Shrila Bhaktivedanta Narayan Maharaj enters nitya lila Today, Sri Krishna Navami Tithi, December 29, 2010, the beloved spiritual master of the Gaudiya Vedanta Samiti, Sri Srimad Bhaktivedanta Narayan Goswami Maharaja, entered the eternal pastimes of Sri Sri Radha and Krsna. The event took place at 03.00 AM in Sri Jagannath Puri. He was 89 years old. This was also the day of the second Acharya-President of the Gaudiya Vedanta Samiti Srila Bhaktivedanta Vaman Maharaj’s appearance day. Shrila Narayan Maharaj’s body will be taken to Nabadwip Dham where it will be buried according to the Vaishnava rites for samadhi burial. Affectionate disciples from all over the world are grieving at his departure. Many, including hundreds of from the Braj area, where Narayan Maharaj has three maths–in Mathura, Govardhan and Vrindavan, will be making the trip to Nabadwip to attend the ceremony. Narayan Maharaj had been affected by cancer over the past few months and left Govardhan after Karttik in the hope that the seaside climate would help him to improve his health. Shrila Narayan Maharaj spent most of his life in the Braj area, leading one of the most successful 84-kos parikramas for Bengali and foreign devotees. But he will particularly be known for his production of translations and writings in Hindi, which were then translated into English, especially those that are in glorification of the pastimes of Radha and Krishna. All of us at Vrindavan Today offer our condolences to those who are grieving his departure and hope that they will build on his contributions to attain their goal of prema-bhakti. Srila Narayan Maharaj was born in Tewaripur near the Ganges in Bihar on February 16, 1921, into a Trivedi brahman family. Throughout his childhood he regularly accompanied his father in his brahminical activities, including kirtan and recounting the Puranic lore. He met his spiritual master, the founder of the Gaudiya Vedanta Samiti, Shrila Bhakti Prajnan Keshav Maharaj, in February of 1947 in Sri Nabadwip Dham and took initiation from him. He was given the name Gaura Narayan, and later awarded the title “Bhakta-bandhava”, which means “friend of the devotees.” He travelled extensively with Srila Keshava Maharaj on preaching tours throughout India over the next five years, and in 1952, on Gaura-purnima, his beloved Gurudeva awarded him initiation into the sacred order of sannyas. In 1954 Srila Kesava Maharaja posted him in charge of the newly opened temple in Mathura named Sri Kesavaji Gaudiya Matha. Srila Bhaktivedanta Narayan Maharaj began to spend part of the year in Mathura and the other part in Bengal, carrying on extensive services in both areas. This went on over the period of the next fourteen years. He was also appointed by Srila Kesava Maharaja as Vice-President of his institution, the Sri Gaudiya Vedanta Samiti, and Editor-in-Chief of its Hindi publications and the monthly magazine Sri Bhagavat Patrika. In 1968 Srila Kesava Maharaja passed from this world, and Srila Narayan Maharaja performed all the necessary ceremonial rituals for his samadhi burial. During this time period, Narayan Maharaj began to organize the annual Karttika Braja Mandala Parikrama, which he continues to carry on up to the present day. Srila Narayan Maharaj also met A.C. Bhaktivedanta Swami Prabhupada, Founder-Acarya of the International Society for Krishna Consciousness, who was also a close associate of his guru, Keshava Maharaj, in Calcutta in 1948. Narayan Maharaj considered him a senior and a friend. He performed the fire yajna when Bhaktivedanta Swami took sannyas in 1959. Bhaktivedanta Swami maintained regular correspondence with Srila Keshava and Narayan Maharaj up until 1968 when Srila Kesava Maharaja entered nitya-lila. And after that, he continued to write Srila Narayan Maharaj until his own departure in 1977. He also requested Srila Narayan Maharaj to take complete charge of performing all the rituals for his samadhi burial after his departure. Since November 1977, Srila Narayan Maharaj took it as a part of his mission to reach out to those who left ISKCON in search of advanced association and satsang. Narayan Maharaj felt that a taste for Vrindavan rasa, heard from rasika devotees, was a necessary step in advancement towards the mood of the Six Goswamis. This was, however, somewhat controversial in both ISKCON and the Gaudiya Math. In this he was extremely successful and many thousads of devotees from all over the world, both new and old, continued to find inspiration from his deep insights into the literature surrounding Radha and Krishna’s lilas. The last five verses of Tirupavvai. For word-by-word translation from Tamil, further commentary, etc., see Sripedia. The meanings discovered by the Shri Vaishnava acharyas reveal many hidden things in this song. 26. Oh Lord Vishnu , Oh lord who is like the blue sapphire, if you ask us what we need, in your great grace and great deeds, for our holy bath of Marghashirsha, we ask for conches like the milk-white conch of yours called Panchajanya, very many big drums whose sound can be heard everywhere, several musicians of fame to sing “Pallandu”, several beautiful pretty lamps, several flags and cloths to make tents. Oh, you who sleep on a banyan leaf at time of the deluge, please give us them all, so that we may worship our Goddess Pavai (Parvati). 27. Hey Lord Govinda, known for overcoming your enemies! After singing your glories we will get drums and many gifts and receive praises from all the people. We will wear golden flowers in our hair, golden bracelets, golden ear studs, golden flowers ornaments over our ears and anklets on our feet. We will put on pretty new clothes and eat rice mixed with milk and covered in ghee that drips from our forearms. We will be together and happy, And for this we worship our Goddess Pavai. 28. Belonging to the ignorant family of cowherds, we drive the cattle into the forest where we all eat together. But because you, Govinda, have no shortcomings, we are blessed to have taken birth in the same caste as you. None can ever break the ties that we have with you, Oh Lord. We are but ignorant girls, who do not know the world, and in ignorance and love we have called you by name. So please do not be angry with us, but please give us the drums so that we can worship our Goddess Pavai. 29. Please hear why, in this very early dawn, we have come to worship your golden holy feet. You were born in our family of cowherds, and we are there only to obey your every wish, and have not come only to get the drums from you. Oh Govinda, all we ask is that we be related only to you, and be your slaves for countless births forever. So please remove all our other desires, and help us to worship our Goddess Pavai. 30. He who without error sings these thirty verses in sweet Tamil, recounting how the rich ladies with moon-like faces worshiped Madhava, who is also the Lord Keshava who churned the ocean of milk, and and requested from him a drum to worship Goddess Pavai, as sung by Kodhai (Goda), the dear daughter of Vishnuchitta, the bhattar from the beautiful city of Puduvai, will be happy and forever get the grace of our Lord Vishnu of sweet glances and four mountain-like shoulders.  Jagadananda Das Shrila Gurudeva Enters Samadhi { 9 comments… read them below or add one }
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Shrila Bhaktivedanta Narayan Maharaj enters nitya lila
śrī-vṛndāvana-mahimāmṛtam
śrī-vṛndāvana-mahimāmṛtam śrī-vṛndāvana-mahimāmṛtam (1.4-6)
 sāra-sphāra-camatkṛtiṁ hari-rasotkarṣasya kāṣṭhāṁ parām | divyaṁ svādya-rasaika-ramya-subhagāśeṣaṁ na śeṣādibhiḥ seśair gamya-guṇaugha-pāram aniśaṁ saṁstaumi vṛndāvanam || I constantly sing this hymn to Vrindavan which is most wonderfully filled with the pastimes of Sri Sri Radha and Krishna, ever surprising in the expansion of the essence of great sweetness (mahā-mādhurī-sāra-sphāra-camatkṛtiṁ), the very highest limit of the various rasas enjoyed by the Lord. The divine land of Vrindavan is unlimited in its good fortune, in that is the unique place where all the relishable relationships can be experienced, whose glories cannot be comprehended by Shiva or Shesha or any of the other gods of this world. (1.4) *** premautkyena vicintyatāṁ viluṭhanaiḥ sarvāṅgam āyojyatāṁ dehasyāsya samarpaṇena sudṛḍha-premā samāsthīyatām | rādhā-jānir upāsyatāṁ sthira-cara-prāṇīha santoṣyatāṁ śrī-vṛndāvanam eva sarva-paramaṁ sarvātmanāśrīyatām || My friends! Meditate constantly on Vrindavan with the deepest love! Rolling in its dust and by offering up your body in this way, become totally fixed in unshakable love. Worship Radha’s lover, bring satisfaction to every creature living here, whether moving or unmoving. This Vrindavan is the supreme destination, so take shelter of it with your entire being. (1.5) *** vedāntāḥ pratipādayanti mukhato no cet tataḥ kiṁ mama manyante bata śāstra-garta-patitā dustarkiṇaḥ kiṁ tataḥ | no ced bhāgavatānubhūti-padavīṁ yātās tataḥ kiṁ mama svātmā vajra-sahasra-viddha iva na spandeta vṛndāvanāt || If the Upanishads do not speak openly of Vrindavan’s glories, then what is that to me? I don’t care if the dry philosophers who have fallen into the hole of scriptures do not agree with me about this land. And even if the devotees who have attained direct realization of the Supreme Person do not accept Vrindavan, that does not matter to me. Even should [their words] strike my soul as if with a thousand thunderbolts, it will not move an inch from Vrindavan. (1.6) O Bhaktas! Just wrap Prabodhananda’s language around you like a protective garment. Slip into it like a comfortable cloak. Listen to him come back to those familiar turns of phrase and poetic tropes. That nishtha, that indifference to philosophical debates that deny the reality of his mystic vision. That attempt to outdo himself (because there are no competitors really doing the same thing) in stating what odds he will overcome without abandoning his goal, his dedication to that supreme devotion to Radha’s service in Vrindavan. Let yourself be carried away, listen to his unique style and language and let him transport you to the impeccable, glowing, effulgent Vrindavan of his transcendent vision. Let his enthusiasm and love for Vrindavan wash over you and wash you away. śrī-vṛndāvana-mahimāmṛtam (1.7-10) śākhā-khaṇḍa-śikhaṇḍi-tāṇḍava-kalaṁ prollāsi-vallī-drumam | bhrājan-mañju-nikuñjakaṁ khaga-kulaiś citraṁ vicitraṁ mṛgair nānā-divya-saraḥ-sarid-giri-varaṁ dhyāyāmi vṛndāvanam || I meditate on Vrindavan, where you can hear the clear sound of the koil’s song and the wafting tones of the flute’s sweet tune, watch the peacocks display their artistic dance beneath the branches, see the trees enthusiastically embraced by the vines, the delightful bowers rendered colorful by the various birds and beasts, and all the divine lakes and streams, as well as Govardhana, the best of mountains.(1.7) śrī-vaikuṇṭha-dvārakā-janma-bhūmiḥ | kṛṣṇasyātho goṣṭha-vṛndāvanaṁ tat gopy-ākrīḍaṁ dhāma vṛndāvanāntaḥ || Within this Vrindavan, you can find everything, the gross, the subtle, the causal and Brahman, the fourth state of consciousness, Vaikuntha, Dwaraka and Mathura, Krishna’s birthplace. There you will find the terrain on which Krishna grazed the cows with his friends, and his most secret effulgent abode, his playground with the gopis. (1.8) śrīmad-rādhā-kuñja-vāṭī cakāsti | ādyo bhāvo yo viśuddho’tipūrṇas tad-rūpā sā tādṛśonmādi sarvāḥ || Here shines Radha’s beautiful flower grove cottage, which is most amazing, more wonderful than all these other aspects of Vrindavan. The original mood of erotic love in its purest and most perfect form is embodied in it, intoxicating all the Vraja gopis. (1.9) vaidagdhyānyo’nyānurāgādbhutaughau | nityābhaṅga-pronmadānaṅga-raṅgau rādhā-kṛṣṇau khelataḥ svāli-juṣṭau || In that spot, through the descent of beauty, form and expertise in the arts of love, accompanied by their sakhis, play the Divine Couple of Radha and Krishna, this embodiment of infinitely wondrous mutual love, engaged in eternal, uninterrupted, deeply intoxicating erotic games. (1.10) Here, Prabodhananda Saraswatipada shows his predilection for the doctrines of the Radhavallabhi Sampradaya, of which he must be considered a founding member. Some of the differences with other rasika sampradayas are discussed here. Where the dhama is concerned, those who call themselves followers of the sakhī-bhāva make a distinction between Vrindavan, Vraja and the Kunja, as is clearly stated in these verses. The development is given beginning with the standard Upanishad (Mandukya) hierarchy of four stages of consciousness culminating in the turīya state sought for by the Advaitavadins, i.e. Brahman. Higher than that is Vaikuntha, and the various dhams of Krishna lila–Dvaraka, Mathura, and Vrindavan. However, Prabodhananda makes a further distinction between Vrindavan, where Krishna’s parents and vātsalya-rasa are dominant, and Vraja, where Krishna engages in his pastimes with the other cowherds and the cows. Where those pastimes are present, Radha and Krishna’s most intimate lilas cannot take place. Therefore those following the sakhī-bhāva have conceived of an abode of the Lord that is exclusively dedicated to the madhura-līlā. This is usually called the Kunja. Since the Kunja is only possible where Radha and Krishna are present, and where Radha has no competitors, the sakhī-bhāva sampradāyas even consider līlās like the Rāsa to be a part of the Vraja and not the Kunja. A similar hierarchy can be found in Gaudiya Vaishnavism in the Upadeshamrita (9) of Rupa Goswami, which leads to Radha Kund as the most intimate or most secret portion of Vrindavan. In the Kunja, Srimati Radharani is most clearly manifest in her svādhīna-bhartṛkā svarūpa. The mood is that of the nitya-vihāra, where Radha and Krishna are never separated for a moment. There is no viraha. Though Prabodhananda as a sādhaka may express viraha from Radha, he never writes of Radha’s separation from Krishna. śrī-vṛndāvana-mahimāmṛtam (1.11-13)
atyutkṛṣṭe sakala-vidhayā śrīla-vṛndāvane’smin doṣān dṛṣṭān nija-hata-dṛśā vāstavān ye vadanti | tādṛk mūḍhā hari hari mama prāṇa-bādhe’py adṛśyāḥ sambhāvyā vā katham api nahi prāyaḥ sarvasva-hāsyāḥ || This Vrindavan is most perfect in all respects. Those who see flaws in it due to their imperfect vision and announce that they are real are fools. Lord, Lord! May they remain out of my sight, even if I am in danger of my life. Such persons are never to be taken seriously, for they are almost totally laughable. (1.11) brahmānandam avāpya tīvra-tapasā samyak-prasādyeśvaraṁ gorūpāḥ sakalā ihopaniṣadaḥ kṛṣṇe ramante vraje |vṛndāraṇya-tṛṇaṁ tu divya-rasadaṁ nityaṁ carantyo’niśaṁ rādhā-kṛṣṇa-pādāmbujottama-rasāsvādena pūrṇāḥ sthitāḥ || Even after attaining Brahmananda, the Upanishads continued to perform great austerities to perfectly please the Supreme Lord so that they could take birth as cows in Vrindavan. Now they take pleasure here in the pastures, grazing on the juicy grasses of the Vrindavan forest, feeling total satisfaction at relishing the taste of Sri Sri Radha and Krishna’s divine lotus feet. (1.12) yo’sau kiṁ śatadhā chinatti nahi māṁ śastrair athāstraiḥ śitaiḥ | sarvādhīśitur eva jīvana-vane dveṣan ca mātraṁ cared ekasyāpi tṛṇasya ghora-narakāt taṁ kaḥ kadā voddharet || Anyone who tells me about the flaws of the residents of Vrindavan, whether they are mobile or still, does he not realize that he cuts me into a hundred pieces with sharpened knives and arrows? If one should condemn even the tiniest blade of grass in this beloved abode of the Supreme Lord, there is no one, no one who could lift out of the darkest hell. (1.13) śrī-vṛndāvana-mahimāmṛtam (1.11-13)
atyutkṛṣṭe sakala-vidhayā śrīla-vṛndāvane’smin doṣān dṛṣṭān nija-hata-dṛśā vāstavān ye vadanti | tādṛk mūḍhā hari hari mama prāṇa-bādhe’py adṛśyāḥ sambhāvyā vā katham api nahi prāyaḥ sarvasva-hāsyāḥ || This Vrindavan is most perfect in all respects. Those who see flaws in it due to their imperfect vision and announce that they are real are fools. Lord, Lord! May they remain out of my sight, even if I am in danger of my life. Such persons are never to be taken seriously, for they are almost totally laughable. (1.11) brahmānandam avāpya tīvra-tapasā samyak-prasādyeśvaraṁ gorūpāḥ sakalā ihopaniṣadaḥ kṛṣṇe ramante vraje |vṛndāraṇya-tṛṇaṁ tu divya-rasadaṁ nityaṁ carantyo’niśaṁ rādhā-kṛṣṇa-pādāmbujottama-rasāsvādena pūrṇāḥ sthitāḥ || Even after attaining Brahmananda, the Upanishads continued to perform great austerities to perfectly please the Supreme Lord so that they could take birth as cows in Vrindavan. Now they take pleasure here in the pastures, grazing on the juicy grasses of the Vrindavan forest, feeling total satisfaction at relishing the taste of Sri Sri Radha and Krishna’s divine lotus feet. (1.12) yo’sau kiṁ śatadhā chinatti nahi māṁ śastrair athāstraiḥ śitaiḥ | sarvādhīśitur eva jīvana-vane dveṣan ca mātraṁ cared ekasyāpi tṛṇasya ghora-narakāt taṁ kaḥ kadā voddharet || Anyone who tells me about the flaws of the residents of Vrindavan, whether they are mobile or still, does he not realize that he cuts me into a hundred pieces with sharpened knives and arrows? If one should condemn even the tiniest blade of grass in this beloved abode of the Supreme Lord, there is no one, no one who could lift out of the darkest hell. (1.13) Śrī-Vṛndāvana-Mahimāmṛtam (1.14-16) dṛṣṭir vā bhātu vṛndāvana-mahima-sudhā-vāridhau majjatād dhīḥ | śrī-vṛndāraṇya-bhūmau luṭhatu mama tanur vihvalānanda-pūraiḥ śrīvṛndāraṇya-sattveṣv ahaha tata ito daṇḍavan me natiḥ syāt || May my eyes become filled with anxious desire on seeing the waves of Vrindavan’s nectarean splendor! May my intelligence dive deeply into the ocean of Vrindavan’s glories! May my body, imbued with joy and spiritual desire, roll in the dust of Vrindavan! And may I fall down in prostrated obeisances in every direction to all of Vrindavan’s creatures! (1.14) modante yatra rādhā-ratimaya-lalitādy-ujjvala-śrī-kiśoryaḥ | āścaryānaṅga-raṅgair ahaha niśi-divā khelanāsakta-rādhā- kṛṣṇau raty-eka-tṛṣṇau mama samudayatāṁ śrīla-vṛndāvanaṁ tat || May that Vrindavan manifest to me, in which Krishna and the amazing cowherd boys like Subala and others play, in which the effulgent maidens like Lalita and others, filled with love for Radha, find their joy, and where the Divine Couple, Radha and Krishna, whose only desire is for their mutual lovemaking, are attached day and night to their love games in which the god of love demonstrates his wondrous skills. (1.15) nirjharād ambu tātuṁ bhoktuṁ svādūni kāmaṁ sakala-taru-tale śīrṇa-parṇāni santi | kāmaṁ niḥśīta-vātaṁ vimala-giri-guhādy asti nirbhāti vastuṁ śrī-vṛndāraṇyam etat tad api yadi jihāsāmi hā hā hato’smi || In Vrindavan, the waters flowing from the springs are pure and very sweet tasting and one can drink them to one’s heart’s content; one can eat all one desires of the delicious dry leaves that fall from each and every tree. One can take up residence in the spotless caves of the mountains where cool winds freely blow. When Vrindavan is like this, if I should ever wish to leave it, it will be a sign of greatest misfortune. (1.16) It is hard not to read this last verse without being provoked into deep reflection about the changing times. It is clear that Prabodhananda is an extremely renounced sadhu. Again and again he expresses a pleasure in the life of renunciation and austerity. Living in caves? dry leaves? Not so appealing to us today. But the evocation of plentiful sweet water gives pause. Even so, the idea of a forested area, with plenty of open space, easy access to water, is not only a sign of a place suitable for the renunciate, but for any kind of living. Of all the Gaudiya Vaishnavas, it is Narottam Das who has the most similarities to Prabodhananda. Narottam’s songs about rolling in the Vrindavan dust, bathing in the Yamuna, sleeping under the trees, drinking the Vrindavan waters… all these things seem to be directly following in the ascetic mood expressed in Prabodhananda’s Vṛndāvana-Mahimāmṛtam. We hear of the same thing in the Goswamis’ practice, but the expression found in so many of Prabodhananda’s verses is closest to that found in Narottam. Like Narottam, Prabodhananda switches back and forth from sādhaka consciousness to sphürtis of the nitya-lila with ease, blending the two so that they become one. The distinctions between that world and this one are blurred until they become meaningless. Śrī-Vṛndāvana-Mahimāmṛtam (1.17-19) hari-premāmbhodheḥ madhura-madhuraṁ dvīpa-valayam | munīndrāṇāṁ vṛndaiḥ kalita-rasa-vṛndāvanam aho tad etad dehāntāvadhi samadhivāsaṁ diśatu me || O Vrindavan, you who are the spotless incomparable essence of the great ocean of love, you who are the archipelago of great sweetness in the ocean of love for Lord Krishna, you in whom the greatest of sages envisioned the topmost flavors of love, please bestow upon me residence here until the very end of this life. (1.17) divyodyat-phala-puṣpa-bāṭikam anantāścarya-vallī-drumam | divyānanta-patan-mṛgaṁ vana-bhuvāṁ śobhābhir atyadbhutaṁ divyāneka-nikuñja-mañjulataraṁ dhyāyāmi vṛndāvanam || I meditate on Vrindavan, which has divine waters filling its millions of lakes, wells and reservoirs, with amazing gardens of trees and vines filled with fruits and flowers, an infinite number of birds and beasts fill these forest lands with wondrous beauty, with so many divine bowers and groves beautifying it in every direction. (1.18) puñjair vṛta-druma-latā-ghana-ratna-bhūmi | ānanda-matta-mṛga-pakṣī-kulākulaṁ śrī- vṛndāvanaṁ harati kasya haṭhān na cetaḥ || Whose mind will this beautiful land of Vrindavan not steal away, its jeweled terrain covered with thick foliage from the trees and vines throughout the many, many thickets where Radha and Madanamohana play, where the birds and beasts are intoxicated with joy? (1.19) I heard that when the Muslim marauders came eastwards conquering India, they thought they had reached paradise when they came to Bengal, because for the first time they reached a place that was really lush and verdant. The Quranic paradise is described in terms of plentiful water, flowers and fruit filled trees. Perhaps Vrindavan never was and never could be the luxuriant and bounteous place that the Vaishnava poets described, either after seeing or imagining, but certainly chopping down trees willy nilly is a recipe for desertification. This is well known. The only way to stave off making Vrindavan into a barren, parched wasteland is to preserve and expand its greenery. An African proverb says when an old person dies, a library burns to the ground with him. What is lost when an old tree is chopped down? What reservoirs of ground water, what wealth of shade for weary walkers in the hot season? What witness, on the parikrama marga in Vrindavan, of countless bhaktas singing or muttering Radha and Krishna’s names? Grow more trees and don’t chop the old ones down. Vṛndāvana-Mahimāmṛtam 1.20-22 atyadbhutair madana-keli-vilāsa-vṛndair vṛndāvanaṁ madhurimāmbudhi-magnam īkṣe || I see Vrindavan, which is filled with the gold and black jewel light of some Divine Couple, that pair of effulgent entities who are more beautiful than ten million pairs of Kama and his wife Rati. This Vrindavan has been immersed in the ocean of sweetness that is their most amazing loving dalliances. (1.20) gāḍhāsaktimatām apīha viṣayeṣv atyanta-nirvedato dṛk-pāte’py asahiṣṇutātiśayināṁ yoge samudyoginām |brahmānanda-rasaika-līna-manasāṁ govinda-pādāmbuja- dvandvāviṣṭa-dhiyāṁ ca mohanam idaṁ vṛndāvanaṁ svair guṇaiḥ By its own virtues, this Vrindavan enchants the minds even of those who are deeply attached to sense objects, of those who valiantly practice yoga due to being completely hopeless about sense pleasure and have become intolerant of even the briefest thought of such pleasures, of those whose minds have become totally absorbed in the one undifferentiated taste of Brahman, and even of those whose intelligence is fixed on the lotus feet of Govinda Deva. (1.21) cirād upaniṣad-girām ati vicārya tātparyakaṁna labdhum iha śakyate yad anu mādhurīm apy aho | tam apy anubhaven mahā-rasa-nidhiṁ yad-āvāsatas tad eva paramaṁ mama sphuratu dhāma vṛndāvanam || May this supreme abode of Vrindavan, always manifest in my mind. Though its sweet perfection cannot be conceived even after studying the teachings of the Upanishads for a long, long time, one can intuit it as a great ocean of rasa just by living here. (1.22) Photo of Surya Kund deities by Gopa Devi Dasi. Vṛndāvana-Mahimāmṛtam 1.23-25 Tekari Rani Mandir, Vrindavan, photo by Gopa Dasi. soḍhvā pāda-prahārān api ca śata-śataṁ dhik-kṛtīnāṁ ca koṭīḥ kṣut-tṛṭ-śītādi-bādhā-śatam api satataṁ dhairyam ālāmbya soḍhvā muñcan śokāśru-dhārām atikaruṇa-girā rādhikā-kṛṣṇa-nāmāny udgāyan karhi vṛndāvanam ativikalo’kiñcanaḥ sañcarāmi || When will I wander confused and exhausted through Vrindavan, where despite suffering hundreds of kicks and millions of curses, tolerating hunger, thirst, cold and hundreds of other obstacles, I will take refuge in patience and, releasing torrents of tears, sing loudly Radha and Krishna’s names in a voice filled with emotion? (1.23) adya śvo vā yāsyatīdaṁ kudehaṁ sarve bhogā yānti tatra sthite’pi | tasmād saukhyābhāsa uccair vibhāti nityānande nanda vṛndāvanāntaḥ || This despicable body will die today or tomorrow. All its pleasures will go with it. Happiness in this world is a mere reflection, so take pleasure in Vrindavan, where the joys are eternal. (1.24) kiṁ no bhūpaiḥ kiṁ nu devādibhir vā svāpnaiśvaryotphullitaiḥ kiṁ ca muktaiḥ | śūnyālambair vaiṣṇavair vāpi kiṁ naḥ śrīmad-vṛndā-kānanaikānta-bhājām || What business do we who are the exclusive devotees of Vrindavan have with kings or gods? What need have we of riches that are the products of fantasy? And what do we care for the liberated souls who take shelter of the void? Or even of the worshipers of Vishnu? (1.25) Vṛndāvana-Mahimāmṛtam 1.26-28 śaṁ sarveṣām aprayāsena dātrī dvi-traikānti-prema-mātraika-pātrī | ānandātmāśeṣa-sattvā nidhātrī śrī-vṛndāṭavy astu me’ndhasya dhātrī || The Vrindavan forest easily gives joy to everyone, she is the sole object of love for only a few exclusive devotees; she is the soul of joy and the resting place for all living beings. May she be like a mother to me, who am blind. (1.26) veṇuṁ yatra kvaṇayati mudā nīpa-mūlāvalambī saṁvīta-śrī-kanaka-vasanaḥ śīta-kālindī-tīre | paśyan rādhā-vadana-kamalaṁ ko’pi divyaḥ kiśoraḥ śyāmaḥ kāma-prakṛtir iha me prema vṛndāvane’stu || May I always have love for Vrindavan where some swarthy young boy wrapped in a beautiful golden garment gazes upon Radha’s lotus face and joyfully plays his flute while leaning on a kadamba tree by the cool Yamuna. (1.27) tais taiḥ kiṁ naḥ parama-paramānanda-sāmrājya-bhogaiḥ kiṁ vā yogaiḥ para-pada-kṛtaiḥ kiṁ parair vābhiyogaiḥ | vāsenaiva prasannam akhilānanda-sārātisāraṁ vṛndāraṇye madhura-muralī-nādam ākarṇayiṣye || So what need do we have for all those pleasures of the empire of supreme, supreme bliss? And what of the yoga paths that lead to the supreme destination, or all other philosophical arguments ? Here in Vrindavan, I will raise my ears to hear the sweet flute sounds, the essence of the essences of all the varieties of bliss, which will play, being pleased with me simply for residing here. (1.28) Vṛndāvana-Mahimāmṛtam 1.29-31 Sorry I have been a bit negligent about daily posting Vṛndāvana-Mahimāmṛtam. I am glad to do it, to relish these verses with their mad mood of renunciation, the disorganized jumping around from condemnations of those who don’t see the transcendental beauty of Vrindavan, who don’t see the presence of Radha and Krishna, who think the people and creatures of Vrindavan are like any other mortals… It is a kind of madness, no doubt about it. And no doubt those who think that the quest to serve and preserve Vrindavan is also a kind of folly. Politics and economics, these things stir passions, but passions about ineffable things, about vague things like religious heritage is just so medieval. What place could it possibly have in the modern world? What can I say folks? Seva. Bhakti means seva. And seva of the Dham is the best seva because seva in the Dham incorporates all the five best kinds of bhakti. This is a preaching site, my friends. kurvann eveha karmani: Service in the state of knowledge is called bhakti. This is not karma-yoga, this is prema-bhakti-yoga. Find out how to serve. If you have faith in the Dham, find out how to serve. If you don’t have faith, read Vṛndāvana-Mahimāmṛtam, and may you find Prabodhananda’s madness attractive. These are tough verses today. Each one of them raises questions… Old Prabodhanandaji knew his Upanishads… nindā-saṁstava-koṭibhir bahu-vibhūty-atyanta-dainyādibhiḥ | jīvann eva mṛto yathā na vikṛtiṁ prāptaḥ kathaṁcit kvacit śrī-vṛndāvanam āśraye priya-mahānandaika-kandaṁ param || Whether I am covered in beautiful clothing and ornaments, or whether my hands and feet are cut off or burned; whether I am cursed and mocked or praised; whether I have great riches or complete poverty; whether I live or die, the only thing I ask is that this one single thing remain ever unchanged: I should remain in the shelter of Vrindavan, the supreme, single root of all the great joys of my beloved Lord and Lady. (1.29) duḥkhāny eva sukhāni viddhy apayaśo jānīhi kīrtiṁ parāṁ manyethā adhamaiś ca duṣparibhavān saṁmānavat sattamaiḥ | dainyāny eva mahā-vibhūtim ati-sal-lābhān alabhān sadā pāpāny eva ca puṇyamanti yadi te vṛndāvanaṁ jīvanam || Know suffering here to be joy. Know ill-repute here to be the greatest glory. Accept that being defeated here at the hands of the lowliest people is equal to being honored by the saints. Know that poverty is the greatest wealth and the greatest pious gains are ever as nothing of value, and sins are piety. If you know this, then you will be able to live in Vrindavan. (1.30) tyaktvā saṅgaṁ dūrataḥ strī-piśācyā sarvāśānāṁ mūlam uddhṛtya samyak | daivāl labdhenaiva nirvāhya dehaṁ śrīmad-vṛndā-kānane joṣam āssva || Renouncing from afar the company of witch-like women, pulling up the very root of all material hopes, maintaining the body by whatever fate gives you, lovingly take up residence in Vrinda Devi’s forest. (1.31) Vṛndāvana-Mahimāmṛtam 1.32-34 na kuru na vada kiṁcid vismarāśeṣa-dṛśyaṁ smara mithuna-mahas tad gaura-nīlaṁ smarārtam | bahujana-samavāyād dūram udvijya yāhi priya nivasatu divya-śrīla-vṛndāvanāntaḥ || Don’t do anything, don’t say anything. Forget everything you have ever seen. Just remember that Eros-piqued black and gold Divine Couple. Be indifferent to the general masses and stay far from them, my dear, and just stay within the confines of divine, beautiful Vrindavan. (1.32) kara-nihita-kapolo nityam aśrūṇi muñcan parihṛta-jana-saṅgo’rocamānānuyānaḥ | pratipada-bahulārtyā rādhikā-kṛṣṇa-dāsye vasati parama-dhanyaḥ ko’pi vṛndāvane’smin || Holding his hand against his cheek while constantly releasing tears, abandoning the company of non-devotees and without any taste for keeping servants or followers, and at every moment performing service to Radha and Krishna with intense emotion, some most fortunate person resides here in this Vrindavan. (1.33) asulabhām iha loke labdhum icchasy ayatnāt yadi vipula-dhana-strī-putra-gehottamādi | kara-nipatita-mukti-kṛṣṇa-bhaktiṁ ca kāṅkṣasy adhivasa para-dhāmaivādya vṛndāvanākhyam || If you desire to acquire the rarest things of this world, great wealth, wife, children, a beautiful home; if you year to acquire liberation in your hands, or devotion to Krishna, then from this very day reside here in this supreme abode named Vrindavan. (1.34) Prabodhananda’s message: Be prepared to accept everything, or nothing. Just stay in Vrindavan, by hook or by crook. Vrindavana Mahimamrita Get this widget at roytanck.com
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