Mahanidhi Madan
Gopal Das
#BenefitsOfLivingInVrndavana
#VrajaDhama #KrishnaPrema
Since one can
practice bhakti anywhere, why does Srila Rupa Goswamipada stress physically
living in Vrindavan, kuryad vasam vraje sada? (Brs.1.2.295)
Why, because Vraja
Dhama has the inconceivable power to quickly manifest bhava bhakti within the
heart of a non-offensive sadhaka residing there, duruha -adbhuta -virya -smin –sraddha- dure- panchake …bhava -janmane (Brs. 1.2.238)
The word panchake
above refers to the five most potent, result producing limbs of sadhana bhakti,
namely nama- sankirtana, murti seva, sadhu- sanga, hearing Shrimad -Bhagavatam
and living in Vrindavan. Not only will one attain bhava-bhakti by Vraja vasa
but also Prema.
Mahaprabhu
explains, “Of all sadhanas, these five limbs of bhakti are the best. Krishna
prema will appear in the sadhaka by even a slight association (alpa -sanga)
with them, sakala- sadhana -shreshtha -ei –pancha- anga, Krishna- prema-- janmaya
ei –panchera- alpa -sanga.” (Cc. 2.22.128)
After reading
this, the sadhakas living in Vrindavan may ask, “How is it then that I have not
yet attained bhava, what to speak of Prema, even though I have lived in
Vrindavan for 5, 10, 15 or 25 years?”
The answer is that
there is a certain type of “how to” mood of residence in Vrindavan. Srila
Narottama dasa Thakura describes it, “One should live in Vraja with anuraga
which means a continuous mood of respect, love and loving attachment; while
always desiring to be counted among Shrimati Radhika’s Sakhis and Manjaris,
“vrajapure –anurage- vasa, sakhi- gana- gananate.” (Pr.Bk.Candrika 56).
If one does not
have this mood, however, then he will invariably commit offences to the holy
Dhama or the dhamavasis, and thus have to wait a long time to receive the
promised bhava and prema. After one suffers for his aparadhas and deeply
repents, then Shri Dhama will eventually forgive, and soon award bhava-bhakti
to that sincere sadhaka.
Srila Sanatana
Goswamipada reveals the matchless quality of Vraja vasa. While traveling on his
spiritual odyssey, Gopa Kumara arrived in Dvaraka in the spiritual sky [not in
Gujarat, India]. There he directly saw Krishna and interacted with Him in a
very personal way. Nevertheless, Gopa Kumara still felt dissatisfied because
there he could not find his coveted “Vraja bhava”.
Feeling compassion
for him, Uddhava Mahashaya advised him to go to Gokula Vrindavan in the
material world, saying, “When the saintly devotees see the empty forests,
rivers, mountains and so on in earthly Vrindavan, they automatically get
feelings of humility and love simultaneously. Overwhelmed, and their hearts
intensely burning in separation, they loudly cry out “Alas! Alas!” as they
search for their dearest Shri Krishna.” (Brhad-Bh. 2.5.242-243)
Upon arriving in
this earthly Vraja, Gopa Kumara entered a similar emotional state which he
describes here: “I came to Vraja and went to see the many places of Shri
Krishna’s pastimes while singing my favorite names of Krishna. While loudly and
sweetly singing about Krishna’s pastimes, I fixed my mind upon them. I attained
such as state of ecstasy (bhava dasha), and became so emotional that it
embarrasses me even to think of it. So how then can I describe this to anyone else?
“In this way, I
passed many days and nights. However, I did not know whether my bhajana was
bringing me immense joy or immense misery. Was I living in a forest fire or was
I submerged in the cooling, sweet waters of Yamunaji? That I cannot say. Then one
fine day while I was sitting in a Vraja nikunja doing my bhajana, I became
immersed in an ocean of crying and fell unconscious.
“Suddenly dayalu-
cuda- mani- Shyama appeared before me. With His cooling nectar hand, Shyama
personally wiped the dust from my body. Then Madan Gopaladeva filled my nose
with the most uncommon and enchanting fragrance of His divine body. I awoke
from my swoon and stood up.
“Vraja Nagara
Shyama artfully played a sweet tune on His murali, and before I even knew it,
Shyama just disappeared in a kunja. Alas! Alas! I ran behind looking for Him.
But Shyama had vanished and I collapsed on the ground!” (Brhad-Bh. 2.6.3-10)
Displaying a
similar mood, Srila Raghunatha dasa Goswamipada prays in Stavavali: “When will
I wander around Govardhana Hill, constantly crying out like a madman, ‘O Radhe!
O Krishna!’ for my most beloved Priya Priyatama? Sometimes I will stumble and
fall, and then get up again dancing, singing and crying. O when will the
streams of my tears shower these transcendental playgrounds?”
By the mercy of
Shri Guru and Shri Krishna, Raganugiya Sadhakas who live in Vraja practicing
manjari-bhava-sadhana will someday also have a similar experience of seeing
Krishna, then losing sight, and then seeing their playful Lord once again while
participating in Shyama’s sport of hide and seek with His beloved Premika
Bhaktas.
“O when, O when
will that day be mine”, sei din kabe habe mor? Srila Narottama dasa Thakura
prays, “When while absorbed in transcendental bliss in Vrajabhumi will I give
up my body, and go to the joy-filled divine realm of Vrindavan, e- bhava-
samsara- tyaji, parama-anande- maji, ara- kabe- brajabhume- jaba, sukhamaya-
Vrindavan?” (Prarthana 26)
In his Goswami
Astakam, Shrinivasa Acharya perfectly depicts the mood of the six Vrindavan -Goswamis,
whom we are trying to follow in our present sadhaka forms (sadhaka- rupena):
Greatly agitated and distressed—they wandered everywhere in Vrindavan crying
out:
“O Radhe! O Vraja
Devi! O Lalite! O Nandanandana! Where are You all now? Are You at Shri-
Govardhanaji, or are You under the desire-trees on the bank of Yamunaji? Where
are You?” (he- radhe- vraja- devike- ca- lalite, he- nanda- suno- kutah).”
To reside in
Vrindavan means to experience this type of separation while performing one’s
bhajana, which in essence is nothing more than crying…for mercy, for Prema, for
seva and for the sweet Darshan of Radha- Govinda- Yugala. And this is exactly
what Srila Narottama dasa Thakura means by saying one should live in Vraja with
anuraga.
Without a doubt,
the best example of living in Vraja with intense anuraga is seen in the lives
and writings of Shri Rupa, Sanatana, and Srila Raghunatha dasa Goswamis. By
always hearing/reading their anguished, heart-rending words of separation from
Radha-Madhava, a fortunate sadhaka will continuously cry and cry until the
waves in the river of his tears carry him along to the lotus feet of Priya
Radha.
ONLY IN VRAJA
Regarding the
uniqueness of living in Vraja Mandala, the Padma Purana (Patala-khanda) says,
“Anyone who spends even one day in Mathura/Vrindavan will attain Hari-bhakti,
aho- madhupuri- dhanya, vaikunthac- ca- gariyasi, dinam- ekam- nivasena, harau-
bhaktih- prajayate.” (Brs. 1.2.237) The Brahmanda Purana says, “One achieves
the bliss experienced at the stage of Prema just by touching Mathura,
parananda-mayi- siddhir- mathura-sparsha-matratah.” (Brs. 1.2.212)
Of course, this
will never ever happen just by living a day in Mumbai, Moscow, Manhattan or anywhere
in this maya jagat! The word Mathura in Mathura-mandala means “to churn, spin
or agitate”. And that’s exactly why residence here is so very special, because
Vraja-Dhama has the power to agitate one’s mind with thoughts and feelings for
Krishna, and make one forget everything else!
From my 29 years
of continuous residence in Vrindavan, I can personally say, that unlike
anywhere else in the world, Vrindavan has a distinctive other worldly
atmosphere or ambience. There is some special enchantment in Vraja that
practically every visitor feels upon coming here.
Devotion to God is
imperceptibly floating in the air. It’s all-pervasive, touching every heart
with a drop of joy. It’s the kind of happiness every heart hankers for. This is
the taste of Krishna bhakti, and this Vrindavan is the land of Krishna’s love,
waiting to embrace all who venture forth.
In Bhakti
Ratnakara (chapter 5), Shri Raghava Goswami, a resident of Govardhana, became
completely impatient and overwhelmed with bliss when he started narrating the
glories and benefits of being in Vraja. He said, “One who bathes anywhere in
Vraja Mandala, or sees the Holy Places there is freed from his sins.” (Padma
Pur.)
“Simply by
touching the dust of Vraja, one can attain ecstatic love for Krishna.”
(Brahmanda Pur.) “Living in Vraja Mandala is possible only by the grace of Shri
Krishna, for without it one can’t stay a second.” (Adi Pur.)
Srila Krishnadasa
Kaviraja wonderfully describes the transcendental position of the Vrindavan
situated right here right now:
“Beyond all
spiritual abodes is the abode of Vraja-loka, or Shri Gokula, which is also
called Shri Goloka, Shvetadvipa and Vrindavan. Like Shri Krishna’s
transcendental body, Gokula is unlimited, supreme and all-pervading. Vraja-loka
spreads above and below without any restriction. Although, by Krishna’s wish,
it manifests in the mundane universes, it only has one basic form, and not two
separate ones.
“The soil of
Vrindavan consists of thought gems and the forests are full of wish-yielding
trees. But one with material eyes, sees it as a mundane place. The true form of
Vraja Dhama manifests to one with the eyes of love, as a divine land wherein
Krishna IS playing with His beloved gopas and gopis.” (Cc. 5.17-21)
One of best things
about living in Vraja, and nowhere else in this universe, is that it enables
one to see the pastimes of Radha Govinda Yugala. How is that? Shukadeva Goswami
answers saying, “Shri Hari is very intimately connected with and ALWAYS PRESENT
in Vrindavan, madhu-vanam- yatra, sannidhyam- nityada- hareh.” (SB 4.8.42; and
10.1.28)
Since Shri-
Krishna, Shri Radha and all the beautiful damsels of Vrajabhumi are still
living here right now and eternally in Vrindavan, a raganuga- sadhaka who lives
here doing bhajana will one fine day see this:
“O, Krishna is
here, living eternally in Vrindavan! And I see that Kamadeva Shyama, with His
blissful smiling face, is forever increasing the desires of the Vraja gopis,
susmita- sri- mukhena- vraja- pura- vanitanam- vardhayan- kama- devam.” (SB
10.90.48)
In the above verse
of the Bhagavata, the first line says, “jayati- jana-nivaso- devaki-janma”,
which means that “Krishna, the son of Devaki, eternally lives gloriously among
the cowherds of Vrindavan.” Srila Visvanatha Cakravartipada explains, “The word
jayati is in the present case, meaning, “Krishna is victorious and eternally in
this world—in Vrindavan, in His Holy Name, and in His Hari-katha.” (Sarartha
Darshini tika)
In short, living
always in Vrindavan, vraje vasa sada, means at the ultimate level to always
meditate upon Radha-Krishna’s asta-kaliya-lilas while, ideally if one can,
residing in a nitya-lila sthali like Radha Kunda, Govardhana, Varsana,
Nandagoan, Yavata, or others.
In this regard,
Srila Visvanatha Cakravartipada says, “One must meditate upon Radha-Krishna
along with Their Vraja lilas, and never meditate on Radha-Krishna without Their
pastimes, sri- krishna- lila- sahitayor- evopasyatvam, na- lila- rahitayoh-
lilayam.” (Raga Vartma Chandrika II.6)
If physical
residence in Shridhama Vrindavan is impossible, however, then Shri Jiva
Goswamipada advises that one can live elsewhere, but always remember
Radha-Govinda’s eternal pastimes in Vrindavan. Physical + mental Vrindavan is
best, but only mind in Vrindavan will also bring success in bhajana.
Although one may
live outside Vrindavan, one should not be satisfied and complacent with that
residence, and never become attached to it. Rather, one should intensely hanker
for that auspicious day or the life when one can physically and mentally live
in Vraja Dhama absorbed in Radha-Krishna Yugala bhajana
Srila Narottama
dasa Thakura beautifully expresses these sentiments in his bhajana, hari- hari!
kabe- habo- vrndavana- vasi:
“O Hari, Hari! When will I be able to live in
Vrindavan, and see the beautiful radiant forms of Radha Govinda Yugala? When
will I give up the happiness of sleeping in a wonderful, luxurious bed, and
smear my body with the dust of Vraja, vraja dhuli? When will I give up the
desire for tasty food, and live on begged food (madhukari) in Vraja?
“When will I
wander around the forests of Vrindavan, and sometimes take rest on the cool,
sandy banks of the Yamuna? When will I find relief from the scorching sunshine
under the cooling shade of Vamshi- Vata? When will I sit in a kunja amidst the
elevated Vaisnavas? O when will that day come, when I give up everything [and
run to Vrindavan]?”
Sri Vrndavana
dhama ki jai! Jai Jai Sri Radhe!
