Ignoring your father, mother, children and other relatives, even though they are crying and not listening to the words of those who are authorities, hardening your heart to all of them, quickly take a look at the groves where Krishna enjoyed his dalliances.
rudad api pitṛ-mātṛ-bandhu-putrādikam
apahāya niśamya nārhad-uktīḥ |
hṛdi parama-kaṭhoratāṁ dadhāno
drutam avalokaya kṛṣṇa-keli-kuñjam ||1.82||
I have left off posting and commenting on Vrindavana Mahimamrita (VMA) for some time. The other day was Srila Prabodhananda Saraswati Thakur’s disappearance day, and the Vaishnavas gathered at his samadhi to remember his great commitment to Chaitanya Mahaprabhu, Radharani Thakurani and Vrindavan Dham.
Being inspired by them, I will try to reprise this feature in order to develop my thinking about Vrindavan. A few weeks ago I met with Sewak Sharan after reading Joshua Nash’s series of articles on the Vrindavan Environmental Concept (VEC) and Vrindavan as a “Human Sanctuary” (Part One, Two, Three). These are fertile and living ideas.
When speaking with Sewakji, and told him that I planned to restart commenting on VMA, he said that it is this book more than any other that inspired his thinking on the environment.
Indeed right after that, he start to explain Krishna’s ultimate message in the Gita — sarva-dharmān parityājya mām ekaṁ śaraṇaṁ vraja – “Giving up all other dharmas, take shelter of me alone”: Vraja, he says, means a concentric movement, a constant movement to the center, which in this philosophy of Dham consciousness includes Radha and Krishna, the Divine Yugal as the subject and object of divine love, Vrindavan, or the natural surroundings in which the Divine Couple experiences and expands that divine love.
In terms of the rasa shastra, Vrindavan represents the sum total of all inspiration, or uddipana. The Dhama is the expansion of Radha and Krishna’s love into a world that is perfectly suited for the expansion of that love.
Finally, Vraja means the human society, which in the most intense aspect of madhura-rasa means the sakhis, but has a wider reach to include all the five kinds of loving relationship.
Similarly, this verse again emphasizes Prabodhananda’s spirit of renunciation. But it should be recognized that what he is saying here is, “Don’t listen to those who see only the external Vrindavan. See the real Vrindavan, which is God’s own playground.”