8.138
vrndavane ’aprakrta navina madana’
kama-gayatri kama-bije yanra upasana
SYNONYMS
vrndavane—in Vrndavana; aprakrta—spiritual; navina—new; madana—Cupid; kama-gayatri—hymns of desire; kama-bije—by the spiritual seed of desire called klim; yanra—of whom; upasana—the worship "In the spiritual realm of Vrndavana, Krsna is the spiritual ever-fresh Cupid.
He is worshiped by the chanting of the Kama-gayatri mantra with the spiritual seed klim.
PURPORT
This Vrndavana is described in the Brahma-samhita (5.56) in this way:
sriyah kantah kantah parama-purusah kalpa-taravo
druma bhumis cintamani-gana-mayi toyam amrtam
katha ganam natyam gamanam api vamsi priya-sakhi
cid-anandam jyotih param api tad asvadyam api ca
sa yatra ksirabdhih sravati surabhibhyas ca su-mahan
nimesardhakhyo va vrajati na hi yatrapi samayah
bhaje svetadvipam tam aham iha golokam iti yam
vidantas te santah ksiti-virala-carah katipaye The spiritual realm of Vrndavana is always spiritual.
The goddess of fortune and the gopis are always present there.
They are Krsna’s beloveds, and all of them are as spiritual as Krsna.
In Vrndavana, Krsna is the Supreme Person and is the husband of all the gopis and the goddess of fortune.
The trees in Vrndavana are wish-fulfilling trees.
The land is made of touchstone, and the water is nectar.
Words are musical vibrations, and all movements are dancing.
The flute is the Lord’s constant companion.
The planet Goloka Vrndavana is self-luminous like the sun and is full of spiritual bliss.
The perfection of life lies in tasting that spiritual existence; therefore everyone should cultivate its knowledge.
In Vrndavana, spiritual cows are always supplying spiritual milk.
Not a single moment is wasted there-in other words, there is no past, present or future.
Not a single particle of time is wasted.
Within this material universe, the devotees worship that transcendental abode as Goloka Vrndavana.
Lord Brahma himself said, “Let me worship that spiritual land where Krsna is present.” This transcendental Vrndavana is not appreciated by those who are not devotees or self-realized souls because this Vrndavana-dhama is all spiritual.
The pastimes of the Lord there are also spiritual.
None are material.
According to a prayer by Srila Narottama dasa Thakura (Prarthana 1):
ara kabe nitai-candera karuna haibe
samsara-vasana mora kabe tuccha habe “When will Lord Nityananda have mercy upon me so that I can realize the uselessness of material pleasure?”
visaya chadiya kabe suddha habe mana
kabe hama heraba sri-vrndavana “When will my mind be cleansed of all material dirt so that I will be able to feel the presence of spiritual Vrndavana?”
rupa-raghunatha-pade haibe akuti
kabe hama bujhaba se yugala-piriti “When will I be attracted to the instructions of the Gosvamis so that I will be able to understand what is Radha and Krsna and what is Vrndavana?” These verses indicate that one first has to be purified of all material desires and all attraction for fruitive activity and speculative knowledge if one wishes to understand Vrndavana.
In reference to the words aprakrta navina madana, aprakrta refers to that which is the very opposite of the material conception.
The Mayavadis consider this to be zero or impersonal, but that is not the case.
Everything in the material world is dull, but in the spiritual world everything is alive.
The desire for enjoyments is present both in Krsna and in His parts and parcels, the living entities.
In the spiritual world, such desires are also spiritual.
No one should mistakenly consider such desires to be material.
In the material world, if one is sexually inclined and enjoys sex life, he enjoys something temporary.
His enjoyment vanishes after a few minutes.
However, in the spiritual world the same enjoyment may be there, but it never vanishes.
It is continuously enjoyed.
In the spiritual world such sex pleasure appears to the enjoyer to be more and more relishable with each new feature.
In the material world, however, sex enjoyment becomes distasteful after a few minutes only, and it is never permanent.
Because Krsna appears very much sexually inclined, He is called the new Cupid in the spiritual world.
There is no material inebriety in such desire, however.
Gayantam trayate yasmad gayatri tvam tatah smrta: One who chants the Gayatri mantra is gradually delivered from the material clutches.
In other words, That which delivers one from material entanglement is called Gayatri.
An explanation of the Gayatri mantra can be found in Madhya-lila, Chapter Twenty-one, text 125:
kama-gayatri-mantra-rupa, haya krsnera svarupa, sardha-cabbisa aksara tara haya
se aksara ’candra’ haya, krsne kari’ udaya, trijagat kaila kamamaya The Kama-gayatri mantra is just like a Vedic hymn, but it is the Supreme Personality of Godhead Himself.
There is no difference between the Kama-gayatri and Krsna.
Both are composed of twenty-four and a half transcendental syllables (see Cc.Madhya 21.125-29) The mantra depicted in letters is also Krsna, and the mantra rises just like the moon.
Due to this, there is a perverted reflection of desire in human society and among all kinds of living entities.
In the mantra klim kama-devaya vidmahe puspa-banaya dhimahi tan no ’nangah pracodayat, Krsna is called Kama-deva, Puspa-bana and Ananga.
Kama-deva is Madana-mohana, the Deity who establishes our relationship with Krsna.
Puspa-bana (“He who carries an arrow made of flowers”) is Govinda, the Personality of Godhead who accepts our devotional service.
And Ananga is Gopijana-vallabha, who satisfies all the gopis and is the ultimate goal of life.
This Kama-gayatri (klim kama-devaya vidmahe puspa-banaya dhimahi tan no ’nangah pracodayat) simply does not belong to this material world.
When one is advanced in spiritual understanding, he can worship the Supreme Personality of Godhead with his spiritually purified senses and fulfill the desires of the Lord man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo ’si me “Always think of Me and become My devotee.
Worship Me and offer your homage unto Me.
Thus you will come to Me without fail.
I promise you this because you are My very dear friend.” (Bg.18.65) In the Brahma-samhita it is stated (5.27-29):
atha venu-ninadasya
trayi-murti-mayi gatih
sphuranti pravivesasu
mukhabjani svayambhuvah
gayatrim gayatas tasmad
adhigatya saroja-jah
samskrtas cadi-guruna
dvijatam agamat tatah
trayya prabuddho ’tha vidhir
vijnata-tattva-sagarah
tustava veda-sarena
stotrenanena kesavam “Then Gayatri, mother of the Vedas, having been manifested by the divine sound of Sri Krsna’s flute, entered the lotus mouth of Brahma, the self-born, through his eight earholes.
Thus the lotus-born Brahma received the Gayatri mantra, which had sprung from the song of Sri Krsna’s flute.
In this way he attained twice-born status, having been initiated by the supreme primal preceptor, Godhead Himself.
Enlightened by the recollection of that Gayatri, which embodies the three Vedas, Brahma became acquainted with the expanse of the ocean of truth.
Then he worshiped Sri Krsna, the essence of all the Vedas, with a hymn.” The vibration of Krsna’s flute is the origin of the Vedic hymns.
Lord Brahma, who is seated on a lotus flower, heard the sound vibration of Krsna’s flute and was thereby initiated by the Gayatri mantra.