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guenhwyvar

@guenhwyvar

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+ 2

Posted: 11 years ago

#91

Ananda Vrindavana Champu > 01 Description of Vrindavana

The Forest of Vrndavana

Now I will describe the form, qualities, and position of the transcendental forest of Vrndavana, which overflows with all wonderful attributes. Though the forest of Vrndavana contains the matchless essence of the majesty of Vaikuntha (vaikuntha-saram), there is no limit to its great sweetness (na vai kuntasaram). Although its splendor (yapra-bhuta) seems to arise from the field of cit-sakti, or spiritual energy, it eternally manifests in newer ways (nava-prabhuta) at every moment. Though it is unadulterated (akrtakam), it is also the giver of bliss (krtakam). Though it is perfect by the svarupa-sakti of the Lord (prakrti-siddham), it is not created by the maya-sakti (aprakrti-siddhim).

Though its form is eternal (nitya-bhutam), it is a dwelling place of Krishna's eternal associates (anitya-bhutam), or a dwelling place consisting of spiritual elements. Though filled with sweet tasting fruits and other objects, and with varieties of rasas like srngara rasa (su-rasa-arthd), this forest is difficult to attain for the devatas (sura-sartha). Though it is covered with wonderful trees luxuriant with verdant leaves (vipallava), there is not the slightest possibility of calamity or dangers. Vradavana's trees are eternally manifested and always replete with flowers and fruits. Though these trees are the places of Krishna's pastimes (lila-ayatana), they are filled with branches (ali-ila-yatana) resounding with the humming of bumblebees.Although Vrndavana is covered with many kalpa-vrksas (mandara-bahulam), it is also a pleasant place for good people (amandaram). It is splendid with bakula trees laden with leaves and fresh flowers (navakula). It is resplendent with tamala trees bending down in many rows (nata-mala). What more can be said of Krishna's lovers who are like creepers endowed with the ripe fruits of their breasts that are white from the candana covering them and red from the scratches of their lover afflicted by the strong blows of lust. Krishna is surrounded by His beloved gopis who appear like creepers of love. Similarly, Vrndavana is decorated with a variety of splendidly beautiful trees such as tala, bael, karanja, cinnamon, and red sandalwood. As Krishna is full of mercy (karuna), the forest is full of karuna trees. As an assembly of sages is adorned with exalted persons like Sandilya and Lomasa, similarly, the forest of Vrndavana is decorated with trees of bad, Java, khadira, and jatavamsi.

As a battlefield is decorated with the movements of foot soldiers and elephants, Vrndavana is decorated with the branches of the pilu, carmi trees in Vrndavana also grow in natural clusters. Even without watering or observing any rules of arboriculture, the trees in Vrndavana produce and karavira trees. Just as in the battle between the Kurus and the Pandavas, Arjuna covered Bhisma's body with arrows while surrounded by soldiers like Sikhandi, Vrndavana is full of arjuna, sara, nagakesara, and bhallataki trees and abundant peacocks. As Vrndavana is full of totally liberated (atimukta) persons (purusa) devoid of all lamentation (asoka), it is filled with trees of asoka, purusa, and atimukta. Though all the planets are present in Vrndavana, there are no inauspicious combinations of the Sun, Moon, Mars, Venus, Saturn, Jupiter, Mercury, Rahu or Ketu. The dazzling light of Krishna's sudarsana cakra ever protects and illuminates Vrndavana. Since it is the site of Krishna's eternal pastimes, it is not destroyed by time or subject to material transformations. It is free from all disturbances. Though many intelligent devotees reside here, it is inaccessible to mundane scholars. Ignorant or lazy fellows cannot be seen here. Completely devoid of ignorance, the effulgent forest of Vrndavana grants liberation to all its inhabitants.

If someone says that in Vrndavana we see the sun and other planets just like any ordinary place, then I say that actually all these planets are spiritual, but due to the influence of the Lord's Yogamaya they appear to be material. Thus Vrndavana's effulgence is due to the supernatural power of its own spiritual Sun, Moon, Mars, Mercury, Jupiter, Venus, Ketu, Rahu, and stars. Though festivals appear at every moment, Vrndavana is beyond the influence of time.

The forest of Vrndavana, which automatically nurtures good qualities within its residents, is unlimited but it appears to be only eighty-four krosas in circumference. Its golden trees, bushes, and creepers sparkle like emeralds. Fragrant creepers cover the golden, jewel inlaid footpaths. Some places abound in crystal trees, bushes, and creepers standing on earth made of rubies. In other places ruby creepers entwine crystal houses, golden creepers embrace emerald trees, or emerald creepers surround golden trees. One can also see crystal creepers crawling up ruby trees, or ruby creepers embracing crystal trees.

These incredible jewel trees have branches made of other various jewels. Many types of jeweled leaves and flowers emitting unique fragrances adorn the branches. Surrounding the bases of the trees are basins of water filled by jeweled waterfalls flowing down jeweled mountains pouring out jeweled water. The basins are made of different kinds of jewels and decorated with jeweled birds.

As much as the sun sends scorching sunshine, the trees provide cooling shade. As the rays of the moon fill the mind with joy, so do the roots of Vrndavana's trees. As a cultured person is well versed in the sixty-four arts, the trees of Vrndavana are adorned with beautiful bark. As warriors are decorated with good character, the trees are adorned with beautiful branches. As an arrow is equipped with a beautiful feather, the trees are decorated with nice leaves.

As Svargaloka is resplendent with the demigods and the spring is decorated with malati flowers, all the trees are ornamented with beautiful, fragrant flowers. As karma yoga yields fruits to a flawless performer, and as an arrowhead has an iron tip, the trees of Vrndavana always provide abundant fruits. All these trees exist eternally; they have not grown from any seed. Just as sara trees naturally grow in groups, by Krishna's desire the abundant fruits and flowers.

Like a perfectly composed poem or an artistic drawing, the trees of Vrndavana displ,\y a faultless excellence. Vraja's trees always contain leaf shoots, buds, flowers, unripe, half-ripe, and fully ripened fruits at the same time. The crystal basins encircling the bases of the trees perfectly reflect the image of the trees. Though there is no water in these basins, the birds think there is, and they foolishly try to bathe there by spreading and shaking their wings and dipping in their beaks.

The glitter of the sapphire basins appears like the water of the Yamuna being moved by the wind. The trees reflected in those basins display ecstatic symptoms as their buds stand on end when they try to embrace the waves of dark blue effulgence. Bathed in the reddish light of ruby basins, some trees appear to be dyed red with lac, or as if the sap (rasa) of attraction to Krishna is oozing out, having no room within their bodies.Though completely spiritual and endowed with various powers, these trees as well as the Lord Himself appear to be material to the mundane eye. As women decorate themselves with designs drawn in sandalwood paste, the creepers of Vrndavana are decorated with leaves and shoots. As independent women freely embrace their young lovers, the tender creepers wrap around their favorite trees. The creepers carry the heavy weight of abundant flowers, like women bearing the pain of longing for their lovers. The joints of the creepers enhance their beauty and appear like devas shining in an assembly hall. Though a woman is contaminated in her period, the creepers remain pure even while flowering.Though the creepers move in crooked ways, they show not cruelty but kindness to their leaves and flowers. Though fickle, the creepers do not display the momentary brilliance of lightning, but a permanent brilliance. The creepers maintain their gravity even after being repeatedly kissed bythe bees. The wind blows them about but they remain beyond anyone's touch. The splendid creepers of Vrndavana assist in Krishna pastimes, and bestow a strong desire to attain the Supreme Lord.

Besides the twelve major forests of Vrndavana, there are smaller forests known as upavanas. In some of these forests there are small coconut trees having ripe coconuts lying at their roots. Using the roots as pillows, the coconuts seem to be sleeping comfortably. The narrow trunks of the betel trees resemble the slim waists of young women, and their abundant fruits hang down like a woman's heavy necklaces. The naranga creepers hold their clusters of ripe fruits without letting them fall to the ground. Those fruits appear like countless planets of Mars (red in color) which outshine the other planets in the sky.

The lavali creepers dancing gaily in the breeze give pleasure to the eyes. Hundreds of pomegranate trees blooming with clumps of flowers add an astonishing grace to the forest. When the ripened pomegranate fruits burst open and start oozing juice, they look like an elephant's forehead dripping blood upon being clawed open by a lion. In all directions there are thousands of red flowers filled with bees. These red flowers resemble the sindura on young women's foreheads.

When parrots perch on the lightweight boughs of flowers, they hang down to form natural arches. Afflictions such as hunger, thirst, illusion, old age, disease and death are forever absent in these transcendental arbors. Sweet sap flows continuously from plentiful date trees. Dried grass, leaves, and other debris cannot be found on the forest floor. Clusters of grapevines and many attractive groves wait to fulfill the desires of Vraja's youthful gopis.

Fruit bearing syama creepers add a pleasant sight to the forest. The kama ranga trees, with their lavish supply of fruits, look like men performing actions to attain heaven. Apsaras like Rambha, cavorting in the celestial courtyards, have shapely thighs like the trunks of banana trees that grow throughout Vrndavana's forests. Towering tala trees ornament the forest scenery, just as a variety of pleasant rhythms (talas) accent a song. Ripe jackfruits ready to fall saturate the forest air with a heady fragrance, like karmic workers waiting to descend from heaven after tasting the ripened fruits of many sacrifices. Bountiful bilva trees appear like numerous dancers in a theatrical performance. The black jama trees diminish the light of the forest, as the jambu trees on Jambudvipa reduce the effulgence of Mount Meru. As Badarikasrama shelters the ascetic worshipers of Narayana, these forests shelter many jujube orchards.

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guenhwyvar

@guenhwyvar

Rocker

+ 2

Posted: 11 years ago

#92

The Seasons of Vrndavana

The transcendental forest of Vrndavana exists beyond the reaches of time. Yet it is divided into six sections to display the six seasons. Though resembling their material counterparts, the six seasons of Vrndavana are completely transcendental since they nourish the spiritual bliss of Krishna's pastimes. The six seasons are known as: the joy of monsoon, the pleasure of autumn, the satisfaction of winter, the happiness of the dewy season, the beauty of spring, and the auspicious season of summer.

The Monsoon Season

During monsoon season the constant torrential rain showers resemble the intense pleasure derived from rendering pure, unalloyed devotional service. As a self-realized person becomes illumined with the eternal light of bliss, this season illumines the sky with flashes of flickering lightning which satisfy the heart. The sorrowful wailing of the peacocks reminds one of Parvati's intense yearning to reunite s with Siva. Clamoring dahuka birds mimic the conflicting arguments found in eternally books of logic. As Garuda is eternally endowed with strong wings, the eason echoes with the cries of cataka birds.

Arjuna trees appear like a second sun to brighten all directions with their bold red flowers. Rain showers during particular naksatras summon effulgent emeralds appearing like tender shoots of grass. The camuru deer mistake the emeralds for shoots of grass and try to nibble on them. When the indragopa (tiny red insects) crawl on these emeralds, they appear like tiny rubies moving across a green bodice stretched across the breast of the earth. Kadamba flowers fill the air with a sweet herbal aroma. Due to the constant pouring of misty rain, the air always feels cool and refreshing.

The monsoon season personified exhibits various symptoms Of transcendental joy. Blossoming malati flowers provoke the earth to laughter. The trees horripilate with kadamba buds, and the sky is pleasant with ecstatic tears dripping from the rain clouds. The forehead of the monsoon season is decorated with the tilaka mark of the indadhanu creeper. The petals of golden ketaki flowers, more brilliant than lightning, decorate her dark hair. A garland of balaka flowers hangs from her neck to rest upon the newly formed bulging clouds of her raised breasts.

The rumbling clouds sound like cataki birds crying in anguish, "Please give us rain and save our lives." The clouds answer, "Do not lament, I will rain now." The thundering clouds sound like a revolving grinding stone powdering a man's pride. The deep growl of the clouds sounds like a mrdanga imitating the dancing of a love-intoxicated peacock, or the alluring chanting of mantras by a woman separated from her lover's embrace.The monsoon season abounds with a symphony of sounds. Everywhere cataka birds call, tithi birds chirp, daduri birds cry, peacocks wail pite-ously, clouds roar, and raindrops pitter-patter. The melody of these sweet sounds is just suitable for lulling a woman to sleep after enjoying her lover.The nourishing waters of this season beautify all the trees and gardens. The abundant ripened fruits of the mango trees tint the center of the forest with a golden glow. Surrounding this area is a blackish aura created by the ripe jama fruits. Beyond this lies a pale yellow effulgence produced by the sharp, needle-like leaves and flowers of the ketaki tree. With all these colorful hues the gardens of Vrndavana appear as beautiful as a painting.

The Autumn Season

The splendorous season of autumn is characterized by lakes full of deep blue water filled with red lotus flowers that look like the lotus feet of Vishnu being caressed by the loving lotus hands of Laksmi. Brimming with water, these lakes are as clean and pure as the sinless heart of a devotee aspiring for prema. As Narayana is beautified by the presence of the joyful Goddess of Fortune, similarly, the autumn lakes are beautified by the presence of cakravaka birds and blossoming lotuses.

Groups of lazy swans sport freely in the lakes. Gliding along the water, they resemble liberated souls (paramahamsas) swimming in the ocean of spiritual bliss. The cooing herons appear to be echoing the tales of Rama and Laksmana. Blue lotuses please everyone with their splendid fragrance, spreading through the land like the fame of the all-attractive Lord. The white lotuses (pundarika) ornamenting the lakes are like the elephant Pundarika who decorates the Southeast direction. The bees ravage the honey of the kumuda lotuses growing in the lake, just as they enjoy the liquid oozing from the body of Kumuda, the elephant of the Southwest direction. Red lotuses cast their colors across the autumn lakes like the setting sun coloring the evening sky with it pastel pinks.

Like an impassioned lady, the autumn season holds these lakes, the reservoirs of all beauty, to her chest in love. The autumn moon shines brilliantly like a glinting sword unsheathed before battle. As dharma fully manifests in Satya-yuga, the bulls, as representatives of religion, manifest a type of madness during this season as they turn every field into a playground. The large lakes of this season are very beautiful with warm water on their surfaces and cool water within. They resemble a peaceful man who keeps cool within, even when harassed by the words of a fool. The rows of brilliant wispy clouds adorning the autumn sky look like sandalwood paste on the limbs of the directions personified as women. These cloud wisps appear like the white scarf of a young woman waving in the breeze, or cotton fluff carried by the winds personified as young girls.

When the groups of pure white clouds reflect in the Yamuna, it appears like a brilliant white sandbar in the middle of the river, or that the Ganga (which is greenish-white in color) has taken shelter of the Yamuna to gain the fortune of bathing Krishna. Three wonderful features fill the autumn season with bliss, namely the fragrant pollen from blooming lotuses, the directions becoming darkened from swarms of bees maddened by the intoxicating fragrance of the chatina tree, and the wind driven clouds moving like freely roaming elephants.he autumn season can be seen as a beautiful woman whose waist-belt is the cooing herons, whose ankle-bells are the sonorous quacking of the ducks, whose breasts are the cakravaka birds, whose moon-like face is the half-blooming lotuses, whose eyes are the blue lotuses, whose eyebrows are the fickle bees, and whose attractive garments are the pollen from-various flowers.

When the mud {kardama) dries up this season becomes blissful with the sight of the faces of many brown calves (kapilas). Similarly, when Kardama Muni renounced his home, Devahuti took pleasure in seeing the face of her son Kapiladeva. This season is like a king who has a flower bed in the middle of a forest of land lotuses. Its canopy is the sky overhead sparkling with the constellations. Its camara whisks are the swaying of the tall kasa flowers.

In the monsoon season, the elephants of the directions jump on the clouds and push them down so that the sky appears to touch the treetops. On the other hand, when the tree branches become free of these clouds, it seems the elephants of the directions have departed. In their absence the space above the trees increases.

The Hemanta Season (early winter)

The sweet fragrance of maha-saha flowers characterizes the early winter season. Just as Arjuna is dear to Madhusudana, similarly, this season, with its blossoming arjuna trees, is very dear to madhusudana (the honeybees). Yellow jhinti flowers add additional splendor. Just as Siva protected Banasura, the son of Bali, similarly, this season gives shelter to the blue jhinti flowers. Just as Mt. Kailasa holds Siva and Parvati, this season supports the shining lodhra tree.

Sukadeva, the son of Vyasa, spoke the verses of Bhagavata in many sweet tunes, similarly, this season resounds with the mellifluous cries of many happy sukas (parrots.) Haritala birds give life to the season with their phenomenal speaking abilities just as Harita Muni propounded the Ayur-Veda. Just as a moment (lava matra) of sadhu-sanga removes false ego and gives one bliss, the presence of the lava birds in this season brings great joy to all. Just as a devotee of the Lord attains peace by the strength of his worship, similarly, the bodies of water in early winter gradually become cool from the soft footsteps of the approaching cold season.

The lotuses decrease in number and the nights gradually increase in length. There is no fault in this, however, because the gopis rejoice during the long winter nights. Everyone enjoys the brief morning hours touched by the weakened rays of the sun. The female deer, thinking it is the rays of the rising sun, become joyful for a short time upon seeing the ruby studded earth. The deer, thinking them to be the cool rays of the moon, avoid the areas filled with bright crystal gems.

What more can be said? Frightened by the cold season, Surya Bhagavan, the sun god, retreats to the Southeast corner and the lotuses disappear. Female camaru deer glance about and wander here and there. Sometimes they mistake the emeralds lying on the ground to be fresh sprouts of barley. The astonished eyes of the deer resemble the doe-eyed gopis of Vrndavana. Frost competes with the heat of the sun for sovereignty over the earth. When the frost increases, the heat of the sun retreats, and w.hen the heat of the sun increases the frost retreats. Love pangs increase in the breasts of unmarried girls during the long winter nights. Whereas, the married gopis avoid the pains by willingly accepting the loving advances of their husbands.

Pearl ornaments, being cold by nature, do not adorn the gorgeous gopis at this time. But they do decorate their hair with kurubaka flowers, and rub pollen from lodhra flowers into it. Maha-saha flower garlands hang across their budding breasts. Saffron ointments, which heat the body, serve as cosmetics. Heavy clouds of incense fill the pastime cottages and heating spices enhance the tambula. Throughout the Hemanta season the gopis refrain from mentioning any object reminding them of cold.

The Dewy Season

During the dewy season the dupahariya flowers blossom, reminding one of the happiness felt upon the arrival of a good friend. As Visvakarma moves the sun around the zodiac, the kunda flowers begin blooming. Vaikunthanatha dominates the demons in the same way as the new damanaka flowers dominate this season. Just as a downpour satisfies the cranes inhabiting the dry lands, similarly, the appearance of the fragrant marubak flower brings happiness to all

Just as the ever-increasing glories of Ramacandra ornamented the battle of Shri Lanka, the brightness of the dewy days increases at every moment to decorate the season. The welcome rays of the Sun increase the joy of all by chasing away the chill. Leaving its southern course, the Sun proceeds northward like a person renouncing his wife to follow the path of self-discovery.

The mist rising from the ponds, rivers, and canals looks like effulgent rays coming from hidden underwater jewels. Young female deer mistake it for smoke and assume the water is on fire. While looking at the splendid rising sun, the young deer become stunned and stop eating and drinking. Out of stupidity they take the sun to be a blazing fireball, and see the dew drops on the grass as pearls dropped in their grazing grounds. Surya-deva's gentle touch gradually dissolves the dew and the mist.

Dense foliage overhead prevents accumulation of dew beneath the tall luxuriant trees. In the evening handsome bucks sit beneath these trees and ruminate without the fear of cold. The setting sun appears like a glowing hot iron ball sinking into the water and giving off steam. Birds cry out as they flee from the darkness. Without talking to their mates, they sleep comfortably amidst the lush growth of the beautiful trees. Due to the cold, the cakora birds cease flying in the rays of the moon.

Lovers ponder sleeping blissfully in deep embraces. The long nights favor extended conversations as the rush to sleep recedes. The gopis give up cosmetics like kunkuma that obstruct a lover's closeness. The loving embraces of husbands and wives produce pleasant sensations. Although the season brings biting cold, the warmth of love prevents the pain. Lotuses cannot bloom in this season. In the morning the women of Vrndavana, who are endowed with good qualities, warm up their backs by exposing them to the sun. Bandhujiva garlands adorn their hair, damanaka leaves hang from their ears, and kundakoraka garlands lie on their chests. As previously mentioned, they do not wear any pearl jewelry at this time of the year.

The Spring Season

Mango trees laden with new buds announce the arrival of spring. The sight is as pleasing as the union of lovers instigated by fresh longing. Blossoming madhavi creepers appear along the pathways, as a sadhaka sometimes sighs while traversing the path of self-realization. Asoka trees exploding with splendid red flowers drive away all lamentation, like the Lord's devotees who have transcended the misty coverings of hankering and lamenting. The clumps of fresh buds on the kancana trees appear like groups of famous pandits studying the scriptures.

The groves of betel trees look like groups of mad elephants in great contingents bent on war. Sweet scented mandara trees add more beauty to the season. These trees appear like intoxicated men sauntering about after drinking liquor. Cuckoos play about the trees, like the restless monkeys in Ramacandra's phalanx. Lingering in the air is the fine scent of clove trees fleeting like the happiness derived from material pleasures.

The large numbers of bakula trees appear like the strong men serving in the dynasty of Iksvaku. Creepers of blooming mallika flowers beautify the landscape, just as the seven notes embellish the musical scale. Flowering karira trees fill the air with an intoxicating aroma, like the liquid flowing from the heads of love crazed elephants. Flower scented breezes accent the spring season, just as lust agitates a materially attached man.

Moon rays increase their brilliance with the departure of the cold, and embrace the spring nights like a person delivered from death. While the springtime moon glistens sweetly in the clear skies above, the young gopis enjoy sweet pastimes in the groves below. When the soft breezes caress the sweet fragrances within the groves, the gopis come to gather flowers. Attracted by the beauty of the unlimited flowers on the trees, playful Krishna, wearing a golden necklace, attains the height of bliss from seeing the gopis in their prime of youth.

Dense swarms of humming bees, eager to taste the pollen of lotuses, darken the sky as they speed toward the flowers. But seeing the bees bypass them, the lotus flowers argue among themselves, "Why not drink from me first? Have I committed any offense to you?" Though the flowers offer their pollen to the bees, the bees do not accept. Instead they become intoxicated by smelling the fragrance from the lotus mouths of the Vraja gopis, whose hearts overflow with intense feelings of love.

Seeing the palasa trees devoid of leaves, the bees conjecture, "What happened to the palasa groves? They are as dry as a parrot's beak." What else can be said? In this season, the cuckoos, truly the embodiments of primordial sound, open their beaks to taste the mango and then begin to coo. At this time, the bees inside the mango buds come out to take rest. The best of the maddened elephants roams about with the intoxicated gopis of Vraja whose sweet whispering defeats the soothing sound of running water. The cuckoos resound like a bell to announce their arrival. Spring personified looks attractive with her beautiful nagakesara flower earrings, madhavi creeper neck jewelry, rnalati flowers adorning her breasts, red palasa bindu, campaka flower bodice, and a red asoka flower sash around her waist. Various types of tiny creepers appear at this time of year, which smile with their glittering flowers, cry tears of love in the form of dripping honey nectar, and horripilate with new buds.

The Summer Season

Blossoming sirisa trees announce the arrival of the summer season. They make Vrndavana look like the land of Kasmir, which abounds in colorful flowers giving fragrance throughout the year. Happy mallika ducks cruise along the brimming lakes. Just as golden ripe paddy beautifies the autumn season, similarly, the fully blossomed patala flowers add a special splendor to the summer season.The flowering kutaja trees appear like the joyful playgrounds of Lord Indra. Satapatraka birds highlight the season, just as blossoming lotuses decorate a lake. Just as smoke on a mountain infers the presence of a fire, similarly, the sighting of phinga birds indicates the arrival of the auspicious summer season. As the majestic King Virocana illuminated the dynasty of Prahlada, similarly, the sun shines brightly at this time.

Just as Vaishnavas attain relief from material distress by attaining the lotus feet of Vishnu, similarly, the cooling rays of the moon give great relief from the scorching heat of day. Devotees of the Lord find joy by absorbing themselves in His humble service, just as one finds happiness by taking a cool bath in summer. One's sins gradually diminish in the association of devotees. Similarly, the length of nights gradually decreases in the presence of summer. As everyone in the universe can find pleasure by serving Lord Hari, similarly, every living entity relishes the pleasant breezes of summer. Pious people derive full satisfaction by spending money on their loved ones. By applying substances such as sandalwood pulp one feels immense pleasure in this season.

Due to the fatal threat of hot sweat, coolness flees from all directions and takes shelter in the fortress of the gopis' breasts. To find relief from the intense heat, the creepers and trees fan each other by slowly moving their twigs and branches. Mercy manifests in the cool water flowing in the jeweled basins below the shady trees. As a host carefully tends to his guests, the summer offers these cooling basins to attentively serve its birds and beasts. In the same way that pious gentlemen provide for the needy, the shady trees relieve everyone from the heat of summer.

The streams of water flowing from the tops of the jeweled mountains extinguish the fiery heat caused by the harsh rays of the suryakanta jewels. Krishna and the gopis, their ankle-bells chiming sweetly, hold hands as they meander along the cool forest paths under the shady trees. Summer sends scorching hot winds that make one feel he is breathing poison filled air. Not finding any abatement from the heat by contacting the bodies of water, the wind tries to touch the cool fragrance residing in breasts of the gopis.

Besides beautifying the night, the summer moon brings full satisfaction to all. Due to the intense suffering experienced everyday, the very word "daytime" instills fear in the heart. But everyone appreciates the cool nights of summer. In this way the summer is glorified. Amidst the lotus flowers in the lake there is a houseboat covered with a canopy trimmed with hanging pearls that shake in the wind. It is sprayed by a mist scented with fine particles of camphor, and buffeted by the pleasant winds of camaras waved by loving attendants. Radhika and Krishna sleep in blissful reverie within that charming houseboat.

The summer finds Shri Hari wearing a strand of large pearls bordering His hairline and forehead. His shimmering golden dhoti blows in the wind. Garlands of mallika buds, cooling flower ornaments, and sandalwood paste adorn His attractive transcendental form. As embodiments of the summer season, the gopis are decorated with ear ornaments of sirisa flowers, crowns of patala flowers, garlands of mallika flowers, and bracelets of kutaja flowers. At the end of the day the gopis and the flower-filled forest of Vrndavana serve the lotus feet of Krishna.

The Six Seasons of Vrndavana

Six distinct seasons manifest in Vrndavana plus three seasons appearing in pairs as autumn and winter, dewy and spring, summer and monsoon. In this way Vrndavana features nine seasonal forests. But actually ten seasonal divisions exist in Vrndavana (the six different seasons, the three combinations, and the six seasons at once).

In the tenth forest (all six seasons at once) the youthful gopis take fresh kadamba flowers from the rainy season and fix them in their hair parts. They twirl autumn season lotuses in their petal like fingers, smear the pollen of winter lodhra flowers on their cheeks, and put bandhuli flowers from the dewy season around their necks. They place bunches of asoka buds from the spring over their ears, and entwine mallika garlands in their hair from the summer season. Everyday the Vraja gopis beautifully decorate themselves like this to worship their beloved Lord Krishna.

The ever-increasing natural beauty of the forest kunjas rivals majestic houses made of priceless jewels. The sweet sounds of bees and cuckoos echo through the kunjas that are lit by phosphorescent vines. Musk deer scent the air and camari cows clean the forest floor with their bushy tails.

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guenhwyvar

@guenhwyvar

Rocker

+ 2

Posted: 11 years ago

#93

The Yamuna River

The famous river Yamuna flows through the Vrndavana forest like a garland of blue lotuses, a moat oikajala, a dark blue sari, or a necklace of blue sapphires around the neck of Vrnda-devi, the presiding deity of Vrndavana. Though agitated with waves, the Yamuna holds unlimited lotus flowers in her pure waters, and always gives premananda to the devotees. Herons continually play in her waters and delighted fish swim in large schools. Yamuna grants happiness to anyone who surrenders to her or bathes in her sacred waters.

Yamuna is resplendent with a multi-colored bodice composed of the many tiny saivala creepers floating on her surface. The male and female cakravaka birds form her breasts. Her colorful dress is composed of the pollen from white lotuses. A swarm of meandering bumblebees serves as her hair braid. She has blue lotus eyes, red lotus lips, and a face of blooming lotuses. Her hips are her wide banks decorated with a belt of herons. Sonorous geese sing as her ankle-bells. Yamuna-devi, the personification of bliss, worships Krishna by constantly offering Him lotus flowers with her fickle wave-like hands.

The flower-filled trees on her banks reflect in the water to appear like a second blossoming forest. Seeing the reflections of birds in the water, the foolish fish come there and nibble at them. At night when they see the reflections of the stars on the water the small fish, mistaking them for food, swim up to surface and try to eat them. The shimmering white banks of the Yamuna appear like streams of camphor, or attractive lightning flashing in the dark, or sandalwood paste smeared on the limbs of Vrnda-devi, or malati garlands in the braid of a woman.

On these banks stand flowerbeds situated between emerald green strips of grass. Attractive kunjas and many beautiful sub-forests containing cintamani cottages also line the Yamuna's banks. Parrots, cuckoos, cakoras, and water birds such as ducks, herons, sararis, kuraris, and cakravakas move about the courtyards surrounding these cintamani cottages singing happily. They appear like a group of rasika devotees discussing the delightful pastimes of Krishna. Bathing ghatas made of rubies, coral, emeralds, and vaidurya gems line the Yamuna's shores. These ghatas appear like the embodiment of auspiciousness.

The four tall trees forming the corners of the forest cottages have many leafy branches that hang down to make natural canopies. Two creepers wind around each of these trees to appear like a pair of embracing lovers. The creepers entangle with their flowers, leaves, and fruits to make a wonderful sight. Flowering creepers comprise the walls of the pastime cottages. The entwined branches of various creepers form the cottage doors that are surrounded by other fragrant creepers. Varieties of colorful flowers hang down to make the domes above the cottages. Dangling flower creepers move as natural camara fans.

The Glories of Govardhana

An exquisite line of mountains called Govardhana stretches down the middle of Vrndavana. Giriraja's thousands of peaks appear like the thousands of hands and feet of the purusa avatara. Many smaller hills surround these peaks, and many jeweled plateaus and lakes like Radha-kunda provide additional beauty. In this way Giriraja appears just like a romantic hero decorated with many jeweled bracelets and earrings. Just as Giriraja contains many minerals (dhatus) of red clay and arsenics, similarly, the Sanskrit language features a variety of word roots (dhatus).

By the Lord's grace Dhruva traveled beyond Maharloka. Similarly, by the mercy of the Lord, Govardhana has surpassed the splendor of Vaikuntha and become famous as the best of mountains. Just as Kartikeya, the commander who is difficult to conquer, supports the king of heaven, Govardhana holds many difficult to enter caves. Many snakes surround the valuable sandalwood trees adorning the Malaya Mountain, but there are no snakes guarding the unlimited treasures found on Govardhana

Hill.

Lord Siva holds the moon in his topknot, but Giriraja's peaks touch the moon. Siva is fearsome, but Govardhana is kind and gentle. As Krishna is adorned with forest garlands that reach to His ankles, Govardhana is decorated with long lines of forests. Cascading waterfalls caress all sides of Govardhana. Bhu-mandala is made pleasant by the Loka-loka mountain range, whereas Govardhana pleases the eyes of all devotees. Govardhana is made glorious by banyan trees that distribute joy to everyone. The interiors of its caves are the embodiments of bliss. It is Govardhana's nature to protect the deer and other forest creatures.

Mt. Kailasa, Mt. Meru, or even the best of metaphors cannot compare with the unlimited glories of Govardhana. Kailasa is composed of silver, and golden Mt. Meru is born of the material nature. They pale in comparison with Govardhana, which is eternally manifested, and made of inconceivably precious jewels.

Just as dancers enhance the sweetness of theatrical performances, the sonalu trees increase the sweetness of seeing Govardhana Hill. The streams flowing by the roots of the many sandalwood trees growing there pick up the divine fragrance and pass it on to the valleys and grass growing on Govardhana. When all the different animals such as rums, camaras, gavayas, gandharvas, srmaras, rohisas, sasa, and sambaras bathe in the parrot-green colored streams flowing under the densely foliated green trees they appear to be made of emeralds. No one can tell whether they are real animals or made out of green jewels.

The crystal rocks of Govardhana reflect the blue rays of its sapphires to

appear like Balarama dressed in blue cloth. The large emeralds reflecting the golden rocks look like Narayana adorned in His golden dhoti. The yellow sapphire platforms standing on beds of diamonds appear like Siva and Gauri. The waterfalls pouring over the emerald cliffs look like Lord Rama carrying His curved bow. The ruby platforms standing on silver bases appear like Brahma mounted on his swan. The clear waterfalls rapidly falling from the tall peaks of Govardhana carry the reflections of many multi-colored jewels and appear like long rainbows. The light coming from the various stones and jewels in the plateaus reflect in the sky like a rainbow. The effulgence from the peaks of vaidurya gems appears like the tail of a comet streaking over Govardhana, or like a flock of flying gray birds.

Govardhana offers many thrones made of cooling stones for the sitting pleasure of Krishna. Its flat, jeweled-studded areas await to serve Krishna's rasa dance. Its wonderful caves look more enchanting than temples made of jewels. For serving Krishna there are many flower canopies that pour down fragrant pollen when shaken by the wind. The dense cool forests provide soothing relief from the hot sun. Animals such as deer and tigers live there in peace and harmony.

The Glories of Nandisvara

Not far from Govardhana stands Nandisvara Hill, which is the second body of Lord Siva. Dhava trees and the blissful pastimes of Madhava fill Nandisvara with splendor. The parrots perched in the palasa trees vibrate sweet music throughout the day. Beautiful peaks of varying heights decorate its skyline. An abundance of roots, herbs, and delicious fruits await the eager hands of the carefree cowherd boys. Just as Vamana's steps brought the Ganga down on Siva's head, similarly, the water flowing down from its caves nourishes the fennel shrubs growing on the side of Nandisvara Hill.

As gentle behavior can break the pride of a coarse man, the thick growth of yellow jinthi flowers growing on its slopes overpowers the red-colored rocks of Nandisvara Hill. Lord Siva always holds Parvati on his lap, and this mountain always holds silajit in its crevices. The splendid capital of Nanda Baba rests atop Nandisvara Hill. In this place the syllable khala (deceitful) is only found in words such as mekhala, srnkhala, and ulukhlala. This syllable, however, is never used alone because there are no deceitful people in Nanda Maharaja's capital.

The word matsara (my lake) is used to describe one's own lake, but it is not used to describe envy (matsarya) because this place is devoid of envy. The word dosakara (having faults) is used to describe the moon and nothing else because there are no dosakara (faulty) people in Nandisvara. The syllable mala (dirt) is used only in such words asparimala (fragrance) and syamaia (blackish), but it is not used separately to connote mala (filth), because everything there is nirmala (pure and spotless). The word danda (rod) is used only to connote the handle of a camara or an umbrella, but it does not connote punishment (danda) because there are no punishable

people there.

The word bandha (knot or bound) is used only to describe the knots of clothing, but it does not mean imprisoned {bandha) because no one here deserves to be tied up. The word panka (mud) is used only to describe cosmetics like kunkuma and candana, because there is no mud there. The word adhi (mental distress) is used only in such words as samadhi and upadhi, because there is no such thing as mental distress there. The word pidha (anguish, or group) is seen only in such words as kusumapidha (flower chaplet), because there is no pain or agony in Nandisvara.

The word kutila (crooked) is used only to refer to hair locks or one's glances, because there are no crooked or deceitful people there. The word cancalata (greedy or unsteady) is used only in relation to necklaces or the edge of clothing which move back and forth in anticipation of meeting Krishna. It is not used in reference to unsteadiness of the mind because there are no unsteady people there. The word raga is used only to describe the reddish color of the feet and hands, and not to describe material attachments.

The word madhya (middle, mediocre) is used only to describe the waist, because everything in the spiritual world is uttama (topmost). The word palita (white) is used only to describe a pala (measurement), and not to describe white hair because no one grows old there. The word raja is used only in words describing flower pollen, or the dust of a cow, and not in words like raja-guna because there are no passionate people there. The word tama (darkness) is used only to describe darkness, and not to refer to tama-guna (ignorance), because ignorance cannot be found.

The word kathina (hard) is used to describe jewels and gold, and not to refer to people because everyone is very soft and gentle. The words dvandva (pairs, argument) is used to refer to a couple of people, and not to an argument because there are no arguments. The word manda (gentle) is used only to refer to the wind, and not with such words as manda-bhagya (unfortunate), because there are no unfortunate people there. The word ksinata (thin, decrease) refers to the waists of young ladies, and it is not used elsewhere, because everything is always increasing in Nandagrama. The word cancafya (fickleness) refers only to the movements of the eyes, because everyone there is very sthira (steady). The words glani (exhaustion), sanka (worry), dainya (low, misery) and visada (lamentation) are used only to describe the ecstatic states within bhava, and not elsewhere because there are no material conditions of exhaustion, worry, and so on there. The word chidra (hole, or faults) is only used to describe the holes in a flute or a pearl, but it is not used to describe people because there are no faulty people. The word tiksnata (sharp) is used only to describe glances and nothing else.

The word katuta (pungent, bitter) is used only in relation to particular spiritual emotional states and not elsewhere. The word samanya (ordinary, similarity) is only used to describe the similarity of objects, because there is nothing ordinary about Nandisvara. The word durvama (low quality, impurity) is used only to describe impurity in metals, because there are no low class people there. Although all the people of Nandisvara appear to exhibit temporary qualities such as youth and old age to facilitate their individual rasas, they are actually all liberated souls. Their so-called youth and old age are beyond the transformations of time.

A high insurmountable wall appearing like the glow of the dawn surrounds all the smaller towns that comprise Nanda Maharaja's capital. The main gateways are huge, jewel-studded doors. These towns appear like festive arenas with canopies and colorful jeweled festoons hanging from the archways. Just as Surya-deva has many large horses shining like diamonds, similarly, Nandisvara is full of broad sparkling roadways. Just as the dancing of Siva induces happiness, the sight of its many huge palaces brings joy to the heart. The many small, attractive temples appear as radiant as the rising sun. Their brilliant golden rooftops rival the splendorous yellow cloth of Lord Narayana. Beautiful strands of pearls hang from the cornices. The pinnacles of the rooftops drive away all fear. Just as the cakora birds eagerly drink the rays of the moon, similarly, the effulgence of the moonstones forming the edges of the rooftops attracts the cakora birds. The jewel-studded verandas surrounding the palaces appear like glittering mountains of jewels. The sacrificial arenas of the palaces are adorned with flower garlands that resemble Lord Siva accompanied by his decorated wife Parvati. Amongst all the towns, Nanda's village is the chief. The town wall is made of sapphires and the houses are made of emeralds. The golden rooftops, coral pillars, crystal walls, cat's eye towers, sapphire sitting platforms, and huge doors studded with large blue sapphires astound the eye with their beauty. The stunning opulence of Nandisvara puts to shame the brilliant palaces of the demigods.

When the pet parrots make friends with the sculpted parrots standing on the jeweled walls, the delighted women cannot tell them apart. In their bewilderment, they offer pomegranate seeds to the sculpted parrots instead of the real ones.Nanda Maharaja, the king of Vrndavana, resides in this town as the embodiment of paternal affection. Manifesting the pure nature of the soul, he is the essence of all auspiciousness, a veritable island amidst an ocean of bliss. By assuming the role of Krishna's father, which he plays'eternally, he has become endowed with all auspicious qualities. His v^ife Yasoda resides in Nandisvara as the embodiment of maternal affecfin acting like a desire creeper offering the darsana of Krishna. As a beautiful flower spreads its fragrance in all directions, the effulgence of Yaso4as fame illuminates her entire dynasty. Hundreds of honest and gentle cowherd men live in this capital city They are not attached to their families, but they are completely attached to Krishna. Although they diligently care for their domestic animals and maintain themselves by trading in milk and yogurt, they exist totally in the spiritual world. A few of the cowherd men are intimate relatives ofNanda Maharaja, but all them are closely related to each other.

The husbands embody religious principles and the wives embody devotional feelings. Their sons are Krishna's cowherd boyfriends and their daughters are His dearest lovers. Like the four Kumaras, all of Krishna's friends are eternally youthful. As flocks of birds decorate a forest, Krishna is surrounded by friends of the same age. Krishna and His friends have a veryclose and intimate relationship resembling the intimacy of flowers stfuug on a thread. Just as autumn lakes appear clear and joyous and the dyriasty of Brhaspati shines with glcry, similarly, the blissful boyfriends of Krishna have clear eyes and brilliantly effulgent hair.

With their musk and sandal scented bodies Krishna's associates look as beautiful as Supratika, the elephant who holds up the Northeast coffer. Blossoming lotuses give pleasure in the autumn season, but the smiling lotus faces of Krishna's boyfriends bring happiness at all times. The well-proportioned ears of the boys resemble perfectly arranged melodies. With their elegantly shaped noses the boys smell the wonderful fragrances of Vrndavana's flowers. The eyes of the cowherd boys flit about like the fickle movements of the spots on a gambler's dice. Their handsome and resplendent necks stand out distinctively like Sugriva radiating amongst Rama's legions of monkey soldiers.

Their long, beautiful arms rival the trunks of baby elephants. Like the ever-increasing waves of the milk ocean, the chests of the boys are always swelling with happiness. The waists of the boys are as firm as the sides of an elephant. Krishna's friends have very strong thighs that give joy to eevery-' one. They walk on their bare feet, which are as tender as the rays cf the moon. The cowherd boys of Vrndavana far surpass the demigods^ and they exist eternally as Krishna's beloved associates. Subala, Shridama, Sudama, and Vasudama are some of Krishna's intimate boyfriends.Now the intimate girlfriends of Krishna will be described. The delicate feet of Krishna's gopis resemble poetry full of wonderful rhymes. Their slender ankles move with the speed of the mind. As Sita achieved all auspiciousness by obeying the commands of Laksmana, the gopis have become all auspicious because of the incredible beauty of their knees. The thighs of the gopis conquer the splendor of the broad trunks of banana trees used to decorate a festival site. The sweetness of their graceful hips is more inspiring than the expert commentaries on difficult passages of the scriptures.

As one cries upon meeting a long lost friend, seeing their charming bellies, which are shaped like banyan leaves, brings tears of joy to the eyes. Just as repeated chanting of the holy name makes one fearless, the delightful navels of the gopis are endowed with repeated turns. As Krishna is inclined to give mercy to the fallen, He is also very attracted to the thin waists of the gopis. The sweet breasts of the gopis defeat the beauty of the clouds in the monsoon season. As the winter season is endowed with long nights, the gopis have long graceful arms. Their throats have three attractive lines resembling a conchshell.

As Laksmi-devi's face is wiped by the fingers of Narayana, the gopis' faces are tenderly wiped by the fingers of Krishna. Their noses surpass the beauty of sesame flowers whose fragrance enhances the elegance of spring. Their captivating lotus eyes resemble the merciful glance of the Lord blessing the world. With their beautiful ears they always drink the sweet nectar of hari-katha. The splendid curls in their hair put to shame the effulgence Kuvera's golden city. The hairstyles of the gopis are more attractive than the western direction that is skillfully designed by Varuna, its presiding deity. Shrimati Radharani reigns as the best of Krishna's beloved gopis. This beautiful young girl is resplendent with all good qualities such as mercy, sweetness, and vitality. As the crest-jewel among Krishna's lovers, She possesses all ornaments, and all types of emotional mellows. Radhika is a golden ketaki flower in a garden oiprema, or a lightning flash in a cloud of sweetness, or a golden line on a testing stone of beauty. Radhika is the light of the moon of bliss. Her slender arms conquer the pride of Cupid. Radharani is the splendorous essence of the ocean of loveliness, and the enchanting smile of those intoxicated by love. She is a mine of the sixty-four arts, and the precious crest-jewel of all good qualities. Radhika's complexion is more golden than a thousand Parvatis. Radhika is also called Syama, which means that Her transcendental body is warm in the winter and cool in the hot season. Her breasts are firm, full, slightly raised, and very beautiful. Although existing since time immemorial, Radhika is an ever-fresh young girl. Radharani is the epitome of beauty and the life and soul of Her girlfriends. Though just an innocent young girl, Radharani controls all the goddesses of fortune in the universe. Learned pandits call Her Maha-Laksmi, tantrics call Her Lila-sakti, and bhaktas call Her Hladini-sakti. Radhika is ornamented by Her dear friends who display all good qualities and move as Her reflections.

Among all the young gopis there is one group leader named Candravali, who is the crest jewel of dalliance. She bestows the bliss of a million moons. As the material nature is endowed with the qualities of passion and ignorance, Candravali has all good qualities. Just as the eye has the nature to see forms, similarly, her form is the natural embodiment of beauty. The essence of water is taste (rasa), and she is the essence of all rasa. Just as flowers distribute their fragrance to everyone, Candravali gives bliss to all. Padma, Saibya, and others serve as her dearest companions. There is another gopi group leader named Syama-sakhi, who is very dear to Radhika. Candravali, therefore, though very prominent, is merely another gopi group leader amongst the Vraja gopis.

All the brahmanas living in Nanda Baba's capital embody the principles of bhagavata dharma. They are extremely merciful, and always display sense and mind control, tolerance, and renunciation. With great skill they recite sastras like the Bhagavata, and always study the Narada Pancaratra and other Vedic works that corroborate the Bhagavata. They alone qualify for Nanda Maharaja's charity, and only they perform the appropriate rituals and ceremonies.

Some of these brahmanas worship the aisvarya aspect of Krishna, and others adore the madhurya feature of the Lord. After thorough study of the eighteen branches of knowledge they have become genuinely peaceful and fixed in their own realizations. It is not surprising that they have never been defeated in debate. Though possessing abundant wealth, they always remain humble and exhibit gentle behavior, friendship, kindness, and compassion to one and all. Their transcendental attributes are not by-products of material goodness, passion, or ignorance. What more can be said of their exalted spiritual stature?

Although the oil-sellers, tambula salesmen, goldsmiths, pot makers, weavers, and blacksmiths have spiritual forms, they behave like ordinary humans. Commanding the respect of all pious men, they freely distribute their wealth wherever needed. They do not have material bodies, nor do they experience the sufferings of ordinary mortals.The bees of the monsoon season give joy to all the flowers, yet others do not appreciate them. They resemble Vrndavana's Pulinda women (wanton aborigines) who are also not much appreciated, but because of their devotion they have secured the praises of the demigods.Rows of huge goshallas spread out in all directions in Nanda Maharaja's capital. The four long crystal walls of these goshallas are topped with emerald beams, and golden crossbeams that extend beyond the walls. In all corners are ruby cornices firmly attached to the emerald beams. The rooftops have sparkling jeweled surfaces which make them look like jeweled mountain peaks. Just as a wise man is without pride, these goshallas are devoid of pillars. As the intelligence of a friendly person is pure and broad, the goshallas are very clean and expansive.

Just as a king's palace has numerous doors, the goshallas have many splendid doors, and they are dust-free and devoid of breezes. Standing in the yards of the goshallas are the best of cows, which are as white as the full moon and have horns as dark as peaks of blue sapphires. The thick bushy tails of these cows resemble the long hair of the ladies of Vrndavana. Upon seeing Krishna the cows overwhelm with joy and lift up their tails. This looks as splendid as the effulgence of Bhagavan's cakra as it cuts down the demons.

Just as a person bows down to respect the holy waters of a tirtha, similarly, the heads of the cows hang down due to the heavy, thick folds of skin under their necks. Their full milk bags resemble the rotund body of Ganesh. Like the mind, these cows are independent and cannot be easily bound. Sadhakas gain happiness by engaging in austerities, and the cows feel delighted when they are milked. The cows of Vrndavana are called kamadhenus because they fulfill all desires just like cintamani gems. As the summer season is ornamented with blooming kutaja flowers, the cows are decorated with happy calves.

Literary embellishments increase the sweetness of skillfully written poems. Similarly, the varieties of multi-colored cows beautify the goshallas. The goshallas are alive with herds of calves jumping about. These adorable calves look like clumps of foam from the milk ocean, spots of moonlight cast on the ground, or like ice boulders from Mt. Kailasa tumbling along the earth. They are the purest of offerings to the demigods.

The huge bulls look like crystal boulders or big waves in the ocean of yogurt. Sleeping peacefully in their pens, they look like ancient sages in meditation. Like liberated souls, they freely wander here and there. Their huge horns resemble the tusks of the directional elephants. The high humps on their backs resemble the parasol and fans held above a king.

With their red eyes and slow movements they appear stunned like intoxicated persons. When the bulls let out a loud bellow it sounds like the boisterous talk of proud men. The skin folds flapping around their necks resemble the long blankets draped over the backs of renunciates. Due to reflecting the light from the domes of the jeweled palaces, it looks like their horns are multi-colored. When a whirlwind stirs up the jeweled earth

Auspicious to cover the bulls with jeweled dust, they appear distinguished like the personifications of dharma. All the cows of Vrndavana are expansions

from Goloka.

The capital of Nanda Maharaja is decorated with rows of shops made of jewels, which spread out from the crossroads in neat rows. They are equipped with many bright flags that appear like the victory flags of a triumphant king. As oysters are decorated with pearls, the shops are ornamented with long strands of pearls. These shops, which have wide verandas resembling the thick new leaves appearing in spring, are the dwelling places of the merchants. Some shops smell like the spring season, and others are scented with sandalwood, aguru, and kasturi just the ointments on a lover's chest. Some shops are heavy with the scent of ripe paddy fields, and others are as effulgent as a mine of jewels. Surrounding the town are many rows of small forest groves filled with varieties of multi-hued trees, resembling beaches covered with colorful coral. Just as a commander is equipped with many types of elephants and troops, these forests have many types of kunjas and bowers. With their many dangling creepers, the forests resemble renunciates engaged in austerities. Just as rasikas derive pleasure from the playful pastimes of Krishna, similarly, these forests please the birds by providing playgrounds for their pastimes. The vanadevis wander hand in hand along the forest paths softened from the sap constantly dripping from the trees. The forest bulls relieve their itching by rubbing their humps against the trees. This action forms lac dust which mixes with the honey flowing down the trees to form a "natural lac" which looks very beautiful when it sticks on the lac covered feet of the forest goddesses. The whole forest is sweetly scented from the juice of the kakkola berries spilling out of the mouths of the wild rams as they contentedly ruminate. The air is also scented from the aromatic bark of the devadaru trees rubbed off by the horns of wild buffaloes.

The sides of the hills are strewn with branches of the salaki tree (a favorite food of elephants) broken by the tusks of the wild baby elephants. And the ground is covered with bunches of half-eaten grapes scattered by families of monkeys. The aborigine women who wander through these thick forest groves have dark blue marica flowers adorning their ears, and the juice of camphor flowers smeared on their hands. Their mouths are fragrant from chewing tambula.

Besides the previously described forest of Vrndavana, there are many other forests such as Kamyavana and Lohavan. The rasala trees and other exotic vegetation in these forests create an extraordinary atmosphere. There are many trees such as mango, coconut, arjuna, banyan, palasa, yellow sal, bael, jambu, asoka, bakula, naga-campaka, golden campa, sirisa,

lodhra, piyala, salaki, pilu, kadamba, karavira, and tamala. Vines and shrubs include nava-mallika, kanaka-yutika, labanga, madhavi, sthala-padma, mallika, kandali, and tulasi Lakes full of crystal clear water covered with water lilies, and white, blue, and red lotuses lie scattered throughout these forests. These lakes resound with the singing of herons, ducks, swans, cranes, ospreys, and cakravakas.From the descriptions in the first part of this chapter it is understood that Vraja-mandala, although completely spiritual, is situated within the material world. A person afflicted with jaundice sees a white conch as yellow due the disease's effect on his vision. Similarly, a person with mundane vision sees Vrndavana as a material place. Out of His independent will the Supreme Lord desired to appear in this world as the baby son of two personalities named Nanda and Yasoda, the eternal embodiments of parental affection. What is impossible for the lila-sakti (pastime potency) of Krishna who is the origin of all avataras and the ocean of all pastimes? One may object asking why does Krishna perform pastimes in the material world? The only reason is to give pleasure to His devotees. In order to reveal the mood of parental affection arising from the activities of babyhood and so on, Krishna agreed to become the son of Nanda and Yasoda. Accepting their care and attention, the omnipotent Lord covered His majesty with an unprecedented sweetness. By exhibiting all the different stages of boyhood such as kumara, pauganda, and kaisora, the Supreme Lord Krishna appeared like an ordinary human being. But throughout these stages Krishna remained in His original form as the Supreme Personality of Godhead. Although madhurya rasa is predominant in Vrndavana, the previous verse has only mentioned parental affection. The reason for this is thai all the pastimes with the cows, gopas, and gopis also go on eternally in the spiritual world. But Krishna's babyhood pastimes and the pastimes of kill ing demons exist only in the Gokula in the material world. Thus one shouk understand that the sweetness of bhauma-lila is not available in the spiritual world.

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guenhwyvar

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Posted: 11 years ago

#94

The Word Play of Krishna and the Gopis

[In this section the married gopis ask questions and Krishna answers.]

Gopis: "Who has spotless intelligence (ke amala buddhi)?" Krishna: "He who has a soft mind (ye komala buddhi)." Gopis: "Who is the greatest (ke mahita)?" Krishna: "One who is expert in love (ye kamahita)." Gopis: "What is wasteful (ki apacaya)?" Krishna: "Intense anger (kopacaya)." Gopis: "What is sweet (madhura ki)?" Krishna: "The full moon in spring is sweet (madhuraka)." [Hearing Krishna's clever answers, the gopis became disturbed. So squinting their eyes, they continued the dialogue.]

Gopis: "Although we are overcome by love, Your answers reveal that You have a harsh mind and are filled with anger. We can plainly see that in Your dealings. When Radha just said something trivial, You went away in anger. Today's full moon of the autumn season is much brighter than the full moon in spring." Gopis: "Who is strong (ke balabhaja)?" Krishna: "The person who just worships (kebala bhajah)." Gopis: "Who is learned (ke santa eva)?"

Krishna: "Those who are not disturbed and remain happy always (ke santah)."

Gopis: "Who can enjoy the highest rasa (ka sara rasa vilasa yilasati)?" Krishna: "The lotus which stays in the lake (kasara rasa vilasa eva)."

[In this series, Krishna asks questions and the gopis answer.]

Krishna: "Who is to be worshipped?" Gopis: "He who is filled with rasa." Krishna: "Who is filled with rasa?" Gopis: "He who is the shelter of prema." Krishna: "What is prema?" Gopis: "That which knows no separation." Krishna: "What is separation?"

Gopis: "That by which One can no longer live. In separation from us, You did not show any grief at all. Therefore You must be without prema. Because You are without prema, You are without rasa." Krishna: "What is sorrow?" Gopis: "Separation from a dear one." Krishna: "What is the dearest thing?" Gopis: "That which is rare and desired." Krishna: "What is the rarest thing?" Gopis: "What cannot be achieved even by any practice."

Being the rarest, most desired, and hardest to attain, Krishna is the dearest object for the gopis. The gopis felt sorrowful in separation from Krishna. In this way, by playing with the various meanings of words, the gopis wove a fantastic fabric of bright syllables (colors) by moving the shuttle of clever questions and answers. Still even while worshiping Krishna, they felt somewhat angry due to the intoxication of love. So very carefully they revealed their minds to the breaker of the cart.

The gopis said, "O joy of our eyes, now please give us answers on one topic. Some people reciprocate the love only of those who show love toward them, while others show love even to those who are indifferent or inimical. Yet others will not show love toward anyone. What person is being described in these three statements? O wearer of yellow garments! You are the most knowledgeable among all moving and non-moving entities. Please consider and give Your reply."

The son of the king Tjf Vrndavana, amazed at the gopis' effulgence and the respect they had given Him, understood that this question, which revealed their great pride, had arisen from the jealousy caused by their unbroken love. Knowing this, Krishna looked at them very sweetly with sidelong glances. Then just to satisfy them, He gave a humorous answer imbued with a special taste that could revive a person from death.Krishna said, "O dear slender-waisted gopisl People who show affection for each other only to benefit themselves are actually selfish. They have no true friendship. Indeed, if they did not expect benefit for themselves, they would not reciprocate. Some people are compassionate toward all souls, or like parents, naturally affectionate. They lovingly serve even those who fail toreciprocate with them. O women with beautiful eyebrows! There are individuals who are self-satisfied (atma-rama), materially fulfilled (apta-kamd), or by nature ungrateful (akrta-jnah), or simply envious of superiors (guru-druhah). Such persons will not love even those who love them."

After saying this, Krishna laughed when He saw the gopis casting looks of disbelief at each other, rather than looking directly at Him. Then Krishna said, "O greatly intelligent ones, filled with pure friendship! What kind of upside-down questions are you asking? I cannot have offended anyone by My answers. O doe-eyed gopisl Because I do not immediately reciprocate the affection of those who worship Me, nor do I show compassion to those who are indifferent, your first two clever questions do not apply to Me. I am also situated beyond the four types of people given in My answer to your third question. I am not atma-rami, completely self-satisfied and absorbed in meditation, for I have been attracted by your piteous conversations. Because of this I am also not apta-kami, free from any desires. For the above reason as well, I am not a guru-druhi, a cruel person hating those who help Me. For this reason too, I am not an akrta-jnah, an ungrateful person.

"If you want to know why I did not respond to you when you worshiped Me, then please listen attentively to My answer and hold it in your hearts forever. I do not immediately respond or show Myself to those who worship Me, because I want to intensify their loving attachment to Me. They then become absorbed in remembering Me, just like a poor man, who has gained some wealth and then lost it, can think of nothing else."

As the lotus flower does not fade in the sunlight, the gopis did not wither in the presence of Krishna's statements. Being bound in love by the wearer of the flower garland, the lotus-eyed gopis with pure faces just stood there without revealing a speck of their hearts' pain.

Lotus-eyed Krishna said, "What We have spoken is for the ordinary person. It does not apply to you who are worshipable by all. One who has already achieved the limit of perfection cannot possibly go further. There is no one superior to the Supreme Personality of Godhead. And there is no love greater than yours. O doe-eyed gopisl Just as rock candy is the final and finest product from processing sugar cane juice, similarly, can there be anything higher than the attraction that you have attained for Me? Though separated from your vision, I always remained within you. If that had not been so, then your life airs, which desired to leave your bodies, would not have been appeased.

"Please excuse whatever faults I have committed by acting too boldly. If sometimes the cloud does not serve the lightning (clouds sometimes appear without lightning), does that mean that the lightning will disrespect the cloud? Sometimes, the obstacles created by the lover produce a new, more favorable situation for the beloved. Though the intense heat of the sun produces sweat, the lotuses always feel bliss to their very core by the same heat."

Krishna delivered a dexterous display of words simply to cover His own defeat. Then in a choked voice, Krishna spoke the highest truth, "O gopisl I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Therefore please let your own glorious deeds be your remuneration."

Source of last few posts (starting with Description of Vrindavan to this post) all came from:

Ananda_Vrindavana_Champu

Edited by shyam09 - 11 years ago

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guenhwyvar

@guenhwyvar

Rocker

+ 2

Posted: 11 years ago

#95

Came across this PDF randomly

http://www.be-pure.info/files/Glories_of_Sri_Radha.pdf

From my guess, this is information gathered from Srila Prabhupada's translations (as well as those in the disciple lineage)

Srimati Radharani Ki Jai!!

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guenhwyvar

@guenhwyvar

Rocker

+ 2

Posted: 11 years ago

#96

Found this story on another forum - sorry no citation available:

We know, what a dear friend Arjuna was to Krishna. Such a dear friend, he used to lay down with Krishna. Krishna became his chariot driver. Krishna was so conquered by the love of Arjuna, that he became a menial servant. Being a driver, is a humbling relationship. Is it not? And in Mahabharta, what Krishna did for Arjuna? When Arjuna had to kill Jayadrata by sunset, the whole Kuru Army was in front between Arjuna and Jayadrata. Every single man in the entire Kuru Army, tens and millions of people, their only service, that they were blocking Arjuna. Dronacharya, such great souls were there and Krishna, he was just supporting Arjuna as a chariot drive. Those horses were going so fast, so fast, so fast and Arjuna was fighting and fighting and Krishna was empowering him to fight and He was driving. Arjuna was getting all the glory and He was just a driver. And the horses were tired, Krishna was brushing the horses, giving them water, while Arjuna was doing the heroic work of fighting. What Krishna did, for Arjuna. Krishna was the menial servant of Arjuna, why? Because of Arjuna's love. He spoke Bhagvad Gita. He gave all the credit of the greatest war in history to Arjuna. Because of Arjuna's love.

In the Padmapurana, there is a beautiful story about Arjuna asking Krishna, "I want to understand the love of Vrindavan, I want to understand the love of your Gopis, I want to understand the mercy of Radharani". So Krishna told Arjuna that this is an impossible subject to discuss. It's too confidential for you to understand.

Just imagine His best friend, he cannot understand these things, who are we?

Krishna told Arjuna, "you cannot understand, what is Gopis love, what is Radha's love, what is Vrindavan's love? You can only understand, if you experience it. Then, he told him to go to Mother Parvati, and appeal to her and through her He [Krishna] will give the means. So Arjuna expressed Krishna's instruction to Parvati and she gave him mantra and told him how to do various types of tapasya. And ultimately she took him to a lake and he bathed in that lake for purification and he was met by a Gopi and that Gopi took him to a lake in Vrindavan. And he bathed in that lake of nectar and when he came out, he was not Arjuna, he was Arjunia'. He had a female body of a Gopi. And he completely forgot his previous identity. There was no trace of recollection.

So this Gopi took her into the assembly of other Gopis and they were very curious to see this new Gopi. They said "please tell us who are you, where are you coming from, why have you come". And Arjunia said, I don't know who I am, and I don't know where I am coming from and I don't know why I am here. The only thing I remember in my whole life is that I am coming out of a lake and I am a Gopi". So they taught her how to chant various mantras. And then brought her into a Kunja, where she was brought before goddess Srimati Radharani.

And Arjunia, seeing the beauty, the mercy, the love of Sri Radharani, surrendered at Her feet, fell at Her feet in complete surrender and Sri Radharani presented her to Krishna. And Krishna sported with Arjunia in the forest. And then Sri Radharani said to him to go to the lake and take your bath again. He took his bath and became Arjuna. But that he did not forget.

So, even Arjuna is longing to experience the love of Vrindavan. And what is the love of Vrindavan?, the abode of Vrindavaneshwari, Sri Radharani, who is the Supreme goddess of Vrindavan.

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AnuMP

@AnuMP

Rocker

Posted: 11 years ago

#97

Originally posted by: shyam09
Found this story on another forum - sorry no citation available:
We know, what a dear friend Arjuna was to Krishna. Such a dear friend, he used to lay down with Krishna. Krishna became his chariot driver. Krishna was so conquered by the love of Arjuna, that he became a menial servant. Being a driver, is a humbling relationship. Is it not? And in Mahabharta, what Krishna did for Arjuna? When Arjuna had to kill Jayadrata by sunset, the whole Kuru Army was in front between Arjuna and Jayadrata. Every single man in the entire Kuru Army, tens and millions of people, their only service, that they were blocking Arjuna. Dronacharya, such great souls were there and Krishna, he was just supporting Arjuna as a chariot drive. Those horses were going so fast, so fast, so fast and Arjuna was fighting and fighting and Krishna was empowering him to fight and He was driving. Arjuna was getting all the glory and He was just a driver. And the horses were tired, Krishna was brushing the horses, giving them water, while Arjuna was doing the heroic work of fighting. What Krishna did, for Arjuna. Krishna was the menial servant of Arjuna, why? Because of Arjuna's love. He spoke Bhagvad Gita. He gave all the credit of the greatest war in history to Arjuna. Because of Arjuna's love.

In the Padmapurana, there is a beautiful story about Arjuna asking Krishna, "I want to understand the love of Vrindavan, I want to understand the love of your Gopis, I want to understand the mercy of Radharani". So Krishna told Arjuna that this is an impossible subject to discuss. It's too confidential for you to understand.

Just imagine His best friend, he cannot understand these things, who are we?

Krishna told Arjuna, "you cannot understand, what is Gopis love, what is Radha's love, what is Vrindavan's love? You can only understand, if you experience it. Then, he told him to go to Mother Parvati, and appeal to her and through her He [Krishna] will give the means. So Arjuna expressed Krishna's instruction to Parvati and she gave him mantra and told him how to do various types of tapasya. And ultimately she took him to a lake and he bathed in that lake for purification and he was met by a Gopi and that Gopi took him to a lake in Vrindavan. And he bathed in that lake of nectar and when he came out, he was not Arjuna, he was Arjunia'. He had a female body of a Gopi. And he completely forgot his previous identity. There was no trace of recollection.

So this Gopi took her into the assembly of other Gopis and they were very curious to see this new Gopi. They said "please tell us who are you, where are you coming from, why have you come". And Arjunia said, I don't know who I am, and I don't know where I am coming from and I don't know why I am here. The only thing I remember in my whole life is that I am coming out of a lake and I am a Gopi". So they taught her how to chant various mantras. And then brought her into a Kunja, where she was brought before goddess Srimati Radharani.

And Arjunia, seeing the beauty, the mercy, the love of Sri Radharani, surrendered at Her feet, fell at Her feet in complete surrender and Sri Radharani presented her to Krishna. And Krishna sported with Arjunia in the forest. And then Sri Radharani said to him to go to the lake and take your bath again. He took his bath and became Arjuna. But that he did not forget.

So, even Arjuna is longing to experience the love of Vrindavan. And what is the love of Vrindavan?, the abode of Vrindavaneshwari, Sri Radharani, who is the Supreme goddess of Vrindavan.

This is folklore. I have head this before.

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Medha.S

@Medha.S

Rocker

+ 2

Posted: 11 years ago

#98

Actually this is taken from Padmapurana, not a folklore.

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ElMystique

@ElMystique

Rocker

+ 2

Posted: 11 years ago

#99

Guys can anyone tell me the relation between Krishna and satyaki, akrura and kritiverma...Also Upendra was Mahendras younger brother so in that sense wasn't Parth Madhav's older brother's son..???

Edited by frappie - 11 years ago

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@DrModel

Rocker

+ 3

Posted: 11 years ago

#100

I think we will see THIS story today...Dau's birth

"I saw the Mother Goddess hovering above our bed. She glowed with light. And she came closer to us. We were both sleeping and she came near to my belly and bowed before it. And she spoke to it. She said: "My Lord, I've been sent to take you to your other mother.' And she touched my belly and a light came out of it and went into her hand. And she looked at us both and smiled and bowed to us. And then she disappeared."

Joshi, J.A. (2014-01-06). The Prophecy (J.A. Joshi's Mahabharat) (Kindle Locations 424-427). J.A. Joshi. Kindle Edition.