{"id":1462,"date":"2017-03-12T06:30:15","date_gmt":"2017-03-12T10:30:15","guid":{"rendered":"http:\/\/vaishnava-news-network.org\/vaisnava-news\/?p=1462"},"modified":"2017-03-12T13:15:42","modified_gmt":"2017-03-12T17:15:42","slug":"introduction-navadvipa-dhama-parikrama","status":"publish","type":"post","link":"https:\/\/vaishnava-news-network.org\/vaisnava-news\/introduction-navadvipa-dhama-parikrama\/","title":{"rendered":"AN INTRODUCTION TO NAVADVIPA-DHAMA PARIKRAMA"},"content":{"rendered":"
\n

Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja<\/p>\n

\"\"Sri Caitanya Mahaprabhu appeared in Navadvipa and performed His pastimes there. It is said that after these pastimes were completed, He took sannyasa and went to Puri.\u00a0 Later He went to South India, met Srila Ramananda Raya, and revealed to him His form as Sri Sri Radha and Krsna combined.\u00a0 This form of Rasaraja-mahabhava is also described in the Srimad-Bhagavatam \u2013 as the pastimes of Radha and Krsna.\u00a0 Krsna is Rasaraja (the king of all tasters of transcendental mellows) and Radhika is Mahabhava-svarupa, (the quintessence of transcendental loving emotions towards Krsna).<\/p>\n

In Navadvipa, Sri Gauranga performed sakhya-bhava pastimes with His friends in His nara-vat, human-like lila. Some people say that after taking sannyasa in Navadvipa, He left and performed higher pastimes in Puri. After that, on the bank of Godavari He met Ramananda Raya and learned how to taste Krsna in a still more intense mood of separation. It is not actually true, however, that Puri and Godavari are higher than Navadvipa, nor is it true that Sri Sacinandana Gaurahari ever leaves Navadvipa.<\/p>\n

It is said that Mahaprabhu was able to taste what He came to this world to taste \u2013 only after He met Raya Ramananda, who is Visakha devi in Krsna-lila.\u00a0 He learned from him how to taste Radha-bhava.\u00a0 Do you know why He learned from Ramananda Raya, instead of Srila\u00a0 Svarupa Damodara, who is Lalita devi in Krsna-lila?\u00a0 Lalita devi is the first expansion of Radharani and Visakha devi is the second expansion. But Visakha\u2019s birthday is the same as that of Srimati Radharani, so her nature is the same.\u00a0 She has practically the same qualities and the same form. Krsna could not be taught by Lalita devi because her mood is pragalba, bold and outspoken. (There is no actual equivalent word in English.) Srimati Radhika and Srimati Visakha, although also left-wing gopis, are the same as each other \u2013 madhya-nayika (heroines who are a mixture of pragalbha and mrdvi [sweet and gentle]). Therefore. Mahaprabhu had to learn from Ramananda Raya how to taste Radha-bhava.\u00a0 Because it was at Godavari that Mahaprabhu learned to taste that Radha-bhava, some say that Godavari is higher than Navadvipa.<\/p>\n

But this is not so. Navadvipa itself is the highest abode, and it includes Godavari and Jagannatha Puri.\u00a0 We can understand this by a comparative study of aisvaryamayi-lila and madhuryamayi-lila (“mayi” means consisting of). What is the difference between aisvarya and madhurya? Aisvarya-lila are displays of opulence which cannot be performed by any human being, whereas madhurya-lila are those pastimes which appear human-like, even if there is a great display of opulence. If there is no opulence, activities are simply mundane. So there may be opulence in madhuryamayi-lila, but that lila still appears sweet and human-like, and so it is called madhurya. Whether opulence is clearly present or not, in madhurya-lila there does not seem to be opulence.<\/p>\n

As we see from Krsna\u2019s lila, there is more aisvarya in Vrndavana than there is in Vaikuntha, Dvaraka, or Mathura.\u00a0 However, it is covered by so much sweetness that the opulence cannot be tasted. [For clarification an example is given of salt and sugar: There are four cups. The first has 1 ounce of salt and no sugar. The second one has 2 ounces of salt and 2 ounces of sugar.\u00a0 The third has 3 ounces of salt and 6 ounces of sugar. And the fourth has 4 ounces of salt and 100 lbs. of sugar. Although the fourth cup has more salt, one cannot taste it because of all the sugar.]\u00a0 In Goloka Vrndavana the opulence is covered.<\/p>\n

Krsna\u2019s madhurya-lila includes aisvarya. When Krsna lifted Govardhana Hill the cowherd boys thought that He must be getting tired.\u00a0 They considered, “We should also help to hold up Govardhana with our sticks.” Others thought, “Because of Nanda Maharaja\u2019s austerities, Lord Narayana had entered Krsna\u2019s body.\u00a0 It is actually Lord Narayana who is holding up Govardhana.” The gopis were glaring upon Govardhana and they said to him, “If you fall down on Krsna, we will curse you.”\u00a0 So these are human-like pastimes.\u00a0 When Krsna was a baby He showed His mother His universal form, and everything was there within His mouth \u2013 all incarnations, all universes, all elements, all senses, and so forth.\u00a0 Despite this, however, Yasodamaiya could not conceive that her son is God.<\/p>\n

Sri Caitanya Mahaprabhu is Krsna Himself, and His dhama, Sri Navadvipa, is Vrndavana itself. In Navadvipa He was known as Saci-putra and Sacinandana, the son of Saci-mata and Jagannatha Misra. He was also called Visnupriya-pati, the husband of Srimati Visnupriya devi. Practically no one there knew He was the Supreme Lord. Two of His friends at that time were Jagadananda Pandita and Svarupa Damodara. They were his fellow-students when He attended the school of Gangadasa Pandita, and they all performed their madhurya-lila there.\u00a0 As there are so many human learned scholars or panditas, the residents of Navadvipa considered Saci-putra to be Nimai Pandita, a very good human pandita. There is no aisvarya in this name Nimai Pandita. It is nara-vat. When Kesava Kasmiri, the digvijaya (challenging scholar), came to defeat the panditas of Navadvipa, they decided to make Nimai Pandita their representative.\u00a0 They considered Him to be just a boy. Therefore, if He would lose, they could then say, “He’s just a boy.”\u00a0 And if He would win, they could consider it a great victory for Navadvipa that their boy-scholar was successful.<\/p>\n

Being fellow-students in Gangadasa Pandit\u2019s school, Jagadananda Pandita and Nimai Pandita used to have friendly arguments about logic. Sometimes they would argue about the definition of mukti.\u00a0 Jagadananda Pandita would quote the verse beginning, “Atyantya dukha nivritti \u2013 Liberation means to be delivered from the miseries of maya.”\u00a0 But Nimai Pandita would say, “No. The real definition of mukti is: ‘Mukti hitva anyata rupam, svarupena vyavastiti \u2013 Mukti is that condition in which one realizes his own svarupa and the svarupa of Krsna, and he realizes his relationship with Krsna. Liberation from all false identifications is only possible when one knows his real identification.\u00a0 When one surrenders to the lotus-feet of Radha and Krsna and serves Them with one\u2019s transcendental body and senses, that is mukti. Otherwise mukti is only partial.'” So this is nara-lila \u2013 human-like friends arguing together.<\/p>\n

In Jagannatha Puri, on the other hand, there were so many opulent pastimes, which everyone knew could not be performed by a human being.\u00a0 For example, when Mahaprabhu jumped in the ocean and was caught in the fisherman\u2019s net, His body became elongated and all His joints were separated by eight inches. This is opulence, and this is very deep and very hard to understand.\u00a0 After Mahaprabhu completed his talks with Ramananda Raya, He tasted the fruits in Gambhira and only three-and-one-half persons were allowed to enter there \u2013 Sri Ramananda Raya,\u00a0 Sri Svarupa Damodara,\u00a0 Sikhi Mahiti, and his sister\u00a0 Srimati Madhavi devi.<\/p>\n

Dvaraka is full of opulence. There are so many palaces, elephants, horses, and chariots there.\u00a0 Similarly, in Puri there was so much veneration by all Mahaprabhu\u2019s devotees, and all were fearful to make proposals to Him. In Navadvipa, on the other hand, Kolaveca Sridhar would have arguments with Nimai Pandita \u2013 and Nimai would even steal his vegetables.<\/p>\n

In Vraja, Sri Krsna is considered an ordinary cowherd-boy. In Navadvipa, Sri Caitanya Mahaprabhu is considered an ordinary brahmana\u2019s son.\u00a0 No one could conceive of Him being called Mahaprabhu in Navadvipa. Only when He went to Puri did He begin to be called Mahaprabhu. In Navadvipa He sucked the breast of Sacidevi.\u00a0 He played with the girls who were worshipping Siva-linga to get a good husband. He also sometimes behaved as a mischievous student. His lila, therefore, is called madhuryamayi-lila. Someone may object to this statement, considering that He manifested as Nrsimhadeva and Varaha in Navadvipa. This is true, but hardly anyone saw this.\u00a0 Practically all the devotees always thought He was simply Saci-putra.\u00a0 Only a few were in the mood of worship, like Murari Gupta (who is Hanuman) or Srivas Pandita (who is Narada Muni), understood Him as the Supreme Lord.<\/p>\n

COMPARING THE THREE FEATURES<\/strong><\/p>\n

There is a comparison between the three features of Caitanya Mahaprabhu and the three features of Srimati Radharani. There is an original Radhika, and Her complete and original form is called Vrsabanu-nandini Radhika. She never leaves Vrndavana, and she only feels short-term separation from Krsna \u2013 as when He goes cow-herding for a few hours each day. Vrsabanu-nandini Radhika is always experiencing Her nitya-lila or astakaliya-lila pastimes with Krsna, which take place twenty-four hours a day \u2013 from one early morning to the next.\u00a0 She is actually never separated from Krsna.\u00a0 There is only an abhimana, or self-conception, that They are sometimes separated.<\/p>\n

Vrsabhanu-nandini has two manifestations.` One is Viyogini Radhika: Radhika feeling separation from Krsna at Uddhava Kyari when Krsna was in Mathura and Dvaraka.\u00a0 Her other manifestation is in Kuruksetra, and that is Samyogini Radhika. It is Samyogini Radha who meets with Krsna in Kuruksetra.\u00a0 Just as Dvarakadisa-Krsna and Mathuresa-Krsna are always within purnatama Vrajendra-nandana Sri Krsna, so these other two manifestations of Vrsabhanu-nandini Radhika are included within Her original form.<\/p>\n

Radhika\u2019s full, original form also feels separation, but only at certain times. For example, She may wake up one morning and think, “Oh, what a terrible dream I had. Krsna went to Dvaraka and married so many queens.” Also, now and then some conception comes, “Oh, Krsna had left. No, Krsna is here after all.” That sentiment or conception takes a sthula-murti, tangible form, in prakata-lila.<\/p>\n

The three features of\u00a0 Srimati Radhika \u2013 Vrsabanu-nandini, Viyogini, and Samyogini \u2013 are defined in the Sanat Kumar Samhita. Just as She has three features, Sri Sacinandana Gaurahari has three features.\u00a0 Sri Krsna Caitanya Radha Krsna nahi anya. Mahaprabhu is no one but Radha and Krsna combined.<\/p>\n

When Srimati Radhika is speaking to the bumblebee at Udhava Kyari, She is Viyogini Radhika.<\/p>\n

madhupa kitava-bandho ma sprsanghrim sapatnyah
\nkuca-vilulita-mala-kunkuma-smasrubhir na\u00f9
\nvahatu madhu-patis tan-manininam prasadam
\nyadu-sadasi vidambyam yasya dutas tvam idrk \u2018
\n(Srimad-Bhagavatam.10.47.12)<\/p>\n

“O black bee, don\u2019t touch me. I know you are a representative of Krsna from Mathura, and you are trying to make some compromise. But I will never compromise with that Krsna.\u00a0 I know that the red of your whiskers has come from the kunkum which came from the breasts of His beloveds. It was smeared on Krsna\u2019s garland when He embraced them, and then came on your mustaches.”<\/p>\n

This mood of transcendental madness is of Viyogini Radhika, and this is compared to Sri Caitanya Mahaprabhu at Puri.\u00a0 Sri Caitanya Caritamrta explains that the mood of Srimati Radhika which was seen by Uddhava was the constant mood of Caitanya Mahaprabhu at Gambhira.<\/p>\n

“Vrndavana parityaja na padam ekam gacchati.” Krsna never leaves Vrndavana. Nandanandana is always in Vrndavana. Vrsabhanu-nandini also never leaves Vrndavana, and similarly Sacinandana never leaves Navadvipa.<\/p>\n

In Godavari, Caitanya Mahaprabhu manifested his Rasaraja-mahabhava svarupa. There in Godavari He discussed all tattvas:\u00a0 rasa-tattva, prema-tattva, and radha-tattva.\u00a0 But who saw this? Only Ramananda Raya.\u00a0 This manifestation of Rasaraja-mahabhava was not an ordinary activity. No one else could have shown Himself as Radha and Krsna. Therefore it is an opulence; therefore is aisvarya, and it is not the highest lila.<\/p>\n

Srimati Radhika\u2019s partial moods and forms are included within Her original form, and this is also true with Sri Caitanya Mahaprabhu.\u00a0 In Mahaprabhu’s lila, Puri is like Dvaraka. When He is in Gambhira, He is experiencing Radharani\u2019s separation from Krsna at Dvaraka, in the mood of Viyogini Radhika.\u00a0 When Mahaprabhu is in Godavari, He is like Samyogini Radhika.\u00a0 This aspect of Srimati Radhika meets Krsna at Kuruksetra in order to bring Him back to Vrndavana. These two aspects of Mahaprabhu are included in Navadvipa.<\/p>\n

In Jagannatha Puri, no one accepted the names\u00a0 Sacinandana, etc. Everyone there had reverential mood towards Mahaprabhu.\u00a0 Sarvabhauma Bhattacarya\u00a0 realized, “Here is the Supreme Personality of Godhead.\u00a0 I\u2019ve never seen such a person in this world.”\u00a0 Sri Caitanya Caritamrta (Mad. 6. 9-13) states that while examining the body of Sri Caitanya Mahaprabhu, Sarvabhauma saw that His abdomen was not moving and that He was not breathing.\u00a0 Seeing this condition, he became very anxious.\u00a0 He then took a fine cotton swab and put it before Mahaprabhu’s nostrils. When he saw the cotton move very slightly, he became hopeful. Sitting beside Mahaprabhu, he thought, “This is a transcendental ecstatic transformation brought about by love of Krsna.”\u00a0 Upon seeing the sign of suddipta-sattvika bhava, the Bhattacarya could immediately understand the transcendental ecstatic transformation in Mahaprabhu\u2019s body.\u00a0 Such a sign could take place only in the bodies of Krsna\u2019s eternally liberated associates like the gopis, and especially in Srimati Radhika.\u00a0 The Bhattacarya considered, “The uncommon ecstatic symptoms of adhiruddha-bhava are appearing in the body of Mahaprabhu.\u00a0 This is very wonderful!\u00a0 How are they possible in the body of a human being?”<\/p>\n

HIDDEN VRNDAVANA<\/strong><\/p>\n

Navadvipa is gupta (hidden) Vrndavana.\u00a0 Although the twelve forests of Vrndavana are hidden in Navadvipa, they are in a different sequence.\u00a0 Srila Bhaktivinoda Thakura has described this as acintya, inconceivable.\u00a0 He has explained that it is the speciality of this dhama.\u00a0 It is hidden and crooked, and so it cannot be exactly in the same sequence. This is the nature of hidden prema.<\/p>\n

Radha-kunda is not far from Devananda Gaudiya Matha.\u00a0 Because Govardhana is here, Radha-kunda and Syama-kunda must also be here. My Guru Maharaja, Nitya-lila Pravista om Visnupada Paramahamsa Srila Bhaktiprajana Kesava Gosvami Maharaja has fulfilled the innermost heart\u2019s desire of Srila Bhaktisiddhanta Sarasvati Maharaja and Srila Bhaktivinoda Thakura by establishing this temple in the valley or plain of Govardhana.<\/p>\n

Caitanya Mahaprabhu sometimes stayed here and performed pastimes.\u00a0 One pastime, as explained in Sri Caitanya Caritamrta, was when some young girls were making offerings to Siva-linga with fruits, flowers, and other paraphernalia of worship.\u00a0 At that time Nimai Pandita forcibly stole the offerings and told the girls that they should not waste their time worshipping Lord Siva.\u00a0 He said, “I am the Supreme Personality of Godhead. You should worship Me.\u00a0 All the demigods and demigoddesses are My servants.\u00a0 If you do not worship Me, I will curse you to all get ugly, old husbands who already have five wives.” They were all joking in this way, and they did not believe that He was the Supreme.<\/p>\n

All the Vrndavana pastimes are there in Navadvipa. Govardhana and Rasa-sthali are present where we are now sitting, in Koladwipa, at the Devananda Gaudiya Matha.\u00a0 Krsna is dancing here with the gopis.\u00a0 One may say that the highest place in Navadvipa is Yogapitha at Mayapura, because that is where Sri Caitanya Mahaprabhu appeared.\u00a0 But actually, Koladwipa is superior.\u00a0 We must consider the siddhanta (conclusive truth). Comparing Navadvipa to Vrndavana, Mathura-Gokula is the place where Krsna appeared. He appeared simultaneously as Lord Vasudeva in Mathura and as a baby in Gokula.\u00a0 But this place in Koladwipa is Govardhana, where Krsna appeared in His original and most complete form, His kaisora form, His Radha-Krsna yugala form. This is also where rasa-lila, the highest pastime, took place.\u00a0 It can be concluded, therefore, that this place is so much higher.<\/p>\n

Srila Rupa Gosvami confirms in his Upadesamrta, “The holy place known as Mathura is spiritually superior to Vaikuntha, the transcendental world, because the Lord appeared there.\u00a0 Superior to Mathura-puri is the transcendental forest of Vrndavana, because of Krsna\u2019s rasa-lila pastimes. And superior to the forest of Vrndavana is Govardana Hill, for it was raised by the divine hand of Sri Krsna and was the site of His various loving pastimes.\u00a0 And, above all, the super-excellent Sri Radha-kunda stands supreme, for it is over-flooded with the ambrosial nectarean prema of the Lord of Gokula, Sri Krsna.\u00a0 Where, then, is that intelligent person who is unwilling to serve this divine Radha-kunda, which is situated at the foot of Govardhana Hill?”<\/p>\n

AFTER\u00a0 CLASS<\/strong><\/p>\n

After the class, at an informal darsana just outside Srila Narayana Maharaja\u2019s room, a disciple questioned, “You said this morning that there was no opulence manifestation in Navadvipa.”\u00a0 But Caitanya Mahaprabhu revealed His Virat-rupa, His universal form, there in Navadvipa.”\u00a0 Srila Maharaja replied, “Yes, but only to a few; to Srivasa Thakura as Narada Muni.”<\/p>\n

Another devotee questioned, \u201cYou said in class that Jagannatha Puri represents Dwaraka and Godavari represents Kurusetra.\u00a0 How is Godavari Kuruksetra?\u201d\u00a0 Srila Maharaja replied, \u201cIt is not that Godavari is the same as Kuruksetra. This comparison is given because of\u00a0 its display of opulence.\u00a0 When Srimati Radhika first met Krsna at Kuruksetra, She saw so much opulence: horses, chariots and elephants, and Krsna was dressed as an opulent prince. Similarly, when Mahaprabhu manifested His transcendental form as Rasaraja-Mahabhava, this was a great display of opulence.\u00a0 Another thing was that the great happiness Srimati Radhika felt by meeting Krsna in Kuruksetra after such a long time was only momentary.\u00a0 When She realized that Their meeting and relationship could not be the same as it was in Vrndavana, it became a pathetic scene.\u00a0 Similarly, the opulent display of Mahaprabhu\u2019s Rasaraja Mahabhava form was only revealed for a moment.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja Sri Caitanya Mahaprabhu appeared in Navadvipa and performed His pastimes there. It is said that after these pastimes were completed, He took sannyasa and … Read More<\/a><\/p>\n","protected":false},"author":1,"featured_media":1463,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"iawp_total_views":4,"footnotes":"","_wp_rev_ctl_limit":""},"categories":[15,2],"tags":[254,123,465],"class_list":["post-1462","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-featured","category-world","tag-jagannatha-puri","tag-navadvipa","tag-sri-caitanya-mahaprabhu","entry"],"yoast_head":"\nAN INTRODUCTION TO NAVADVIPA-DHAMA PARIKRAMA - VNN - Vaishnava News Network<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/vaishnava-news-network.org\/vaisnava-news\/introduction-navadvipa-dhama-parikrama\/\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"VNN Staff\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"14 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\\\/\\\/vaishnava-news-network.org\\\/vaisnava-news\\\/introduction-navadvipa-dhama-parikrama\\\/#article\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/vaishnava-news-network.org\\\/vaisnava-news\\\/introduction-navadvipa-dhama-parikrama\\\/\"},\"author\":{\"name\":\"VNN Staff\",\"@id\":\"https:\\\/\\\/vaishnava-news-network.org\\\/vaisnava-news\\\/#\\\/schema\\\/person\\\/697219dd9c21dd216a0ea9f7de1cc9c9\"},\"headline\":\"AN INTRODUCTION TO NAVADVIPA-DHAMA PARIKRAMA\",\"datePublished\":\"2017-03-12T10:30:15+00:00\",\"dateModified\":\"2017-03-12T17:15:42+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\\\/\\\/vaishnava-news-network.org\\\/vaisnava-news\\\/introduction-navadvipa-dhama-parikrama\\\/\"},\"wordCount\":2847,\"image\":{\"@id\":\"https:\\\/\\\/vaishnava-news-network.org\\\/vaisnava-news\\\/introduction-navadvipa-dhama-parikrama\\\/#primaryimage\"},\"thumbnailUrl\":\"https:\\\/\\\/vaishnava-news-network.org\\\/vaisnava-news\\\/wp-content\\\/uploads\\\/2017\\\/03\\\/Caitanya-Nitai-jumping-web.jpg\",\"keywords\":[\"Jagannatha Puri\",\"Navadvipa\",\"Sri Caitanya Mahaprabhu\"],\"articleSection\":[\"Featured\",\"WORLD\"],\"inLanguage\":\"en-US\"},{\"@type\":\"WebPage\",\"@id\":\"https:\\\/\\\/vaishnava-news-network.org\\\/vaisnava-news\\\/introduction-navadvipa-dhama-parikrama\\\/\",\"url\":\"https:\\\/\\\/vaishnava-news-network.org\\\/vaisnava-news\\\/introduction-navadvipa-dhama-parikrama\\\/\",\"name\":\"AN INTRODUCTION TO NAVADVIPA-DHAMA PARIKRAMA - 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