my tongue speaks about these faults, I shall happily cut out my tongue. Lf my eyes see faults, I shall pull them out. If my mind believes the accounts of Vrindavana’s faults, I shall give up my life.
“The ground here is only ground. The water is only water and the trees and vines are only trees and vines. The moonlight is only moonlight. The birds, beasts and humans are only birds, beasts and humans. The deity of Sri Krsna is only a deity of Sri Krsna and the deity of Sri Radhika is only a deity of Sri Radhika. Enough of this nonsense! I pray that 1 may be able to directly see the reality that everything in Vrindavana is spiritual and transcen¬dental” (VM).
Vrndavana Is Worshipable
“Sri Caitanya Mahaprabhu instruct us that just as Krsna is worshipable, Krsna’s place, Vrindavana, is also worshipable. Similarly, the paraphernalia in Vrindavana—.the trees, roads, rivers, everything—is worshipable. A pure devotee thus sings, jaya jaya vrindavana-vasi yata jana: “All glories to the residents of Vrindavana.” If one has a staunch devotional attitude, all these conclusions will be revealed in the heart” (CC Madhya 12.38p)
The glory of Krsna nobody can understand. Similarly, the land which is known as Vrindavana also has unlimited po¬tency. When you go to Vrindavana, you will find unlimited potency of spiritual atmosphere, still if you go to Vrndavana, you will see so many saints and sages—still they are worshipping Vrndavana-dhama” (PL 1).
“As Vrajendra-nandana Krsna is worshipable, His dhama, Vrindavana is also worshipable. We shall be very much respectful toward Vrindavana-dhama. Otherwise, we will be offender, dhama-aparadha” (SPT 72/48).
“Sri Radha’s forest of Vrndavana, which cannot be at¬tained by thousands of births of great austerities, mantra-chanting, yoga and meditation is attained at once by a head bowed down with respect.”
“He who offers respectful obeisances to Vrindavana is worshipped by the three worlds. He who has no respect for Vrindavana is reviled by the three worlds. He who takes Vrndavana very seriously is taken seriously by all the demigods. He who take Vrindavana lightly becomes as insignificant as a blade of grass”. (VM).
Vrindavana’s Glories
“By uttering the name of Vrindavana one attains the merit of chanting Krsna’s holy name. By hearing the name of Vrndavana one acquires the merit of hearing Krsna’s lila. By touching Vrindavana, one obtains the merits of saintly association. By smelling the fragrance of Vrindavana one is blessed by the merit of smelling the sweet fragrance of Tulasi leaves offered to Lord Govinda”. (GS)
“Sri Vrindavana, more purifying than all transcendental knowledge, breaks the material desires of many births, and like a mother takes no account of the offenses of its dependents, and which is blissful with the touch of Sri Radha’s feet!
“Anyone who smells a flower from Vrindavana, feels breeze from Vrindavana, sees a person from Vrindavana, or some[ how or other bows down in the direction of Vrindavana, or once utters the auspicious name Vrindavana, even if he dies in some place far from Vrindavana, will at once attain the transcendental abode” (VM).
A Garland of Prayers
“May my head always very respectfully bow down to salute Vrindavana. May my tongue be enthusiastic to glorify it transcendental qualities. May my hands clean its newly-blossom groves. May my feet wander in Vrindavana. May my ears hear its glories. May my eyes gaze upon Vrindavana. May my mind always meditate upon Vrindavana.
Again and again cry out.” 0 queen of Vrndavana’s newly blossoming groves, 1 am lost. Please have mercy on me! Pushed by love, three times a day bow down in the direction of’ Vrndavana.
“May Vrndavana, filled with a host of pure sweet virtues, and glorified by the great sages and philosophers, with her wonder¬ful power and mercy transform sinful animals like me into servants of her feet.
“Lord Caitanya’s feet are far away . Powerful Kali has appeared. How will love for Krsna be attained without love for Vrndavana?
“I am filled with great faults. I do not possess even the slightest trace of virtue. Again and again I have committed inexcusable offenses to you. Still, 0 Vrndavana, you are like my mother and I am like your son. Please do not abandon me.
“0 dearmost supremely blissful Vrndavana, if I could see the splendor of your moving and non-moving residents, with millions of transcendental eyes, if I could smell your sweet fragrance with millions of nostrils, if I could hear about your noble virtue with millions of ears, if I could wander through you with millions of feet, and if I could bow down to offer respect to you with many millions of heads and hands, I would not be satisfied.
“We may attain what we seek, or we many not attain it. We simply pray that we may leave this external body within the boundaries of Vrindavana” (VM).
Srila Prabhupada at Radha Damodar
Gopal Ghosh: “When Prabhupada was going to visit Vrindavan’s main temples, he would play kartals and perform kirtan along the way. Once at the new Radha-Govinda temple, I heard Prabhupada singly very nicely the full stotras (verses) from Brahma Samhita, ‘Govindam adi purusam,’and he was dancing just slightly.”Prabhupad’s welcome in vrindavan with fourty initiated western disciples:-
With a world sankirtan party of forty exuberant Western disciples, Srila Prabhupada triumphantly entered Vrindavan. The Brijbasis were astounded at the sight of foreigners wearing dhotis, shaved heads, tilak, sikhas and saris. Simultaneously, they were immensely proud of Prabhupada, their ‘hometown hero’.Radhanath Swami: “All the people of Vrindavan were glorifying Prabhupada. They were so proud of him. They love Krishna, and they live in Vrindavan, because Vrindavan is the place where Krishna lives. That’s their mood. They worship the land of Vrindavan. But they would tell me they appreciated Prabhupada. Most of them would call him, ‘Swami Bhaktivedanta.’ They would say he’s the greatest saint, because he’s bringing Vrindavan all over the world.”Banwari Lal Pathak: “In Vrindavan the people were very happy and full of enthusiasm. They were really astonished to see such an atmosphere, with devotees from America and devotees from Europe. And they were doing better work than we people do in Vrindavan, as a religious person. They were better Hindus, they were better Vaisnavas, better Sanatanists and they were chanting Hare Krishna, Hare Rama.”
Gopal Ghosh: “Many gentlemen of Vrindavan, the principals of the colleges in Vrindavan and Mathura, and Chairman Ramesh Candra Sharma offered flower garlands to Prabhupada. Huge sankirtan was also performed with dancing. Prabhupada sat on a big pillow under an umbrella, while a devotee fanned him with a camara. Prabhupada gave a lecture on Nama abhasa. He said that Ajamila had called his son Narayan, and went to Vaikuntha. So these people, my Western disciples, are always chanting the holy name of Krishna. If the name is divine and true, then through the grace of the name, they will become pure and go back home to Lord Krishna’s place.”
A spokesman for the Municipality eulogized Srila Prabhupada with this speech:“O great soul! Today we, the inhabitants of Vrindaran, known as Brijbasis, all combinedly offer our humble welcome to Your Holiness, in this holy place of Vrindavan, and in doing so feel very proud … For many years you stayed at the Radha-Damodara temple, and worshiped Her Majesty Srimati Radharani in a meditative mood, and thus you now have the transcendental vision to deliver the entire world. As proof of your perfection, we can see this these foreign disciples before us, and we feel very proud to see how you have transformed them into such pure devotees. We take it for granted that you are one of us in Vrindavan. We are sure that wherever you travel, you must carry with you the impression of Sri Vrindavan Dham. The culture, religion, philosophy, and transcendental existence of Sri Vrindavan Dham travel with you. Through the great message Your Holiness carries, all the people of the world are now becoming very intimately related with Vrindavan Dham. We are certainly sure that through your preaching alone, the transcendental message of Vrindavan will spread all over the world.”Srila Prabhupada: “The officials and residents of Vrindavan have greeted us very nicely, and they are simply astounded to see our sankirtan chanting with great jubilation through the city streets. The mayor has publicly proclaimed that I have done something wonderful, and practically they realize that before I went to the Western countries, no one there knew about Vrindavan. Now hundreds of visitors and hippies from your countries come here to see Krishna’s place. The Vrindavan devotees have understood that Vrindavan is now world-famous due to my preaching work, so they are all very much appreciating their home town Swamiji.”
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