“When the sādhaka enters deeper and deeper into mānasī-sevā, the internal realm of Vraja inside the heart and purified mind gradually becomes more real than the external material world. He achieves the perfection of yoga—union with the Absolute, or a connection to the transcendental world and pure love for Kṛṣṇa and His associates. The sādhaka realizes his eternal form and service, and upon giving up the mundane body, he awakens in his spiritual body in transcendental Vraja.”
Śrīla Gurudeva concluded, “It is thus essential for the aspiring transcendentalist to reside in a place imbued with anurāga for Rādhā-Kṛṣṇa—where discussions of Vraja are always taking place amongst devotees whose hearts are filled with pure loving attachment for Rādhā-Kṛṣṇa.”
Śrīla Bhaktivedānta Swami Mahārāja’s senior disciples felt the pangs of acute separation from their spiritual master and pondered how to obtain his association. Many of them took shelter of Śrīla Gurudeva and implored him, “Can you arrange our meeting with Śrīla Prabhupāda?” (CLICK on the title to read the full article)
Doubt: From ancient times up until the present day, no great personality who was expert in bhajana has ever performed the procession of Ratha-yātrā-līlā in selfsame Vraja-maṇḍala, Śrī Navadvīpa-dhāma.
Established conclusion: Whenever the inspiration came in the hearts of great personalities, they have manifested this līlā in various places in Gauḍa-maṇḍala, such as in the district of Maheśa. Therefore, if a great personality is also inspired to manifest this līlā in Śrī Navadvīpa-dhāma, then it is in no way contrary to the path of sri rupanuga-bhajana. For example, in the Śrī Gauḍīya Vaiṣṇava-sampradāya, from the time of Śrīman Mahāprabhujī, Śrīmad-Bhāgavatam has been considered the natural commentary on Sri Brahma-sūtra. However, when the necessity arose, Śrī Gauḍīya Vedanta acarya Śrī Baladeva Vidyābhūṣaṇa Prabhu manifested a separate commentary—Sri Govinda-bhāṣya.
(4) Doubt: Jagad-guru oṁ Viṣṇupāda Śrīla Bhaksiddhānta Sarasvatī Prabhupāda has not performed Ratha-yātrā-līlā in Śrī Gaura-dhāma.
Established conclusion: Jagad-guru oṁ Viṣṇupāda Śrīla Bhaksiddhānta Sarasvatī Ṭhākura manifested Śrī Rādhā-kuṇḍa and Śrī Śyāma-kuṇḍa in Vraja-pattana (Śrī Caitanya Maṭha) within Śrīdhāma Māyāpura.
He preached daiva-varṇāśrama-dharma. He reestablied the acceptance of saffron cloth and tridaṇḍī-sannyāsa in the Gauḍīya Vaiṣṇava-sampradāya. He has flown the victory flag of Gauḍīya Vaiṣṇava-dharma throughout the world. Prior to the appearance of this crown jewel in the dynasty of ācāryas, no other ācārya ever inaugurated the aforementioned activities. Yet can any of these projects of Śrīla Prabhupāda be considered contrary to the principles of sri rupanuga-bhakti? Never. Anyone who could say such a thing would have to be utterly ignorant of bhakti-tattva.
(5) Doubt: In Śrī Navadvīpa-dhāma, how is the darśana of Dvārakā possible or appropriate?
Established conclusion: We have already explained that the predominant bhāva in Śrī Ratha-yātrā-līlā is Kṛṣṇa laña vraje jāi. There is not even the slightest scent of a sphūrti (momentary vision) or darśana of Dvārakā in this bhāva. Hence, even the question of any kind of Dvārakā darśana arising from the performance of Ratha-yātrā-līlā in
Śrī Navadvīpa-dhāma is completely irrelevant. On the other hand, Śrī Navadvīpa-maṇḍala, which is the selfsame Vṛndāvana, is aṁsī-dhāma
(the source of all dhāmas, in which all other dhāmas exist). Mathurā, Dvārakā, Ayodhyā, and Paravyoma all eternally exist in Śrī Navadvīpa-dhāma, just as all the plenary portions of aṁśī Kṛṣṇa, such as Nārāyaṇa and Viṣṇu, exist eternally within Him.
When at Candraśekhara-bhavana (Vraja-pattana) in Māyāpura-dhāma, Śrī Gaurasundara personally danced in the mood of Śrī Rukmiṇī. It is well known that Śrī Rukmini-devī is an associate in dvārakā-līlā. Therefore, if this līlā is possible in Vraja-pattana then how can dvārakā-darśana be impossible in Śrīdhāma Navadvīpa? On what grounds can it be said that the manifestation of Ratha-yātrā-līlā is not possible?
By remembering Hari, Guru, and Vaiṣṇavas, all of one’s obstacles on the path of bhakti are destroyed. Entrance into the realm of bhakti is guaranteed by being under the guidance of Guru and Vaiṣṇavas. Śrī Caitanya Mahāprabhu’s dear associate, Śrīla Rūpa Gosvāmī...
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- 2009.19.03, Mathura, Tape 1
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- The Deep Meaning of Akhanda Guru-tattva
- Adi Badri Darshan: Kedarnath Dham and Gauri Kund
- Effect of Hearing
- Sayana Ekadasi
- Sri Srimad BV Trivikram Goswami Maharaj. Srila Bhaktivinoda Thakur’s Samadhi
- Krsna in Vraja and Mathura versus Lord Jagannatha in Puri – What’s the connection?
- The Return Rath: Meeting Baladeva and Subhadra with our Sankirtan Party
- Maya Forms
- One Must Correctly Identify a Vaisnava
- The Power of Sadhu’s mercy. 11th July, 1993.
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