The mind captured by the Dham

The vision of  Vraja Dhām is coming by the grace of Guru

By the mercy of Śrīman Mahāprabhu, Śrīla Guru Mahārāj and Śrīla Bhakti Siddhanta Sāraswati Ṭhākur as well as Śrīla Bhakti Vedanta Swami Mahārāj again I have [a] chance to come here. By the mercy of the Vaiṣṇavas also, working here very exhaltedly. Śrīpad Sagar Mahārāj told, no doubt it was [a] promise to come. We are promising many things in our life, but it is [being] fulfilled depending upon the will of [the] devotees. I have no idea about this Western world. Actually I was [a] village boy and I knew only dādā and gadā. Dādā means Guru Mahārāj and gadā means service. And no other things I had known before. And I [could] not guess it, it will be in future, but Guru Mahārāj, he has idea, he knows that Kṛṣṇa consciousness will spread all over the world and we also will take part [in that]. And for that Guru Mahārāj prepared us to spread Kṛṣṇa consciousness.

First I have got [an] opportunity to come to this very auspicious place, Australia. Mahārāj said this, it is very truthful. Australia is very [clear] environment, breathing air is very auspicious and seeing Australia we can always remember the transcendental Vraja Dhām. Everywhere [there are] many mountains, small and big. We are looking, thinking: There is Govardhan’s representation. Then it is very hopeful for us this vision come to us by the grace of Śrīla Guru Mahārāj.

Mahāprabhu, he has seen like that everywhere,

vana dekhi’ bhrama haya—ei ‘vṛndāvana’
śaila dekhi’ mane haya—ei ‘govardhana’
yāhāṅ nadī dekhe tāhāṅ mānaye—‘kālindī’
mahā-premāveśe nāce prabhu paḍe kāndi’
(Chaitanya-charitāmṛta: Madhya, 17.55-17.56)

Like that. This expression [is] in Chaitanya-charitāmṛta, “vana dekhi’ bhrama haya—ei ‘Vṛndāvana’,” this [means] real feelings will come to us when we [shall] see the vana, forest. Immediately [it] will come in our heart the whole [of] Vṛndāvan. Like that. But we have not seen Vṛndāvan actually. Vṛndāvan comes out through the environment and circumstances. We heard something about Vṛndāvan, but if you go now [to] Vṛndāvan you will be disappointed. Now Vṛndāvan is a place of business. But we are not telling about that Vṛndavan. Actually Mahāprabhu [is] always thinking about Vṛndāvan, that is,

anyera hṛdaya—mana, mora mana—vṛndāvana,
‘mane’ ‘vane’ eka kari’ māni [jāni]
tāhāṅ tomāra pada-dvaya, karāha yadi udaya,
tabe tomāra pūrṇa kṛpā māni
(Chaitanya-charitāmṛta: Madhya, 13.137)

That is real Vṛndāvan, where Kṛṣṇa will appear. Every devotee’s heart [is] like Vṛndāvan. Mahāprabhu said. “Anyera hṛdaya—mana, mora mana—Vṛndāvana,” when we will think [of] Kṛṣṇa, think [of] Kṛṣṇa’s Pastimes and try to serve Kṛṣṇa and Kṛṣṇa’s bhakta then Vṛndāvan will appear in our heart. But the beauty of Vṛndāvan time-to-time can come in front of us in this mundane form also. And that is our hope.

Kavīraj Goswāmī said, “vana dekhi’ bhrama haya—ei ‘Vṛndāvana’,” when Mahāprabhu [is] looking [at] the forest, he is thinking, “Oh, this is Vṛndāvan.” And, “śaila dekhi’ mane haya—ei ‘Govardhana’,” when Mahāprabhu [is] seeing some mountain, [he is] thinking, “This is Govardhan.” And, “yāhāṅ nadī dekhe tāhāṅ mānaye—‘Kālindī’,” and where he is seeing a river, [he is] thinking, “This is Kālindī,” [which] means Yāmunā.

Every devotee’s heart is Vṛndāvan

It is living within consciousness, within heart. And every devotee’s heart is Vṛndāvan, but we know or not know, it is truthful. Everything is transcendental, if we can see [in] this way, then all illusion will go out from us. What is illusion? Illusion is āmi, āmar this buddhi. I am this body. Everything is mine or yours. This consciousness is “my” consciousness, illusionary consciousness. But [the] devotee’s heart [is] always thinking about [the] transcendental Pastimes of Kṛṣṇa. Then there [is] no chance [for them] to come to that illusionary environment.

But we want to make that, Mahāprabhu said, “anyera hṛdaya—mana,” everybody’s mind is ‘mine’, but my mind is not mine. My mind is [in] Vṛndāvan, always for your service my mind is ready. Then you appear in my mind. Your lotus feet. Please give [your] appearance in my mind. Then I must feel that I’m satisfied.

The land where Kṛṣṇa exists in His real Form

In Brahma-saṁhitā, [Brahmā] very highly glorified Vṛndāvan, Kṛṣṇaloka:

śriyaḥ kāntāḥ kāntaḥ parama-puruṣah kalpataravo
drumā bhūmiś chintāmaṇigaṇamayī toyam amṛtam
kathā gānaṁ nāṭyaṁ gamanam api vaṁśī priyasakhī
chid ānandaṁ jyotiḥ param api tad āsvādyam api cha
(Brahma-saṁhitā: 5.56)

This is [the] expression of Vṛndāvan in Brahma-saṁhitā, “śriyaḥ kāntāḥ kāntaḥ parama-puruṣah,” everything there is very auspicious and everything is transcendental and what [is] going [on] there, [those] Pastimes, [are] all in favour of Kṛṣṇa-līlā. Kṛṣṇa is there in the middle position and worshiped by the devotees of Kṛṣṇa. But they [don’t] feel that they are devotees. They are feeling that they are servants of Kṛṣṇa, I’m friend of Kṛṣṇa, I’m father, mother, relative of Kṛṣṇa, I’m wife of Kṛṣṇa, I’m lover of Kṛṣṇa, I’m paramour lover of Kṛṣṇa. There, the Pastimes of Kṛṣṇa are going [on] in many ways, but “Kṛṣṇa is Bhagavan”—they are not thinking like that.

And Kavirāj Goswāmī’s expression [is] more nice, when he composed this śloka, [in] Bengali:

kṛṣṇera yateka khelā, sarvottama nara-līlā,
nara-vapu tāhāra svarūpa
(Chaitanya-charitāmṛta: Madhya, 21.101)

Actually the form of Kṛṣṇa is [the same] kind [of form as] a man. And it is [in] Goloka Vṛndāvan. That is the origin of all the transcendental creation. And if we can understand it, then no problem will come to us. If we know what is Kṛṣṇa-līlā and what is Kṛṣṇaloka. But it is ‘achintya-bhedābheda’, very difficult to understand from this level. But this is [the] truth actually. When we will think about this world many miracles we can see. Which way [a] human is walking by two feet, which way with four legs cows and other animals are living. Which way in the jungle there [are] many animals growing and dying and taking birth, everything is [a] miracle for us. And what is not [a] miracle? We are living, that is also [a] miracle. Maybe [in the] civilized world, maybe [the] uncivilized world. Everywhere we are living, it is [a] miracle.

The miracle of our existence

ahany ahani bhūtāni
gachchhanīha yamālayam
śeṣāḥ sthāvaram ichchhanti
kim āścharyam ataḥ param
(Mahābhārata, Vana-parva 313.116)

Yudhiṣṭhir Mahāraj said when [the] bird Dharmarāj, (Yamarāj) in [the] form of [a] bird [was] asking some questions. “What is [the] miracle?” And Yudhiṣṭhir Mahāraj said, “This is the extreme miracle that we are [seeing] everyday: that the jīva-souls who [are] living [in] the body and all this worldly environment [is] passing like so. But [the person is] thinking, I must live long, I’m making this building, I’m making that business, I’m trying to get that property for myself and many things I’m trying to collect, but I do not know when I shall leave this body. And I’m not thinking about that. That’s also very extreme miracle, Yudhiṣṭhir Mahāraj said. And miracles are everywhere no doubt. But Kṛṣṇaloka, which way we will think. That is [because the] transcendental [has] not come to our consciousness, we cannot conceive it actually. But by the mercy of the devotee of Kṛṣṇa when our consciousness will come back, that is transcendental consciousness, what is our own property. That is our own property, that transcendental consciousness. Then, through that we will be set right, within us.

The necessity to realise who we really are

Our ego in this world: I’m father, I’m mother, I’m brother, this is mine, this is my property... This is also one kind of Nām-aparādha, offence to the Hari-nām. When we shall do Hari-nām, we must think: this body is not me actually... It is my body... Śrimad Bhagavad-gītā is [a] very nice book and there, in [the] first [and] second chapter [it is] very nicely explained. But we are always reading Śrīmad Bhagavad-gītā but we are not thinking about that. When Bhagavad-gītā said,

vāsāṁsi jīrṇāni yathā vihāya
navāni gṛhṇāti naro ‘parāṇi
tathā śarīrāṇi vihāya jīrṇāny
anyāni saṁyāti navāni dehī
(Bhagavad-gītā: 2.22)

Dehī this word, means who is living in the body, he is dehī. Not deho, deho means body, and dehī means who is living in the body. I’m living in the body, but I’m not thinking that. I’m thinking: this body is me. And that is the fault here.

And Mahāprabhu said, “anyera hṛdaya—mana, mora mana—vṛndāvana,”—they [do] not think anything, but I’m thinking my mind [is] like Vṛndāvan. Oh Kṛṣṇa, if you’ll reveal your lotus feet in my mind then I shall feel very satisfied. And I shall try to serve you there. There means Vṛndāvan.

The Union in Separation Pastimes

tāhāṅ tomāra pada-dvaya, karāha yadi udaya,
tabe tomāra pūrṇa kṛpā māni

prāṇa-nātha, śuna mora satya nivedana
vraja—āmāra sadana, tāhāṅ tomāra saṅgama,
nā pāile nā rahe jīvana
(Chaitanya-charitāmṛta: Madhya, 13.137-13.138)

Actually, we cannot leave the Vraja Dhām, the Vraja-gopīs said to Kṛṣṇa in Kurukṣetra. This līlā Mahāprabhu tasted in his mood of [the] devotee and devotion, Rādhārāṇī’s mood, that we cannot leave Vṛndāvan. And why? Because there in Vṛndāvan your Pastimes are always going [on]. And you played with us there in Vṛndāvan and all of [those things] are existing until now, all the trees, all the birds, Yāmunā and forest, cows, relatives, friends, everything is there only you are not there, you are living in Kurukṣetra now and living in Dvārakā. This [is the] feelings. But actually Kṛṣṇa [is] not leaving Vṛndāvan. [He is] always playing with them. Mahāprabhu said it very clearly to Rūpa Goswāmī, “Don’t [present] Kṛṣṇa [as though he is out of] Vṛndāvan.” Mahāprabhu said it is not truth. [The] truth is that, Kṛṣṇa is always living in Vṛndāvan, but [there is the] mood of separation. Sometimes [the] Pastimes [are] going [on in] the mood of separation, but union in separation [is] always living there.

“Yāṅhā yāṅhā netra paḍe tāṅhā kṛṣṇa sphure,” (Śrī Chaitanya-charitāmṛta: Ādi, 4.85) When Kṛṣṇa [is] practically living in Vṛndāvan, there Kṛṣṇa is alone and all the servitors took Kṛṣṇa and they are getting the association of Kṛṣṇa. But when [He is] not present with this vision or form then all the Vraja-vāsīs, especially [the] gopīs, [and] Śrīmatī Rādhārāṇī, [are] always feeling, “Kṛṣṇa [is] with me and Kṛṣṇa [is] playing with me”. Not only [in] Kṛṣṇa-līlā, we can also see that in the līlā, Pastimes of Mahāprabhu. Śachī Mātā, she has much affection for Nimāi, Mahāprabhu Gaurasundar. And every day Śachī Mātā [is] cooking for the deities. And what [is she] cooking? What [does] Mahāprabhu like to eat? [Those] types of spinach, vegetables and other things, [she is] cooking and offering to the deity, His house deity, her house deity. And crying,

“Nimāira priya mora—e-saba vyañjana,” (Śrī Chaitanya-charitāmṛta: Madhya, 15.56) Mahāprabhu likes this and he is not here. But Mahāprabhu cannot stand in Purī, [he is] immediately going to Nabadwīp for eating. And he is eating [it] all sometimes. When Śachī Mātā is crying, he is going to Nabadwīp in His house and eating all [of] that. And Śachī Mātā [is] happily seeing everything. Then when He finishes, Śachī Mātā [is] coming to [her] present consciousness. And she is thinking, “Oh, all the bhoga’s... Here was the bhoga and Nimāi took everything. But now what happened I don’t know. I have seen that He came and took all [of these] things. “Then she is thinking I may not [have] offered actually. And when she went inside the room and [she] has seen [that] everything there is full, the vegetables, the rice, everything is full there.” Then Śachī Mātā [is] thinking, “Oh ho, I am thinking about my son and I forgot to offer.”

The Lord’s attraction to His devotees

And this story, when Mahāprabhu said to Jagadānanda, “You tell my mother, [that] this happened that day. This happened that day. And I am going and I am eating.” And she is thinking it is [a] dream. Also Nityānanda Prabhu, when he is thinking about Mahāprabhu, Mahāprabhu [is] immediately going to Nityānanda Prabhu.

When Raghunāṭh Dās Goswāmī [gave] that Dadhi-chiḍā Mahotsav, the flat rice and curd, sandeś, etc. [The] mahotsav [was] given in Pāṇihāṭi, [and] then Nityānanda Prabhu offered Mahāprabhu some pots of rice and pots of flat rice, etc., He kept [them] there for Mahāprabhu and Mahāprabhu came and took [them]. Raghunāṭh Dās Goswāmī has seen it, Rāghav Paṇḍit has seen it and a few other devotees have seen it. And Mahāprabhu and Nityānanda Prabhu are eating and relishing, that is also there. Then, it has happened [at] that time. Mahāprabhu has shown His Pastimes [in] this way. Then everything is living within consciousness and consciousness means transcendental consciousness. Then all you will get anytime as your choice, those Pastimes. And union [is] always possible with Kṛṣṇa, but sometimes the mood of separation is very strong and [the] devotee [is] always getting [that] mood of union. Then, [it is] necessary to transform our mind as Vṛndāvan. Mahāprabhu [has] shown that and said it, “anyera hṛdaya—mana, mora mana—Vṛndāvana, ‘mane’ ‘vane’ eka kari’ māni [jāni],” When you will see, you will get that inspiration, that is very auspicious, no doubt. When I first came to Australia [that] first impression came to me: Kṛṣṇa’s Pastimes [are] going [on] everywhere but here [it] is [going on in a] very prominent way. And it’s true, you see, all over the world many devotees are now practicing Kṛṣṇa consciousness. Maybe [in a] small way, maybe [in a] big way or anyway, but [the] Australian devotees are happily living within Kṛṣṇa consciousness. And here [the] environment is always helping us.

The importance of Kṛṣṇa-karṇāmṛta and Brahma-saṁhitā

Vyāsdev said,

Where is Tāmraparṇī nadi, the river Tāmraparṇī, river Kṛtamālā, river Payasvinī, river Gaṅga, river Yāmunā, there automatically growing the Kṛṣṇa consciousness mind and also [the] jīva-souls, they will appear there. And it’s happening. Mostly devotees, you see, [are] coming from South India and they are very strong, but later - it’s gone other way, some formal way, formality. And hidden Kṛṣṇa consciousness, [there in a] hiding way. But what Mahāprabhu brought from South India, you know, that is Kṛṣṇa-karṇāmṛta and Brahma-saṁhitā. [These] two books are sufficient to know what is Kṛṣṇa consciousness and what is the conception of Śrī Chaitanya Mahāprabhu.

Mahāprabhu didn’t compose any books, but he ordered to Sanātan Goswāmī, he ordered to Rūpa Goswāmī and also he instructed to Raghunath Dās Goswāmī through Svarūp Dāmodar Prabhu. But he [did] not compose any books, anything. But when he got that Brahma-saṁhitā and Śrī Kṛṣṇa-karṇāmṛta he thought: it is sufficient [for] this world.

Kṛṣṇa, intoxicated by His own beauty

Mahāprabhu’s mood is [a] separation mood. He is tasting the Pastimes of Kṛṣṇa in the mood of Rādhārāṇī. And [do] you know, why Mahāprabhu [is] tasting that mood of Rādhārāṇī? That is [because] Kṛṣṇa has all the beauty and Guru Mahārāj said one english phrase, I forget that. All the beauty, all the ecstasy all the love, charm, everything [is] living within Kṛṣṇa. Then, Kṛṣṇa is full within Himself. Not only that, Kṛṣṇa is attracted by Kṛṣṇa.
Sāgar Mahārāj: Kṛṣṇa is by Himself and for Himself.
Govinda Mahārāj: And when Kṛṣṇa looks in the mirror at His form, [He is] very eager and [in an] intoxicated way He wants to embrace Himself. That is the form of Kṛṣṇa. Very nice. When Kṛṣṇa is present [in] some assembly, then He is the Master. You see, Kṛṣṇa is not King. He went to Mathurā, He went to Dvārakā. There Kṛṣṇa is not a king. The king is there, [in] Mathurā—there [is] Ugrasen, father of Kaṁsa, he was King there, also in Dvārakā. But others were king there, but when Kṛṣṇa is present—He is the King.

The universal form of Kṛṣṇa

And it is expressed in Śrīmad Bhagavad-gītā very nicely. That Arjuna is a friend of Kṛṣṇa and always living with Kṛṣṇa and very close friend Arjuna. Then Arjuna [is] asking many questions and Kṛṣṇa is happily giving answers. The questions on the battlefield. But all field is Kṛṣṇa’s field. And Kṛṣṇa said:

mayā hatāṁs tvaṁ jahi mā vyathiṣṭhā
(Bhagavad-gītā: 11.34)

Already I finished all the battle, but you will get [the] credit, through my will. It is your fortune, you take it. I’m giving to you.

There Kṛṣṇa told many things,

ahaṁ hi sarva-yajñānāṁ
bhoktā cha prabhur eva cha
(Bhagavad-gītā: 9.24)

imaṁ vivasvate yogaṁ
proktavān aham avyayam
(Bhagavad-gītā: 4.1)

“I gave this to the Sun-god (Surya) so long ago.” Arjuna is asking, “Which way is it possible? You and myself [were] born maybe [a] few days apart. But which way is it possible?” And Kṛṣṇa said,

bahūni me vyatītāni
janmāni tava chārjuna
(Bhagavad-gītā: 4.5)

“Our birth and death [has] gone [and] passed away and it is not one or two [births], it’s thousands of births [that] have gone before. But, tāny ahaṁ veda sarvāṇi, I know everything, na tvaṁ vettha parantapa.” Parantapa, this word is used. [It is a] very nice word. “You may be highly qualified parantapa, you have much tapasya, much power, everything. But [the] power of the Godhead [is] not [the] same as your power. Then, I know everything. I can remember that, but you cannot do that. Na tvaṁ vettha parantapa, you cannot remember that. But that is: I’m the Godhead—I can remember that.” And always Kṛṣṇa [is] telling I’m this, I’m that and what shall I say more. Where you will see some power, that is [my] power, you can guess it.

But Arjuna is also very clever and telling, “Please show your form, I want to see that form.” He is very curious to see that. Then Kṛṣṇa showed also to Arjuna that viśvarūp.

divi sūrya-sahasrasya
bhaved yugapad utthitā
yadi bhāḥ sadṛśī sā syād
bhāsas tasya mahātmanaḥ
(Bhagavad-gītā: 11.12)

When Kṛṣṇa showed His viśvarūp, Arjuna has seen thousands of suns in the sky, at a time come out, arose. Divi means the sky. Sūrya-sahasrasya means thousands of suns. “Bhaved yugapad utthitā,” if thousands of suns will rise, then that bhā, means effulgence, Arjuna has seen that and everything. And Kṛṣṇa showed that. But where is Kṛṣṇa, there He is the Master. Maybe in the assembly of the Yadus, the assembly of Kaurav, the assembly of Pāṇḍāv. Everywhere Kṛṣṇa is Kṛṣṇa, non-paralleled.

Which is more merciful, Goloka or Gokula?

And when Kṛṣṇa is living in Vṛndāvan, there Kṛṣṇa’s position is high no doubt, but there he is playing in ecstatic relationships with [the] gopīs. And [in a] very natural way. Kavirāj Goswāmī said for that, “kṛṣṇera yateka khelā, sarvottama nara-līlā.” Nara-līlā means [in the] form of mankind. This is the origin and this is the best Pastimes of Kṛṣṇa. And it is living in Goloka Vṛndāvan. And we can see different sections also, Goloka and Gokula. It is in Brahma-saṁhitā. And more merciful is Gokula, [more] than Goloka. That is Gokula came out here. Kṛṣṇa plays with all [his] associates and paraphernalia, [and] showed His Pastimes here. That transcendental came down here and [the] fortunate [among] us have got that association. Kṛṣṇa consciousness can be revealed everywhere. But where [it] is easy, that place must be worshipable for everybody. That is [because the] scenery [and] everything seen [there is] giving us some inspiration. And I’m also feeling very fortunate, that I have got that opportunity to come here to Australia. And all the happy devotees, they are giving me their mercy and their association. And it is [a] miracle for me actually.

Who will believe that the Supreme Lord is playing in the courtyard of Nanda Mahārāj?

When Śrīla Swāmī Mahārāj came to America, he desired only to fulfill his Gurudeva’s desire. Gurudev wanted to preach in the Western World. But at that time the proper arrangement [did] not happen. And why it didn’t happen we cannot understand that. Kṛṣṇa can do everything, that is the power of Kṛṣṇa. Through anybody He can do anything. When I gave [a] lecture in [the] assembly of devotees [at the] opening ceremony of ISKCON temple in Nabadwīp, Māyāpur first, Guru Mahārāj opened that temple and that time Śrīla Guru Mahārāj and Śrīla Swāmī Mahārāj both sat on [the] Vyāsa-āsan, and Śrīla Swāmī Mahārāj gave [a] lecture. Śrīla Guru Mahārāj also gave [a] lecture. Suddenly they told me, “Oh, Govinda Mahārāj, you tell something.” I [did] not think that [that] type of request will come to me. And I was not prepared. And I was thinking: here is [a] very big lecture present and [a lecture] will not come to me. But suddenly it came to me and I tried to explain it. And there I told many simple [things] and [in a] very clear [way]. Whom we should see here as Śrīla Swāmī Mahāraj Prabhupad? I have seen him in my childhood as my uncle and [a] very insignificant uncle. But who will believe this day, [that] this man is that man. When I am living with him within his family, reading Bhagavad-gītā, only I am the one student, no [other] students were there. But that man is this man. Nobody will believe. Who will believe, that [the] Supreme Personality of Godhead [is] playing in the courtyard of Nanda Mahārāj. This example I gave. Who will believe that in the courtyard, Nanda Mahārāj is a gopa, cowherd man. And Kṛṣṇa is the Supreme Personality of Godhead and He is playing in the courtyard of Nanda Mahārāj. Who will believe it?

kaṁ prati kathayitum īśe samprati ko vā pratītim āyātu
go-pati-tanayā-kuñje gopa-vadhūṭī-viṭaṁ brahma
(Chaitanya-charitāmṛta: Madhya, 19.98)

Who is the parām Brahma, He is playing now [in the] courtyard of Nanda Mahārāj. It is unbelievable. Like that. When I started, Guru Mahārāj [and] Swāmī Mahārāj [were] very happy. That photo I have got now, smiling in my veranda. I am looking [at it] and I am feeling very happy.

Sagar Mahārāj: That’s a mysterious verse as well Mahārāj.
Govinda Mahārāj: Yes, Kṛṣṇa is so merciful to us no doubt. [The] sky is very infinite like that. And birds [are] very small. But birds have [a] right to fly in the sky. And we are all like birds. We can glorify Kṛṣṇa that way as we have capacity. [The] sky is very infinite, like that.

Then, yāra yathā kamata sei ākāśe uḍte pāre, as [there is] strength [in your] wings. [You] can fly [according to the] strength of your wings. But there are no records maybe in the sky, but [that] happiness is coming to us [that] we flew one day there in the sky. That happiness we can think...

Hare Kṛṣṇa
Jay Oṁ Viṣṇupād Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj kī jay!