P.C. Dainik Jagran

Govardhan, 2017.10.04 (VT): The Brajwasis witnessed an impressive abhishek ceremony to the massive deity of Shri Sankarshan Bhagwan (a form of Dauji Maharaj) yesterday. The ritual is part of Sankarshan Bhagwan’s pran pratishtha ceremony at Sankarshan Kund in Govardhan, which was recently renovated by The Braj Foundation.

After the Braj Foundation’s CEO Shri Vineet Narain and other dignitaries performed sankalp, Sankarshan Bhagwan’s abhishek was performed to the sacred sounds of Vedic chanting by 31 South Indian priests, and the music of the South Indian instrument nadhaswaram. The priests used a specially-designed 35-foot-high iron ladder to bathe the enormous deity.

Sankarshan Kund is of special importance to the Sri Sampradaya. Many Sri Vaishnava saints of Braj did their spiritual practice here. The four-day pran pratishta ceremony will be finalised by Shri Chinna Jeeyar Swami of the Shri Sampradaya. His Holiness Chinna Jeeyar Swami also inaugurated Sankarshan Kund in October of 2012 along with an entourage of 350 devotees from Hyderabad.

Baba Ramdev of Patanjali fame is also expected to attend the event on the afternoon of October 6th.

Sankarshan Bhagwan on en route to Braj this summer

For the last fifty years, the Sankarshan Kund was in a state of complete disrepair and was being used as a garbage dump for the local municipality. The inauguration ceremony marks the end of a long and sustained effort by The Braj Foundation’s team.

The beautiful black deity of Sankarshan Bhagwan was sculpted in Tirupati, in South India, by a team of 22 artisans who worked for over a year to sculpt the deity from a single block of black stone. At 28 feet in height and 25 tons in weight, the deity is said to be the largest in Braj.

This summer the deity of Sankarshan Bhagwan made a highly-publicized eight-day journey by land from Tirupati to Govardhan via Hyderabad, Adilabad, Nagpur, Bhopal, Guna, Shivpuri, Gwalior, Agra and Mathura.

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A hundred years of Bihariji Seva, As deep daan is offered in temples and homes around Braj and its outreaches in devotees’ homes across the world, Bihariji is set to get a special offering of 1008 lamps. The Goswamis at Banke Bihari temple will offer the 1008 lamps every day of the auspicious month of Kartik. The 1008 ghee lamps will be offered from the day after Sharad Purnima. Ashok Goswami said that his family have been making the offering of 1008 lamps to Bihariji for over 100 years. Read more (Hindi)

P.C. Jagran

Devotees on parikrama get into sanitation drive. With lobbying for a cleaner Vrindavan recently increasing in intensity, Barsana’s Ramesh Baba has decided to incorporate village cleanliness drives in his traditional chaurasi kos parikrama program. Ramesh Baba has been running the 40 day chaurasi kos parikram program for the last 30 years, but, this year is set to be a little different. In a lecture at 6am on Tuesday, Ramesh Baba told devotees that the parikrama schedule will include participation in Village cleanliness campaigns and the Yamuna Mukti Abhiyan. Participation in Ramesh Baba’s Chaurasi Kos parikrama is free and food and medicine is provided to participants.  Hundreds of devotees from overseas and around India are currently participating in the 40 day  of Braj, which started on Tuesday. Read more (Hindi)

Toilet awareness campaign on Gandhi Jayanti.

P.C The Better India

Sanitation committees visited over 60 villages in the lead up to Gandhi Jayanti;  including Baldev village, Mant, Raya, Chatta, Chowmah, Farah and Nawaz. The awareness campaign was organized by Department of Public Relations Officer (DPRO), Mr Pritam Singh. The sanitation committees provided information to villagers about the dangers of open defecation, such as the spread of disease and danger to women and girls. It is hard to believe that there are still people who don’t understand the need for a toilet in the house, but; with women becoming increasingly aware of their rights, things are changing. In one case, a woman dragged her father-in-law to the police station to have her demand for a toilet heard. Read more (English)

P.C. Patrika

Youths drown in Yamuna Jahangirpur Village, Mathura, 1 youth drowned, 1 rescued. 22 year old Neeraj and his friend Rasbihari were taking a bath in the Yamuna when they suddenly found themselves in deep water.  Hearing their shouts, villagers who were watering their buffaloes nearby, came to the rescue and pulled Rasbihari out; but, by that time, Neeraj had disappeared into the deeper waters. At the time of posting, police divers are searching, however, a body has not been located. Read more (Hindi)

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Vrindavan, 2017.10.04 (VT): About nine months ago, the MVDA created several biking trails around the city. Unfortunately, these biking trails are not being used for biking, nor is anyone walking on the footpaths. However, these public conveniences are being utilized in other creative ways by the community – though not in ways the City intended.

The Median in Chaitanya Vihar Phase 1

For example, the biking trail in Chaitanya Vihar Phase 1’s “sau footer road” is being used as a makeshift camp for nomads and a sleeping area for homeless people. It also doubles as a beauty salon, e-rickshaw parking lot and a snack shop.

The authorities did a wonderful job constructing the median which the bike path runs through, incuding a good amount of tree cover and greenery; a veritable minature park. But keeping the place tidy and safe is another story.

Not so long ago, squatters had pitched jhopris (rough tents) in the median, which were later cleared away to make the bike path. However, a large number of people are still living in the median.

Local resident Ratnavali Devi says, “Yes, they took down the jhopris when they built the path, but you still wouldn’t want to go in there now, because there are vagabonds sitting around there. The only good bike path in Vrindavan is in Rukmini Vihar, because not many people live there yet.”

The Chhatikara Road Bike Path

On the Chhatikara road there is another bike path, which unfortunately is not clearly labeled: in some areas it appears to be on the shoulder of the road, while in other places it is clearly up on the sidewalk.

Trees and bushes grow up out of the center of the path, which is good and appropriate for Vrindavan. However, as Ratnavali Devi says, “You could tell from beginning it was not made to last, because there was no gap left for the trees to expand, so the trees will break the path within a few years.”

Tea stalls are using the Chattikara Road bike path as a seating area for their customers, and cars use it as a parking space; both the portion on the shoulder of the road and up on the sidewalk. They might as well; the path is so far away from most people’s homes, nobody bothers to bike there anyway.

Ms. Kirti Tyagi tells of her recent experience trying to use the Chhatikara Road bike path to dodge a traffic jam:

“Last Sunday night a friend and I were coming back from Radhakund in a rush, because we wanted to have darshan of shayan aarti at the Radharaman Temple. Unfortunately we hit a huge traffic jam near Vaishno Devi. This led to what I would call a whole new experience in my life.

Another creative usage of the bike path as a camel-parking zone

“We were determined to cross the jam as fast as possible, so we took the shelter of the bicycle bath like any normal person who has the luxury of a motorbike. But to our dismay, we soon realized this bike path was more like a jungle.

“We encountered big piles of earth which took superhuman strength of me pushing the scooty, and my friend’s mad driving skills to drive over the bumps. Not to mention the thorny bushes and construction materials randomly littering the path. Then there were the groups of people using the path as a space to hang out and chitchat. And the best part – some people had decided to park their cars on the sidewalk! At one point my friend literally had to jump the scooty off a high curb to come back onto the main road. It felt like a stunt straight out of a Bollywood film.”

The vice president of the MVDA Ms. Yashu Rastogi says that the encroachments will soon be removed. However, it appears that keeping these areas safe and clean will require far more effort than a single day’s cleanup. Hopefully the MVDA will be up to the task amidst the host of development issues facing the town.

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Vrindavan, 2017.10.05 (VT): Devotees performing Govardhan Parikrama have to share the narrow path with dangerously speeding cars, trucks, tractors and other heavy vehicles. Yesterday, however, the entry of cars was suddenly banned for good.

The ban comes by the order of the District Magistrate, in compliance with an order by the NGT. The news was reportedly circulated throughout the entire Govardhan parikrama marg via loudspeakers.

The closure of the parikrama marg to four-wheelers is a major victory for the environment and for all parikrama-goers, who previously had to risk being crushed to death while bowing down to the sacred hill at places like Daan Ghati. If and how the ban will be maintained, however, remains to be seen.

The NGT order to close the parikrama to traffic also included an instruction to create a parallel ring road and ample parking, so that the residents of remote villages like Jatipura and Anyor would not be cut off from the world. However, the ring road has not yet been completed.

“They should finish the ring road first,” says Radha Kund resident Satinder Kumar. “How will workers get construction materials to places like Anyor? How will gaushalas receive shipments of grass? What if someone needs to get to a hospital in an emergency? Unless they make another road, the ban can’t work.”

Still, even if the police only allow local vehicles to pass, this Kartik will be a peaceful one in Govardhan.

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Vrindavan, 2017.10.05 (VT): Every year Shri Ramesh Babaji of Barsana leads a popular 84-Krosh parikrama called Radharani Braj Yatra. Making the journey by foot to the company of kirtan, devotees immerse themselves in the lilas of Shri Radha and Krishna while visiting the very places where those lilas took place.

A number of groups perform the Braj Yatra each year, but the majority of them use vehicles and cost money to participate. Shri Ramesh Baba wished to provide an opportunity for devotees to perform the Braj Yatra free of charge in the traditional style, and so the Radha Rani Braj Yatra began in 1988. Baba gave the Yatra Radha Rani’s name rather than his own, to let people know that devotees of all sampradays and lineages are welcome to join.

Shri Ramesh Baba says that he started this yatra with total dependence on Shri Radha Rani, in the sense that all the needs for the yatra would be taken care of by Radha Rani alone. Today the Radha Rani Braj Yatra attracts an estimated 20,000 participants every year. The 40-day journey is made in the traditional manner on foot, and is accompanied by 24-hour Harinaam Sankirtan.

Two hot meals a day, drinking water, morning tea with snacks, luggage transportation, a shared tent for sleeping overnight and basic medicines are all provided free of cost. Devotees are welcome to join the Yatra from one day to the entire duration of the pilgrimage.

This year’s schedule for the Radharani Braj Yatra 2017:

October 3: Sankalp; Mangarh, Daangarh, Morkuti, Sankrikhor, Vilasgarh, Maheshwari Sar, Dohni Kund, Shri Mataji Gaushala darshan (distance covered 8km)

October 4: Deh Kund, Lalita Ata, Unchagaon, Dauji Darshan, Pili Pokhar, Bhanukhor, Chiksauli (11km)

October 5: Kushal Bihari, Shriji Mandir, Brajeshwar Mahadev, Rabad Van, Kamai, Karhala, Pisaya (11km)

October 6: Anjanauk, Gazipur, Prem Sarovar, Vihval Kund, Sanket Devi, Baithakji, Radha Raman Ji Darshan, Domil Van, Nandgaon, Uddhav Kyari (12)

October 7: Nandgaon Parikrama, Pavan Sarovar, Moti Kund, Mayur Kund, Yashoda Kund, Nand Khirak, Panihari Kund, Vrinda Kund (10km)

October 8: Asheshwar Mahadev, Ter Kadamb, Jaav (Yavat), Kishori Vat, Radhakant Mandir, Kokilavan, Pandav Ganga (11.5)

October 9: Badi Baithan, Dauji Mandir, Chhoti Baithan, Charan Pahadi, Raasvan (Raasoli), Dehgaon (8.5km)

October 10: Kotvan, Baithak Ji, Chamelivan (10km)

October 11: Hatana, Sheshashayi, Kharot, Nagla Hasanpur (12km)

October 12: Kosi parikrama and darshan (13km)

October 13: Kosi, Phalen, Peygaon, Jatwari (12.5)

October 14: Shergarh, Parikrama, Echadauji, Viharvan (13km)

October 15: Bheemagarhi, Kasraut, Tapovan, Cheer Ghat, Gangaraul (10km)

October 16: Nand Ghat, Basai, Mai, Sei, Balhara (12km)

October 17: Yamunapar, Vanshivat, Bhandirvan (7km)

October 18: Mant, Begampur, Gazipur, Belvan (11km)

October 19 (Diwali): Begampur, Radharani Maansarovar, Panigaon, Durvasaji, Vrindavan Jagannath Ghat

October 20 (Govardhan Puja): Vrindavan Parikrama

October 21: Vrindvan temples darshan

October 22: Panigaon Pul, Mawli, Lohavan, Nagla Dhira, Siroha, Karav (12.5km)

October 23: Bandi, Neer Nagla, Chauli, Baldev, Dauji Darshan (9km)

October 24: Khadora, Haveli, Basai, Hardasa, Rinmochan, Chintaharan (11km)

October 25: Brahmand Ghat, Mahavan Ramanreti, Gokul, Chandravali, Raval (12km)

October 26: Lakshmi Nagar, Rang Ji Mandr, Maholi Road (10km)

October 27: Taalvan, Kumudvan, Nandgaon (10km)

October 28 (Gopashtami): Satoha, Bakalpur, Ganeshara Phechri (12km)
October 29: Bati, Raal, Bhadaal (8km)

October 30: Julendi, Mukherai (7km)

October 31: Giriraj Ji Parikrama (21km)

November 1: Jamunavato, Parsoli, Chandra Sarovar, Paitha, Shyam Dhak (12km)

November 2: Samai-Kheda, Nagla Dad, Bahaj, Deeg (14km)

November 3: Dudavali, Paramdara (9km)

November 4 (Kartik Purnima): Seu Suhera, Jadkhor, Pahalwara, Khoh (12.3km)

November 5: Neel Ghati, Kadamkhandi, Alipur, Harinakhoi, Dev Sarovar, Gangotri, Yamunotri, Haridwar, Har Ki Paudi, Adibadri (10km)

November 6: Alipur, Pasopa Dhau-Barauli, Kedarnath (10km)

November 7: Laihsar, Charan Pahadi, Luk-Luk Kund, Gayaa Kund, Kaman (Kamyavan) (13.5km)

November 8: Kaman parikrama and darshan

November 9: Kanwada, Kadam Khandi, Sunehra, Barsana (13km)

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Vrindavan, 2017.10.05 (VT): Devotees visiting Vrindavan for Kartik should keep a close eye on their belongings. Pickpockets are stalking the markets and temples looking for a chance to steal.

Not only busy areas are affected. Pickpockets also strike on slow nights in the not-so-busy bazaar, when devotees have their guard down.

Recently a devotee, who prefers to remain anonymous, had her purse stolen in Vrindavan’s Loi Bazar. “I was not paying attention,” she says, “And the expert thief was able to put his hand inside the bag and take my things easily without my knowledge.”

Another devotee had her purse stolen in a temple on a festival day. After reporting the matter to the temple administration, she was told that the chor dal (gang of thieves) always hits the temple on major festival days. A third devotee says that two phones were swiped from him by a person who was sitting extremely close to him on a packed auto rickshaw.

Devotees are advised to stay alert and be aware of people – be it a man, woman or child – standing too close to you. The pickpocketing problem is likely to increase as more devotees from around the world visit Vrindavan during Kartik.

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Dignitaries attend Sankarshan Kund abhishek. Yesterday, the abhishek at Sankarshan kund, Goverdhan, continued for the third day. On the second day of proceedings, over 300 people came to see the  abhishek being conducted by prominent local figures such as: GLA University’s Chancellor, Narayan Das Agarwal, Narendra Agarwal, Vipan Mukutwala, ISKCON’s Indradyumna Swami and Radharam ji’s Padmanabh Goswami. Govenment officials such as Chief Security Commissioner of India, KV Chaudhary, also attended the ceremony. Read more (Hindi)

P.C. Patrika

Commonwealth Games Relay stops in Mathura. We all know that Mathura-Vrindavan is the center of the Lord’s spiritual energy on earth, but still, sometimes it is nice when the Dham is recognized in the material world. This happened yesterday when the Commonwealth Games baton rally exited the Yamuna Expressway at Vrindavan for a reception by local leaders. Patrika reports that the Games officials were particularly impressed with the display of Braj flower Holi and they felt welcomed when tika (tilak) was applied on their foreheads. Chief development officer, Pawan Gangwar, said that the baton relay encourages athletes and helps to recruit new athletes from the 72 countries that participate in the games. The next Commonwealth Games will be held in Australia in April 2018. Read more (Hindi)

P.C. Amar Ujala

No one visits Mathura Museum. Officials at the museum are lamenting because the entire museum staff came to work on 2^nd October (a public holiday) so that people could present flowers at the Mahatma Gandhi exhibit, but, no one came. In 1970, Curator RP Sharma worked hard to acquire Mahatma Gandhi’s ashes and have them installed in the museum. Dr Ashok Bansal, a museum connoisseur, said that the reason for the lack of turn out is that these days, people do not understand Mahatma Gandhi’s philosophy. In today’s consumerist society, Gandhi’s example of  a non-materialistic, non-violent  lifestyle  falls on deaf ears. However, we wonder if the museum’s marketing strategy is also partly at fault. Read more (Hindi)

P.C. Jagran

Hotline bombarded with pollution complaints.  Yesterday Jagran’s ‘Question Post’ hotline was bombarded with questions about pollution issues effecting Braj.  Dr Arvid Kumar, Field officer of the Pollution Control Board, was on hand to answer questions. In reply to a complaint about local councils burning rubbish on the banks of the Yamuna, Dr. Kumar told the caller to provide photo evidence, and assured that action will be taken. A caller from Surir Village asked about the pollution emitted from the 100 brickworks in the area. In reply, Dr Kumar said that brickworks will only be allowed to run if they comply with the order to plant more than 100 trees within their compounds to absorb the carbon dioxide. He said that all new factories will have to get clearance from the DM as well as yearly permits from the Pollution Control Board. Dr. Kumar also said that the Pollution Control Board will take action regarding dust pollution caused by construction. Read more (Hindi)

Train derails, officials blasted. In Mathura, Railway engineers have come under fire after a cement-laden train derailed. The engineers under fire managed to shift the blame and say that the incident was caused by uneven stacking of the cement, which caused the train to be heavier on one side. Even if the railways are not 100% to blame in this case, statistics show that Indian railways are in a poor state. factly.in reports that, In the 6-year period between 2009-10 and 2014-15, there were a total of 803 accidents in Indian Railways killing 620 people and injuring 1,855 people. 47% of these accidents were due to derailment of trains. The derailing in Mathura yesterday was caused when a sleeper broke under the weight of the train. The track took several hours to fix. Passenger trains were delayed, causing inconvenience to thousands of people. Read more (Hindi)

CM and Ramdev Baba to visit tomorrow. Chief Minister Yogi Adityanath, Baba Ramdev and RSS chief, Mohan Bhagwat, will arrive in Vrindavan tomorrow morning (Friday), to celebrate Sharad Purnima. The dignitaries will attend the inaugural function of Manasi Dhyana Centers at Nikunjvan Ashram, Parikrama Marg, Panighat, Vrindavan, where they will hear Ramakatha by Sant Vijay Kaushal . Read more (Hindi)

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Today is Sharadiya Rasa, which is a commemoration of the five chapters in the Bhagavatam that describe the Rasa-lila. Sometimes these chapters are called the five life-airs of the Bhagavatam or its five senses. I thought this would be a good opportunity to serialize the last two chapters of Govinda-lilamrita by Krishnadas Kaviraj and then perhaps fill out the rest of Karttik with the Rasa-lila from Gopala-champu. We will increase our Niyama-seva a bit. Why not?

The translation and commentary were done by my friend Gadadhar Pran Das and people will be able to contact him through Vrindavan Today and get a published version of this book from him.

The Vraja Nisha Lila Sutra

These opening verses are attributed to Rupa Goswami. They give the broad outline of all the activities of the night-time pastimes of the Divine Couple.

tāv utkau labdha-saṅghau bahu-paricaraṇair vṛndayārādhyamānau
gānair narma-prahelī-sulapana-naṭanaiḥ rāsa-lāsyādi-raṅgaiḥ
preṣṭhālībhir lasantau rati-gata-manasau mṛṣṭa-mādhvīka-pānau
krīḍā-cāryau nikuñje vividha-rati-raṇa uddhatya vistāritāntau

tāmbūlair gandha-mālyair vyajana-hima-payaḥ-pāda-saṁvāhanādyaiḥ
premṇā saṁsevyamānau praṇayi-sahacarī-sañcayenāpta-śātau
vācā kāntairaṇābhir nibhṛta-rati-rasaiḥ kuñja-suptāli-saṅghau
rādhā-kṛṣṇau niśāyāṁ sukusuma-śayane prāpta-nidrau smarāmi

When Radha and Krishna meet, Vrinda worships them with many fine articles. Then a host of lilas begin such as: wandering in the forest (vana-vihāra), riddle competition (prahelis), singing, Rasa dancing and drinking intoxicating liquors (madhu-pāna). When the Divine Couple becomes tired the sakhis serve them by fanning, massaging their feet, supplying water, divine fragrances and pan. At last the Sri Yugala Kishor happily falls asleep on their bed of flowers. Let us thus remember their night-time pastimes (niśā-vihāra). (Smaraṇa-maṅgala, 10-11)

Rasa-taraṅginī Tīkā: The remaining portion of Govinda-līlāmṛta will elaborate on this sutra. Although it is not mentioned here, the Yogapith, Yamuna jala-keli and the late night meal are also included in Radha Krishna’s night-time pastimes.

2-3With a humble entreaty, Vrinda and her vana-devis escort Vrajanath and Vrajeshwari Rai from the ratna mandir to a golden vedi which basks in the moonlight. Their throne is decorated with scented flowers, covered by a fine silk sheet and cooled by the Yamuna’s breezes. 4Pan, scents and freshened water are brought from the storage rooms. Then Sri Yugala Kishor are outfitted with flower ornaments, crowns and malas as the dasis fan them, using chamara whisks.

Rasa-taraṅginī Tīkā: The Guṭikā now describes Radha Govinda’s Yogapith lila. The sadhaka manjari can perform this seva as previously described in the Pratah Lila. Sri Narottam Das Thakur depicts this scene as follows:

Vrindavan is a pleasureful divine abode, made of chintamani, here there is a jeweled temple being caressed by the Yamuna’s rivulets, where swans frolic amidst the golden lotus patches.

The mandir has a golden throne where the ashta sakhis stand upon eight lotus petals. In the center is the chief nayika, Radhika sundari, sitting on a jeweled simhasana beside Govinda Deva.

As the Divine Couple laughs and jokes, nectar appears to be pouring from their effulgent sweet forms. Narottam Das says, “This eternal lila is always blissful. May it always appear within my mind.”

This pada focuses only on the inner whorl of the Yogapith mandala. There are thousands of petals where Radha’s other sakhis stand.

5Govinda observed, “Here is that same wonderful moonlit night, that same pleasureful forest, the beautiful Yamuna and its banks, and here are my dearest gopis.” Thus his desire to enjoy the Rasa awakened.

Rasa-taraṅginī Tīkā: This verse brings to mind the first sloka of the Bhagavata’s Rasa Pancadhyaya.

Seeing the beautiful autumn night with its blooming mallika flowers, Bhagavan Sri Krishna desires to enjoy with the gopis, and so he takes Yogamaya’s shelter. (SB 10.29.1)

6Hence the lila begins: forest sight-seeing (vana-vihāra), dancing upon the spinning chakra (cakra-bhrama+na), ladies’ circular dancing (hallishaka-nṛtya), dancing in pairs (yugma nṛtya), the gopis dancing (lāsya-nṛtya), solo dancing (eka-eka-nṛtya), the gopis’ singing, rati-krīḍā and jala-keli.

7Seeing Radha Krishna’s appearance, the spring displays her opulences: the full moon’s lightbeams filter, gentle malayan breezes toss the dancing forest latas and the sounds of the bees and the kokilas form an orchestra. Thus Krishna becomes zealous to enjoy vana vihara with the gopis.

8Krishna makes his desire known to the gopis by playing his flute, and they respond by singing Krishna’s names.

9Krishna says, “Oh dear ones! The moonrays beautify the forest and its flowers and they are carrying my desire to enjoy with you.”

10The gopis answer: “Oh Krishna, Krishna, Krishna! Oh Ramana! Let it be so!”

11Thus taking his sundari ramanis, Krishna sweetly sings and wanders with them under every tree and every lata and in every kunja.

12The Vraja sundaris sing about Krishna as they joyfully wander with him. Yet meanwhile the lata dance, and the kokilas, the bees and the peacocks sing in the fifth scale.

Rasa-taraṅginī Tīkā: Srila Narottam Das Thakur depicts this scene:

kadamba tarura dala, namiyāche bhūme bhāla
phuṭiyāche phula sāri sāri
parimala bhorala, sakala vṛndāvana
keli kore bhramara bhramarī

rāi kānu vilāsai raṅge
kibā rūpa lāvani, vaidagdha khani dhani,
maṇimaya ābharaṇa aṅge

rādhāra dakṣiṇa kore, dhari priya giridhara,
madhura madhura coli jāy
āge pāche sakhigaṇa, kore phula bariṣaṇa
kono sakhī cāmara dhulāya

parāge dhūsara sthala, candra kore suśītala,
maṇimaya vedīra upore,
rāi kānu kara jori, nṛtya kore phiri phiri,
paraśe pulaka tanu bhore

mṛgamada candana, kore kori sakhī gaṇa
bariyase phula gandha rāje
śrama jala bindu bindu, śobhā kore mukha indu
adhare muralī bāje

hāsa vilāsa rasa, sarala madhura bhāṣa
narottama monoratha bhoru
duhuka vicitra veśa, kusume racita keśa
locana mohana līlā koru

Overloaded with flowers, the kadamba’s branches gracefully bend to the ground. And as the flowers’ wonderful fragrance permeates the forest. The bees buzz hither and thither.

Aha! Rai Kanu wander playfully. Rai is a jewel mine of luster, form and cleverness, and as she clasps her priya Giridhari’s hand, they gracefully stroll, forming a madhura madhura scene. From in front and behind, some sakhis’ toss flower petals and others twirl chamara whisks.

Kanu dances in circles, holding Rai in his arms and when they touch, they horripilate! The sakhis dip flowers in kasturi and chandan and toss them over Sri Yugala Kishor, yet still perspiration droplets adorn their moon-faces. Then Krishna places the murali to his lips. Sometimes they laugh…and sometimes they musingly chat.

Aho! Narottam’s desires become completely fulfilled. Their dress is colorful, and their hair is bound with flowers. So let this lochana mohan lila go on!” (Prārthanā)

13-19 The ambrosial vision of Krishna’s promenade through the spring forest brings the trees, the latas, the bees, the deer and the birds back to life—as though coming back to consciousness after fainting! So just as people dress up to warmly welcome the King and the Queen, Vrindavan dresses up in moonbeams, places the deer, birds, bees and other family members in front, and ecstatically trembles with the malayan breezes to greet Radha Govinda.

The forest is painted gold and silver by the golden gopi maidens’ luster stream mixing with the effulgent moon-rays. But when Kanakini Rai’s golden aura merges with Krishna’s sapphire effulgence, their bodies turn emerald green like new tamal leaves basking in the moonlight.

Govinda asks the forest inhabitants: “Oh birds! Oh trees! Oh latas! Oh bees! Are you all well?”

The trees’ flowers and branches are its hands and feet. Thus as the malayan breeze instructs, the flower vines dances in jubilation to welcome Kishora and Kishori! As Radha Shyama’s bodily fragrance pervades the forest, countless madhu-intoxicated bees soar around them. Thinking they must be fatigued, the madhavi vines, moist with love, want to feed them their own honey and so they motion with their hand-like leaves, which are fluttering in the breeze.

Rasa-taraṅginī Tīkā: The madhavis are the bees’ springtime lady friends, so the their affection for the bees is natural. But noticing their bee boyfriends turning dizzy while soaring around Radha Govinda, they wave them back to drink their honey. However, having found a better source of honey, the bees neglect the madhavis’ call.

20 Having learned from the gopis how to discard their religious principles (kula dharma) for Govinda’s pleasure, the madhavis though blossoming and fragrant offer praise with the droning sound of the honey-bees.

Rasa-taraṅginī Tīkā: Ananda Vrindavan Campu mentions that as the bees suck the madhavi flowers’ honey, their intoxicating buzzing resembles the spring festival’s trumpeting conchshell. But just as the pollen-sucking causes inebriation, so does the bees’ buzzing awaken the intoxicating moods of Madana.

The post Govinda-lilamrita :: Rasa-lila (1) appeared first on Vrindavan Today.

Lecture on beginnings of Sanatana Dharma. In a lecture at Braj Culture Research Institute, on Tuesday, Dr Meenakshi Joshi, research scholar of Vikram University Ujjain, said that Ramanuj Acharya’s teachings are the inspirational force of Sanatana Dharma. Ramanuj Acharya taught the philosophy of vishistadvaita (qualified dualism). Vishistadvaita philosophy is credited as being the ancient origin of the modern philosophy ‘unity in diversity’. Many people believe  Vishistadvaita philosophy has the potential to create unity between the different Hindu sects as it is a middle road between the monism of Shankaracharya and the dualism of Madhwacharya. Ramanuj Acharya was inspired by the Alvars, who composed thousands of bhajans and are credited with inspiring the Bhakti tradition of connection to Vishnu through love and devotional practices. Read more (Hindi)

P.C. Jagran

Maharaj Ambarish Jayanti Celebrations. Mathura, the Rajbari Ambarish Jayanti Seva Mandal organized a parade and cultural program on the occasion of Maharaj Ambarish Jayanti. Maharaj Ambarish  is best remembered for the Srimad Bhagavatam lila with Durvasa Rishi, who, after feeling insulted by Maharaj Ambarish, sent a demon against him, but was thwarted by Lord Narayana’s  Sudarshan Chakra. When petitioned by Durvasa Rishi, Lord Narayana said that even he could not stop the Sudarshan Chakra and that the only way for Durvasa Rishi to be saved was to ask forgiveness from Maharaj Ambarish. Maharaj Ambarish Jayanti reminds devotees of the need for respectful behavior towards others, even if we feel they insult us. Read more (Hindi)

P.C. Amar Ujala

CM Yogi caught in Floodplain controversy.  Questions are being raised about Chief Minister Yogi’s motives inaugurating Manasi Dhyana Kendra at Nikunj Van Ashram, Panighat, Vrindavan. The National Green Tribunal (NGT) has ordered the Nikunj Van ashram to be demolished along with all of the buildings on the Yamuna floodplain. Sant Vijay Kaushal of Nikunj Van Ashram denies allegations of being a political insider. Sant Kaushal claims that he is an ordinary sadhu with no political influence except for voting for BJP. CM Yogi, Baba Ramdev and RSS Chief Mohan Bhagwat are the Guests of honor at the inauguration. Read more (Hindi)

P.C. Amar Ujala

Illegal factories given notices. At a hearing of the Mathura branch of National Green Tribunal (NGT), eight factories have been given notices to reduce emissions. Petitioner Kantanath Chaturvedi alleges that silver and nickel factories in Mathura are polluting the area. The next hearing is scheduled for 6^th November. Read more (Hindi)

Haridwar bathing ghats. P.C. Holidify

Mahasabhas petition Yogi Government. The Tirth Purohit Mahasabha, Brahmin Mahasabha and other local organizations have joined forces to petition the Yogi Government to make Vrindavan into an organized pilgrimage town, like Rishikesh and Haridwar. The ghats at Haridwar are clean and the area is concreted with designated areas for bathing. Residents wonder why Vrindavan does not have the same facilities. Read more (Hindi)

UPCOMING EVENTS

Diwali Fair Starts today! A funfair will be held every evening from today until 18^th October at the Seth BN Poddar College ground, Cantonment railway station, Mathura. The fair will include entertainment and competitions run by Hindustan News. You will be able to purchase items such as Saharanpur furniture, futon couch-beds, handmade jewellery, Panipat handloom cloth and decorative items for the upcoming Diwali festival. Read more (Hindi)

If you have an upcoming event, contact us at vrindavantoday@gmail.com

The post Today’s digest: Sanatana Dharma Lecture; CM in floodplain controversy; Diwali fair, and more… appeared first on Vrindavan Today.

Shri Gopinath Lal on Sharad Purnima – P.C. Jagannath Poddar

Vrindavan, 2017.10.06 (VT): Sharad Purnima is the night when Shri Krishna danced the Raas Lila with Shri Radha Rani and the gopis of Vrindavan. On this full moon night, the moonlight pours down upon the camphor-like soft sands of the Yamuna bank. All the night is shining white.

As if clothed in moonbeams, the deities of every temple in Vrindavan are dressed all in white with silver or gold accents. Shri Krishna wears a special tilted crown known as Braj Chandrika. Lila songs depicting the Raas Lila are sung for the pleasure of Shri Radha and Krishna, and devotees dress up in their best outfits – usually white to match the dress of their beloveds.

In his book Stavamala, Shri Roop Goswami describes the beauty of Radha as she runs to meet Krishna on the full moon night.

अभिसारिका

राग – धनाश्री

त्वं कुच-वल्गित-मौक्तिक-माला
स्मित-सान्द्री-कृत-शशि-कर-जाला
हरिमभिसर सुन्दरि सित-वेषा
राका-रजनिरजनि गुरुरेषा
परिहित-माहिष-दधि-रुचि-सिचया
वपुरर्पित-घन-चन्दन-निचया
कर्ण-करम्बित-कैरव-हासा
कलित-सनातन-संग-विलासा

“Tonight the moon is full. O beautiful Radha, dressed all in white! Your elegant chain of white pearls dances upon Your breast as you run to your Beloved, and your smile makes the moonlight even brighter! Your dress is white like buffalo yoghurt, and a thick layer of white sandalwood paste adorns your body. When you finally meet with your beloved, even the white lotus flower tucked behind your ear smiles with bliss!”

The special bhog offering on Sharad Purnima is makhaane ki kheer and chandrakalaa. 

Radharamanji’s prasadi chandrakala and makhane ki kheer. P.C. Raseshwari Dasi

Makhaane ki kheer is made from sweet thickened milk with popped lotus seeds cooked in it till they become soft. Chandrakalaa (literally “phase of the moon”) is a kind of circular biscuit, similar to sweet mathri or even a puffed puri, but extremely light and fluffy, and covered in powdered sugar. Indeed, it looks very much like the full moon.

The entire temple of Shri Radharaman Lal was draped in white on this night and Radharamanji sat on a golden throne, while at the Banke Bihari temple, Bihariji gave a rare darshan holding a flute and at Govardhan, Chandra Sarovar was decorated with 11,000 ghee lamps.

Chandra Sarovar on Sharad Purnima. P.C. Dainik Jagran

Be sure to see our feature gallery: Sharat Purnima Darshans.

The post Vrindavan Celebrates Sharad Purnima appeared first on Vrindavan Today.

This is part II of our Govinda-līlāmṛta nighttime līlā descriptions. These postings are inspired by Karttika Niyama Seva, which is separated by two Rasa Purnimas. Part I was here.

22 Seeing Krishna coming nearby, the other vines offer an auspicious welcome through the chirping of the birds, and while the wind tosses their branches, they dance while showing hand mudras with their leaves.

23 From kunja to kunja, flower petals and gunja berries fall on the ground to form colorful flower beds. The sound of the kokilas and bees inspire Radha and Krishna’s desires for prema vilāsa and the sakhis’ desires for the joy of service (sevānanda).

24 Everyone knows that the peacocks call when the lightning flashes amidst the clouds, but today they are calling out ke-kā with even greater bliss. Upon seeing the black cloud Krishna embraced by the sweet flashes of Radha’s lightning and raining down ambrosia, they dance with their open tail feather fans outspread in the company of the pea-hens!

25

Kusuma keli-vinoda : Playing with flowers

26 Then Sumukhi Rai picks two slightly blooming ashok clusters and with a trembling hand tries to place them behind Krishna’s ears. 27 Then, as she tried to do so, Krishna who always loses to Radha in their lovers’ quarrels, was able to claim victory by snatching the flowers and putting them behind her ears.

Rasa-taraṅginī Tīkā: Dhira Lalita Madhava, however, wants Priyaji to wear the flowers, so he tries to catch them—but Shrimati steps aside! Then Krishna quickly steps behind her to snatch the flowers from her hand. Although Rai Dhani is the jaya-śrī-svarūpiṇī, the embodiment of the goddess of victory, this time she loses, and Krishna places the flowers beside her ears.

28

Rasa-taraṅginī Tīkā: The gopis are sukaṇṭhinī and madhura-bhāṣiṇī — they have beautiful voices and their words are sweet — and their slim waists are sleeker than a lion’s, but as they sing about Krishna he fondles them while pretending that he will decorate them with flowers. Hence their desire to enjoy the erotic pleasures of nirjana rati strongly awakens.

Ānanda-vṛndāvana-campū provides more details: “Using his fingernail, Shyamasundar writes love messages on a leaf and presents them to his preyasis. He picks the best flowers to make their kanchulis, and using the vines he makes armlets. Then he tosses flower pollen over their hair! But Krishna doesn’t stop—he also fashions mallika flower necklaces, kadamba forehead decorations, and sthala padma hair ornaments. Then he places lodhra flowers beside their cheeks, offers kunda flowers neck-ornaments and strings them waist-bells with bakula, keshara and naga-keshara flowers.

“And the gopis reciprocate: one Vrajasundari places naga-keshara flowers around Krishna’s ears and ketaki flowers in his hair. Another sundari garlands him with a mallika mala. One leading gopi decorates his turban with ashok clusters, another offers a yuthi-mala and someone makes armlets and waist bells from bakula flowers.”

Phula Dola (Flower Holi)

“Then begin the puremost dalliances in the forest. As the forest reverberates with the maudlin pitched sound of the bees and kokilas, the Vraja sundaris lose themselves in Kandarpa’s fascination! (Kṛṣṇāhnika-kaumudī)

The golden-skinned Vraja lalanas pick punnaga flowers, extract their pollen and throw it over Krishna as their jingling bracelets announce the fresh start of Kandarpa’s battle! But Krishna retaliates! He picks more flowers, rolls them into balls and hurls them back! Although the gopis’ flower bombs hit Krishna from every direction, still, somehow, Krishna manages to win, and the shukas call “Jaya! Jaya! Jaya!” to cheer his victory. Thus feeling a bit proud of his conquest, Krishna approaches Radhika, hoping to defeat her too. But Radha’s stern eyes and arching brows captivate him, so the sharikas shriek: “Jaya! Jaya! Jaya! Vrishabhanu-nandini!”

When Radhika picks fragrant punnaga flowers some bees fly out to frighten her—and her hand trembles! Krishna says. “Hey Vinodini! You’ve defeated the puṁnāga (the best of men) so it’s no wonder that you’re shaking.” Then, as Krishna smiles, Radha lowers her head and reveals a sweet smile too.

Seeing a special flower on a high branch, Radhika wants to pick it, so standing on her toes she stretches out her creeper-like arms, but then her lower garment slips off! Thus as she turns nervous, Krishna seizes the opportunity to lift her from behind. This only embarrasses Radharani further.

One Vraja bala feigns calamity, saying: “Oh, pollen fell in my eyes!” Thus raising her lata-arms, her bracelets jingle as she pretends to remove the pollen. Krishna then shows concern, saying, “Oh no, oh no! Let me see, let me see!” Placing his lips beside the gopis’ eyes, Krishna pretends that he will blow the pollen away—but he kisses her eyelids instead !

When Radha raises her arms to pick flowers, the flowers out of reach take to sakhī-bhāva and descend lower on their branches so that Srimati can pick them. (Kṛṣṇāhnika-kaumudī)

29 Owing to Krishna’s touch the sakhis’ bodies become decorated with the ornaments (or anubhāvas) known as bibboka, vilāsa, lalita and kila-kiñcita.

Rasa-taraṅginī Tīkā: This is the outcome of Krishna’s fondling the gopis while pretending to decorate them with flowers mentioned in the previous verse.

• bibboka alaṅkāra: prideful neglect of the beloved.
• vilāsa alaṅkāra: One’s stance, movement, facial expression and eye gestures upon seeing the beloved.
• lalita alaṅkāra: The unique stance, bodily curve, and facial expression upon seeing the beloved.
• kila-kiñcita: Pride, desire, shrieking, smiling, jealousy, fear and anger that simultaneously arise from the heart’s elation upon seeing the beloved.

30 As Krishna’s wanders, he approaches some of the latas to describe their madhuri, but then with the buzzing of their honeybees, they sing Krishna’s glories. So Krishna picks their flowers to touch them.

Rasa Saṅgīta :: Lovesong Duets

31 Thereafter, Krishna composes songs about the moon, the latas or the stars…. and the sakhis respond with the exact same words but which describe Radha Govinda.

Rasa-taraṅginī Tīkā: In other words, the exact same verse is repeated but when Krishna sings it, it is the natural scene of Vrindavan that is being described, while the second meaning sung by the gopis describes Krishna and Radha. The verses will be translated according to the two meanings, and a brief explanation given to highlight the synonyms.

32-33

jagad-āhlādaka-śilaḥ pramadā-
hṛdi vardhita-manasija-pīlaḥ |
rādhānurādhikāntar vilasan
śuśubhe kalā-nidhiḥ so’yam ||

32 Krishna sings, “This kalā-nidhi (full moon) shines glorious between the asterisms of Radha and Anuradha, bringing joy to the entire world, but increasing the pain of love desire in every woman’s heart.”
33 The gopis respond: “This kalā-nidhi (Krishna, the expert lover) who brings joy to the entire world, has come between Radha and Lalita to excite their love desire.”

san mālatyām asyāṁ mālatyāṁ malatībhiḥ phullābhiḥ |
saṁveṣṭita iha paritaḥ punnāgo’yaṁ virājate gahane ||

34 Krishna sings: “Just see the malati vine embracing the punnaga tree surrounded by other blossoming malatis on this splendid moonlit night.”
35 The gopis respond: “Seeing Purushottam and the blossomng Radha embracing in the moonlight makes us happy!”

Rasa-taraṅginī Tīkā: The word mālatī can mean the moonrays, the night, the malati lata or a highly qualified nayika. And punnāga can mean either the punnaga tree (naga-keshara) or the greatest male (Sri Purushottam).

The post Govinda-lilamrita :: Rasa-lila (2) appeared first on Vrindavan Today.

Pilgrims storm Nandagaon. The quiet town of Nandagaon was overtaken yesterday by over 15,000 pilgrims on Ramesh Baba’s ‘Radha Rani’ parikrama. With no need for local pandas (guides), the pilgrims were told about the significance of Nandagaon by Sadhvi Muralikaji of Maan Mandir, Barsana. Ramesh Baba’s parikrama is named ‘Radha Rani Parikrama’ because he welcomes devotees from all Hindu sects. Radha Rani Parikrama is completely free of cost and those who cannot attend the entire 40 day program are welcomed to attend on whichever days they wish. For the schedule, see Ramesh Baba’s Radha Rani Braj Yatra.

P.C. Jagran

CM trapped in building by angry crowds. CM Yogi Adidyanath wanted to attend a program at  Nikunj Van Ashram, Panighat, but, angry crowds at the entrance demanded an audience. Women held banners accusing the CM of having a double standard in the way he treats the poor. The road was blocked with protesters, but, the CM did not want to address them. The jam caused by the protesters on the road caused the program’s guests to be delayed. After the program, CM Yogi had to wait for almost an hour while police cleared the exit. CM Yogi has promised that the homeowners who lost their homes due to clearing of the floodplain will be provided with alternative accommodation, however, as yet there has been no decision taken about where the alternative accommodation will be built.  Read more (Hindi)

P.C. You Tube

Narad Moh Lila in Vrindavan.  Yesterday was the second day of Ram Lila in Vrindavan. The Ram Lila is being organized in the evenings by the Nagar Panchayat Ramlila Committee, at the ground near Rangji Temple. Yesterday, the audience saw Narad Muni have his false pride destroyed in the lila known as ‘Narad Moh Lila’. Narad moh lila provides the background for Lord Vishnu’s appearance on earth as Sri Ram. In this lila, Narad Muni feels that he has overcome lust and his ego becomes over-inflated. Seeing this, Vishnu asks Maya Devi to do something to teach Narad a lesson.  Maya Devi arranges for Narad to fall in love with a beautiful girl. Narad wants to convince the girl to marry him, so, he approaches Vishnu and asks for a beautiful form. Unbeknownst to Narad, Vishnu gives him a monkey face. When Narad finds out, he curses Lord Vishnu to take birth on earth, where He will have to ask help from monkeys. Lord Vishnu accepts the curse, even though he is not bound to, and such humility teaches Narad the needed lesson.  Read more (Hindi)

P.C. Amar Ujala

RSS convoy cars in pileup. Yesterday, as RSS leader Mohan Bhagawat was travelling to Vrindavan, a burst tire caused his car to go out of control. The car collided with two other cars in the convoy while travelling on the Yamuna Expressway. No one was hurt in the incident. After a spate of accidents on the Yamuna expressway, people are starting to think twice about the benefits of travelling on the high speed highway. Read more (Hindi)

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Vrindavan, 2017.10.07 (VT): Yesterday UP’s Chief Minister Yogi Adityanath, RSS chief Mohan Bhagwat and Baba Ramdev of Patanjali fame visited Vrindavan and spoke at the grand opening of Mansi Dhyan Kendra at Nikunjavan Ashram. Here’s what they said:

Chief Minister Yogi Adityanath

Yogi Adityanath said that Hindutva is not a political agenda but but a way of life. When we live a life in harmony with Hinduism, then a sense of nationalism automatically awakens within us. Indian nationalism is the greatest religion, beyond even spirituality, ethnicity and sects. The reason for this is that India itself embodies spirituality in the core of its being, and the holy men are the spiritual dynamo of this country. These sants give direction to our society, and they shape our social identity. India will remain India as long as there are temples and holy men in every village.

Adityanath also called upon the youth of India to join hands and work hard for their country. When that happens, he said, India will become a true world leader. He praised the RSS, as well as Sadhvi Rithambara and Vijay Kaushal Maharaj for their social work, and called upon ashrams to transform themselves into centers of social service.

He assured the audience that the BJP is bringing the rule of law into Uttar Pradesh, and that the mafia and criminals are either leaving the state or are already in jail. Responding to journalists, he said wherever officials are not working in the interest of the people, appropriate action will be taken.

Speaking specifically about Braj, Adityanath said that the government is planning to develop several areas in Braj, namely Vrindavan, Govardhan, Baldeo, Gokul, Barsana and Nandgaon. Part of the development plan will be to clean up the garbage and stop the flow of sewage water into Yamuna. More Yamuna water will be released from Delhi and a new sewage treatment plant will be made for this purpse. The CM also stressed the need for planting trees on the Yamuna riverbank. He went on to say that a variety of trees, like neem, peepal and banyan, should be planted and not just eucalyptus.

He also assured the people that the government would try its best to compensate those affected by the Yamuna khadar demolitions.

When asked about the national anthem issue, the CM defended the move saying that it is strange that the high court should have to force citizens to sing the anthem; it should be spontanous just as working for a swachh Bharat (clean India) should be spontaneous and self-motivated.

Baba Ramdev

Baba Ramdev said that it is the need of the day that the Hindu community should come together, leaving aside all differences of caste and social status. The day we all start working together, India will become the most powerful force in the world. The blessings and help of Vrindavan’s holy men are indispensable in this endeavor.

If the one billion plus people of India can come together, then the dreams of the saints and of Prime Minister Modi for this country will surely come to pass.

Ramdev called upon citizens to take inspiration from Lord Ram and Krishna and make their lives worthwhile through spirituality. He also emphasized the importance of daily yoga practice, and indigenous cow agriculture not dependent on dairy.

Baba Ramdev also paid a visit to Sant Gyanananda’s Krishna Kripa Dham and attended the Sankarshan Kund inauguration in Govardhan.

RSS Chief Mohan Bhagwat 

RSS Chief Mohan Bhagwat said that a bright age has come for India, and that India will become the guru of the world.

Hindu society has faced a lot of tribulations, he said, yet it remains standing strong. Hindus have been attacked by outside forces for centuries. They were beaten and slaughtered. People wanted to change their religion, but Hindus gave up their lives rather than converting. Humanity bears the burden of heavy memories from the past, and there is also some trepidation about the future, but that should not affect the present. We can face any hardship when we stand together.

The RSS Chief called upon India’s youth, saying that the young people of this country have all the capabilities needed to make India a world leader. Youth and saints should work together for the betterment of society.

On the subject of sprituality, Bhagwat said that meditation is needed to make life worthwhile. When we meditate, outside circumstances do not affect us and we become strong.

The post Yogi Adityanath, Mohan Bhagwat and Baba Ramdev visited Vrindavan yesterday: Here’s what they said appeared first on Vrindavan Today.

37 The gopis answer: “Madhavi Radha looks beautiful as she is embraced by Madhava Krishna, and Madhava loooks beautiful when embraced by the Madhava. And the whole world is in bliss and joy comes to everyone.as eyes on seeing the two of them together.”

Rasa-taraṅginī Tīkā: Just as the madhavi lata and the spring are an ideal match, so are Madhavi and Madhava. Hence, seeing their tender premalingan or loving embrace, whose eyes wouldn’t become joyful?

39 The sakhis reply: “When the one with a peacock feather on his crown Krishna and the golden vine-like Radha embrace each other, they always bring joy to the sakhis!”

Rasa-taraṅginī Tīkā: Here tāpiScha-mauli, one with a peacock feather ornament, is also a synonym for the black tamal tree, to whom Krishna is often compared. Similarly, Radha is herself a golden vine who wraps herself around the tamal trunk. As both fill with blossoms, so the bees are given joy. The word ali can mean both bee and girlfriend. This is the relation of the sakhis to the Divine Couple.

41 The gopis sing: “As though announcing the orders of Cupid, singing with artistry and intoxicating the hearts of all, Krishna (madhusūdana) spends the night enjoying vilāsa with the youthful lotus-like girls of Braj.”

rajanī-ramaṇas tamasāṁ śamano
nalinī-kulam unmahasām apanut |
śitigur gagane śitibhe vighane
subabhau kumudāvaka eṣa mudā ||42||

42 Krishna sings: “The lover of the night is the pacifier of the darkness, the protector of the lilies. With his white rays he has risen in the cloudless sky, which has also becomes white. He protects the lilies and destroys the effulgent beauty of the lotus flowers.”

ramanī-ramaṇas tamasāṁ śamano
khalinī-kula-mun-mahasām apanut |
śitigur gagane śitibhe vighane
vibabhau kumudākara eṣa mudā ||43||

43 “The lover of the gopis is the destroyer of sin, the protector of the lily-like gopis. With his black rays he flourishes in the birdless forest putting an end to the luster of joy felt by those who are wicked.”

Rasa-taraṅginī Tīkā: In this verse, rather than using the exact same words with different meaning, the gopis change the meaning to suit their fancy by altering a few syllables of Krishna’s verse. The second, third and fourth syllables are repeated as the fifth, sixth and seventh. There is also internal rhyme in each line at the six and twelfth syllables.

kamalinī-malinī-karaṇe paṭur
vidhuritādhuritān iha cakravān |
nividadhad vidadhad bhagaṇe dhṛtiṁ
na sa mude samudeti vidhur mama ||44||

44 Krishna sings: “The moon has not yet risen fully to bring me joy: it is expert in making the lotuses wither, it makes the chakravaks feel the pain of separation from their mates, and brings peace to the constellations of stars in the sky.”

sa sudṛśāṁ sudṛśāṁ ruci-kṛd
rucir virahitā rahitā nija-tārakāḥ |
suvidadhad vidadhat ku-mudāvanam
vara-mude samudeti vidhur hi naḥ ||45||

45 The gopis respond: “But Krishna is our moon. His appearance brings pleasure to the eyes of the lovely-eyed Vraja kishoris, relieves them of their viraha distress, destroys the demons, and protects the bliss of the world. He rises fully to bring us joy.”

itthaṁ gāyan madhura-vipina-śrī-bharāloka-tṛptaḥ
kāntāvallīr api viracayan svābhimardane phullāḥ |
bhrāmaṁ bhrāmaṁ bhramara-nikaraiḥ svānugair veṣṭito’sau
tābhir vaṁśī-vaṭa-viṭapinaḥ kuṭṭimaṁ prāpa kṛṣṇaḥ ||46||

46 Thus the Kishora-shekhar sings while wandering through the forest, seeing which filled him with satisfaction. causing the the flower vines to blossom whenever he touched them, and surrounded by a swarm of buzzing honeybees following, he arrived at the cleared area by Vamshivata with the gopis.

Rasa-taraṅginī Tīkā: Kuṭṭima means a cleared and prepared ground, such as would be appropriate for dancing the Raas. It can also mean a cottage.

The post Govinda-lilamrita :: Rasa-lila (3) appeared first on Vrindavan Today.

There are three evils in the development of devotion. These are the

• evils of land
• evils of association
• evils of food

What is the evil of land?

A person’s thinking power is generated by the atoms prevailing in the place where he lives. Those who are extrovert to God and full of bad feelings spoil their surroundings by charging these atoms with negative powers. If the people residing in a place are spiritually oriented, then the atomic or subtle atmosphere of their region of residence will be beneficial to others who aspire to advance spiritually. But even in an isolated place like a desert or mountain cave, the atomic atmosphere will not necessarily be favorable for spiritual meditation.

Generally, except for Sri Dham Vrindavan and other places of pilgrimage, almost every other place is impure. In important pilgrimage centers, many saints and great personalities live and purify the atmosphere through their spiritual devotion. Such places are very suitable for cultivating one’s own devotional practice.

Besides this, sacred places are themselves desirable for devotion because there is a spiritual shakti infused in them since time without beginning.

For our devotional love and worship, Sri Vrindavan Dham is the best place for residence. And within Braj-Vrindavan, those places where the eternal activities of the Lord take place, the nitya-lila-sthalis, will be the best. And in those nitya-lila-sthalis, to live in solitude is the best of all.

After renouncing everything, where should one go to live?
To the land of Braj, Vrindavan, where Krishna had his Rasa Lila. (CC 2.8.253)

Gaura Kripa: Our scriptures have instructed 64 types of devotion. Of these, five are the most important.

• Reverent service to the deity form.
• Listening to the preachings of the Srimad Bhagavatam.
• Sri Naam Sankirtan.
• Association of saints.
• Residing in the region of Mathura.

If a devotee follows the above five ways of conduct, he achieves the best result for his devotion.

Vivek Das: Though I am following all these five ways of conduct in my devotional life, I do not feel that I am getting any results. After leaving everything I have come to reside in Sri Dham Vrindavan. I am also chanting Harinaam Sankirtan and listening to Srimad Bhagavatam. I am serving the deity form also and am involved with the association of saints all around. Even then I do not find any good results. Why?

Gaur Kripa: No doubt you are following these five-fold devotional ways, but are you following them strictly, or with flaws? Listen to me very carefully…

The region of Mathura means the Braja Bhumi area of 270 kilometers (84 kos) of land area surrounding Mathura. Merely residing in the region of Mathura Braj Bhumi will not suffice to attain the object of devotion. Though residing there in Braj, one’s mind may be moving about somewhere in a village in Bengal. Such a person is practically-speaking not in devotion.

Do not expect honor, but offer all respect to others. Always chant the holy name of Lord Krishna, and within your mind render service to Radha and Krishna in Vrindavan. (CC 3.6.237)

From this verdict of Sri Caitanya-caritāmṛta it is understood that a devotee should ever attach himself mentally with Vrindavan in the meditation of Sri Yugala Kishora, Radha and Krishna. If one is simply residing physically in Vrindavan but has no eternal reverential feeling for this pious land, in other words, if he finds Vrindavan to be just like any other place and has no special fascination for it, then this shall result in his committing offences to the Dham.

People who find fault in the great souls who are the creatures living in Sri Vrindavan cannot attain devotion to Sri Sri Radha and Madhava.

Those who project faults onto the residents of Vrindavan, who are all forms of bliss, whether they are moving or non-moving creatures, they commit offense to them. How can such a person become a servant of Radha and Madhava? (VMA 17.44)

Those ill-fated persons who speak badly of the residents of Vrindavan and never praise them, or who compare Vrindavan to other places and criticize the external status of Sri Vrindavan, such sinister and wretched people should never be seen or associated with.

Those who blaspheme the residents of Vrindavan,
those who do not glorify them or the Dham,
those of corrupt intelligence who consider Vrindavan
to be just a place like any other,
and those who cannot abide Vrindavan,
which is the form of eternal bliss and consciousness:
May I never come into contact with such lowly,
most sinful humans, not even in my dreams. (VMA 17.45)

If someone compares even the trees or insects living in Vrindavan with the creatures living in other places and finds no difference between them, and with such lack of feeling cuts the trees or injures the insects of Vrindavan, he will become the victim of offense.

If one just gives up the great offense of enmity with those
who live in this forest playground of the Divine Couple,
whether animate or inanimate,
a person who is truly fortunate can live until the time of death
in Vrindavan, which is the land of love intoxication
coming from the dust of Radha and Krishna’s lotus feet,
even if he acts sinfully. (VMA 17.52)

This means that all the animals, birds insects, flies, trees, plants and all the creatures residing under the lotus feet sand of Sri Sri Radha Madhava should not be harmed or prejudiced, otherwise there will be serious offense.

Besides these, all offenses are forgiven by residing in Vrindavan.

If the Brajbasis are compared with ordinary human beings living in other places or they are humiliated in any way, it would amount to offence or aparādha.

O little brother! Do not think less of a person residing in Vrindavan
even if he is only looking for how to steal other people’s possessions
or is always attached to other women’s wives
of is very envious and even violent to others,
or if he is badly behaved, and afflicted with greed and other flaws (VMA 17.47)

This means that if the Brajbasi person residing in the Braj region is interested in other women and seizes others’ property or adopts violence with others, or is a tyrant, or greedy, even then he should not be neglected. One should rather think, I am like both ways bound real and blind that I could not see his qualities.

Such should be the approach. Residing over Sri Vrindavan Dham means not just living here for some time and then quite often going to other places, then again conveniently coming back to Vrindavan when the weather is more comfortable. This is not the right way.

Even if I should be tempted with millions of touch stones
or if Krishna should himself appear to me externally
this body, which has been covered in the dust of Vrindavan
must never ever go to any other place. (VMA 17.23)

It means that if I get enormous wealth or if God Hari appears before me outside of Vrindavan, I should rather dwindle to nothingness in the sand of Vrindavan without Hari, but I will not go outside of the Dham.

So it is understood from the above verdict of the saints that we

• have to accept all the animals, creatures, birds, etc., living in Vrindavan Dham with respect
• should not disrespect or criticize any Brajbasi residing in the Dham,
• should not leave Vrindavan until the moment of our last breath,
• and reside here with extreme love and faith, considering Vrindavan as our eternal abode,

then only does residing in the Mathura-Braj region become worthwhile.

The post Vinode Bihari Baba : Living in the region of Mathura appeared first on Vrindavan Today.

Ramdev Baba at Sankarshan Kund. After the opening of the meditation center at Nikunj Van Ashram, with CM Yogi Adidyanath, Ramdev Baba went to Sankarshan Kund, Goverdhan, to participate in the abhishek program of Sankarshan Bhagwan, Braj’s tallest diety, which was brought to braj from Tirupati earlier this year by Braj Foundation. Ramdev Baba expressed his appreciation for Braj Foundation’s work of in Braj and asked people to give generously to the cause.  Read more (Hindi)

P.C. Jagran

40^th Braj Environment Conference. Local environmental activist including Ramesh Baba, gathered for a day of discussions, games and bhajans, with the aim of raising awareness and solidarity for the environmental movement in Braj. Bansheedhar Agrawal convened the conference yesterday. Agrawal and Ramesh Baba are longstanding players in the environmental movement. Their ‘Gahvarwan Bachao Andolan’ (Save Gahvarwan Movement) managed to have the Gahvarwan area declared a protected forest after a 28 year battle in the courts.  Yesterday’s conference included tree planting, as well as games and bhajans in the evening. Read more (Hindi)

P.C. Amar Ujala

Protest ringleaders charged. Panighat, Vrindavan, Police have recorded the names of 10 ringleaders in yesterday’s protests. CM Yogi Adidyanath was delayed by hundreds of protesters who blocked the road, cutting off access to Nikunj Van Ashram. The CM promised that those affected by the demolitions will be provided with replacement accommodation, but, today, newspapers report that action is being taken against the protesters.  In recent years, the Government has built thousands of apartments around Vrindavan for widows and people below poverty line, however, alternative accommodation has not yet been arranged for the people whose houses have been demolished as a result of the High Court decision to clear the Yamuna floodplain. Read more (Hindi)

P.C. Jagran

Scientific investigation of Abhishek Offerings.

Yesterday, a team of Government officials and scientists from Lucknow came to Goverdhan to report on environmental issues. The team investigated a wide spectrum of environmental issues and even took samples of the milk being offered to Girriraj. The team is seeking solutions to the environmental problems at Goverdhan including the pollution caused by the large quantities of milk offered to Girriraj every day. The scientists said that they will look for a solution that will allow the milk to be recycled. The team also tested the water quality and sewage plant at Goverdhan. Read more (Hindi)

The post Today’s Digest: Ramdev Baba’s abhishek offering; Protesters charged; Environment conference, and more… appeared first on Vrindavan Today.

I praise all the wonderful lakes and ponds around Govardhan hill, such as Baladeva Kund, Kadamba Khand, Kusum Sarovar, Rudra Kund, Apsara Kund, Gauri Tirtha, Chandra Sarovara, Rina-papa-mochana Kund, Malyahara Kund, Vibudhari Kund and Indradhvaja Vedi, as well as Chakra Tirtha, Daiva Giri and the different jeweled pavilions.

Stavāmṛta Kaṇā Vyākhyā: In this verse Das Goswami praises all the different lakes and other holy places around Sri Giriraj. Sri Govardhana is the place of Govinda’s most wonderful pastimes. Here the līlāmaya playful Krishna relishes the flavors of different pastimes with his friends and with Sri Radha and the Vrajasundarīs, and each one of his playgrounds is to be found in the form of a tirtha, a holy watering place.

On the edge of Govardhana hill on the south-western corner of the village Parāsoli is the greatly luminous Baladeva Kund (= Sankarshan Kund). All the desires of a human being who bathes here are fulfilled.

In the Purāṇas the following description can be found of Brahma Kund –

Brahma Kuṇḍa was created where Sri Hari played and was being satisfied by Lord Brahmā. Next to that are also lakes of Indra and other universal protectors. (Mathurā-khaṇḍa)

And then,

O greatly fortunate one! At Govardhan there is a pool named Brahma Kund, beautified by trees, vines and bushes. Around this pool four highly auspicious and beneficent holy places are situated. East of it is situated Indra Tirtha, to the south is Yama Tirtha, west Varuna Tirtha and north Kuvera  Tirtha. According to my liking I will reside and play in this pond. (Ādi-varāha Purāṇa)

The following brief descriptions are taken from Bhakti-ratnākara. At Kadamba Khandi Sri Krishna is eagerly looking out for Sri Radha to come.

ei ye kadamba khaṇḍi – kṛṣṇa eikhāne;
cāhi rahe rādhikā gamana patha pāne

P.C. Vishakha Dasi

At Kusuma Sarovara Sri Radha and Krishna have fun picking flowers.

dekhoho kusuma sarovara ei vane;
doṅhāra adbhuta raṅga kusuma cayane.

Before Sri Sri Radha and Krishna meet at Sri Radha Kund at noontime Sri Krishna consults Vrinda Devi and Dhanishtha here about how to bring Sri Radharani to Radha Kund, and here Tulasī, being sent by Sri Radharani, consoles Sri Krishna by bringing him news about her.

Rudra Kund near Jatipura as recently fixed up by the Braj Foundation.

In the lonely woods around Rudra Kund, Mahādeva is immersed in meditation on Sri Krishna.

dekho rudra-kuṇḍa śobhā nirjana kānane; ethā mahādeva magna hoilā kṛṣṇa-dhyāne .

Apsara Kund. PC. Braj Discovery

Apsara Kund is situated at the tail end of Giriraj, near the village of Puchari. The most fortunate people are blessed by bathing in this kuṇḍa.

dekhoho apsarākuṇḍa govardhana ante;
ethā snāna koroye parama bhāgyavanta

At Gauri Tirtha a wonderful pastime of Sri Sri Radha Madhava takes place. Here Sri Krishna deceived Jatila and Abhimanyu by dressing like Gauri (Durga Devi) so that he could enjoy with Sri Radha.

Near Gauri Tirtha is a large and enchanting kadamba tree which is the playground for the Divine Pair. Here is a place called Neep Kund.

paṇḍita ullāse kohe – dekho śrīnivāsa;
ei gaurī-tīrthe hoy adbhuta vilāsa.
gaurī tīrthe nīpa-vṛkṣa-rāja manohara;
nīpa kuṇḍa dekho ei parama sundara

Jubilantly Raghava Pandit said: “Look, O Shrinivas! At this Gauri Tirtha wonderful pastimes take place. There is a graceful and regal nīpa (kadamba) tree at Gauri Tirtha. Behold this most beautiful Neep Kund!”

Chandra Sarovar is situated close to the village of Parasoli. Here Sri Krishna Chandra takes rest after dancing the vernal Rāsa dance.

The Mokshana Kund mentioned in the śloka is named in Bhakti-ratnākara as Rina Papa Mochan Kund. One who bathes in this pond will be freed from all sins that are committed due to owing debts.

Malyahara Kund is situated at Sri Radha Kund. One day on the occasion of Dīpānvitā (Diwali) Sri Radha and her girlfriends, headed by Lalitā and others, were stringing garlands of pearls here when Sri Krishna appeared on the scene and asked them to give him some to decorate his favorite cows. But the gopīs didn’t give Krishna any pearls, so Krishna he borrowed some pearls from his mother and planted them himself, watered them with milk products and soon had a beautiful pearl vine garden. Seeing this, Sri Radha and the gopīs also planted pearls, but these just grew into thorny bushes. Then, when they came to Sri Krishna to try to buy some pearls from him, a wonderfully sweet pastime of the Divine Couple manifested itself. Raghunath Das Goswamipada has elaborately described this confidential pastime in his book Muktā-carita.

PC: Iskcon Desire Tree

Vibudhari Kund has been identified in Bhakti-ratnākara as Arishta Kund, which is the same as Shyama Kund.

At Indradhvaja Vedī Sri Nanda Maharaj used to perform Indra pūjā. When Sri Krishna was seven years old he came here, and seeing his father engaged in Indra-pūjā here, convinced him to commence Govardhana Pūjā instead.

Chakra Tirtha (Chakleshwar) is a very famous place. Here Sri Radha and Krishna’s see-saw pastimes take place. Chakra Tirtha ordered Sanatan Goswami to reside here. While living here Sanatan Goswami daily circumambulated Govardhana hill as a rule. When he became old, Sri Krishna, seeing that this became too much of an effort for him, mercifully appeared to him dressed as a cowherd boy and told him that if he just walked around a stone that had his footprint on it it would be the same as if he had completed his circuit around Govardhan. After saying this the Lord disappeared. This has been described in Bhakti-ratnākara:

Behold this Cakra Tirtha, O Shrinivas! By its grace all desires are fulfilled! Cakra Tirtha is most famous in Govardhan. Here Sri Radha and Krishna’s see-saw pastimes take place. Ohe Shrinivas! Cakra Tirtha ordered Sanatana Goswami to reside here, so he lived here in great bliss. Look! There in the woods is his hut! From here Sanatan Goswami daily performed Govardhan parikrama. Who has the power to walk these 24 miles every day? Seeing how much effort it took Sanatan Goswami to accomplish this in his old age, Gopinath appeared before him dressed as a cowherd boy. Carefully he removed the drops of perspiration from Sanatan’s body and said with a sweet voice and tear-filled eyes: “Don’t make so much effort anymore in your old age. You must heed my words, O Swamiji!”

Sanātana replied: “Speak and I will heed your words!” Hearing this, the cowherd boy mounted Govardhana hill and brought down a Govardhana shila with his footprints on it. Then he told Sanatan Goswami in a very sweet voice: “Ohe Svamiji! Take these footprints of Krishna and walk around them from now on! This will complete your entire circuit of Govardhana hill!” Saying this, Krishna brought the shila into Sanatan’s kutir and disappeared. Not seeing the boy anymore, Sanatan became very upset.

Observing Sanatan in secret and seeing that he was so upset, Krishna revealed his real identity to him with great loving ecstasy. Sanatan was drenched with his own tears and only with great difficulty could he manage to remain calm.

This Govardhana shila with Sri Krishna’s footprints on it remains in the Radha Damodar temple in Vrindavan, proclaiming the glories of Chakra Tirtha.

Daivata Giri is said by Bhakti-ratnākara to mean Govardhana hill itself and Ratnapīṭha is the jeweled throne that Sri Radharani sat on before and while she was being kidnapped by Śaṅkhacūḍa along with the throne, after which Sri Krishna killed Śaṅkhacūḍa.

ei ratna siṁhāsana ithe bahu kathā,
ratna siṁhāsane śrī rādhikā chilo ethā.
śaṅkhacūḍa vadhera kāraṇa ethā hoite,
yaiche kṛṣṇa vadhe tā’ vidita bhāgavate

There are many narrations about this Ratna Siṁhāsana. Sri Radhika sat on it, and it was also the cause of the killing of Shankhachura. From Śrīmad Bhāgavata you can learn how Krishna killed Shankhachura.

Srila Raghunath Das Goswami says: “I praise all these holy places around Govardhana hill!”

govardhana cāri dhāre,sei saba sarovare,
sīri-kuṇḍa kadamba-khaṇḍa ādi
apsarā rudra gaurī,mālyahāra vibudhāri,
jyotsnā-mokṣaṇa indra-dhvaja vedī.
yei cakra-tīrtha,śrī daivata parbata,
ratna-pīṭhādi yoto śobhe
nitya mui stava kori,sei līlā manohārī
darśana koribo ei lobhe

Eager to see the enchanting pastimes that take place there, I eternally praise all the beautiful lakes and other holy places that exist all around Govardhana hill, such as Siri Kund, Kadamba Khand, Apsara Kund, Rudra Kund, Gauri Tirtha, Malyahara Kund, Vibudhari Kund, Mokshan Kund, Indra-dhvaja Vedī, Chakra Tirtha, Sri Daivata Giri and Ratna Pith.”

Commentary of Sri Radha Kund Mahant, Pandit Sri Ananta Das Babaji Maharaj is named Stavāmṛta Kaṇā Vyākhyā (a drop of the nectar of Stavāvalī), and was published in Gaurābda 503 (1989 A.D.) from Sri Krishna chaitanya Shastra Mandir, Vrajananda Ghera, PO Radhakunda (district Mathura), U.P., India.

Devotional songs in Bengali that follow each commentary were composed by Dr. Haripada Sheel.

© Translated by Advaita dāsa in 1994

More of Ananta Das Pandit’s writings in English translation can be found at Tarun Govinda’s blog, Amrita Tarangini.

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The most prominent doctrinal presentations of Vaishnavism build on scholarship into the aesthetics of rasa (bliss, delight) and the role of leela (play) in Krishna worship. The Vaishnava poets who present this devotional vision of a human god playing in his paradisial abode of Vrindavan is filled with descriptions of its charms, its beauty, its lakes and the river Yamuna, its abundant forests with all manner of fruit and fodder for the cows, all an essential part of any Hindu vision of paradise. Svāyambhuva Āgama is a pertinent example of this imagery in the following meditation:

An intelligent person should remember the Kālindī River, which is dear (vallabhā) to Krishna, with creepers of nectar overhanging her, where many creatures reside, giving pleasure in all seasons, with crystal clear waters, granting happiness to all living beings; her waters appear dark blue like the blue lotus leaf, rippling in the gentle breezes and made fragrant by the Vṛndāvana pollen; with golden lotuses on its banks and bowers on the shores in which there are places for young damsels to enjoy.

O Devi, the sādhaka should then meditate on Vrindavan, filled with joy and made colorful by ever new flowers blooming. That land is described by words that reveal that it is the superior happiness of Krishna’s own bliss. It is embraced by the sounds of many colorful birds and intoxicated bees who buzz about among the jeweled creepers.

The ground is sprinkled with thought gems, and a net of moonlight. All fruits and flowers from all the seasons brighten the forest, and all the vegetation trembles in the light breezes that come across the Yamunā. Vrindavan is filled with flowers, varieties of trees and birds. It is the one pleasure garden of the Lord, the manifestation of the happiness of the three worlds, the place of amorous people, set and organized beautifully.

In that Vrindavan is a beautiful throne made of various gems, pleasing, more soft than flowers, covered with a soft cloth, having the four legs of dharma, artha, kāma and mokṣa, and adorned by the crest ornaments of Brahma, Vishnu and Mahesh.

One should then meditate on a young boy sitting on that throne. The boy is overwhelmed with love, dressed in yellow, blue like the sweet pea flower, the very embodiment of luster, submerged in the bliss of the ocean of līlā-rasa, the ocean of happiness, having the hue of a new cloud, decorated with a peacock feather in the locks of his hair.

Despite this vision of an archetypal natural paradise, most of the Vaishnava poets even going back to the original foundational works of Krishna mythology like the Bhāgavatam make no explicit link between their theological concepts of Vrindavan as a dhāma, or “penumbra” of the Lord, or the kinds of discourse that exist in modern ecological thinking. However, since Vrindavan is understood as a specifically divine locus integral to their theological idea that the wholeness of Deity the includes the natural surroundings of an earthly paradise, i.e., nature, it seems to naturally serve as the ontological basis for a particular environmental perspective growing out of the worldly Vrindavan of today.

This pilgrimage town is now undergoing environmental shocks and stresses of rapid 21st century development, urbanization and the consequent destruction of almost all natural habitats, what to speak of the human sanctuaries that surrounded the ashrams and temples of the old town in the classical model of the tapo-vana, the forest hermitage. Indeed, it is rather more surprising that this wholesale destruction has not met with more protest, and that the potential for a robust ecological theology has not been more powerfully realized to this date.

Though I have not done a study to document all these Vrindavan-theology-based environmental perspectives, some of the more prominent ideas can be summarized as follows:

1. Vrindavan is conceptualized both as the transcendental realm of Krishna and as the physical environment. Both of these locations are very important ecologically, with the latter serving as a terrestrial representation of the former.
2. Religious and spiritual methods of understanding Krishna theology and its relationship to Vrindavan must involve ecological considerations.
3. The mismatch between scriptural depictions and the actual physical state of Vrindavan reflects human mismanagement and a lack of balance in human priorities.
4. Idealized stances including the idea that only the transcendental Vrindavan matters as opposed to managing and addressing the current ecological state of the terrestrial Vrindavan are not taken seriously.
5. Self-introspection (sādhanā) and spiritual practice through service (sevā) are integral to achieving a balanced personal state for the individual and hence a balanced ecological state with the natural and cultural world. Krishna’s personal example of self-balance and its resultant nature-world balance serve as a model of personal ecological awareness-creation and environmentalism.
6. In Vrindavan, nature is inherently divine. Trees, plants and animals are our teachers, and we should become aware of their divinity and worship them.
7. Ontologically, the actual location of Vrindavan provides the understanding that any place or environment, when perceived with awareness of its inherent divinity, is Vrindavan. The raison d’être of Krishna’s incarnation as an environmentalist in Vrindavan is to teach and live this.

The description of the devotional characteristics and symbolization in scriptural and devotional injunctions has not been directly related to explaining the existence and outcome of ecological activities in Vrindavan. In contrast, instances of this detailed aesthetic and ecological imagery abound in the rasika (devotional) poetry of many medieval saints of Vrindavan such as Hari Ram Vyas, Swami Hari Das or Hit Harivansh.

However, as is clear from the current state of the Vrindavan environment: ‘there is trouble in paradise today, on earth if not in heaven’. This discord between the ideal and the real requires a review of how development has negatively contributed to this state and how environmental groups have worked with the local community based on present, historical and scriptural ideals.

Seven Levels of Human Ecology

One area that has not been considered in the above intersection of theology, mythology and ecology is the more practical real-life dimension of pilgrimage. The present economic development model for the current Vrindavan-Mathura municipality is to make it a tourism-cum-pilgrimage center, for both in-country and foreign visitors. In the interest of the general environmental future of India — which, make no mistake, is in for serious problems in the current fever-pitch development, it is imperative that they be accompanied by an understanding of modern ecological concerns that will be able to communicate to both a secular and a religious audience.

Here I present a model based on pilgrimage and human ecology, developed over the past 20 years in the course of conducting fieldwork with Vrindavan environmental NGOs. I use the model of human ecology as a tool to observe pilgrimage in terms of a cycle.

The cycle begins with the Divine or divinity and ends with ecology. The model treats humans as custodians in this balance. It illustrates how ecological and spiritual awareness can evolve from pilgrimage and how pilgrimage nurtures a holistic understanding and connection with nature.

These levels occur simultaneously and incorporate each other to form a representation of a holistic totality or vision that sees beyond religion, geographical location, class or caste, or borders of any kind. Here the seven levels or dimensions of human ecology are presented as an interpretation of pilgrimage. They are:

1. Divinity/spirituality – The world within and without is divine by its very nature.
2. Nature – This is the outer manifestation, the curtain, of this inner (divine) truth.
3. Culture – All creatures learn from nature, and as human beings, we give and take from it, and this becomes our culture.
4. Heritage – Specific cultural expressions are maintained over time; they become deeply embedded in our personal dealings and our environment, e.g., art, music, architecture, food and lifestyle.
5. Pilgrimage – A method where we can see differences and similarities across time and environments through physical, intellectual and emotional travel.
6. Human welfare – Pilgrimage helps us to realize that ultimately human beings share similar strivings, problems, needs, desires and will to find peace in life. This is related to human welfare in social and environmental domains.
7. Ecology – When human beings are in consonance with themselves, their close social group, greater society and nature, then the possibility of ecology and a balanced relationship between the human and nature is arrived at.

Vrindavan is a prototypical example of this relationship. This ideal of human-nature-spirit interaction is termed Vrindavan – The human sanctuary.

I have worked with Shri Sewak Sharan Ji on refining this model to form a theoretical description posing scientific, religious and pilgrimage-based questions as to why Vrindavan ecological perspectives and practical incentives have not lived up to their own expectations and how environmentally aware pilgrimage is an essential aspect of Krishna pilgrimage.

Environmental awareness does not appear to be a major priority for pilgrims to Vrindavan; this seems especially so for ‘weekend pilgrims’ from Delhi.

Writers such as Kiran Shinde have attempted to account for the reasons why this beliefs or knowledge beyond borders has not been synthesized or accepted by the masses of pilgrims that converge on the town every year. Shinde claims that a large majority of pilgrims fall into the category of ‘sacred sightseers’.
The dramatic increase in (pilgrimage) tour operators and food venues in the vicinity of Vrindavan’s most popular temples suggests that there has been a great shift from traditional pilgrimage to consumer pilgrimage, where visitors demand good accommodation and contemporary food.

Traditional Vrindavan pilgrimage, which is intimately connected to the land and myth of Braj and Krishna, has, like other pilgrimage locations in India, become dwarfed by the increased emphasis on the economic benefits of tourism. Such a shift has also been seen in pilgrimages in other Third World locations and through the process of religious commodification.

My own suggestions for this shift away from ecologically aware pilgrimage are based on observing almost two decades of vast ecological changes in Vrindavan, which are commonly associated with tourism-based changes.

Pilgrims and the ‘pilgrimage industry’ have begun to commodify the pilgrimage process and experience. Pilgrims tend not to undertake the long tirtha-yatras (journeying to holy places) common in the past. Vrindavan pilgrimage has been made easily accessible to the uninitiated through the increase in the speed of travel to Vrindavan from Delhi, the increase in creature comforts available in Vrindavan guest houses and the more fluid facilitation of popular and easily approachable pilgrimage ends such as darshan (sacred vision of the deity) and access to the company of modern spiritual leaders and scriptural orators.

Through this modernization, the traditional process of what is more ‘ecologically aware’ pilgrimage, connected to the land and appreciating and meditating on the legends associated with it, has been lost.

While not necessarily detrimental, the ecological effects of this pilgrimage shift have been great. Pilgrimage in Vrindavan has brought about such large changes in the town’s landscape that it is now difficult to perceive the town in terms of its past; the forest groves described as Krishna’s playground now appear as a romantic reminder of what exists only in scriptures and perhaps in the minds of some older and earnest pilgrims and spiritual practitioners.

The seven levels of human ecology model help to explain how the attraction of traditional processes of pilgrimage may have declined due to their disconnection from nature and limited awareness of the sensitive cultural and religious heritage of Vrindavan.

Akrur Van near Vrindavan

The post The Vrindavan Ecological Concept and the Seven Levels of Human Ecology appeared first on Vrindavan Today.

Praheli-vinoda Khanda :: Riddle games

Rasa-taraṅginī Tīkā: Although Sri Rupa Goswami’s sutra mentions prahelis (riddles), Govinda-līlāmṛta hasn’t included them. But since they form a part of the original Bhagavata version of the Rasa-lila (10.32), Vishwanath Chakravarti says it should be considered an integral part of that pastime.

So while everyone rests at Vamshivata, this is a good time to present some of Kṛṣṇa-bhāvanāmṛta’s prahelis (Chapter 19). Krishna offers the first riddle. Because Gopinath Bosak’s Bengali padyānuvadas have been nicely done, they have been included here rather than the original Sanskrit of Vishwanath:

“Who, although naturally unconscious, on attaining consciousness enchant the entire universe? And who, despite having a body with nine gates, is neither god nor human? Let’s see if you can tell me who has these characteristics?”

Radhika answers,

“This one, on whom you always bestow your lip nectar, is most certainly your procuress (kuṭṭinī). She is the one who has these characteristics, and is known to the world as your priya vaṁśikā.”

Then Radha composes her own praheli:

“Oh Prananath! Who is that passionate beloved who faints while singing your glories in which she is so immersed, who is graced by many qualities, who resides in our village but is famous for her skill in ananga-rasa?”

Radha’s riddle is amazing for its multi-meanings. The word mūrcchana means to faint, but it also refers to the fading of a melody, and atanu is a name of Cupid, who has no body, but here it refers to a song’s imperceptible feature. So the poem’s outward appearance of eroticism draws Krishna’s attention; yet the real answer isn’t erotic as it first appears. However, Krishna gets it and replies,

“O Radhe! That jealous, talented and fortunate one who can remove even my vamshi’s pride, whose sweetness brings me joy, and who, like you, has plump, gourd-like breasts, certainly must be your vina!”

The sakhis smile and applaud Krishna’s wit, but then Lalita Sundari recites her praheli:

“Who is known for being youthful and yet is very old? Who is bound, yet always attains the liberated state? And who, even when clean, is as black as night? Oh Krishna, tell us who are these crooked ones.”

Krishna answers with a grin :

“Although they are supposed to be kept bound in every activity, I give them liberation at the beginning of rati-keli. Thus Radha’s elegant hairs are very dear to me—even though they are divided by a part.”

A woman’s hair is to be bound at all times, except in privacy.

Krishna prowess thrills the sakhis, but then Vishakha presents her riddle:

Krishna replies;

A yogini is a match-maker, bringing two people together, as well as a practitioner of the mystic arts and spiritual knowledge.

Chitra Devi offers her vicitra praheli next:

“Who is always the best means to liberation,
whose entire body is sense-controlled, who loves that which is holy,
and whose virtues are tinged red with passion:
Tell us who this is and make your tongue blessed.”

Krishna answers,

Hearing Krishna’s words Radha feigns resentment and starts to leave. But with a smile, Krishna exclaims, “Hey Priya! Fearing defeat, don’t retreat—just hold on, I’m going to outwit you this time, listen:

“This object’s first syllable means the best
the second is known as the devatas,
the third is your dearest activity,
the fourth is a type of heavenly tree,
and the fifth syllable gives pleasure to the ears.
So just tell me the answer which will delight your sakhis.”

Srimati understands that Krishna is boldly speaking of her su-ra-ta-ru-ta (the sounds she makes during rati keli). Thus frowning her evebrows, she retorts: “You’ll find the answer with Padma’s sakhi (Chandravali). But why don’t you answer my praheli first?

What do the grihasthas pray for? (Answer: suta or a son)
What do the young men desire? (Answer: rata)
What is the first letter of a synonym of vina? (Answer: tata)
Which word denotes a loud cry? (Answer: ruta)
What is that thing that the wicked sakhis are always hiding
and want to relish it always?

Hence, the answer to Radha’s praheli is the same as Krishna’s a ramani’s heart—piercing cry during rati-keli. Krishna guesses the answer, thinking he is very smart: surata-ruta! But then the sakhis cheer and exclaim: “Aha! Radha has won!”

Thus with beaming smiles they tell Krishna “Oh Ajita! You’ve lost because the answer to your own praheli slipped from your own mouth! Thus our Rajanandini Radha is the worshipable Jaya Sri, the Goddess of Victory!”

The post Govinda Lilamrita :: Riddle game interlude appeared first on Vrindavan Today.

Energy minister lights lamp. Saturday 9pm: Taking a break from being at the helm of UP’s energy network, Energy Minister Srikant Sharma visited Braj for the ‘Anand Festival’. Sharmaji lit the aarati lamp at the festival, which was held at Gayaal Smruti Bhawan, Thana Road, Kosikalan. Crowds gathered to see the chappan bhog  offering and sing in a nightlong kirtan. Read more (Hindi)

P.C. Agrotech

Grants for Composting. Mathura: In an attempt to reduce the use of urea and other chemical fertilizers, which are known to reduce soil quality and be dangerous to health, the Agriculture Department has announced that grants will be available to farmers willing to install vermicompost (worm-compost) plants. The Agriculture Department says that the cost of installing a vermicompost plant is around Rs 8000 and the department will provide Rs 6000 towards the cost. The Gram Panchayat (village council) will provide training to farmers in vermicomposting. The training program is due to start from the end of October. Read more (Hindi)

P.C Jagran

Rubbish removed from open sewer after 5 years. The streets and park around the densely populated area near Banke Bihar temple are now clean, thanks to an all-day cleaning campaign organized by Jagran’s ‘Mission 1,000’ cleaning program. Jagran news reports state that residents were complaining that the nali (gutter) had not been cleaned for 5 years and that the blocked drain caused black water to flow onto the street. Residents said that the teams of monkeys who eat the garbage create havoc in the neighbourhood and that despite multiple complaints lodged with the Municipality, nothing had been done. Jagran reports that as soon as the all-day cleaning mission was completed, kids came out to play on the streets. Read more (Hindi)

P.C. Patrika

Akhilesh Yadav lays foundation stone for Dharamshala. Sunday, 1.30pm: MP Akilesh Yadav, former U.P. chief minister, laid the foundation stone at Yadav Dharamashala, Rukmini Vihar, Vrindavan. After the foundation stone ceremony, Akhilesh Yadav addressed a public meeting, consisting mostly of members of the Yadav community. Yadav criticised the current CM, Yogi Adityanath, and said that Yogi’s government will be unable to clean the Yamuna and Ganga. Read more (Hindi)

UPCOMING EVENTS

Karttik is the season of programs, here is few we have noticed:

*Oct. 8-12 Sri Hit Satsang Bhoomi, Gandhi Marg: Program Mahants: Srihit Kamaldasji Maharaj, Sri Hit Ambarishji, Swami SriRam Sharma. Programs running in both morning and evening. Read more

*Oct. 8-15 Ramesh Bhai Ojha,  Govardhan, Parasauli village, at Surdas’s samadhi: Ramesh Ojha, from Gujarat, is one of the most popular Bhagavata speakers in India. Read more

*Oct. 11-17, 22-28 Kelimal Rasotsava, Nidhivan: Jsr Madhukar is well known in Vrindavan for his numerous recordings and performances. This program is a really attractive one. Haridas Swami wrote Kelimal, which contains 100 songs. So it is not often that the entire 100 songs are performed all the way through.  Jsr Madhukar will do twice, Oct 11-17 and Oct. 22-28 daily from 9-1pm . Read more

If you have an upcoming event, email us at: vrindavantoday@gmail.com

The post Today’s Digest: Kartik events; Grants for composting; Akhilesh Yadav visits, and more… appeared first on Vrindavan Today.