Srila Raghava Gosvami’s

Sri Krsna-bhakti-ratna-prakasa

The glories of Lord Sri Krishna’s lotus feet-

Vrndavana is an expansion of the Supreme Lord’s

transcendental body. Therefore it is free from time.

Sri Krsnacandra is present there. From the splendor

of His limbs Vrndavana and everything else is

splendidly manifest. This is described in the

Goloka-samhita, where the Supreme Personality of Godhead says to Balabhadra:

  “I am the one Supreme Person, who expands into innumerable forms, and who is the master of all potencies. Everything that exists rests in My bodily splendor.”

This is described in the Govinda-Vrndavana-sastra,

Where Lord Balarama asks:

  “The splendor of Your body, feet, and nails shines another sun or another moon. What is it? Please tell Me.”

The Supreme Personality of Godhead said: “This

splendor that comes from My body is spiritual

light. It is not different from Me. I am this spiritual

splendor.”

"Look! Just as the sun is reflected in a pot of water, so this 

rare, unapproachable, invisible, pure light is everywhere in all 

forms of earth, water, fire, air, or ether."

"Meditating on this light, which brings happiness and liberation, 

and which comes from My big toe, the yogis attain the supreme 

nirvana."

This is also described in the Atharva Veda's Gopala-tapaini 

Upanishad [2.55], where the Supreme Personality of Godhead 

says to Brahma:

  "O Brahma, he who with all his heart meditates 

on Me, whose form is the resting place of all forms,

whose form is full of spiritual light, whose form is 

spiritual, and who has no material form, goes to 

My abode. Of this there is no doubt."

 In the Varaha-samhita Lord Varaha says:

 "The individual jiva souls are billion-billionth 

parts of the blissful nectar rays of light shining from 

the dark complexioned form of the Supreme Lord."

 From this we may understand that from the effulgence 

of Sri Krsnacandra's transcendental form, feet, and 

nails, Vrndavana and all other spiritual abodes are 

spendidly manifested. Time and other material 

restrictions cannot enter there. Where eternally 

youthful Sri Krsnachandra is personally present,

there is no time or other material restrictions."

The Supreme Personality of Godhead said: I am 

the Supersoul, the Supreme Brahman, the 

material energy, the supreme controller, the sounds

of the Vedas, and the form of eternity, knowledge, and bliss.

I have neither beginning nor end. I am beyond the subtle

and gross, and the large and small. I am greater than the 

greatest. I am self-effulgent. I am the supreme creator. 

I am the ultimate destroyer. I am the master of all. 

With only a sidelong glance I can create or destroy 

millions of universes. I am the father of Sadasiva, 

Maha-Visnu, Rudra, Brahma, and all the others.

My charming, eternal, three-fold-bending, 

sapphire-complexioned form resembles the features of a 

human being. I am fond of playing the flute. 

I am like millions of moons. I am an ocean of 

handsomeness. My eyes are like lotus petals. I am 

an ocean of love. I am a playful festival where the 

splendid vines of My eyebrows celebrate their 

defeat of Kamadeva's bow. 

I am handsome with a three-fold-bending form

and a gracefully tilted neck. When I play the Vedic 

hymns on My flute, I become plunged in an ocean 

of happiness. 

Meditating on Sri Krishna

We have so many distractions throughout the day which prevent us from thinking or meditating on Krishna. Eating, sleeping, mating, etc. For the grhasta, there is the never ending chase of the almighty buck. On and on, so many excuses, and so we must try to minimize these distractions and try to concentrate our mind on the deity and read and remember the descriptions of Krishna found in the Srimad Bhagavatam. I hope these following excerpts will help:  

Srimad Bhagavatam 3.28.22:  

Srimad Bhagavatam 3.28.29-33:

"The yogi should then meditate on the lotuslike countenance of the Lord, who presents His different forms in this world out of compassion for the anxious devotees. His nose is prominent, and His crystal-clear cheeks are illuminated by the The yogi then meditates upon the beautiful face of the Lord, which is adorned with curly hair and decorated by lotuslike eyes and dancing eyebrows. A lotus surrounded by swarming bees and a pair of swimming fish would be put to shame by its elegance. The yogi should contemplate with full devotion the compassionate glances frequently cast by the Lord's eyes, for they soothe the most fearful threefold agonies of His devotees. His glances, accompanied by loving smiles, are full of abundant grace. A yogi should similarly meditate on the most benevolent smile of Lord Sri Hari, a smile which, for all those who bow to Him, dries away the ocean of tears caused by intense grief. The yogi should also meditate on the Lord's arched eyebrows, which are manifested by His internal potency in order to charm the sex-god for the good of the sages. With devotion steeped in love and affection, the yogi should meditate within the core of his heart upon the laughter of Lord Visnu. The laughter of Visnu is so captivating that it can be easily meditated upon. When the Supreme Lord is laughing, one can see His small teeth, which resemble jasmine buds rendered rosy by the splendor of His lips. Once devoting his mind to this, the yogi should no longer desire to see anything else."

Let us try to remember these words of Srimad Bhagavatam throughout the day, and think of Krishna.

From the 1962 original edition of Srila Prabhupada’s brown cover Srimad-Bhagavatam–

SB 1.6.27

Translation

Thus oh Brahmin Vyasadeva, in due course of time I, who was fully absorbed in thinking Krishna and therefore had no material attachment having been completely freed from all material dirts, met with death exactly like the lightening and illumination occur simultaneously.

Purport

To be fully absorbed in the thought of Krishna means clearance of material dirts or hankering. As a very rich man has no hankerings for small petty things so also a devotee of Lord Krishna who is guaranteed to pass on to the kingdom of God where life is eternal fully cognizant and blissful, - has naturally no hankerings for petty material things which are dolls like shadow of the reality without any permanent value. That is the sign of spiritually enriched persons. And in due course of time when a pure devotee is completely prepared all of a sudden the change of body occurs which is commonly called death. And for the pure devotee such change takes place exactly like the lightening and illumination follows simultaneously. That is to say a devotee simultaneously changes his material body and develops a spiritual body by the Will of the Supreme. Even before death a pure devotee has no material affection on account of his body being spiritualized like the red hot iron acts like fire in contact with fire.

Srimad-Bhagavatam canto one, chap 6 verse 27

The  Vrajavasis never speak anything unpleasant

I shall now describe the bliss of Sri Vrndavana-dhama just as Paramananda Kavikarnapura has done in his book Ananda-Vrndavana-campu, and many other great poets have also done in their books.  I shall describe it a little bit, just as someone unlearned in music may strum a lute and pick out a few melodic fragments here and there.

When the vrajavasis say the word ‘matsara: they do not mean ‘envy’, but ‘my lake’.  When they say ‘khala’, they do not mean ‘demon’, but ‘a woman’s sash’.  When they say ‘mala’, they do not mean ‘defect’, but ‘gentle and delicate’.  In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.

When the vrajavasis say the word ‘pradosa’ they do not mean ‘fault’, they do not mean ‘rascal’, but ‘moon’.  When they say ‘rosa’, they do not mean anger, but ‘love’.  When they say ‘mosa’ they do not mean a cruel thief, but Krsna’s playfully stealing the gopis’ yoghurt.  In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.

When the vrajavasis say the word ‘danda’, they do not mean ‘the king’s rod of chastisement’, but rather, ‘the handle of a parasol, camara fan, or other similar article’.  When they say ‘nivi’, they do not mean ‘handcuffs’, but ‘a ribbon for tying the hair’.  When they say ‘adhi’ they do not mean ‘headache’, but ‘ecstatic meditation on the Personality of Godhead’.  In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.

When the vrajavasis say the word ‘panka’ they do not mean ‘mud’, but aromatic ointments such as musk, kunkuma, and sandalwood paste.  When they say ‘crookedness’ they do not mean the crookedness of a thief, but the beautiful shape of spiral earrings or some other ornament.  When they say ‘hardness’ they do not mean the hard-heartedness of a cruel person, but the hardness of a gem or stone.  In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.

When the vrajavasis say the word ‘rajah’ they do not mean ‘material passion’, but ‘the pollen of flowers’.  When they say ‘tamah’ they do not mean ‘ignorance’, but ‘the pleasant darkness of night’.  When they say ‘dvandvam’ they do not mean ‘the material dualities of happiness and distress’, but ‘a happy couple’.  When they say ‘slowness’ they do not refer to the intellect, but the wind.  When they say ‘restlessness’ they do not mean anything inauspicious, but rather ‘great eagerness to see Lord Hari’, or else ‘the charming restless glances of the Lord’.  In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.

When the vrajavasis say the word ‘smallness’ they do not refer to the lack of anything good, but rather to a slender waist.  When they say ‘nicagatvam’ they do not mean ‘faith in rascals’ but ‘a stream that can be easily crossed’.  When they say the words ‘lamentation, humility, fatigue, bewilderment, sleep and laziness’ they do not mean any inauspicious material traits, but rather the various symptoms of ecstatic love of God.

In this way they never speak anything unpleasant, but everything they say is pleasing and auspicious.

When the vrajavasis say the word ‘cows’ they refer to the celestial kamadhenu cows.  When they say ‘trees’ they mean kalpa-vrksa trees that fulfil all desires.  When they say ‘rocks’ they mean cintamani gems.  How is it possible to describe the limitless opulences of Vraja?

by Srila Visvanatha Chakravarti Thakur

From the Ramayana

Rama of imperishable exploits, having spoken thus, Sarvatha-siddha, the foremost of the Twice-born, said:

            "O King, wandering about the whole day in search of alms, I became angry and struck the dog. It was seated in the centre of a narrow street and I requested it to move away; thereupon moving with reluctance, it stood by the roadside. O Descendant of Raghu, at that time I was overcome with hunger and struck it for its perverse conduct. I am guilty, O King, do thou punish me, O Lord of Monarchs, do thou administer correction and I shall be released from the fear of hell."

            Then Rama enquired of all his ministers, saying:

            "What shall be done now? What punishment should be inflicted on him? By administrating justice in accord with the crime, our subjects are protected."

            Thereupon Bhrigu, Angiras, Kutsa, Vasishtha, Kashyapa and the other Rishis, ministers, leading merchants and Sages conversant with the Shastras, who were present there, said, "A brahmin is exempt from punishment," and the Sages, conversant with the law, having spoken thus, those ascetics addressed Rama, saying:

            "O Raghava, a king is the ruler of all and thou above all, for thou art the Chastiser of the Three Worlds, the Eternal Vishnu."            

"O Raghava, a king is the ruler of all and thou above all, for thou art the Chastiser of the Three Worlds, the Eternal Vishnu." the Chastiser of the Three Worlds, the Eternal Vishnu."

            They, having spoken thus, the dog said:-

            "Thou didst solemnly enquire ‘What shall I do for thee?’ therefore if thous art pleased with me and dost wish to bestow a favour on me, do thou appoint this brahmin to be head of the holy assembly of the Kalanjava Monastery."

            Thereupon the king instantly sanctioned the appointment, and the brahmin, honoured and gratified, mounted on an elephant, proceeded to occupy his new and dignified status.

At this Rama’s counsellors were astonished and said;

            "O Thou of great effulgence, this brahmin has not been punished, rather hast thou favoured him with a boon!"

            Hearing the words of the ministers, Rama said: "You do not know the secret of the matter, the dog knows it well!" Thereafter, questioned by Rama, the dog said:

            "O King, I was formerly the head of the assembly of Kalanjava and after worshipping the Gods, feeding the brahmins and feasting the servants, male and female, I used to take my food. I duly administered all things and my mind was untouched by sin. I protected the articles belonging to the tutelary Deities carefully, cultivated virtue, followed dharma and engaged in the welfare of all beings. In spite of this, I have fallen into this wretched state. O Raghava, this brahmin is given to anger and impious, he injures others and is harsh and cruel, he will dishonour seven generations of his race. He will by no means be able to discharge the duties of the head of an assembly.

            "He who wishes to see his children, friends and beasts fall into hell, is made chief of the Gods, cows and brahmins! O Raghava, he perishes who deprives the brahmins, women or children of their legitimate possessions; one who misappropriates the offerings of the brahmins or the Gods, goes to the lowest hell."

            Hearing these words of the dog, the eyes of Rama opened wide in astonishment. Thereafter the dog departed from whence it had came.

            In its former birth it had been high-minded but was born in a degraded state in that existence. Repairing to the holy City of Kashi, that dog, desiring to leave its body in a sacred spot, thereafter undertook a waterless fast.

 Jai Jai Sri Sri Sita Rama