Srila Prabhupada’s Disappearance Day festivities. Hundreds of foreign devotees packed into Vrindavan’s ISKCON temple yesterday, for the anniversary of the disappearance day of the organization’s founder, A.C. Bhaktivedanta Srila Prabhupada. Gopal Krishna Goswami gave a lecture highlighting Srila Prabhupada’s achievements in spreading sanatan dharma. While every Hindu sampradaya has a slightly different focus, all agree that people should follow sanatan dharma – the practices of everyday life that promote non-violence, joyfulness and godliness. Gopal Krishna Goswami said that the chanting of Hare Krishna by so many foreigners is a wonderful victory for sanatan dharma.

P.C. HT Campus

CM Yogi will hand out gold medals in Vrindavan.  CM Yogi Adityanath  will be among the special guests at GLA University’s 6^th Graduation ceremony, on 1^st November. CM Yogi will be the chief guest at the ceremony. The other distinguished guests and speakers will and, ISRO professor and Padma Bhushan winner, AS Pillai and the founder of Brahmos Aerospace. The graduation ceremony will begin with the lighting of a lamp and Saraswati Vandana. CM Yogi will hand out 12 gold and 12 silver medals as well as merit certificates and titles to top performing students. While in Vrindavan, CM Yogi’s plans to inaugurate a Radha Krishna temple and guest house at Keshav Dham, during his visit to Vrindavan, have previously been announced. Read more (Hindi)

P.C. Patrika

A Visit to Druv Tila. Around 10 kms from Mathura, down the National Highway, is a temple dedicated to Druva Mahraj, one of Vishnu’s greatest devotees. At the tender age of 5, Dhruva Maharaj left his home to do penance in the forest, so that Vishnu would give him the boon of being well respected. Upon seeing Lord Vishnu, Dhruva Maharaj forgot all his worldly desires and could not even speak. This lila has come to symbolize the insignificance of the pleasure gained form worldly desires when compared to the joy of bhakti. The hill where Dhruva Maharaj meditated with such forceful determination has also been the site of more recent appearances of Lord Vishnu. The temple features a centuries old stone tablet carved by a sadhu who states that Lord Vishnu appeared to him there. Read more (Hindi)

P.C. Braj Foundation

Villagers’ homes demolished. Aynaur village, Goverdhan: Dozens of villagers’ homes are being demolished under the National Green Tribunal’s no-construction policy , which does not allow even temporary constructions within 3 kilometers of Goverdan hill. Aynaur village is home to several important pilgrimage places such as Vallabacharya’s sitting place and Sankarshan kund.  Read more (Hindi)

P.C. Clean India Journal

Illegal garbage burning continues. Municipal cleaning teams continue to burn garbage despite fines imposed by the National Green Tribunal. At a meeting with journalists yesterday, Vrindavan’s conversationalists, residents and sants were all in agreement that the municipal has no proper system for waste disposal. Even during this Kartik festival season, waste is being piled up on the sides of streets. People are often seen walking with cloths covering their mouths, trying to avoid the stink and the solution of burning waste is also unacceptable as it produces air pollution, which reaches dangerous levels, especially during the winter months.  Read more (Hindi)

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In this following portion of the Govinda-līlāmṛta, which is the concluding part of the niśā-līlā and the entire aṣṭayāma-līlā. As one might well expect in a work such as this, in which Radha and Krishna’s madhura pastimes together are being described, that their evening of dance concludes with more erotic sports.

Now I have already been admonished by one well-wisher that such subjects are not suitable for public consumption. He told me he would read no more, and I thank him for self-selecting to be a non-reader. The point is that, for some reason or another, Vrindavan Dham is the seat of bhakti in the madhura-rasa. That is the whole point of Vrindavan. If we don’t understand this madhura-rasa properly, as being the foundational, underlying, all-pervading truth, then we will not have understood the supremacy of the Vrindavan mood of worship, the mood of worship of the Vraja gopis. ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā.

etāḥ parāṁ tanu-bhṛto bhuvi gopa-vadhvo
govinda eva nikhilātmani rūḍha-bhāvāḥ |
vāñchanti yad bhava-bhiyo munayo vayaṁ ca
kiṁ brahma-janmabhir ananta-kathā-rasasya ||

These cowherd wives are the most glorious
of all embodied beings on earth,
for they have the most elevated feelings of love
for Govinda, the soul of the unlimited creation.

This is something that is craved by the saints
who fear material existence — and by us, too.
Oh! Of what use are many life-times even as Brahma
for one immersed in the relish of hearing of the Infinite One?
(BhP 10.47.58)

In the Bhagavatam, no other personage, not Lakshmi, not Rukmini, not Dhruva, Prahlada or even Uddhava, merits such praise. Therefore, their love for Krishna, though given tangibility in the erotic form, is in fact the complete opposite of the mundane eros.

There may be differences in the different rasika traditions of Vrindavan, but there is fundamental agreement on this principle.

And that is why meditation on the gopis’ erotic love for Krishna, which in its essential and most perfect form is found in Radha, is considered most purifying.

vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ
śraddhānvito yaḥ śṛṇuyād atha varṇayed vā
bhaktiṁ parāṁ bhagavati parilabhya kāmaṁ
hṛd-rogam āśv apahinoty acireṇa dhīraḥ

These games that the all-pervading Lord Vishnu
played with the wives of Braja —
should a wise one endowed with faith
listen to them
or describe them to others,
he will fully attain the highest devotion to Bhagavan
and quickly be freed of lust,
the disease of the heart.
(Śrīmad Bhāgavatam 10.33.40, BhaktiS 110)

Those who do not have faith are the ones who have no attraction. Even if one’s faith is contaminated by an inability to distinguish between the Divine Eros of Vrindavan and that of this miserable and temporary world (anityam asukham lokam), it is still better than not listening for whatever reason.

If Krishna’s name is chintamani, then how much more so are his pastimes? And how much more again are these pastimes that are so glorified by a personality as elevated and dear to the Lord as Uddhava? But if one is not interested or vimukha for any reason whatsoever, that is merely the divine Yogamaya protecting this lila from the arasikas — the Mayavadis, the materialists, and a host of other categories of arasika, including the vaidhi bhakta.

“The divine love of the gopis became popularly known as [the path of] lust.” (premaiva gopa-rāmāṇāṁ kāma ity agamat prathām).

So, one who is unable to make the distinction between the Divine Eros of Vrindavan and the mundane eros is a non-rasika, and such a person will self-select to not read or hear. The problem is when they also become moralists and censors. The poets who described Radha and Krishna’s loves never believed for a moment it was material lust. Heard reverentially it should never excite material lustful feeling.

Therefore, in the Vidagdha-mādhava, before starting the play, the fearful director is assured by his lead actor that no unworthy persons, no arasikas would touch his work:

Let it be so!
May those who are ignorant and inexperienced in rasa
be indifferent to your compositions,
in which the true rasikas will take delight.
The kokil takes the greatest pleasure in the mango bud,
which is completely ignored by the camel. [VM 1.9]

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Sants express discontent with BJP. At a meeting yesterday, on the banks of the Yamuna, Vrindavan’s prominent sants spoke to a packed audience, saying that they plan to boycott the BJP in the next elections, unless some drastic action is taken to clean Yamuna. The meeting’s leaders accused the BJP of making false promises because the Modi Government has not taken sufficient action to clean the Yamuna, despite the promises made in 2015. The Yamuna Muktikaran Abhiyan announced that the next phase of action to save Yamuna will begin on March 18. The organization previously held a pedal yatra (walk) from Delhi to Braj, in order to raise awareness about the need to reduce pollutants in the Yamuna. Read more (Hindi)

P.C. Jagran

Radha Rani Braj Yatra in Baldeo. Yesterday, Ramesh Baba’s Radha Rani Braj Yatra visited Baldeo.  This year, the yatra is well attended by environmental activists, who are impressing the need for devotees to engage in conservation and cleaning work as an expression of their love for Vrindavan and Yamuna Maharani. Yesterday, after a visit to Chataharan Mahadev temple, Sadvi Muralika told the assembled devotees that she has faith that Mahadev will arrange something to save the Yamuna. Read more (Hindi)

P.C. Jagran

Yoga demonstration by Acharya Rajesh Vyas. During a yoga workshop at Heritage Public School yesterday, Kolkata Yogacharya, Rajesh Vyas, taught children the basic yoga positions. The acharya instructed the children that the practice of yoga is important for relaxation and to improve concentration. Acharya Vyas said that yoga improves the health and strength of both body and mind. He said that yoga is particularly important for children, because it increases the ability to learn. The yoga camp was inaugurated by school manager Namdev Sharma, who lit the lamp during the prayer at the opening ceremony. The school’s principal, Mr Atal Diwedi, said that the school searches for the best talent from all over India so that Vrindavan’s children can receive a world class education. Read more (Hindi)

P.C. Times of India

Complaints made in Mathura to be heard in Lucknow. In an attempt to reduce railway crime, a system is being developed to allow people to file online First Information Reports (FIRs). At a press conference yesterday, railway official BR Meena told journalists that the reports relating to Mathura district will be vetted by Lucknow. FIRs calling for immediate action will be forwarded to Mathura Station, so that the officers can act as soon as the train arrives at the station. The move is being welcomed by railway police who feel that it will be easier to catch thieves if passengers don’t wait until they reach their destination before filing an FIR. Read more (Hindi)

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Vrindavan, 2017.10.25 (VT): Twenty-two devotees were injured on Tuesday morning in a traffic accident on the parikrama marg. The accident occurred in front of the Imli Tala temple.

The accident seems to have been caused by a heavily-speeding tempo that was headed from Cheer Ghat in the direction of Vihar Ghat. When the tempo collided with an e-rickshaw in front of the temple, almost two dozen people were injured.Passengers Liladevi and Navraj from Kathmandu, Nepal, as well as the e-rickshaw driver Sachin from Jhansi were in serious condition. The tempo’s passengers were also injured.

The victims were taken to the local hospital, while the condition of one was so severe she was sent to Agra for advanced treatment. The vehicles involved in the incident have been impounded, and the tempo driver is currently in police custody.

Local resident Lal Singh said, “I have seen so many accidents on this parikrama marg over the past few years. Just last month one old Babaji got hit by a motorbike in front of Madan Mohan temple and got badly injured. There was blood everywhere. Another time an auto rickshaw hit a four-year-old child who was running across the street without looking. I saw it happen with my own eyes. Fortunately the kid survived, but others are not so lucky.

“I don’t understand why everyone is in such a hurry. It’s a small town – if you drive at a safe pace, it may take an extra five minutes to reach your destination. Hopefully the police will start to punish speeders. You shouldn’t have to risk your life to perform parikrama.”

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Vrindavan, 2017.10.25 (VT): At the instigation of Raseshwari Dasi and H.G. Padmanabh Goswami Prabhupad, a meeting was arranged for Braj Tirth Vikas Parishad VP Shailja Kant Mishra to meet with leaders from the foreign devotee community. Mishra has a great deal of power to act independently in his new role, which is equivalent to that of the Chief Secretary in Lucknow.

It was a welcome opportunity for the foreign devotees to express their concerns about the future of Vrindavan to Mr. Mishra and also for him to introduce himself and to speak of his plans with the BTVP.

Sri Padmanabha Goswamiji introduced the foreign devotees. Amongst those present was B.A. Paramadvaita Swami, originally from Germany and the acharya of VRINDA, a Vaishnava preaching organization that has many branches, particularly in South America. Paramadvaiti Maharaj has been active in environmental work wherever he goes, but particularly in Vrindavan where he has started “Braj Vrindavan Act Now” to serve the Dham.

H.H. Indradyumna Swami from the USA, who is preaching primarily in Poland and other east European countries… as far as Mongolia was present.

Panchagauda Das, ISKCON temple president, also hails from the USA. Rupa Raghunath Das, the founder of Food for Life Vrindavan and the Sandipani Muni schools, is of Italian origin. He originally began his seva in Vrindavan as an environmentalist.

H.G. Deena Bandhu Dasji, former temple president who has been resident in Vrindavan for more than thirty years, and is the popular leader of ISKCON’s 84-kos Braj Mandal Parikrama, sometimes known as ISKCON Vrindavan’s “Tirtha Guru.”

ISKCON Bangalore was also represented there by Suvyakta Narasingha Das, president of the local Akshay Patra and Vrindavan Chandrodaya Mandir complex.

Most of the speakers, as expected, spoke about specific issues. Hamsarupa Das talked about depleting water levels and the dangers this presents for the future of Vrindavan. He saw this as the major issue that would bring the entire town uninhabitable. He also highlighted some of the illegal activities of local construction sites and buildings who pollute the ground water with “gray water.”

Rupa Raghunath Prabhu spoke about hopefully making a permanent consulting body from the non-Indian origin bhaktas, and also about some of the brainstorming initiatives that he has taken with his donor base.

Indradyumna Swami also said that as worldwide apostles of Vaishnava dharma, they have many connections with experts around the world who might be able to help, so they can offer such help if called upon.

Paramadvaiti Maharaj expressed concern about the non-participation of many local businesses, ashrams and temples. He said, “We are all getting rich on Vrindavan, making millions of dollars by preaching about Brajraj Nandan Sri Krishna, and we should give back more to the community. There has to be a way to encourage those who are benefiting from the Dham to acts in the common good. There has to be ways of organizing them that they use their clout to promote volunteerism in the various educational and practical projects that are needed to develop Vrindavan in the proper way.”

He also talked about the visual pollution made by billboards.

Pancha Gauda Prabhu spoke about law and order and the need for a bit more strict enforcement. Mishra answered him by stating that in his opinion the standards in policing have gone down since he first joined the IPS, but nevertheless, law enforcement is always the last resort. A society has to enforce principles itself through example and precept.

“Besides,” he added, “the task is daunting. Everyone in Vrindavan is littering. Is it feasible to give everyone a ticket for that?”

“What is more, there are only 120 municipal cleaners for a town of 70 (57K official). This is inadequate, but unless people themselves change habits, the cleanliness problem will never be solved. So education is necessary and he appealed to everyone to do as much education of others as possible.”

Mishra’s personal connection with Braj

Shailja Kantji told a bit of his own story. In the 1990’s he spent more than two years stationed in Mathura as the Superintendent of Police. He used to come daily to Vrindavan to see his guru Devrah Baba on the other side of the Yamuna in Pani Ghat. So this gave him a strong sense of connection to Braj.

But it was actually Devrah Baba who gave him the order to serve Braj and the cows, so even as a police officer, when transfered to Lucknow he took action to stop polythene use the because of what it did to the street cows.

The photos were effective because they operated on several cows and found their digestive systems to be completely clogged with the plastic. The graphic pictures of these foul contents were horrifying and had a great effect on all who saw the exhibit. Mishra intends to bring that same exhibit to Vrindavan to sensitize people here to polythene use. He jokingly called polythene an incarnation of Hiranyakashipu because it is very hard to get rid of – earth, water, fire, cannot get rid of its environmental mischief-making.

Mishra also touched on the subject of STPs — there are none working properly anywhere in India, he said. He talked about the importance of humility and compassion, and Guru Kripa, as important elements of his spirituality.

Jagadananda Das also spoke about the role of Vrindavan Today is helping to create a community forum for discussing and informing about these issues. He made an appeal to everyone to contribute their proposals to VT as a practical way of sharing ideas and initiatives. “Vrindavan is bigger than any individual or institution and worshipable for us all, regardless of sect or subsect. Therefore a forum is needed that transcends such segmentation,” he said.

Rupa Raghunath Das and Raseshwari Dasi listening to Mr. Mishra speak.

The post Shailja Kant Mishra meets foreign nationals living in Vrindavan appeared first on Vrindavan Today.

A cowherd boy hugs Shri Krishna and begs him to be careful as he goes to battle Kamsa (P.C. Festivals of India)

Vrindavan, 2017.10.25 (VT): The historic Kamsa Vadh Mela will be held this weekend in Mathura from October 27th to 30th. The mela or fair celebrates the moment when Shri Krishna and Balram defeated the evil King Kamsa (Kans) about 5,000 years ago. The festival includes a reinactment of the Kamsa Vadh Lila – the slaughter of Kamsa – as well as other lilas of Shri Krishna.

Preparations for the festival are currently underway. Because the Kamsa Vadh Mela includes several processions, special attention is being given to ensuring no electric wires are low enough to prevent the floats from passing through.

Kamsa awaits

The yearly festival is organized by the Mathur Chaturvedi Parishad. Shri Mahesh Pathak, the mukhya sanrakshak of the Chaturved Samajbadi, will preside over the opening ceremony. Young boys from the Chaturvedi community will also participate in the lila, clothed in traditional costumes and carrying sticks in their hands in solidarity with Krishna and Balram. Community members are also invited to help Krishna and Balram defeat the evil king by beating Kamsa’s effigy with sticks.

Kamsa Vadh Mela is held in many parts of India during the bright half of Kartik, however devotees come from all around to attend the festival in Mathura, the city where the original event occurred. The main day of the festival, on which the Kamsa Vadh Lila takes place, is kartik shukla dashami. 

Schedule of Events

October 27
Opening ceremony

October 28
Morning: Gaucharan Lila to be held at Vishram Ghat Tirahe
4pm: Gaucharan Lila procession begins in Bhikchand Gali
6pm: Gaucharan Lila procession Ends at Vishram Ghat
8pm: All-India Poet’s Convention to be held as Vishram Ghat

October 29
6pm: Kans Vadh Lila at Vishram Ghat

October 30
4pm: Kans Vadh Shobha Yatra begins from Hanuman Gali, and travels to Kans Tila, where a giant effigy of Kans will be toppled by images of Krishna and Balram. Images of Krishna’s cowherd boy friends will then beat the Kans effigy with sticks.
7pm: Kans Vadh Shobha Yatra ends at Vishram Ghat with aarti to Krishna and Balram.

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madhu-pāna

50Then Vrinda brings many jeweled containers filled to the brim with various kinds of madhu extracted from flowers and fruit rasa. She also brings all sorts of sliced fruits for the vidamsha (appetizers) and places them before Radha Krishna and the sakhis.

Rasa-taraṅginī Tīkā: Madhu drinking increases one’s virility and amorous prowess, hence the madhu-pāna līlā precedes Krishna’s rati-keli pastime. Vrinda is a connoisseur in the art of inducing Kandarpa’s moods—she supplies many varieties of tasty madhu wine and serves them in sphaṭika-maṇi crystal glasses.

51 Krishna then expands himself and sits between each pair of gopis and there drank the madhu that was scented with the nectar of their lips. With laughter and little love bites that were like salty appetizers, he also inducing the gopa ramanis to sip the madhu.

Rasa-taraṅginī Tīkā: In these two verses, Srila Kaviraj gosvami only gives a dik darshan* into the night’s madhu-pāna-līlā. However, Kṛṣṇāhnika-kaumudī provides more detail:

After walking in the forest, Krishna and Mrigakshi Radha arrive beside a vaidurya-mani* vedi beneath a flowering madhavi vine. Vrinda has covered this vedi with a silken cloth that is more pleasing than the moonbeams; and placed crystal glasses all around. So now, as Vrinda joyfully brings a crystal decanter filled with madhu, a swarm of bees follows behind, blinded by its amazing aroma. The jug is covered by a silken cloth, and there are flower malas wrapped around it. So, at first sight, one might guess: “Hmm! Is this the jeweled ghaṭa (jug) meant to ritually inaugurate Kama Deva’s rati-utsava?”

Krishna is delighted to see Vrinda’s nice arrangements, meant to fulfill his desires. So taking Radhika Sundari by the hand, he sits down on the vedi with her and all of the Vraja vadhus. Krishna then requests the gopis to from a circle around him and Radha by sitting on the vedi’s edge. Thus Sri Yugala Kishore appear like the moon, and the Vraja sundaris appear like a moonbeam bracelet around them. Krishna and his bright shyamala effulgence now appear like a dark cloud embraced by the lightning (Radha) amidst a net of lustrous moonbeams (the sakhis).

Aho! Krishna’s zeal to drink with the gopis produces many vyabhicāri-bhāvas, such as vrīḍā (shyness), utkaṇṭhā (eagerness), smṛti (remembrance), mati (attachment), dhṛti (perseverance), kṣānti (tranquility), harṣa (jubilation), abhyasūyā (liberality), śaṅkā (fear), trāsa (calamity), śrama (fatigue), and mada (intoxication), in both Radha and Krishna.

As the Yugala Kishora sit on their beautiful asanas, Vrinda unties the malas wrapped around the madhu pot, placing one around each gopi’s neck. But then the bumblebees turn restless, so Vrinda gets lots of krishna aguru incense mixed with camphor, and the smoke lingers and fuses with the gentle breeze.

As the madhu-pāna utsava begins, Vrinda requests the trees to provide a kusuma vrishti (flower shower), and while the trees do so, the restless bees trapped within the malli flowers resound, bhom bhom bhom bhom bhom. Then the flower vines dance just as their preceptor in dance, their nritya-guru, the wind, taught them from youth.

The moonbeams filtering through the trees shine on the crystal glasses, so Vrinda is unable to see them properly. Thus while pouring the madhu from her jug, she cannot distinguish whether she is pouring into the glasses or onto the ground.

Then, as Vrinda fills two fresh glasses with madhu, the bees start daring over them….so she flicks them away with a blue lotus. Then Vrinda places the glasses before Radha Shyama.

Eager to begin drinking, the sakhis serve one another and become surcharged by the madhu’s sweet effects. Meanwhile, Sri Yugala Kishore flick the bees away from the glasses as they await Vrinda’s signal. Then Krishna holds his glass up to Radhika’s lotus lips and says, “Priye, you take the first sip.” But as Radha lowers her head over the glass, she only sniffs it, and returns it as if having recited a mantra from the Kama-tantras over it.

Although the madhu is fragrant, with the addition of the scent from Kamala-mukhi Rai’s face, Krishna can’t resist it! So he sips with delight, pauses for a moment to ponder its uniqueness, and broadly smiles! Then he induces Rai to sip from his own glass, saying, “Drink!”

After sipping Krishna’s madhu, Radha begins to take from her own glass, but Murali Vadana Krishna snatches her glass away and begins drinking! This brings smiles to the sakhis’s faces. Aho! When fondness increases amongst loved ones, such exchanges aren’t the least bit astonishing.

Then Vrinda eagerly fills two more glasses and places them before Radha and Krishna. But they sip only a little, and pass the glasses on to the sakhis. After relishing Sri Yugala Kishor’s adharamrita, the sakhis go on drinking their own madhu.

Thus as Priya Keshava drinks with the gopis, the madhu’s maudlin effect removes their gravity and their eyes turn red.

But one smart and enchanting gopa sundari stops drinking after the first glass, for she wants to remain partly sober to view Krishna’s vihāra with the others. Then the fun begins. The gopis turn shy untimely, cry without a cause, quarrel for no reason, become frightened unnecessarily, lament for nothing, speak meaningless talk, and stare! Aho! The madhu brings about all of these auspicious symptoms! Some gopis slur their speech or become restless, drowsy, shaky, laugh-loving, paralysed or silent.

One sundari cannot see her crystal glass when the moonbeams shine over it, so she becomes upset, thinking that Vrinda hadn’t provided her any madhu. Another Vraja kishori turns jealous and neglects to drink. But then a drunken taruni-vallabha exclaims, “Oh sakhis! Look! The moonbeams got stuck in my glass, so how can I drink this madhu? Aha! Won’t those moonbeams clog my throat?”

As the bees swarm over the glasses, they cast dark reflections, so some restless sakhis mistake these for thick splotches of condensed honey. Then, using their lovely fingers to stir, they strain the madhu and go on sipping with gusto!

One overly intoxicated sundari ramani embraces another, and sweetly exclaims, “Sakhi! What’ssssssss go-iiiing on? The skkkyyy is faaaaalliing, the earrrrrrrrth is turning—I’m fa-aaallling!” Then she cries: “Sakhi! Please saaaave me!”

When bearing Krishna’s separation, Radha’s deep thought of him sometimes becomes so acute that she thinks she is Krishna; but then Krishna thinks that he is Radha. However, the madhu’s intoxication now brings about the same mix-up! Thus Radha addresses Krishna: “Hey Radhe!” And Krishna answers, “Hey Krishna!”

Then Radha says, “Oh Radha, are you my dasi? Na, na! You’re my prana, for without you, I would die!” Thus as Radha Krishna’s rati-keli begins, their viparita vilāsa reaches a new dimension of divine wonder! And thereafter, their amusing conversation becomes even more fascinating! (Kaumudi 6.39-65)

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Vrindavan, 2017.10.26 (VT): ISKCON Vrindavan on Wednesday held a procession based on Puri’s famous Ratha Yatra. After maha-abhishek and aarti in the morning, Jagannath, Baldev and Subhadra Devi were seated on a float and taken on a tour of the city.

ISKCON devotees danced and sang the Holy Name, while others swept the streets in front of the carts, making sure they sparkled before the Lord passed by on his chariot. The ladies of the temple made rangoli designs in the streets to welcome him.

Devotees from all over the world, who are visiting Vrindavan for Kartik, attended the function.

Beginning at Shri Krishna Sharanam on Chhatikara road, the procession passed by Prem Mandir, ISKCON, Vidyapeeth Chaurah and Atalla Chungi before returning to ISKCON via the Parikrama Marg.

Ratha Yatra is an ancient festival of the Jagannath Temple in Puri, Orissa. It was brought to the USA in the late 1960s by ISKCON’s founder, Bhaktivedanta Swami Prabhupad. Today, Ratha Yatra is celebrated by ISKCON devotees in countries around the world.

The post ISKCON Vrindavan holds Jagannath Ratha Yatra during Kartik appeared first on Vrindavan Today.

Funding released for Peacock sanctuary. Vrindavan’s Van Chetna Kendra (Forest Awareness Center) has received Rs55 Lakh out of a promised Rs1.2 Crore funding to build a peacock sanctuary. The funding will be used for planting trees and strengthening the boundary wall in preparation for the arrival of the peacocks. Plans for the sanctuary were first announced in 2016,  so it is long awaited, and much needed. Vrindavan’s rapid expansion and the trend of building holiday-house-apartments on the outskirts of the town has meant that the area available to peacocks has decreased dramatically in recent years. Read more (Hindi)

P.C. Jagran

Parikrama of Do Mil Van. Wednesday, Barsana: Devotees and sants, inspired by Vinod Baba, performed a joyous kirtan and parikrama of Do Mil Van. Local legend has it that Radha Krishna first met on the patch of forest which is now called Do Mil Van. The trees of Do Mil Van are exquisitely beautiful and are thought to have been planted Gopal’s own hand.   Read more (Hindi)

P.C. Bhaskar

Mathura-Vrindavan Parikrama on 29th. Yesterday, in preparation for the lakhs of people who will perform Mathura-Vrindavan parikrama on 29^th October, officials from the Yamuna Mission gave a list of cleaning requirements to the Municipal Commissioner, Dr Ujjwal Kumar. October 29^th 2017, is Akshaya Navmi, the anniversary of the beginning of Satya Yug. It is said that whatever is done on Akshaya Navmi has multiplied ramifications, so, the benefits gained from devotional activities are manifold. Every year, on the night before Akshaya Navmi, crowds of Brajwasis from surrounding villages can be seen walking along the side of roads, carrying their bags on their heads. The villagers will camp at places close to the Parikrama marg, ready to start their parikrama in the early morning, Read more (Hindi)

P.C. Jagran

No hope for Braj’s rice crop this year. This year the rice crop in Braj is failing. The rice plants have failed to produce grain. It is true that there has been no rain in Braj for the last two months, but such weather is not unusual for the area and farmers can manage by pumping water from deep borings. Farmers say that the rice crop is failing because of the poor quality of seeds received from the government store. Several farmers have lodged complaints with agriculture protection officers, however, no solution or plan for compensation has been announced. The complaints mostly relate to the seed variety PV06 from the State Agricultural Seed Reserves. Read more (Hindi)

P.C. Aaj Tak

Chath Pooja ends with sunrise tomorrow. The four day Chath Pooja festival is continuing today, with women fasting and cooking special preparations of sattvic food to offer to Surya Dev (Sun God). Chath Pooja falls after Dipavali and was performed for the success of Sri Ram’s rule, after His return from exile. Chath Pooja traditions include keeping a sacred lamp burning for 36 hours and showing the lamp to the rising and setting sun. Read more (Hindi)

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Mr. Shailjakant Mishra of the Braj Teerth Vikas Parishad held a meeting with Vrindavan’s community of foreign devotees the other day, about which a summary in Vrindavan Today was given yesterday. I intend to share some of my reflections over the next couple of days.

Foreign devotee protesting the bridge at Keshi Ghat.

When foreign devotees became alarmed that the Parikrama Marg was being turned into a ring road which would disastrously transform the entirety of the town, exacerbating all the urbanization problems that were already starting to strangle it and destroying the spiritual ambiance once and for all, they were moved to protest. Indeed many devotees from the various foreign temples went there to protest and more demonstrations were planned.

At that time, surprisingly, other than a few Goswamis from Radha Raman, including Padmanabh Goswami, very few people from Vrindavan joined that protest. It was dominated by representatives of the international Vaishnava community in Vrindavan. In fact, there were many locals who held the view that the foreigners were holding back the progress of Vrindavan and its entry into 21st century prosperity.

Others were resentful, saying that the coming of the foreigners had been the beginning of the end for Vrindavan. In a way, they were right, and that is part of the problem. Especially when those who are the cause of a problem think that they know best how to cure it.

Not too surprisingly, in very short order, notice was given by the FRRO in Mathura that any foreign nationals participating in “political activities” would have their visas revoked. The devotees, attached as they are to Vrindavan, could not imagine a worse fate. They acquiesced and, with few exceptions, most dropped out of the battle.

It was a rather devilish quandary: You get to remain in Vrindavan to watch it transmogrify into what one American devotee friend feared was “just another crappy Indian city.”

Srila Prabhupada gave foreigners the right to say what they needed to say because he gave them love for Vrindavan. There are really no foreigners in Vrindavan: whoever has mamta for Vrindavan is a Brijbasi.

Though the voice of the “foreigners” was silenced on that occasion, but now Mr. Shailjakant Mishra has finally decided to give them a voice in Vrindavan’s future, which is as it should be. After all, if the Vrindavan of today is anyone’s creation, for better or worse, it is Srila Prabhupada’s. It is a sign of Prabhupada’s success.

Prabhupada said, in effect, that Vrindavan is a product that can sell. We have something here that is the most valuable treasure in the creation. If someone hears of it, they will be attracted and will come. Prabhupada proved that this was true and made believers not only of new converts from all corners of the globe, but of the residents and preachers of Vrindavan who now also travel India and the globe to attract people to the Divine Couple of Vrindavan.

Prabhupada was ahead of the curve on globalization. The problem now is: Will Vrindavan fall a victim to globalization by virtue of its own success?

Prabhupada in the Three Vrindavans

Most of the devotees at the meeting were directly connected to Srila Prabhupada in some way, disciples or disciples of disciples, and this highlighted the impact that Prabhupada had on Vrindavan.

Let us briefly look at the development of Vrindavan historically, and see how Prabhupada is present in all three Vrindavans.

First is the old part of town where the main temples are found, the town as it developed from the 16th century, including the great princely palaces that were built after the disintegration of Mughal power and the Raj. This took place along the Yamuna shores through to the end of the 19th century from Madan Mohan to Keshi Ghat and then to Vamshi Vat and Tatia Sthan.

The spiritual center of the old town, which was first envisioned by Rupa and Sanatan Goswamis, is the old Govindaji temple, which is Govinda Sthala on Goma Tila, the highest elevation in Vrindavan. This is the Yoga Peeth around which the Goswamis began to build their vision of a temple bounded town, with Madan Mohan standing at the western extremity.

The prominence of these two temples, along with Gopinath, which stood on the third of Vrindavan’s hills, stood as a symbol of their desire to call the world’s attention to the Divine Beauty that resides here.

Not surprisingly, the main cultural and religious ethos of the old town is centered on temple worship. Each temple is a yoga peeth, each one a center of the culture that took birth here and gave new form to Hinduism.

Prabhupada’s connection to this part of Vrindavan was cemented in the nine years he spent at Radha Damodar before embarking on his preaching mission to the West. This is the Vrindavan he first showed his disciples.

Prabhupada teaching Bhakti-rasamrita Sindhu at Rupa Goswami’s samadhi in Radha Damodar, ca. 1972.

The second historical phase of Vrindavan development can be confined to the area that now lies within the Parikrama Marg. Parts of this area, especially on the Rajpur side, are still comparatively less developed than along the Mathura Road or what is now Bhaktivedanta Marg.

This area was originally developed mostly by sadhus who were attracted to Vrindavan and built ashrams here. Bhagavata Nivas, Dauji Bagicha, Radharaman Bagh in Raman Reti, Madan Ter, Shriji Bagicha, Achala Vihar and other ashrams in the Varaha Ghat area, Anandamayi Ma, Shripad Baba and other ashrams on the Mathura Road, Akhandananda Saraswati, Udiya Baba, Hari Baba, and Kaladhari Bagicha in Moti Jheel and Davanala Kund, and the many other garden type ashrams that lined the Parikrama Marg.

But because of the nature of these places, i.e., to be accompanied by a greater outreach beyond Vrindavan, it looks both towards the Yoga Peeth and outside, to the world. This movement outwards is symbolized by the Krishna-Balaram temple which stands just on the edge of the Parikrama Marg on the main thoroughfare leading from Vrindavan to the external world.

The main ethos in this part of the town was bhajan and sadhan and vairagya in the tapovan, as well as the culture of spiritual knowledge for the purpose of teaching. In many ways, this was the “real” Vrindavan, which preserved the natural surroundings that would have been unchanged from the Goswamis’ times.

The area lying outside the Parikrama Marg is primarily outward-looking. Ashrams and so on were less dense in these areas and since the 1980s has started to develop in the way of modern 21st century Indian cities, with more and more people who want to live in the Dham but who still want their comforts. Here again, Prabhupada is represented by Akshay Patra, which now proposes to build there the tallest temple in the world, Vrindavan Chandrodaya Mandir.

The Prabhupada connection is symbolized by Radha Damodar in the old town, one of the many Yoga Peeths, by Iskcon in the middle town – standing right at its edge on the Bhaktivedanta Marg, and then by the ambitious projects of ISKCON Bangalore, Akshay Patra and its skyscraper temple.

These are three different Vrindavans and they should be considered so and developed accordingly.

There are still some people who come to Vrindavan expecting to find some of the idyllic pastoral environment of the Puranas, but they are becoming fewer and fewer. Nevertheless, the old town is still the spiritual center and the most authentic part of Vrindavan. The middle town still preserves in many places the authentic bhajananandi atmosphere of the Vrindavan before globalization, but with every day, this section of the city loses a bit of that authenticity. The outer part barely pretends to be anything but a show, though endowed with ethical ideals, it looks to the world almost more than to Vrindavan itself. The Prem Mandir and Pagal Baba temple are the first outposts on this outward looking Vrindavan.

Srila Prabhupada and his disciples at the opening of the Krishna-Balaram temple on Ram Naumi in 1975

The post Srila Prabhupada, Globalization and the Three Vrindavans (Part I) appeared first on Vrindavan Today.

Vrindavan, 2017.10.27 (VT): UP Energy Minister Shrikant Sharma presided over a meeting on Wednesday, to discuss various beautification projects for Mathura. Architect Mayank Garg made a presentation to the committee, showcasing his design ideas.

As a part of the beautification plan, decorative gates will be built at the entrances of the city from Panigaon, Lakshminagar, Krishnanagar, Masani and Chhatikara. The architect’s designs included themes related to Shri Krishna in Mathura, such as a flute, a peacock feather, a chakra, and so forth.

Shrikant Sharma said that the gates should have tableaus of Krishna Lila on the top, and that Kosikalan should also receive a decorative gateway.

Ideas for beautifying the railway crossings and intersections at Masani, Deeg Gate, Vrindavan, State Bank and Saunkh Adda were also discussed. To help control traffic, barriers will be installed from Bharatpur Gate to Holi Gate and at Nagarpalika Tirahe. A new underground parking garage will be built at Jubilee Park to help decrease the congestion.

During the new meeting, a new mobile app was presented, which will help city residents communicate with authorities regarding various services such as trash pickup, bathrooms in need of cleaning, cleanliness of streets, and so forth.

The Vice President of Braj Tirth Vikash Parishad Shri Shailjakant Mishra, District Magistrate Arvind Malappa Bangari, SSP Swapnil Mamgai, MVDA Vice President Yashu Rustagi and BJP district head Tejveer Singh were present at the meeting.

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Goshalas accused of neglect. An article by Jagran today claims that 90% of the Bhagavatam preachers who raise funds in the name of cow seva do not keep any cows. The article laments the poor state of the cows in Braj . It also highlights the tragic irony of the abuse of these loving and gentle animals, because Sri Krishna chose this region to lovingly attend His own heard of cows. The article also draws attention to the poor conditions of cows and bulls in Braj’s goshalas, which, it claims, do not have sufficient shelters to protect cows from the area’s severe weather conditions. Cow seva is of utmost importance to Hindu faith. As Hema Malini pointed out recently at the opening of a goshala, “If we wish to maintain and develop our Indian culture, it is absolutely necessary to improve conditions for the cows”.

P.C. Jagran

RCA college girls speak in Sanskrit. RCA College, Mathura, held a 15 day intensive Sanskrit course where girls were taught to interact with each other in simple Sanskrit. Being the language of the scriptures, Sanskrit is more often sung and chanted than spoken, however, the 50 girls who participated in the camp at RCA College can now converse in Sanskrit. Yesterday, at the closing ceremony, college principal  Dr. Preeti Johari said that Sanskrit is the ‘mother of all languages’. Read more (Hindi)

P.C. Indian Express

Faith in BJP remains strong. The BJP has control of the Central and State governments, and is now hoping to make a clean sweep in the upcoming Local elections. People seeking positions in Local government are aligning themselves with the BJP, hoping to increase their chances of being elected. In this election, the Mathura-Vrindavan mayor seat is reserved for a person of scheduled caste. Commentators were speculating that the reservation would make it more difficult for the BJP to find suitable candidates, but, today, reports show that BJP offices have received 36 applications for the mayoral ticket and over 650 applications to stand in over 70 wards in the Mathura-Vrindavan electorate. Read more (English)

Investigation into floodplain land sales. Social activist Madhumangal Shukla is demanding that the CBI investigate the illegal sale and purchase of land on the Yamuna floodplain, which has resulted in hundreds of people having to relocate. In an effort to restore Yamuna’s natural beauty and create a much needed green-zone along the banks of the Yamuna, Shukla pursued a court case in the Allahabad High Court, which continued for nearly 10 years. While the case was continuing, nothing was done to stop the sale and purchase of land on the floodplain. As a result, many low income people spent their hard earned money buying cheap land in a flood-prone area that was not zoned for housing. Read more (Hindi)

P.C. Live Hindustan

Land disputer suspected in lawyer shooting. Ram Gopal, who had been practicing law in Mathura for many years, was shot dead last night, during his evening walk. The advocate’s son, Mayank Singh, said that he suspected that the culprits were involved in a land dispute case that his father had been contesting. Read more (Hindi)

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Vrindavan, 2017.10.27 (VT): In Mathura on Thursday, an effigy of the demonic elephant Kuvalayapida was destroyed by Krishna and Balram. A reenactment of an event from Shri Krishna’s lila about 5,000 years ago, this festival is held every year in the leadup to Kamsa Vadh Mela commemorates the death of the evil King Kamsa.

In the evening, under the auspices of the Kuvalayapida Hathi Vadh Mela committe, a procession went out from Swami Ghat. Shri Krishna and Balram rode on horses with a beautiful flower-parasol over their heads. Residents of Mathura followed behind the divine brothers carrying sticks (lathis). Other Mathura-vaasis burned paper images of the evil elephant.

The floats of the parade featured tableaus of Shri Krishna-Balaram, Radha-Krishna, Krishna-Sudama, Parasuram, Ram Darbar, Navdurga and Yamuna Maharani.

Starting from Swami Ghat, the procession travelled via Chowk Bazar, Mandi Ramdas and Deeg Gate to Mallapura where the Hathi Vadh arena is located. There Shri Krishna and Balram symbolically “slaughtered” the demonic elephant by tearing off the effigy’s trunk and tusks. Thereafter the committee of the Shri Keshav Dev (Krishna Janmasthan) Temple worshipped the divine Brothers. The event ended with aarti at the ashram of Sant Khadishwari Maharaj in Potra Kund.

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52 Groggy with the madhu and Kandarpa’s arrows, Krishna takes the tipsy Radha by the hand and leads her to a bed of flowers in a kunja beside the Yamuna, which had been decorated by Vrinda in advance.

53 The sakhis are also intoxicated by both Kandarpa and the madhu, so Vrinda and her assistants carefully escort these rolling-eyed gopa kishoris to their separate kunjas so that they can take rest.

54 Krishna enjoys rati-keli with Radha to his full satisfaction. And afterwards, as Radhika’s svādhīna-bhartṛkā mood awakens, Krishna redresses and redecorates her. Then he comes outside with a broad smile!

Rasa-taraṅginī Tīkā: Srila Krishna Das Kaviraj only briefly describes Radha Krishna’s nikuñja-keli in only one sloka. But Srila Rupa Goswami in his Nikuñja-rahasya-stava. This is perhaps Srila Rupa’s most intimate writing. You can read it here: Part I, Part II.

This Nikuñja-rahasya-stava centers on Gaudiya Vaishnava dharma’s ultimate goal. Hence, by example, Sri Rupa humbly teaches us what to think about by repeatedly stressing (30 times) smara nibhṛta-nikuñje rādhikā-kṛṣṇa-candrau— “Just meditate on Radhika and Krishna Chandra within the secret nikuñjas.” By following this mood one is assured to attain Radha Krishna’s nikuñja-sevā. In Caitanya-caritāmṛta (Madhya 8) Sriman Mahaprabhu affirms that such meditation in gopī bhāva forms the ultimate sādhana.

It is noteworthy that the first Bengali translation of this Sanskrit stava was written by Dina Sharana Das Baba, a Vraja siddha mahātmā whose sādhana was deeply rooted in this stava. One attains siddhi as a result of intense one-pointed absorption (āveśa). Dina Sharana Das Baba was an ideal example, for he took Sri Rupa’s instructions to heart, and entered the nitya-līlā while reciting this stava in the late hours of the night.

55 Following Radha’s request, Krishna expands himself and enters each sakhi’s kunj. Then he enjoys rati-keli with them. But afterwards, they all behave like svādhīna-bhartṛkā nāyikās—just as Radha did.

Rasa-taraṅginī Tīkā: The svādhīna-bhartṛkā is defined by Rupa Goswami

The svādhīna-bhartṛkā is one who has brought her lover completely under her control and makes him serve her by bringing water, going for dalliances in the forest and picking flowers, etc. (UN 5.91)

The nāyikā who is constantly being served by her lover through hundreds of embraces and kisses, offering of flowers and soft, sweet and pleasing words that increase the enthusiasm for love.

In Gīta-govinda, the classical example of the svādhīna-bhartṛkā is given:

Radha said, “Draw pictures on my breasts,
decorate my cheeks with dots of musk,
tie a sash of bells around my hips,
braid my hair with a charming garland.
Place bangles on my wrists and
jeweled ankle bells on my feet.”
So being told, the yellow-robed Krishna,
being pleased, did so. (GG 12.25)

56 Then Krishna slips away (unseen) from each sakhi; he becomes a single murti again and returns to Radha who upon seeing him, mildly smiles.

57 When the sakhis return, they see their sakhi Radha looking at them and laughing. They become shy and cover the signs of their lovemaking with Krishna (rati-cihna) with their garments, and lower their heads.

58 Seeing their plight, Radhika begins to tease them: “My dear sakhis! Our rati nāyaka was here with me and Vrinda. He never left us for even a moment, so he could not have been the one who made you dance the dance of love. So tell me how it is that your bodies have become bruised like that?”

59 Krishna laughs and interjects, “Don’t you know, Radhe? I’m the director of this play, the embodiment of the ujjvala-rasa! Thus, on the stage of every kunja I’ve made these dancing actresses dance this dance called love, and these marks on their bodies are the proof!”

Rasa-taraṅginī Tīkā: Krishna is the embodiment of the madhura-rasa, as stated by Jayadeva Goswami:

viśveṣām anurañjanena janayann ānandam indīvara-
śreṇī-śyāmala-komalair upanayann aṅgair anaṅgotsavam |
svacchandaṁ vraja-sundarībhir abhitaḥ praty-aṅgam āliṅgitaḥ
śṛṅgāraḥ sakhi mūrtimān iva madhau mugdho hariḥ krīḍati ||

By his pleasure giving, he brings joy to all the worlds;
With his limbs, as soft and dark as blue lotus flowers,
he inaugurates the festival of love.
O friend Radhe! Hari frolicks in the spring,
like the embodiment of śṛṅgāra-rasa;
completely enchanted by the beauties of Braja,
who surround him and wantonly embrace his every limb.

60 Krishna’s boldness triggers the sakhis’ loving resentment towards him and Radha. Thus they reply: “Oho! Hey Govinda! Our friend (Radha) always keeps you dancing with rati’s step; thus she’s your nritya-guru, the one who teaches you to dance! Now through you she is trying to make us her grand-disciples!”

61 The sakhis go on: “Śāstra says that those who voluntarily serve are the real disciples, but you have used force—and that’s not proper. So you’re not our guru, and we’re not your disciples! Hence your efforts are just a waste of time.”

62 Then the gopis chide Radha as follows: “Hey sakhi! Hey bhogini (female snake)! We’re nakulāṅganās (female mongeese) and you don’t know anything about our pure character. You just want to make us like you and so you send your husband, the bhujaṅga (black snake), to torment us.”

Rasa-taraṅginī Tīkā: Using śleṣārthas (multiple meanings of words) the gopis try to save face and prove their disinterest in surata-vilāsa. Yet their saucy words are also a counter-offensive to Krishna and Radha’s teasing, by poking fun at them:

“We’re lady mongeese—so don’t you know that we always resist the bhujaṅga (black Krishna-snake)? But Radha! You’re the bhujaṅga‘s priya-bhoginī (the dearest enjoyer of that snake) and hence, you’re always making love with him. That’s alright, as far as we are concerned, but why do you send him to disturb us?”

Yet the gopis’ śleṣārtha-kathā (puns) also hints at their pure intentions: “Oh Radha! We’ve discarded all so-called worldly dharma and completely surrendered ourselves to making you happy. So when we unite you with your Priya Nagara, we don’t expect anything in return.”

The post Govinda Lilamrita Raas : Rati Keli appeared first on Vrindavan Today.

Monkey control becomes election issue. In the lead up to local elections, the monkey issue is being taken up by politicians who are vying to give promises for how they will control the problem. It is estimated that there are 1.5 lakh moneys in Mathura-Vrindavan, compared to 6 lakh people, so people are outnumbered 2 to 1. It is true that in many areas, people manage to live in harmony with monkeys, but some groups of monkeys have learnt to form gangs and attack in groups, causing injury, property damage and terror. The monkey problem is made more complicated by their status as relatives of Hanuman, servant of Ram. In some places, signs can be seen saying, “Monkeys are not holy. Please do not feed them.”  Relocation has been trialed as a simple and humane option, however, previous attempts were thwarted when monkeys who had been relocated managed to return to Vrindavan. Read more (Hindi)

Temples criticized for wasting milk offerings. In an article on the increased cleanliness efforts being undertaken in Goverdhan, Jagran reports that the milk flowing into the drains in Goverdhan is adding to the challenges of keeping the town clean. The report mentions that even though temples collect funds from people who use milk to do Giriraj abhishek, they do not spend anything on preventing the milk from flowing into the drains.

P.C. India Today

High Court orders Yamuna cleanup. Yesterday: Allahabad High Court: The petition to stop drains flowing into Yamuna in the Braj area was heard. Earlier, court officials had taken samples of Yamuna water from Mathura-Vrindavan. Local authorities are being blamed for dragging their feet on the issue. Read more (Hindi)

P.C. Jagran

Parikrama redirected to avoid railway line. This year, the thousands of pilgrims doing Mathura-Vrindavan parikrama on Akshay Navmi will not be allowed to randomly cross the railway line wherever they see fit. In preparations for the parikrama tomorrow, an official route is being marked out. The official parikrama route will cross the railway line at Mathura through the underpass. Officials are also arranging mobile toilets; temporary lighting for badly lit areas; water and medical facilities. Read more (Hindi)

P.C. Patrika

Corrupt housing scheme uncovered. Hundreds of apartments that were built for the poor have been acquired by wealthy persons who then rent them out to low income earners. The District Urban Housing Agency (DUDA) is preparing a report for the District Magistrate in connection to the scam.  The allegations refer to the apartments behind 100 Bed Hospital. These apartment blocks, containing 736 apartments, were built by the Bahujana Samajwadi Party (BSP) between 2010 and 2015.  Read more (Hindi)

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63-64 To relieve the fatigue of the Rasa and his rati-vilāsa with the gopis, Krishna gathers them together and enters the Yamuna for jala-vihāra—Just as a drunken elephant enters the water with his mates! Some of the tired gopa kishoris stand in knee-deep water, or up to their navels, while others move into water that is neck deep. Then Krishna lightly splashes them—so they splash back in frolic.

Rasa-taraṅginī Tīkā: Before entering the Yamuna the gopis put on very thin, white snāna-vastras. But as everyone enters the water, Krishna expands himself and begins teasing them. He pulls some of the gopis into knee-deep water and others into navel-deep water, and then splashes them in such a way that their thin garments cling to their bodies and reveal their full aṅga-mādhurī! But they splash Krishna too—so that they can see through his thin garments also! Then Krishna pulls some of the gopis into deep water and kisses them!

65 Krishna frolics with some taruni-ramanis alone, or he frolics in groups of five or six—and sometimes he frolics with all of them after fixing various types of wagers.

Rasa-taraṅginī Tīkā: What are the wagers? Kisses, embraces and lip-biting are at stake. First Krishna duels with Radha, then he steps between Lalita, Vishakha, Chitra, Champakalata and Indulekha, or between other groups of gopis—or with everyone at once. As Madana’s intoxication increases, the battle progresses hand-to-hand, chest-to-chest, face-to-face and even tooth-to-tooth! Aho! Everyone is going all out to win, while the manjaris cheer from the banks.

66 When someone wins, the loser must give kisses. But sometimes the loser refuses to give a kiss, and a quarrel ensues. Thus Krishna enjoys parama ānanda with his taruni ramanis.

Rasa-taraṅginī Tīkā: What’s all of the commotion about? Sometimes it is Krishna and sometimes it is the gopis who win. So when ānanda-nidhi Krishna triumphs—he holds his face out and expands his chest to indicate to the gopis that they must kiss and embrace him. But the gopis just turn shy and only smile at each other. And when the gopis win, Krishna rushes to grab and kiss them. But instead of accepting their due reward, they flee to safety! Thus the gopis neglect to offer or to acept his kiss as agreed on in the wager, and a raging quarrel begins! But even during all this commotion Nagara-shekhara moves in to kiss and touch these clever Kishori-vallabhas.

67 Then Krishna speaks equivocally: “How amazing! It’s night time, but the chakravakas are uniting and the bees are mad after the blooming padmas’ madhu!” Thus the gopa tarunis wince and quickly cover their breasts and faces with their hands!

Rasa-taraṅginī Tīkā: After fleeing, the gopis shyly lower their heads to rest over their breasts. And seeing this madhura scene, Rasika raja smiles and recites this amusing pun which outwardly means: “Aha! Two chakravaka-birds very rarely perch together at night, and rarer still it is to see a beautiful lotus blooming over them. This would certainly excite a lusty bee!” But the sharp-witted gopa sundaris immediately fathom the inner meaning and exclaim: “Uh-oh, here comes that lusty black bhramara who wants to land on our lotus-faces after stinging our chakravaka breasts!” Thus they quickly prepare to protect themselves!

68 Seeing Minakshi Rai’s beautiful eyes, the restless minnows swimming in the Yamuna feel shy and defeated. Thus struck with wonder, they lose their course and bump into Radha’s submerged bodily limbs! Then Radha embraces Krishna in a fight—but he takes the hug as a friendly gesture.

69 It’s amazing that as the Vraja sundaris frolic with each other by splashing, throwing lotus flowers or thrashing each other with lotus-stems—no one loses! Yet Krishna loses his patience while watching them!

Rasa-taraṅginī Tīkā: Krishna’s meditation is fixed on the gopis’ aṅga madhuri. As they raise their golden lotus-stem-arms, reveal their breasts, show exotic expressions or exhibit delightful bodily gestures—he stands agape!

70 Then forming a circle with two three, five, six seven or eight gopis, Krishna introduces the game called jala-maṇḍuka vādya.

Rasa-taraṅginī Tīkā: Rasamaya Shyamasundar gathers the gopis in different groups to stand with them in waist-deep water. Then while slapping his hand across the water he produces all sorts of amazing sounds. This is one of the 64 arts in which the gopis excel, too.

71 While drenched in the ghana rasa (the water or śṛṅgāra-rasa) the gopis’ kunkum washes from their bosoms, the kajjal washes from their eyes, their hair comes undone, their nīvi-bandhanas breaks and their pearl necklaces fall apart!

Rasa-taraṅginī Tīkā: Due to the jala keli’s tussle, and the intoxication effects of the ghana rasa (Cupid’s shriṅgar rasa) the gopa sundaris attain mukti. In other words all of their clothes, ornaments, garlands, and make up wash away.

72 Viewing the gopis’ unadorned beauty delights Krishna’s eyes—so he hankers to enjoy them. Although the chandan from the Vraja tarunis’ bodies washes into the Yamuna, making her appear white like the Ganga, still, because Krishna’s jala keli with the gopis takes place in the Yamuna, her fortune defeats the Ganga’s. Thus enjoying jala vihara, Krishna steps onto the Yamuna’s shore with his kantas.* The manjaris dry their hair and bodies with soft towels; then they dress everyone in new clothes.

Rasa-taraṅginī Tīkā: The parama preshtha sakhis are attired as follows: Lalita wears an outfit with a peacock feather-print, Vishakha’s is star-clustered, Chitra’s is crystal, Champakalata’s is effulgent blue, Rangadevi and Sudevi’s are deep red like a jabaa flower, Indulekha’s is pomegranate-red and Tungavidya’s is pale yellow. Radha and Krishna wear their nīlāmbara and pītāmbara.

In Caitanya-caritāmṛta Antya-līlā, chapter 18, Radha Krishna’s jala-keli is seen through Sriman Gaurasundar’s līlā sphūrti in mañjarī bhāva. Thus through his bhāvāveśa he teaches mañjarī upāsanā. Since this is a confidential mood of the Lord’s, only the rasika bhaktas can fathom it.

Caitanya-caritāmṛta’s narration runs as follows: On the full moon of the autumn Mahaprabhu was hearing the entire Raas Lila from Svarupa Damodar, and especially relished the verse describing the waters sports of Krishna and the gopis which follow the dance:

Krishna’s garland, crushed from their limbs joined together with his, was colored with the reddish kumkum that covered their breasts. Followed by a chorus of bees who sang as though they were the best of the Gandharvas, he swiftly entered the water to dispel the maidens’ fatigue and to relax with them, like a roused elephant along with his female elephant companions, breaking down any boundaries in his way. (10.33.23)

Later that night, still absorbed in that pastime, Sriman Mahaprabhu jumped into the sea, mistaking it for the Yamuna. While the Lord floated unconsciously upon the ocean’s waves, a fisherman caught him in his net and brought him to the shore. Meanwhile, Svarupa Damodar and the other bhaktas were looking everywhere for the Lord, until at last the fisherman led them to the place where he was lying. When Gauranga returned to half-external consciousness he began relating the details of his sphūrti (vision) as follows:

“Today I went to Vrindavan and saw Vrajendra-kumara’s Yamuna-jala keli. Taking Radhika and the other gopis, Krishna sported in great amusement. I stood on the shore and watched as a manjari described everything to me.

“She said: Look! After removing their clothes and ornaments, the sakhis leave them with the manjaris, and put on their white snāna-vastra, clothes for bathing. But as everyone enters the water, Krishna directs his gopī-kāntās in a circle.

“Sakhi hey! Just see Krishna’s jala-keli raṅga! Krishna’s arms, which resemble restless trunks of drunken elephants, splash the Vraja padminis, who resemble female elephants. Aho! Everyone is splashing water in a great tumult! So as the competition goes on, it’s hard to tell who’s winning.

“The lightning-complexioned gopis are profusely showering Nava-ghana Shyama, who resembles a dark raincloud. But he’s reciprocating, and the gopis chataka bird-eyes are joyfully drinking the splendid darshan.

“Look! Although the battle first began with Krishna and the gopis’ splashing water—now they have progressed into fighting hand-to-hand, face-to-face, chest-to-chest, tooth-to-tooth and finally nail-to-nail!

“With thousands of hands the gopis splash Krishna with thousands of eyes they view him and with thousands of feet they go to him! Then as their thousands of bodies unite with his, they kiss him with thousands of mouths and listen to his sweet talks with thousands of ears!

“But look! Krishna is taking Radha into the deep water and then releases her, so she embraces Shyama around the neck and bobs over the water like a padma floating beside an elephant’s tusk. Aho! Krishna is expanding into many murtis…….and he’s snatching all of the gopa kishoris’ garments; Krishna must be enjoying the darshan of their shiny bodily limbs in the Yamuna’s clear water.

“But look! The lotuses are befriending the Vraja padminis—they’re offering their leaves to protect them. But some Vraja tarunis open their hair and use their hands to cover their private parts.

“Just see! Krishna is picking a quarrel with Radha! Yet meanwhile, the sakhis go to hide in a goldren lotus patch, and their faces look just like golden lotuses also, so Krishna enjoys vilāsa with Radha, and afterwards, he begins searching for the others. Then Caturini Rai also goes to hide.

“Oh look! As countless blue lotus flowers glide over the water—they’re attacking the golden lotuses! (The manjaris relish this scene from the shore.)

“Aho! As many pairs of chakravakas rise from the water—many pairs of blue lotuses try to cover them! So many pairs of red lotuses now strive to chase the blue lotuses away!

“Aha! The battle now ensues over the chakravakas! But it’s surprising—although chakravakas are conscious and lotuses are unconscious—still the blue lotuses cover the chakravakas! So in Krishna’s world the nature of these two objects becomes reversed. Yet moreover, although the lotuses and the chakravakas—are friends—in madhura Vrindavan the lotuses attack the chakravakas—indeed, this is amazing!”

Sriman Mahaprabhu concludes his testimony by saying: “Thus seeing Krishna’s lila—my mind, eyes and ears became satiated!”

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Vrindavan, 2017.10.28 (VT): Today is the festival of Gopashtami.

In Vrindavan, Gopashtami is known as the day the Child Krishna graduated from tending calves to herding grown-up cows. On this day, Shri Radharaman Lal is dressed in full cow-herding costume, complete with a buffalo-horn bugle, a jauntily-tied dhoti, and a cow-herding rope stylishly twisted around his crown. The following song by Shri Gunamanjari Das Goswami of the Shri Radharaman Temple describes his beauty:

श्रीराधारमण किये नटवर भेख ।
आज गोपाष्टमी आली शोभा बड़ी विशेख ॥
जूरो मुरली लकुट काछनी कछि सिंगार कू देख ।
गुणमञ्जरी निर्योग पास श्रृंगार चित में लेख ॥

śrī-rādhāramaṇa kiye naṭavara bhekh  
āj gopāṣṭamī ālī śobhā baḍī viśekh   
jūro muralī lakuṭa kāc̣anī kac̣i siṅgāra kū dekh  
guṇamañjarī niryoga pāsa śhṛṅgāra ćhita mẽ lekh    

Looking incomparably splendid on Gopashtami, Shri Radharaman wears an exquisite cowherd dress. O sakhi, just admire His unique style of dhoti and his special crown. The  way He holds His flute and cow-herding stick is so charming. This vision of Him with that charming lasso draped over his crown is etched upon Gunmanjari’s heart! (English translation from the book Shri Radharaman Gita)

Radharani in “Subal Vesh” at the Radha-Govinda temple in Radhakund (P.C. Stephen Knapp)

In many other temples, Shri Radharani is dressed in the guise of Subal, one of Shri Krishna’s cowherd companions, on this day. The lila behind this special shringar is that once Radha’s in-laws locked her in the house, and she was unable to meet Krishna. Krishna then devised a plan to help her escape. He sent his friend Subal, who looks very much like Radha, to her house where they exchanged clothes. Subal then spent the rest of the day disguised as Radha, while in the guise of Subal, Radha played with Krishna all day in the pasturelands of Vrindavan.

Shri Krishna loves cows so much that he refuses to wear shoes, since his cows do not wear any. Naturally, worshipping Shri Krishna’s beloved cows is a major part of the Gopashtami celebration. The worship is performed in the morning of Gopashtami day, as well as during go-dhuli (twilight). Some traditional ways of worshipping the cows include bathing them, decorating them with flowers, dressing them in ornaments and new cloth, and offering aarti to them. Devotees also hand-feed the cows sweets, especially jaggery (gur). Those who are able to may take the cows for a walk and play with them on this day.

Today the temples and streets of Vrindavan were packed with devotees from all over India and the world, eager to enjoy the special darshan of Shri Radha and Krishna. The crowding is expected to continue for the rest of Kartik month.

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Vrindavan, 2017.10.28 (VT): The government of Uttar Pradesh on Friday announced that Vrindavan and Barsana are now tirtha sthal – official pilgrimage sites. In a special meeting at the Vairagi Baba Ashram on Parikrama Marg, sants of Braj lauded the government’s move.

The announcement has been warmly welcomed by residents of the two towns, but it has also left many wondering what this really means for Vrindavan and Barsana.

While visiting nearby Agra on Thursday, UP Chief Minister Yogi Adityanath threw some light on his team’s possible motivations. Religious tourism seems to be the main factor behind the move.

“We want to develop tourism in such a way that visitors to Agra also come to Mathura,” said Adityanath, “and that pilgrims to Mathura will also go to Agra.”

“Tirtha Sthal” declaration will preserve Braj culture

Although Mathura and Vrindavan were merged earlier this year to form “Mathura-Vrindavan Nagar Nigam”, the culture of Mathura is significantly different than Vrindavan’s. Vrindavan has been a Vaishnava stronghold for centuries; meat, eggs and alcohol are strictly banned within the city limits. However Vrindavan’s “forbidden” items can be legally bought and sold in Mathura.

When the government merged the two towns, residents of Vrindavan were extremely concerned that one rule of law would govern the new conglomerate city – in other words, that meat, alcohol and so forth would slowly creep into Vrindavan, destroying the unique ethos that had been so carefully cultivated for centuries.

Now that Vrindavan has been declared a tirtha sthal, alcohol, meat and so forth are unequivocably banned. The two cities being one, techinically the sale of meat and alcohol should be banned in Mathura as well, athough this is unlikely to happen.

Unfortunately the government has been the main culprit in proliferating wine shops across the holy land of Braj. In the case of Barsana, this declaration by the Yogi government protects Radharani’s home town from the type of degradation visible around village wine shops throughout the region.

Possible effects of the “Tirtha Sthal” announcement on development

Although the number of pilgrims to Vrindavan, Barsana, and other areas of Braj Mandal have sharply increased over the past decade, the lack of development in these towns has not allowed the tourism sector to reach its full potential.

Declaring Vrindavan and Barsana as tirth sthal should allow the government to make better and faster progress on:

• Updating the roads and traffic system
• Increasing the amount of greenery in the city
• Setting up and renovating STPs
• Renovating kunds and eliminating water pollution
• Establishing parks and gardens
• Increasing bus and train connectivity to major cities
• Preserving Braj culture
• Creating picnic areas, tourist centers, shopping areas and so forth
• Restoring the heritage ghats on the Yamuna riverfront
• Creating affordable accommodations for pilgrims
• Offering activities for pilgrims to enjoy between temple hours
• Creating more employment opportunities for residents

The government has made many promises related to Vrindavan’s development over the years, and it seems only a small percentage of those ever came to fruition. However, Friday’s announcement had the whole town buzzing. People are experiencing a new sense of hope about Vrindavan’s situation. Only time will tell if the government will finally follow through.

The text of the government letter

The Government of Uttar Pradesh
Department of Religious Affairs
Sankhya – 1079/57-2017-3(20)2017
Lucknow:  27 October, 2017

Vrindavan in the Mathura district of Uttar Pradesh is famous around the world for being Bhagwan Shri Krishna’s birthplace and the krida-sthal of Shri Krishna and his elder brother Balram. Barsana is similarly famous for being Shri Radha’s birthplace and krida-sthali. Every day hundreds of thousands of devotees come to the aforementioned places to take darshan and obtain religious merit, considering these areas to be sacred. These places are glorified in the Purans and are also extremely important from the point of view of tourism.

Threfore,the place which was formerly known as Vrindavan Nagar Palika, in the district of Mathura, along with Barsana Nagar Panchayat, are hereby declared as a holy pilgrimage site (tirtha sthal).

Avnish Kumar Awasthi
Principal Secretary

Notice for the information of the following, to be followed up with the appropriate action:
The Chief Secretary of the Department of Urban Development, the Food and Drug Administration, the Excise Department, the General Administration, the Home Ministry and the State Government of Uttar Pradesh will kindly perform the needful actions on a deparmental level within the next three months.

Commissioner, Agra Mandal, Agra
District Magistrate, Mathura
Chief of Police, Mathura
Vice President, Vraj Tirth Vikas Parishad, Mathura
Nagar Nigam, Mathura

Avnish Kumar Awasthi
Principal Secretary

About the UP Department of Religious Affairs

The UP Department of Religious Affairs was created on December 19, 1985 for the execution of activities relating to the management of charitable or religioius institutions and temples. All the temples and religious places in the state come under the jurisdiction of the Department. Directly under the Principal Secretary, its objectives are to insure that basic public facilities such as road system, resting places, lighting systems, drinking water facility, food and refreshment, etc., are made available at religious places.

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Sri Krishna first grazed cows on Gopastami. Yesterday, locals and tourists celebrated Gopastami in all of the temples and traditional homes of Braj. ISKCON Vrindavan follows the tradition of dressing Radha Rani as a Gopa, which means that Gopastami is one of 2 days per year when Radha Rani gives charan darshan. The tradition of dressing Radha Rani as a Gopa comes from the lila where Subhala and Radha Rani exchange clothes so that Radha Rani can escape from her in-laws house to be with Krishna for the day. Another legend related to Gopastami is that it marks the anniversary of the first day when Krishna-Balaram were entrusted with the task of taking calves out for grazing. Gopastami is one of the most important festivals in Braj because this is the land where Sri Krishna chose to enjoy his childhood, in rural surroundings, with plentiful milk and butter. Read more (Hindi)

P.C. Amar Ujala

Politicians’ Billboards torn down. In the lead up to local elections, hundreds of politicians’ billboards have been taken down by the municipality. Owing to a law against billboards in the lead up to elections, hundreds of boards and banners are being removed across the town. On Saturday, the municipal team removed 25 billboards, 35 banners and 150 small boards. The cleanup began in Mathura on Saturday. The cleanup teams are scheduled to begin clearing the boards from around Vrindavan today. Read more (Hindi)

P.C. Amar Ujala

Woman collapses upon seeing her house demolished. Yesterday, Radhakund: A woman was taken to hospital after she collapsed during the demolition of houses on the Radhakund parikrama. The National Green Tribunal has ordered the demolition of all buildings in the area that do not have proper zoning permission. To date, around 200 houses and shops have been demolished in the Goverdhan-Radhakund area. Yesterday, Yogeshwar Ashram was among the buildings demolished. The Sadhus from the ashram came out in protest and criticised the administration, saying that it is wrong to say that there is no room for Thakurji in His own town. Read more (Hindi)

P.C. Sulabh International

Rawal fails to become a model village. Under the Modi Government’s Swachh Bharat program, several villages were adopted and attempts were made to make them into ‘model villages’. Radha Rani’s own village, Rawal, was adopted by actress-turned-politician, Hema Malini. Malini visited the village herself to educate villagers and Sulabh International constructed 75 toilets in the village. There are 150 houses in the village so not everyone benefited from the scheme, and, it was discovered later that some households had received two toilets. In one case, the householders refused to use the toilet and converted it into a temple. As well as the difficulty in changing the villgers’ mindset about toilets, there are also practical reasons that the toilet installation has not stopped open defecation – for a large family, one toilet is simply not enough.  Recent estimates state that around 40% of villagers still go out to the fields to defecate. This is a shocking indication of the failure of the Model Village Program, as Rawal was supposed to have become a model village by 2016. Read more (Hindi)

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Vrindavan, 2017.10.28 (VT): A few days ago, foreign devotees living in Vrindavan were requested to make their suggestions known for the development of the Dham. Adityanath Yogi, the CM of Uttar Pradesh, and Mr. Mishra have both promised that the development of Braj will take place according to the will of the people of Braj and in keeping with the mission of Braj as a spiritual center or tirth. Now that the government has officially declared that Vrindavan is a tirth or holy site, let us examine that proposal.

Drawings and paintings from the past, such as this one from 1789, show that the river Yamuna used to flow right past Madan Mohan. Exactly what year the river changed course I do not know, but the current river flows about 500 meters or more to the north of the Madan Mohan temple.

Needless to say, the Madan Mohan temple is one of the grand attractions of Vrindavan. It is under the auspices of the Archeological Survey of India (ASI), which is doing a creditable job of preserving this important heritage.

This is the marker for the Dwadashaditya Tila lookout point. Obviously, when this lookout was constructed, probably at the same time as the temple itself, there was a beautiful unobstructed view of the Yamuna River, as well as the fields and forests that grew on every side.

I wanted to take pictures from the lookout point was to show the “view” from Madan Mohan or Dwadashaditya Tila. This is the area that is currently under dispute. Numerous buildings have already been knocked down in this area, but several large buildings, like the Russki Dom in the upper left side of the featured image behind the parking lot have received stay orders and are not under the wrecking ball quite yet.

This is the current “view” from Madan Mohan. It is also part of the area that is currently under dispute. Numerous buildings have already been knocked down in this area, but several large buildings, like the Russki Dom in the upper left side of this image behind the parking lot have received stay orders and are not under the wrecking ball quite yet.

In the distance one can see the Yamuna. Now the view has been completely obliterated by these hideous parking lots and the unsightly and half-completed constructions.

The MVDA and Vrindavan municipality made some serious errors of judgment in allowing this area to be developed as a residential area, since it belongs to the Yamuna floodplain and therefore no construction is permitted there.

From the point of view of tourism, you really want to protect your views. There must be an unobstructed view of the Yamuna and beautiful gardens and orchards planted here for the pleasure of those doing parikrama and visiting the Madan Mohan temple.

The other thing, of course, is the Parikrama Marg itself, which on busy days like ekadashis or Gopashtami, sees an influx of pilgrims wanting to do Panchakosi Parikrama. Increased traffic on the Parikrama Marg, especially here with people headed in to Bihariji right ahead, makes the Parikrama walk a real difficulty.

Let the demolition work continue. Let’s find a solution for the Parikrama Marg that includes daily no-traffic times and no-traffic days when the crowds are greatest. In my view, every visitor to Vrindavan should be made to leave their vehicle outside the Parikrama Marg, including bus passengers and to walk to Bihariji and the other temples for darshan.

What is a visit to the holy place without some sacrifice or tapasya. In other days, visiting Vrindavan required taking days out of one’s life. Now one can breeze in for a drive, see Bihariji and go. The spiritual benefit of such actions is minimal.

If Braj is to be developed as a pilgrimage center rather than a purely tourist hub like Agra with the Taj, then some demands have to be made on the pilgrim, for the sake of the Dham itself, in order that its spiritual power is most effectively experienced. That is the magic of the Dham and that is where its real potential lies.

Vrindavan is about spirituality and nature. Without the Yamuna and without an attempt to make the land as lush and green in the current environment as is possible, should be taken as essential elements in any concept of the Dham that is sustainable for the long term.

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