How a women should dress

When the living entity wants to enjoy the modes of material nature in their totality, he prefers, out of many bodily forms, to accept that body which has nine gates, two hands and two legs. Thus he prefers to become a human being male or female. (I have explained about this in another video “Human Body – City of Nine Gates, Way to control Mind & Senses”)

All information I collected from different lectures and books by His Divine Grace A.C Bhaktivedanta Swami Srila Prabhupada. This information is very important for current generation as we are facing so many rape and sexual assaults. The reason for this is, current generation is not following vedic injunctions. Men are not able to control there senses and women are forgetting shyness.

As far as the women class are concerned, they are accepted as a power of inspiration for men. As such, women are more powerful than men. Mighty Julius Caesar was controlled by a Cleopatra. Such powerful women are controlled by shyness. Therefore, shyness is important for women. Once this control valve is loosened, women can create havoc in society by adultery.

According to Vedic system, a woman should dress very nicely just to satisfy her husband. That is the Vedic system. If her husband is not at home, then she should not dress nicely. There are injunctions. There are different dresses of woman. By seeing the dress one will understand what she is.

A young woman… Therefore the woman’s name is kāminī. Kāminī…Kāma means lust. So they invoke one’s lust. Therefore by nature, women are beautiful, they dress themselves beautifully. This is nature, to invoke the lusty desire of man. So according to Vedic civilization, woman, when she is dressed nicely and she is beautiful, she must invoke lusty desires. A woman should not be given independence.” For their interest they must be protected by father, husband, and sons, because if they are polluted, they become very dangerous. Therefore Vedic civilization does not allow a woman to be nicely dressed unless she is before her husband. Because if she, I mean to say, agitates the lusty desires of all others, that is not very good. So woman is allowed to dress herself very nicely when her husband is present. Otherwise she will not dress. There are some restrictions.

The lusty desire is so prominent that whenever they will get some opportunity. That’s all. Therefore it is ordered that you should not remain alone even with your sister, with your daughter, with your mother — and what to speak of others. This is prohibited. And those who have taken this brahmana, religious, for them to see even one women and appreciate, “Oh, she is very nice,” that is also subtle sex.

When one sees the opposite sex, naturally the sex impulse increases. It is said that if a man in a solitary place does not become agitated upon seeing a woman, he is to be considered a brahmacārī. But this practice is almost impossible. The sex impulse is so strong that even by seeing, touching or talking, coming into contact with, or even thinking of the opposite sex—even in so many subtle ways—one becomes sexually impelled. Therefore according to Vedic civilization, woman is allowed to dress herself very nicely only before the husband.

The material body is influenced by the three modes of material nature, namely goodness, passion and ignorance. The present population is more or less influenced by the modes of passion and ignorance, and the symptoms for such influence are exhibited in their becoming very lusty and greedy.

By nature, women are weak. So they require protection. And until she reaches youthhood, she is protected by the father. As soon as she reaches youthhood, she is given to a young man, her husband, to give protection. And in old age, she is protected by the elderly sons. This is the Vedic culture. They have three phases of life: childhood, youthhood, and old age. So… Because they are weak. In the Western countries, the women are given freedom like man, but that is unnatural. Therefore these poor souls are being exploited by the other section. It is a great deficiency of the Western sociology.

Once a woman is given the freedom to mingle with all kinds of men in her youth, it is very difficult for her to keep chaste. An unchaste woman is very easily carried away by paramours, and it sometimes happens that her husband is violently killed by her paramours. If the yogī gives his mind a chance and does not restrain it, his mind will give facility to enemies like lust, anger and greed, and they will doubtlessly kill the yogī.

The human being is a social animal, and his unrestricted mixing with the fair sex leads to downfall. Such social freedom of man and woman, especially among the younger section, is certainly a great stumbling block on the path of spiritual progress. Material bondage is due only to sexual bondage, and therefore unrestricted association of man and woman is surely a great impediment.

There are three kinds of woman: kāminī, svairendrī and puṁścalī, according to śāstra. Just like children. They are innocent, and if they are given freedom they will be spoiled. Everyone knows it. If you don’t give proper training to the children and allow him to do independently whatever he likes, that means that child is spoiled.

Three kinds of women Svairiṇi means free, freedom, nobody is controller that is called svairiṇi, kāmiṇī means to attract, very much attract and puṁścalī living with man for some time; giving up; again another; again another. That is exemplified by the lightning. You have seen the lightning—immediately, within a second, from this cloud to that cloud, that cloud to that cloud. Similarly, there are divisions of men also, those who are trying to enjoy the senses to the utmost are called Karmis, above them are Jnanis, who try to conquer the urges of the senses, and above them are the yogis, who have already conquered the senses. None of them, however, are situated in a transcendental position. Only devotees who belong to none of the above-mentioned groups, are transcendental.

Good population in human society is the basic principle for peace, prosperity and spiritual progress in life. The varṇāśrama religion’s principles were so designed that the good population would prevail in society for the general spiritual progress of state and community. Such population depends on the chastity and faithfulness of its womanhood. As children are very prone to be misled, women are similarly very prone to degradation. Therefore, both children and women require protection by the elder members of the family. By being engaged in various religious practices, women will not be misled into adultery. According to Cāṇakya Paṇḍita, women are generally not very intelligent and therefore not trustworthy. So the different family traditions of religious activities should always engage them, and thus their chastity and devotion will give birth to a good population eligible for participating in the varṇāśrama system. On the failure of such varṇāśrama-dharma, naturally the women become free to act and mix with men, and thus adultery is indulged in at the risk of unwanted population. Irresponsible men also provoke adultery in society, and thus unwanted children flood the human race at the risk of war and pestilence.

Woman, they are generally equipped with the qualities of passion and ignorance. And men also may be, but man can be elevated to the platform of goodness. Woman cannot be. Therefore if the husband is nice and the woman follows, woman becomes faithful and chaste to the husband, then their both life becomes successful. There are three qualities of nature: sattva, rajas, tamas. So rajas, tamas generally, that is the quality of woman. And man can become to the platform of goodness. Therefore initiation, brahminical symbolic representation is given to the man, not to the woman. This is the theory. Therefore the combination should be that the husband should be first-class devotee, Kṛṣṇa conscious, and woman should be devoted to the husband, faithful, so that she would help the husband to make progress in Kṛṣṇa consciousness. Then their both life is successful. Then both of them will make progress in Kṛṣṇa consciousness and that is the perfection of life.

If we move according to the instructions of the Vedas, the perfect paths for our lives will be set. Otherwise, if we do not move in that way but act according to our whimsical ideas, our lives will be spoiled by confusion and will end in despair. Actually, because people at the present moment are not following the instructions of the Vedas, they are all confused.

The specific example of Bhavānī is very significant. Bhavānī means the wife of Bhava, or Lord Śiva. Bhavānī, or Pārvatī, the daughter of the King of the Himalayas, selected Lord Śiva, who appears to be just like a beggar, as her husband. In spite of her being a princess, she undertook all kinds of tribulations to associate with Lord Śiva, who did not even have a house, but was sitting underneath the trees and passing his time in meditation. Although Bhavānī was the daughter of a very great king, she used to serve Lord Śiva just like a poor woman. Similarly, Devahūti was the daughter of an emperor, Svāyambhuva Manu, yet she preferred to accept Kardama Muni as her husband. She served him with great love and affection, and she knew how to please him. Therefore, she is designated here as sādhvī, which means “a chaste, faithful wife.” Her rare example is the ideal of Vedic civilization. Every woman is expected to be as good and chaste as Devahūti or Bhavānī. Today in Hindu society, unmarried girls are still taught to worship Lord Śiva with the idea that they may get husbands like him. Lord Śiva is the ideal husband, not in the sense of riches or sense gratification, but because he is the greatest of all devotees.

Females are not meant for the renounced order of life; they should be faithful to their good husbands, for if a husband is competent for liberation, his wife will also achieve liberation with him. As stated in the śāstra, the results of a husband’s pious activities are shared by his wife. Therefore a woman’s duty is to be very chaste and faithful to her husband. Then without separate endeavor she will share in all the profit the husband earns. A woman becomes beautiful by her chastity and faithfulness to her husband.

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Entering into Sri Vrndavan Dham

Lord Caitanya taught that bhakti means to serve. We can’t see Krishna or Vrindavan if we come like tourists. Krishna and Sri Vrindavan dham are revealed to us according to the sincerity of our devotion.

Srila Prabhupada explained that one cannot really enter dham simply by plane or by any other type of motor-vehicle, or even by foot. One can enter dham in a state of consciousness of deep humility and appreciation. Srila Prabhupada taught that Akrura gave an example, when he just came into the precincts of Sri Vrndavana… actually even on his way… his heart was trembling with eagerness for the darsan of Krishna and Balarama. His mind was immersed intensely in that remembrance remembering the Lord’s names, remembering the Lord’s pastimes and especially hoping for the Lord’s mercy. In this way by the time he actually came to the precinct of Vrndavan, he was so very much fertile in his heart to receive mercy. When he saw the cows and heard the milking of the cows, and saw the trees and the flowers, the creepers of the forest, he was in ecstasy and when he saw the lotus footprints of Lord Sri Krishna in the soft sands, he literally fell from his magnificent chariot and rolled in the dust, weeping tears of grateful joy.

If you want to really enter into the realm of dham, Lord Caitanya taught us this consciousness.

gopi-bhartuhpada-kamalayordasa-dasanudasah

We should not try to become the master or the proprietor or the controller. The more we are in the sweet mood of serving the other vaishnavas, the more Krsna will reveal Himself. If you want to know Krishna you have to put the vaishnavas in front of yourself. We should not be self-centered. It is our service attitude that attracts Krishna to empower us to taste the sweetness of the holy name, to be able to actually experience and see the beauty of the holy dham.

Caitanya Mahaprabhu wanted to show through Swarup Damodar Goswami that, we should not see Vrndavan with material vision. Srila Prabhupada explained to us that, there is a fine layer covering dham; it is yoga maya. In order to perceive the Dham as it is, is not possible with our mortal eyes made of flesh & blood. The spiritual world cannot be seen through such a mechanism, the spiritual world can only be seen by our faith in the words of the great acharyas & by our humility & our devotion. Do not commit offences by thinking anything in dham to be ordinary. Those great personalities, who have completely purified hearts, they see the divine past times of Sri Krishna continuously taking place in dham. But some time we see sewage running in the street & hogs bathing in that sewage & walking around, sometime we see poverty, some time we see condition that may be not very sanitary. This is our vision. Actually behind all of this, the Lord is performing his unlimited past times.

Gour Kishore Das Babaji maharaj when he was living in Vrindavan, one time the devotees offered their obeisances in the dust & they got up & started cleaning the dust of their body & their hair. Gour Kishore Das Babaji chastised them, he said, do you not know the every particle of this dust is valuable than all the jewels of heavenly planets or Vaikuntha; & you are taking it so ordinary, you have been blessed by this dust & you are simply pushing it off as it is something ordinary. Srila Prabhupada taught us that, we have to see by our ears, we have to see through the faith that we have in our hearts; in the word of great souls. It is the great personalities that reveal to us, the holy Dham.

To understand the principal Deities established by the Goswamis of Vrindavan is the most effective way of entering into the mood of Vrindavan.

The three Deities of Vrndavana named Sri Radha-Madana-mohana, Sri Radha-Govindadeva and Sri Radha-Gopinathaji, these three Deities are worshiped in three different stages of one’s development. The followers of Sri Caitanya Mahaprabhu scrupulously follow these principles of approach.

Madana-mohana is He who charms Cupid, the god of love

Govinda is He who pleases the senses and the cows and

Gopijana-vallabha is the transcendental lover of the gopis.

Madana-mohana : Worship of Madana-mohana is on the platform of re-establishing our forgotten relationship with the Personality of Godhead. In the material world we are presently in utter ignorance of our eternal relationship with the Supreme Lord. Pangoh refers to one who cannot move independently by his own strength, and manda-mateh is one who is less intelligent because he is too absorbed in materialistic activities. It is best for such persons not to aspire for success in fruitive activities or mental speculation but instead simply to surrender to the Supreme Personality of Godhead. In the beginning of our spiritual life we must therefore worship Madana-mohana so that He may attract us and nullify our attachment for material sense gratification.

Govinda: When one wishes to render service to the Lord with strong attachment, one worships Govinda on the platform of transcendental service. Govinda is the reservoir of all pleasures.

Gopijana-vallabha: When by the grace of Krsna and the devotees one reaches perfection in devotional service, he can appreciate Krsna as Gopijana-vallabha, the pleasure Deity of the damsels of Vraja.

Lord Sri Caitanya Mahaprabhu explained this mode of devotional service in three stages, and therefore these worshipable Deities were installed in Vrndavan by different Gosvamis.

• Because it is vrndavan those who come should be exemplary so that all the people of Vrndavan..will see that we are actually following the six Gosvamis headed by Rupa Gosvami

Srila Prabhupad letter, 23 March, 1974

• Akuras journey to Vrndavan is exemplary. One who intends to visit Vrndavan should follow the ideal footsteps of Akura and always think of the pastimes and activities of the Lord.

(Krsna book, Akuras arrival in Vrindaban)

The Glories of Sri Vrndavan Dham

• How wonderfull it is that simply by residing in Vrindavana even for one day, one can achieve a transcendental loving attitude towards the Supreme Personality of Godhead. This land of Vrndavan must be far more glorious than even Vaikuntha. Bhakti-rasamrita-sindhu — Srila Rupa Goswami
• The results of travelling to all the pilgrimages in the three worlds is achieved simply by touching the holy land of Vrndavan.
  Bhakti-rasamrita-sindhu — Srila Rupa Goswami
• If a man decides in his mind-I will go to Vrndavan and stay there-simply by having such thoughts he will be freed from the wheel of samsara

Ten Offen to be avoided in the Holy Dham

• To have contempt or disrespect towards the guru who is the revealer of the holy dham.
• To think that the holy dham is temporary.
• To commit violence towards any of the residents of the holy dhama, or to any of the pilgrims who come there, or to think that they are ordinary mundane people.
• To perform mundane activities while living in the holy dhama.
• Earning money by and making a business of Deity worship and chanting the holy name.
• To think that the holy dham belongs to some mundane country or providence such as Bengal, or to think that the dham of the Lord is equal to a holy place connected with some demigod, or to attempt to measure the area of the dham.
• To commit sinful acts while in the dham.
• To consider Vrndavana and Navadvipa different.
• To blaspheme the sastras which glorify the holy dham.
• To be faithless and to think that the glories of the dham are imaginary.

In the sacred land of Vrndavan, the results of all devotional activities performed here are magnified one thousand times. Therefore, one can make rapid advancement if one lives offencelessly in the holy dhama. If however, one does commit offences, they are also magnified one thousand times; therefore, one is advised to carefully avoid committing any offences in Vrndavan dham.

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Bhandiravana

Please note, this is one of my old videos. For complete information watch the video at the bottom of the page. 

That place where all kinds of tattva-Gyan fully manifest and where pastimes that are filled with opulence and sweetness manifest is called Bhandiravan.

Once Nanda Maharaja was going to a forest near Nandagrama to graze the cows. He took with him his little son Krsna, for whom he had great affection and attachment. Nanda Maharaja let all the cows graze in the forest and was taking rest with Krsna under a banyan tree. At that time Krsna wanted to exhibit some special pastime. All of a sudden there was heavy storm with thunder and lightning. Many trees were uprooted, and the branches from other trees were breaking off and flying through the air. Nanda Maharaja became worried about how to return home with his little boy, and how to take care of all the cows

Krsna was very afraid of the storm and was clinging to Nanda Maharaja’s neck in fear. Then, in the distance, Nanda Maharaja saw Radharani approaching. He was surprised to see Her alone in the forest.

With tears in his eyes and with great devotion, he said to Her, “O Radhe! I have heard about You from Garga Muni. You are very dear to Sri Hari, who loves You more than Laksmi Devi. I know Your svarupa very well. O most gentle one! Please take Your husband with You. After fulfilling Your desire kindly return Him to me or His mother Yasoda at our house in Gokula.Then return to Your own home.”

Saying this, Nanda Maharaja delivered baby Krsna into the hands of Radharani, who was smiling very gently. Then Sri Radharani told Nanda Maharaja, “Due to your previous sukriti you have been able to see both of us together. You have understood us due to the mercy of Garga Muni. Do not reveal this to anyone else. I am very pleased with you. You may ask any boon you want from Me.”

Nanda Maharaja replied, “O Radhe! If You are pleased with me then kindly give me this blessing by which my mind will be attached to the lotus feet of both of You. After leaving this body I will not have to take birth again. I can stay with You both eternally.”

Radharani was very pleased to hear this. She said, “Life after life you will remain our devotee. You will have steady devotion to us. Always meditate upon our lotus feet. At the end of your life you will be promoted to Goloka and stay there with us eternally.”

After receiving the blessings from Radharani, Nanda Maharaja said, “Dear Radhe! Just see, more and more clouds are gathering in the sky. The whole forest is becoming dark. My son Krsna has become very scared. He is afraid of going home in the darkness. Please take Krsna with You and give Him to His mother Yasoda in our house.”

Radharani complied with Nanda Maharaja’s request, and carrying the baby Krsna in Her Hands, She started towards Gokula. She reached a kunja on the bank of the river Yamuna. There She remembered the rasa-mandala, which, summoned by Her memory, appeared there immediately with platforms made from gems, hundreds of golden kalasa, and gardens, lakes, and playing grounds. The air was filled with the scent of candana, camphor, kumkuma, and other exotic fragrances. Many beautiful works of art graced the kunja, and golden kalasas – some filled with scented water, some with betel nuts – were placed here and there.

Radharani then realized that Krsna had disappeared. “Where is My Prananatha?” She cried. Then, in front of Her, Krsna appeared in His youthful from. His most beautiful lotus face was filled with a sweet smile. He was effulgent like the full moon. The yellow garments at His waist made Him look very beautiful. His lotus feet were decorated with heavy golden ankle bells. His arms were adorned with bangles made from precious gems. His ears were beautified by makara-kundala, earrings in the shape of sharks. On His chest hung the Kaustubha gem. His whole body defeated the radiant beauty of fresh rain clouds. His face was like a fully-blossomed lotus in the month of autumn. Krsna’s head was decorated with a peacock feather.

The Lord was smiling gently and was looking very attractive. Radharani became attracted to that most beautiful form of Krsna. Krsna said to Her, “O dear Radhe! Now I will fulfill My promise to You, which I made in Goloka. You are very dear to Me, more dear to Me than My life. There is no difference between You and Me. Just as the whiteness of milk cannot be separated from milk, so You and I can never be separated. As soon as someone utters the syllable “Ra,” immediately I give him steady devotion. As soon as the syllable “dha” escapes one’s mouth, I run after him to hear the sound vibration. Whoever utters Your name, I become more attracted to them than he who worships Me with sodosa-up-acara. Brahma, Siva, Sesa, Narayana, Kapila, Ganesa, Dharma, Kartikeya, Savitri, Durga, Laksmi, Sarasvati – all of them are like My life. But You are more than My life to Me. All of them stay at different places, but You stay in My heart always.”

After hearing these words from Lord Sri Krsna, Radharani said, “O My Lord! You are simply trying to bewilder Me by saying that I am greater than Lord Siva and Lord Brahma. You are saying this just to captivate Me. But in fact no one is greater than You. No one can be equal to Your beauty nor match the greatness of Your good qualities. I knew it very well when I was in Goloka. I am simply a maidservant of Your lotus feet. Why are You saying that I am greater than You? You are the supreme controller of all creations and the controller of all controllers. All others are Your plenary portions and portions of Your plenary portions. They are engaged in creation, maintenance, and destruction of this universe simply by following Your divine order. You reciprocate with illusory power. Beause I am Your consort I cannot tolerate separation from You.”

After hearing this from Radharani, Krsna told Her, “O Radhike! Please wait here for a moment. I will fulfill Your desire.”

Then Krsna remembered Brahma in His mind. As soon as He remembered Brahma immediately he arrived there from Satya-loka. He offered his humble obeisances unto the lotus feet of Lord Sri Krsna and offered many prayers. Then he offered his humble obeisances to Srimati Radharani. He washed the lotus feet of Radharani with the water he was carrying in his kamandalu. Then, standing before Her, Brahma said, “O Bhagavati, Krsna-priya! Please accept my humble obeisances. I have received darsana of Your lotus feet due to the causeless mercy of Lord Krsna. I performed severe austerities for sixty thousand years on the banks of Puskara Lake, meditating upon the lotus feet of Sri Krsna. The Lord, being pleased with me, appeared in front of me and ordered me to ask any boon I want. Immediately I asked the Lord, “O my Lord! If You are pleased with me then kindly allow me to see the lotus feet of Radharani.”

“Then Krsna told me, ‘O My dear one! At some time your desire will be fulfilled. You will see Her next to Me.’ Saying this, my Lord disappeared from there. Now I see my Lord has fulfilled my desire by allowing me to get darsana of Your lotus feet. O my mother! You have appeared from left side of Lord Sri Krsna. You are equal to Him in all respects. I do not know of any Vedic literature that claims any difference between Radha and Krsna.

“The Vedas have been described by me. By reading these Vedas people become very learned. But even the Vedas are not able to glorify Radharani. Thus the glories of Radharani are not known to learned people, what to speak of common people understanding Your greatness. Who is able to describe Your glories? Even myself and Lord Mahadeva, Ananta, and Dharma Deva do not know fully Your unlimited glories. O Devi! Please do not blame me for my incapability. Please excuse us as parents excuse their children if they commit offenses.”

Brahma stood silently before Srimati Radharani and Krsna with folded hands. Radharani was very pleased. She told Brahma that he should ask any boon from Her. Brahma asked Radharani, “If You are pleased with me then kindly bless me so that my mind will be always fixed at Your lotus feet.”

Radharani said, “Let it be so.”

Brahma offered his obeisances unto the lotus feet of Lord Sri Krsna and Sri Radharani. After this, by the order of Lord Krsna, Brahma collected wood for a fire sacrifice and prepared for a yajna in a solitary place in the forest. Lord Krsna and Radharani went to sit next to the yajna-kunda. The fire was lit, and Brahma offered oblation and chanted Vedic mantras. Radharani and Krsna circumambulated the yajna-kunda seven times. When They sat, Brahma put Their hands together and bound them while chanting proper Vedic mantras. Following the order of Brahma, Radharani placed a garland of parijata flowers on the neck of Lord Sri Krsna. Then Krsna also put one garland on the neck of Radharani. Radharani sat at the left side of Krsna. Then Brahma paid his respects and offered Radharani to the hand of Lord Sri Krsna. He stood in front of them with folded hands, putting his head down just like the father of a girl approaches in very humble way while offering his daughter. Thus Brahma offered Radharani unto Sri Krsna and glorified Them to his heart’s content.

All the demigods were watching while Brahma was arranging the marriage of Radha and Krsna. In ecstasy they all played different kinds of instruments like dundubhi and drums, and sprinkled flowers from the sky. Gandharvas sang beautiful songs while all the heavely denizens danced. After the marriage of Radharani with Krsna, Brahma asked Lord Sri Krsna, “O my Lord, Radhapati! I became the priest for Your marriage. What about my daksina? Please give me devotion unto the lotus feet of both of You as daksina!”

After being blessed by Lord Krsna with steady devotion, Brahma offered his obeisances and left for his planet, Satya-loka.

Radha and Madhava began Their sweet pastime in a solitary kunja on the bank of the Yamuna. During the course of Their pastimes Radharani’s hair became scattered. Lord Krsna very affectionately tied Her hair and decorated it nicely with flowers. Krsna’s hair was also scattered. Radharani desired to decorate Krsna’s hair. As soon as She desired this, immediately Lord Krsna gave up His Youthful form and appeared in his baby form, lying on the bed. Radharani saw the Lord in the same from as She had received Him from the hand of Nanda Maharaja. By seeing this She felt separation from the youthful form of the Lord. Crying, She fainted and fell to the ground.

Then an unseen sound vibration was heard from the sky: “Why are You crying? Just remember the lotus feet of Lord Sri Krsna. All Your misery will be eradicated. You will always meet Him at the rasa-mandala at midnight, keeping Your shadow from in Your house. You will get association of Lord Madhava there and thus the Lord will fulfill Your desires. Now take the baby form of the Lord and go to Gokula.”

After hearing this, Radharani, the daughter of Vrsabhanu, went to Gokula carrying the baby form of the Lord in Her lap. Radharani is non-different from Yogamaya. She reached Gokula with the speed of the mind and stood before Mother Yasoda. She was completely soaked by the rain and shivering with cold. Sri Radha, in the form of Yogamaya, offered the baby unto the lap of mother Yasoda while baby Krsna was crying. Radharani told Yasoda-ma, “O mother! Your husband was in the grazing pasture. This boy was with him. At that time a sudden heavy storm came. Wind started to blow very fast, there was thunderbolts and lightning. Everything became dark. Nanda Maharaja also became very afraid. He gave me this boy to bring to you. I have brought Him to you with great difficulty, covering Him in My lap. His whole body is shaking due to cold. Please wipe His body and take care of Him.”

Saying this Radharani left for Her village, Raval. Mother Yasoda was very happy to get back her beloved son. She wiped His whole body, fed Him cream, butter, sweets, and hot milk Then She put Krsna to sleep.

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I have explained in below video about Radha Ananda Bihari Temple, Bhandirvat, Venu Kup, Balarama Mukut, Baladev Mandira (Dauji Mandira), Ras Sthali (Vamshi Vata), Shridama Mandira & Shyama Tala.

Bilvavana

Please note, this is one of my old videos. For complete information watch the video at the bottom of the page. 

This is the tenth forest of Vraja. One day Sri Krsna came to this forest with His friends and the friends told Him: “O friend! You surely must give us Belfruits to eat today!” Saying this they seated Sri Krsna under a Kadamba tree and began to think of Belfruits. Meanwhile Sri Krsna arranged for many ripe Belfruits to come, simply by playing His flute. The Sakhas began to eat in great bliss and fed the sweetest fruits to Sri Krsna with contaminated hands. Because of this pastime this place is known as Belavana. Every year in the month of Pausa (December), on Thursdays, the residents of Sri Vrndavana, along with the priests of Sri Vrndavana’s temples, arrange for huge picknick-festivals at this place.

This forest of Bilvavana is also known as Lakshmivana as well as Shrivana, because the goddess of fortune, Lakshmi Devi, who is also known as Shri Devi, came here to perform austerities in order to achieve the position of a gopi in Krishna’s pastimes. Even today Sri Lakshmidevi is engaged in worshipping Sri Krsna.

One day, while serving Her husband Lord Vishnu in Vaikuntha, she heard from Shrila Narada Muni about Her husband’s extraordinary pastimes when He appears on earth in His original form as Lord Shri Krishna in the transcendental land of Vrajabhumi in order to enjoy the most intimate loving pastimes with the gopis. Goddess Lakshmi Devi became so attracted by hearing the descriptions of the rasa-lila that she decided to go to Vrindavana and take part in those wonderful pastimes.

On arrival at the rasa-mandala, Lakshmi Devi was stopped from entering by some of the gopis, who told Her that She was not qualified or in the proper serving mood (bhava) to take part in the rasa-dance. Greatly disappointed to find that she was refused entry to the rasa-mandala, She became very sad and dejected. At that moment Krishna came there and after greeting the Goddess of Fortune with pleasing words, explained that she was stopped by the gopis because, as the wife of Lord Narayana, she was situated in the mood of aishvarya-bhava, being always surrounded with the great opulence of Vaikuntha. Krishna also informed Lakshmiji that even Lord Brahma, Lord Shiva, Sukadeva Goswami, or the four Kumaras, besides many other great liberated souls, are not able to take part in the rasa-lila pastimes.

Feeling heartbroken at being rejected, Lakshmi Devi immediately returned to Vaikuntha to find out from Narada Muni why She could not take part in the rasa-lila. Shrila Narada Muni informed Lakshmiji, that in order to enter the rasa-mandala, one has to be free from any attachment to opulence, prestige, or personal satisfaction, and should desire only the absolute satisfaction of Krishna. Narada further said that the rasa-lila was the highest expression of unalloyed devotional service, and only the gopis, who had absolutely no interest in personal benefit, or even a pinch of selfish desire, who lived only to satisfy Krishna’s desires, were properly qualified. Narada also explained that the gopis of Vrindavana abandoned everything for Krishna’s pleasure, even their own husbands, their families, along with their chastity and honor, which is so dear to ladies, and were even ready to sacrifice their very own lives, just to make Krishna happy. They never asked Krishna for anything, except to remain as eternal servants at His lotus feet.

Shrimati Lakshmi Devi had some attachment to the great opulence of Vaikuntha, as well as to Her position as the Goddess of Fortune and being the consort of Lord Narayana. She therefore asked Narada what She had to do to achieve the position of a gopi. Narada advised Her to perform austerities in the forests of Vrindavana in order to free Herself of all traces of attachment. Lakshmi Devi decided to stay in the forest of Bilvanana, because it lies on the northern bank of the Yamuna exactly opposite from Seva Kunja in Vrindavana, where the rasa-lila took place. Lakshmi Devi is still engaged in penance at Bilvavana even today.

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I have explained in below video Lakshmiji Mandira, Lakshmi Devi performing austerities in order to achieve the position of a gopi in Krishna’s pastimes & sitting place of Sri Caitanya Mahaprabhu. 

Sanket

Nandagram – Part II

Please note, this is one of my old videos. For complete information watch the video at the bottom of the page. 

Nanda Baithak means “the place where Nanda Maharaja would call for an assembly.” Baithak means “a conference or sitting place.” This place is on the same road as Yasoda-Kunda, about a quarter km away.

The leaders of the community would come here to discuss any danger or difficulties. Before Krishna was born, they discussed the fact that Nanda and Yasoda did not have a child and how they could have a child. Whenever there was a problem concerning Krishna, Nanda Maharaja, Upananda and the other senior brajabasis would meet here to solve the difficulties. Because the cowherd men would sit here, the place is known as Baithana. This place is in the same enclosure as Nanda-Kunda. Nanda-Kunda is where Nanda Maharaja would take bath There is a temple here. Sanatana Gosvami stayed here for a few days at  the request of the local villagers.

Narasimha and Varaha Temple

At the bottom of the hill, on the opposite side from Pavana Sarovara, is a Narasimha deva temple. Nanda Maharaja worshiped the Narasimha and Varaha Deities that are seen in this temple.  Nanda Maharaja was advised by Garga Muni to worship Lord Narasimha because so many demons were disturbing the residents of Vrindavana. Lord Narasimha is the Deity in the center of the altar. To the left of Lord Narasimha is a Deity of Sad Bhuja, the six armed form of Lord Caitanya. The Sad Bhuja form of the Lord has two arms holding a bow and arrow (Lord Rama), two arms playing a flute (Lord Krishna) and two arms holding a danda and water pot (Lord Caitanya). On the far left side of the altar is Maharaja Nanda’s Deity of Lord Varaha. On the right side of the altar are the Deities of Lord Caitanya and Prabhu Nityananda. Nanda Maharaja’s Lord Narayana Deity is also here, but this Deity is not on the altar or worshiped because it is disfigured. This Deity is located to the left of the altar.

Uddhava Kyari (Vishakha Kunja)

Uddhav-kyari, which is also known as Kadamb-kyari, is situated a short distance from Lalita-kund to the south-east. Actually, this is the kunja of Vishakha, and Vishakha-kund lies nearby. In this secluded and beautiful place surrounded by kadamb trees, Vishakha used to arrange meetings between Radha and Krishna. Sometimes, Krishna also used to perform the rasa dance here with Radhaji and Her friends. There is a platform here reminding us of that pastime. Radha and Krishna also enjoyed many kinds of water-sports in the clear and fragrant water of Vishakha-kund. After Shri Krishna’s departure to Mathura, all of Braj drowned in an ocean of separation from Him. What to speak of the gopas and gopis, even the birds and animals gave up eating and drinking, feeling distressed in separation from Krishna. Krishna’s beloved gopis followed Akrur’s chariot to this point and then fell to the ground unconscious. They never returned home again. Grievously afflicted by separation from Krishna, Radhaji stayed in this dense forest in seclusion. In the hope of Krishna’s return, She counted each passing day, remaining on the verge of death. At that time, Krishna’s messenger Uddhav came here to console the gopis but, upon seeing Radhika’s state of separation, he paid his respects to Her from afar, unable to say anything. Acutely afflicted by separation, Radhika saw a bumblebee and thought it to be Krishna’s messenger. In the state of Maha-bhava, sometimes She chastised the bee, and sometimes She complained to it. Sometimes She gave the bee instructions, sometimes respects and sometimes She inquired from it about the well-being of Her beloved. Uddhav was amazed to see and hear all this. He had come as a teacher to give instructions, but instead he became a student. To console the gopis, he relayed some of Krishna’s messages to them, but this only intensified their pain of separation. They said, “Udho man na bhayo das bis, ek huto so gayo syam sanga, ko aradhe isa – Uddhav, we do not each have ten or twenty hearts. We had only one, which has now gone away along with Syama. With which heart shall we now worship God?” They also said,

“Udho joga kahan rakhen yahan rom rom shyam hai – Uddhav, how can we perform yoga when Syama already pervades every particle in our bodies?”

In the end, Uddhav desired to take birth in Braj in the form of a small shrub, creeper or blade of grass so that he could be blessed with the dust of the gopis’ feet. He worshipped their foot-dust as follows.
“If I become a shrub, creeper or medicinal herb here in Vrindavan, it will be my great fortune. I shall then be able to serve the dust of these gopis’ feet, and will be blessed by bathing in that foot-dust. These gopis are the most fortunate of all. They have given up those things that are extremely difficult to renounce – their relatives, religious principles prescribed in the Vedas, and acceptable social conduct. Having become so completely absorbed in Krishna, they have obtained His supreme prem and become as worshipful as He is.”
“I bow down to the dust of the feet of the gopis residing in Nand Baba’s Braj. Oh, whatever these gopis have sung about Krishna’s pastimes is purifying the whole world and will continue to do so.”
This pastime place is filled with the ras of topmost meeting and at the same time, it is filled with the rasa of the highest degree of separation. The life of a sadhaka becomes successful by taking darshan of and touching this place.

Charan Pahari

There is the impression of Krishna’s feet here. Charan Pahari is on the southwest side of Nandagram, close to the road that goes to Kamyavana. This place is about a km from Pavana  Sarovara.

These footprints of Lord Krishna are on Nandisvara Hill, Nandisvar is Lord Shiva. Lord Shiva said to Lord Krishna “Prabhu I have everything and I am chanting your name

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

whole day and night, but I don’t have your footprints.

One day Lord Krishna came to this site with his sakhas for grazing cows who wandered away for grass. He came up with an idea. Going to Charan Pahari the Lord stood in the tribhang mudra (angular posture, Krishna is depicted playing the flute with bent legs, hips and neck) and played the Barbari Raga on his flute. All of the  nature were enchanted by this mellifluous sound. So much so that even the mount melted. The cowherds and cows were drawn towards him and that very moment he stopped the melody. The footprints imprinted on the mountain. As soon as Lord Krishna removed his feet Lord Shiva appeared and request these footprints should always remain here.

(For complete details watch my below video. To follow me on Social Media Click Here –  Twitter   Facebook )

In below video I have explained in details about Nanda Baithak, Nanda-Kund, Nanda Maharaja’s Bagicha (garden), Nanda Baba’s Goshala, Narasimha & Varaha Temple, Mukta-kund, Uddhava Kyari, Sri Lalita kund, Charan Pahari, Puranmasi kund / Purnamasi’s Cave, Nanda Baba flower garden, Vrinda Kund, Panihari kund, Domanvan & Runaki Jhunaki kund, Yashoda kund, Haubilau, Surya kund & Ashwatthama ki Jhadi

Nandagram – Part I

Please note, this is one of my old videos. For complete information watch the video at the bottom of the page. 

When Sri Nanda Maharaja was staying in Mahavan (Gokul) Kamsa sent many demons there to kill Sri Krsna, but none of them were able to hurt Him. Out of great parental love Sri Nanda Maharaja became afraid and brought Sri Krsna here from Mahavan, for His own safety. Because Sri Nanda Maharaja lives here this place is called Sri Nandagrama.

Nanda Maharaja, who was the king of the cowherd men, built his palace known as Nanda Bhavana, on top of the hill known as Nandishwara Parvata and is said to be an expansion of Lord Shiva. Nandishwara is the name of Lord Shiva meaning that Shiva is the Lord of Nandi, the famous bull carrier of Lord Shiva. Once Lord Shiva, after having undergone penance for a very long time, prayed to Krishna to be allowed the opportunity to witness His transcendental pastimes, by taking the form of a hill in Vrindavana. Lord Shiva was hoping that Krishna and the gopis would walk on top of him and he could receive the dust of their lotus feet on his head. Having heard Shiva’s request, Krishna agreed  to his proposal and told Lord Shiva to appear as a hill in the vicinity of Nandagrama.

Pavana Sarovara

This lake is located at the bottom of Nandisvara Hill. Mother Yasoda used to bath Lord Krishna here. This is said to be one of Lord Krishna’s favorite lakes. Nanda Maharaja and the male members of the family would take bath here. Krishna would come here after the cows would return from grazing and give the cows a bath and drink this water. Pavana means “something that purifies.”Radharani would come to cook for Krishna every morning On the bank of this kunda. There is a well here from which Srimati Radharani drew water, then She would cook for Krishna.

Because She had received a benediction from Durvasa Muni that whoever ate Her cooking would never become ill, mother Yasoda would always try to arrange that Srimati Radharani would  cook for her son.

One day, Nanda Maharaja was planning a pilgrimage to Prayag for bathing in the confluence of the Ganga, Yamuna and Saraswati, known as the Triveni Sangama. Not wanting His father to leave Vrindavana, Krishna requested him to go the next day as it would be Akshaya-Tritiya, and an auspicious day for pilgrimage. Waking early the next morning, Nanda came to Pavana sarovara to take his bath after which he was planning to leave for Prayag. When he reached the lake he saw a very black complexioned stranger of large build taking a ritual bath in Pavana sarovara. Not having seen the black complexioned stranger at Nandagrama before, Nanda Baba enquired from him his name, to which the stranger replied that his name was Prayag Raja. Still confused Nanda Baba asked him from which place he had come. Prayag Raja explained that he was the king of ‘tirthas’ and was from Prayag, which was situated at the confluences of the Ganga, Yamuna, and Saraswati. He further explained that because all the pilgrims went to Prayag to wash off their sins, he himself was forced to come to Pavana-sarovara to bathe and cleanse himself of all those sins that had been left behind by the pilgrims.

Astonished at what he had just heard, Nanda Baba was completely taken-aback. Prayag Raja then informed Nanda, that because this day was Akshaya-Tritiya, all the holy places of Barata Varsha would assemble at Pavana-sarovara to wash of the sins left behind by pilgrims at their respective tirtha’s. Looking around the banks of Pavana-sarovara, Nanda Baba suddenly noticed so many beautiful looking ladies with blackish complexions coming down to the banks of the lake to take a ritual bath. He than realized that they were the holy rivers like the Ganga, Yamuna, Saraswati, Gandaki, Gomti, Godavari, Tapti, and Kaveri, who were also accompanied by so many other tirthas. Nanda Maharaja was struck with wonder at what he had just seen and heard, and decided there was no value in going to Prayag to take a holy bath, as Prayag Tirtharaja himself was coming to Pavana-sarovara to take his own purifying bath. Nanda Maharaja very humbly returned to his palace full of praise for Pavana-sarovara.

Ter Kadamba

Standing beneath the Ter Kadamba, Shri Krishna would call out to the cows by their respective names. Till date the Goswamis of Nandgram celebrate this utsav on Gopashtami.

Ter Kadamba is a small forest close to Nandagram. It is said that Krishna would sit here and play His flute, attracting the cows. Krishna would take the cows grazing here. It is said that Krishna would sit here and count the cows when they came back from grazing. It is also said that Radharani would walk by this place from Javat, when she would come to cook for Krishna at Pavana Sarovara.

This is the place at Ter Kadamba where Shrila Rupa Gosvami performed his bhajana, remembering Krishna’s sweet pastimes. He also composed many of his treasured books here. Whenever the sentiments of deep separation from Radhika, who is comprised of mahabhava, manifested in his heart, verses of separation would emanate from his mouth. At that time, all the leaves of the kadamb tree here would dry up in the fire of separation, and fall to the ground. And when the meeting of the Divine Couple manifested in his heart, he recited verses of Their meeting, and the kadamb tree would sprout new leaves.

One day, Srila Sanatana Gosvami came to meet with Rupa Gosvami. Rupa Gosvami desired to offer some sweet rice to Sanatana Gosvami, but he had no ingredients in his bhajana Kutir to prepare it. Sri Radha Thakurani, who is always eager to fulfil the desire of Her pure devotee, understood the will of Rupa to serve Sanatana, and so She went to the bhajana kutir of Rupa Gosvami dressed as a simple village girl, with rice, sugar, and milk. She said to Rupa, “O Gosvamiji! What kind of bhajana are you doing the whole day in your kutir? Why have you not gone for collecting your madhukari? Never mind! I have brought some ingredients for you to make sweet rice.”

Rupa Gosvami had been wondering how he would make the sweet rice. Radha Thakurani said, “If you like, I can prepare sweet rice very soon,” and within no time at all She had prepared a very delicious sweet rice. The whole kutir filled with the nice smell of that sweet rice. As soon as the cooking was finished, Sri Radhika immediately disappeared from there. When Rupa Gosvami came back, he saw that the girl had gone and he was somewhat surprised. He offered that sweet rice to Lord Govinda, and then served Sanatana Gosvami.

Immediately Sanatana Gosvami experienced ecstasy and lost himself in the transcendental taste of the ambrosial preparation. He said to Rupa Gosvami, “Who has prepared such tasty sweet rice?” Rupa explained in detail about the cowherd girl who had brought all the ingredients, and who had cooked the rice herself. Sanatana Gosvami immediately understood that no one could cook such tasty sweet rice except his most worshipable Srimati Radha Thakurani. He thought to himself, “It is not proper that Sri Radharani comes to cook for Rupa.” Then he warned Srila Rupa that he should never do like this again. “Whatever work you might have you must go out for madhukari and collect your own food. Because you did not do this, Srimati Radharani come to you. It is not proper that Radha Thakurani, who is so tender, must walk all the way here and serve you!”

(For complete details watch my below video. To follow me on Social Media Click Here –  Twitter   Facebook )

In below video I have explained in details about Nanda Bhavan, Nandisvara Temple, Ashiseshwara Mahadeva Mandira, Ashiseshwara Kund, Pavana Sarovara, Pavana Bihari Mandira, the Bhajan site of Sri Sanatan Gosvami, Dadhi Manthan (Yogurt Pot) & Ter Kadamba – Srila Rupa Gosvami Bhajan Kutir.