VMA 1.38 :: Vrindavan can destroy the seed of sin

Vrindavan is so charming
due to the large numbers of forest bowers
where Radhika and the enchanting flute player
have their dalliances.

Inhabited by amazing creatures
that are spiritual and full in their own bliss,
it brings forth,
like milk from a cow,
an ocean of rasa.

May that Vrindavan destroy all my sins,
along with their seed.

śrī-rādhikā-muralī-mohana-keli-kuñja-
puñjena mañjulatarā rasa-sindhu-dogdhrī |
svānanda-cinmaya-mahādbhuta-sattva-vṛnda-
vṛndāṭavī mama sa-bījam aghaṁ nihantu ||

Commentary


In Bhakti-rasāmṛta-sindhu, Srila Rupa Goswami describes six characteristics of devotion.

kleśaghnī śubhadā mokṣa-laghutā-kṛt sudurlabhā |

sāndrānanda-viśeṣātmā śrī-kṛṣṇākarṣiṇī ca sā ||

[Bhakti] destroys miseries, brings auspiciousness, makes one think of liberation as inferior, is very hard to attain, is in itself a special manifestation of profound joy, and it attracts Krishna. (Bhakti-rasāmṛta-sindhu 1.1.17)

The destruction of kleśas means the ending of all sin (pāpa) including the seed of sin (pāpa-bīja), ignorance (avidyā), the fructified reaction of sin (prārabdha-karma), and the unfructified reactions (aprārabdha-karma) .to sins already committed but not yet experienced.

aprarābdhaṁ phalaṁ pāpaṁ kūṭaṁ bījaṁ phalonmukham

krameṇaiva pralīyate viṣṇu-bhakti-ratātmanām

Sin is not a subject that most people nowadays, particularly those who are rebelling against the Christian/Catholic concept of sin and the culture of guilt, and other related ideas. The Vaishnava conception does not focus on the aspect of guilt, even though it does accept the principle of karma: i.e., that due to actions born of ignorance, i.e., of identification with one's material coverings, one becomes entangled in the workings of material nature, which include some happiness, but also the sufferings of birth, death, old age and disease.

Rather than concentrating his attention on ceasing those actions that lead to suffering, the Vaishnava sādhaka seeks to focus on realizing his svarūpa, or spiritual identity and absorbing himself in the divine features of the Dham and the Lord's activities there, like his playing of the flute. This in itself is the goal of the sādhanā, which once attained makes one transcendental to actions in the bodily concept and unaffected by them.

Since residing in Vrindavan includes all other devotional activities, it is the most powerful in transforming completely one's tendency to sin. By living in Vrindavan in the association of devotees, it becomes so much easier to identify with the spirit of faith, so that it becomes a natural aspect of one's life. One there is not constantly subject to the withering glances of materialistic people who challenge one's commitment to a life of devotional service to the Divine Couple.

Vrindavan has vastu-śakti, which means that it has inherent power due to its spiritual nature, like any other devotional activity. However, to avail oneself of that energy, one should remember the meaning of Vrindavan, just like one should reflect on the meaning of the Holy Name or the Mantra in order to access the full benefit that they can bestow.

The great danger to the Dham has always been those who try to exploit it for their material benefit. In the current world. the desire to turn the interest people have in coming to the Dham into a modern tourist trade, a cash cow, which means that many people come there for the profit motive and nothing else. We often hear people complaining about greedy priest and touts -- even Bhaktivinoda Thakur complained about it in the 19th century, not only in Vrindavan but Jagannath Puri and elsewhere. This, no doubt was one of the reasons that he tried to bring reforms to stop this kind of behavior. But, with the advance of Kali Yuga, more materialistic forces than greedy priests are invading the Dham. It is our prayer that the inherent power of the Dham will be able to combat these forces before they can overwhelm it. Of course, the aid of sincere and selfless devotees is needed

Those who have tasted the spiritual power that underlies the Dham and relished the companionship of advanced devotees are often plunged into feelings of separation when they are forced by circumstance to leave it, their true and eternal home. Narottam Das Thakur nicely describes the state of mind of such a devotee:

gobinda gopīnātha !

kṛpā kari rākha nija-pade |

kāma krodha chaẏa jane laẏe phire nānā sthāne

biṣaẏa bhuñjāẏa nānā mate ||1||

Oh Govinda! Gopinath! Be merciful and keep me at your feet!
Lust and anger, all the six enemies
lead me by the nose from place to place,
making me enjoy the sense objects in various ways.

haiẏā māẏāra dāsa kari nānā abhilāṣa

tomāra śaraṇa gela dūre |

artha lābha ei āśe kapaṭa baiṣṇaba beśe

bhramiẏā beḏāi ghare ghare ||2||

I became a servant of illusion, filled with hankerings
and before long I had left your refuge far behind.
Hopeful of monetary benefit, I wore a Vaishnava costume
and presented myself from house to house.

aneka duḥkhera pare laẏechile braja-pure

kṛpaḍora galāẏa bāṁdhiẏā |

daiva māẏā balātkāre khasāiẏā sei ḏore

bhaba-kūpe dileka ḏāriyā ||3||

After much misery, you had brought me to Vrindavan
binding me around the neck with the rope of mercy.
Then, Destiny and Illusion showed their strength
and loosened that bond of mercy
and threw me back into the well of material life.

punaḥ yadi kṛpā kari e janāre keśe dhari

ṭāniẏā tulaha braja-dhāme |

tabe se dekhiẏe bhāla natubā parāṇa gela

kahe dīna dāsa narottame ||4||

So Govinda! Gopinath!
If only you would be merciful once again
and grab this servant by the hair
and drag him back to Braj Dham,
then I would be restored to well being
otherwise, says this wretched Narottam Das,
my life is over.

Although the verse expresses the idea in the form of a prayer, actually absorption in the beauty of the nitya Dham.

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VMA 1.37 : Vrindavan is the Light of the Self
VMA 1.36 : One speck of Braj dust has such glory
VMA 1.35 : The unlimited mine of nectar
VMA 1.34 : The Vrindavan Desire Tree
VMA 1.33 : The most fortunate person residing in Vrindavan
VMA 1.32 : VMA 1.32 : Meditate on that Eros-addled Couple of colors black and gold
VMA 1.31 : Pull up the root of material hopes.
VMA 1.30 : Know Suffering here to be joy
VMA 1.29 : Real life is to take refuge in Vrindavan
VMA 1.28 : I will raise my ears to hear the sweet flute sounds