VMA 1.16 : Should I ever wish to leave Vrindavan


svacchaṁ svacchandam evāsty atimadhura-rasa-nirjharād ambu pātuṁ
bhoktuṁ svādūni kāmaṁ sakala-taru-tale śīrṇa-parṇāni santi |
kāmaṁ niḥśīta-vātaṁ vimala-giri-guhādy asti nirbhāti vastuṁ
śrī-vṛndāraṇyam etat tad api yadi jihāsāmi hā hā hato’smi ||
The waters flowing from the springs are pure and very sweet tasting
and one can drink them to one’s heart’s content;
one can eat all one desires of the delicious dry leaves
that fall from each and every tree.

One can take up residence in the spotless caves
of the mountains where cool winds freely blow.
Vrindavan is like this, so should I ever wish to leave it,
Alas alas! I would be ruined. (1.16)

Commentary

It is hard not to read this last verse without being provoked into deep reflection about the changing times. It is clear that Prabodhananda is an extremely renounced sadhu. Again and again he expresses a pleasure in the life of renunciation and austerity. Living in caves? Dry leaves? Not so appealing to us today. But the evocation of plentiful sweet water gives pause. The availability of sweet water is one of the great problems facing Vrindavan today.

Even so, the idea of a forested area, with plenty of open space, easy access to water, is not only a sign of a place suitable for the renunciate, but for any kind of human life. This is why it is necessary for governments to subsidize the tapo-vana or human sanctuary concept, where the art of living in harmony with nature and higher spiritual culture can be nurtured.

Of all the Gaudiya Vaishnavas, it is Narottam Das who has the most similarities to Prabodhananda. Narottam’s songs about rolling in the Vrindavan dust, bathing in the Yamuna, sleeping under the trees, drinking the Vrindavan waters… all these things seem to be directly following in the ascetic mood expressed in Prabodhananda’s Vṛndāvana-mahimāmṛtam. We hear of the same thing in the Goswamis’ practice, but the expression found in so many of Prabodhananda’s verses is closest to that found in Narottam.

hari hari ! āra ki emana daśā haba |
e bhava saṁsāra tyaji parama ānande maji
āra kabe vraja-bhūme yāba ||1||
Will that situation ever arise
when I renounce this material world, and immerse myself in the supreme joy?
And when will I ever go to the land of Vrindavan?
sukha-maya vṛndāvana kabe habe daraśana
se dhūli mākhiba kabe gāya |
preme gada gada haiñā rādhā-kṛṣṇa nāma laiñā
kāndiyā beḍāba ubharāya ||2||
When will I see Vrindavan, the land of pure joy?
And when will I rub its dust into my body.
Unable to speak from feelings of love, taking the names of Radha and Krishna
when will I shed tears and wander in every direction.
nibhṛta nikuñje yāñā aṣṭāɱga praṇāma haiñā
ḍākiba hā rādhā-nātha bali |
kabe yamunāra tīre paraśa kariba nīre
kabe piba kara-puṭe tuli ||3||
Going to the secret bowers and prostrating myself there in obeisance
when will I call out your name, Ha Radhanath!
When will I stand on the Yamuna banks, touch the water,
and then drink it from my cupped hands?
āra kabe emana haba śrī-rāsa-maṇḍale yāba
kabe gaḍāgaḍi diba tāya |
vaṁśīvaṭa chāyā pāñā parama ānanda hañā
paḍiyā rahiba tāra chāya ||4||
And when will I have the good fortune to see the Rasa Mandal
and to roll in the dust there
in the shade of the Vamshi Vat, feeling great joy
I will rest there in the shade.
kabe govardhana giri dekhiba nayana bhari
kabe habe rādhā-kuṇḍe vāsa |
bhramite bhramite kabe e deha patana habe
kahe dīna narottama dāsa ||5||
When will I fill my eyes to satisfaction with the sight of Govardhan hill,
When will I live in Radha Kund?
When will I, Narottam Das, leave my body
while wandering from place to place in Braj?
Like Narottam, Prabodhananda switches back and forth from sādhaka consciousness to sphürtis of the nitya-līlā with ease, blending the two so that they become one. The distinctions between that world and this one are blurred until they become meaningless.

Previous posts

VMA 1.15 : A prayer for the siddha Vrindavan to manifest
VMA 1.14 : Rolling in the dust of Vrindavan
VMA 1.13 : Offenses to the residents of the Dham break my heart
VMA 1.12 : The Upanishads take birth as cows in Braj
VMA 1.11 : The defects we see in the Dham are not real.
VMA 1.10 : More glories of Radharani's kunj
VMA 1.9 : Radhika's cottage in the kunj
VMA 1.8 : Vrindavan contains all the Dhams
VMA 1.7 : Vrindavan includes all of Braj
VMA 1.6 : What is it to me if you cannot see Vrindavan's glories?


Comments

Anonymous said…

There is a little more to the word धूलि (dhūli), yes its meaning is dust (also dusty soil), but it also describes “powder, pollen” (the double meaning of pollen powder infers the habit of the bee). Further, the root of the word धूलि (dhūli) is धू (dhū) which further reinforces the flowery habit of the bee as a metaphor for the esoteric process employed “to fan or kindle” the yogic fire. The open flower (that the bee pollen is from) is the opened sahasrāra lotus of the skull (and the required light [of samadhi] and watering [of abhiṣeka] that the open flower also infers). There is much more to this verse than first meets the eye (and your other verses).

धूलि (dhūli):

http://www.sanskrita.org/scans/visor.html?scan=518.gif

धू (dhū):

http://www.sanskrita.org/scans/visor.html?scan=517.gif


Notes

sukha-maya vṛndāvana kabe habe daraśana
se dhūli mākhiba kabe gāya |
preme gada gada haiñā rādhā-kṛṣṇa nāma laiñā
kāndiyā beḍāba ubharāya ||2||

When will I see Vrindavan, the land of pure joy?
And when will I rub its dust into my body.
Unable to speak from feelings of love, taking the names of Radha and Krishna
when will I shed tears and wander in every direction.
Anonymous said…

In continuance of the bee metaphor (i.e. inferred again by the use of अल [ala]), see:

रस (rása):

http://www.sanskrita.org/scans/visor.html?scan=869.gif

मण्ड् (maṇḍ):

http://www.sanskrita.org/scans/visor.html?scan=775.gif

अल (ala):

http://www.sanskrita.org/scans/visor.html?scan=93.gif


Notes

See also:

मण्ड (maṇḍa):

http://www.sanskrita.org/scans/visor.html?scan=775.gif

मण्डल (máṇḍala):

http://www.sanskrita.org/scans/visor.html?scan=775.gif

मण्डली (maṇḍalī):

http://www.sanskrita.org/scans/visor.html?scan=776.gif
Anonymous said…

Readers may wish to also research:

श्री (śrī ):

http://www.sanskrita.org/scans/visor.html?scan=1098.gif

रा (rā):

http://www.sanskrita.org/scans/visor.html?scan=871.gif

स (sa):

http://www.sanskrita.org/scans/visor.html?scan=1111.gif
Anonymous said…

Dear Jagadananda Das,

Why do you selectively omit to translate some of the Sanskrit words of your verses into English?
Why do you consistently insert a Sanskrit transliteration in place of a selectively untranslated word within your English translation?

Stretch yourself Jagadananda Das… In your next blog posting, try translating every word of your next verse from Sanskrit into English (without the empty Sanskrit transliterations).

If you are going to do it, 'go' all the way...


Notes

गो (go):

http://www.sanskrita.org/scans/visor.html?scan=363.gif

गै (gai):

http://www.sanskrita.org/scans/visor.html?scan=363.gif

गा (gā):

http://www.sanskrita.org/scans/visor.html?scan=352.gif
Anonymous said…

Don’t you ever get tired of re-inserting transliteration in substitute of English translation?

It is sad that you must censor your own work.
Jagadananda Das said…
Sometimes, with terms. Sometimes it is best not to translate terms that have specific meanings, to avoid cluttering the language with inexact synonyms.

http://www.yourround.co.uk/ViewImage.aspx?TableName=Brewer&IdColumn=BrewerID&Value=923&FieldName=BrewerPicture&ImageType=BrewerPicture

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