Some people ask, “In Kṣetra-maṇḍala, Nīlācala-dhāma, there is the yearly festival of Ratha-yātrā. Why did Param Gurudeva, Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja, perform this festival in Navadvīpa-dhāma, and also, why is Ratha-yātrā performed in Vṛndāvana?”
We know that this Ratha-yātrā in one aspect represents bringing Kṛṣṇa from Kurukṣetra to Vraja-maṇḍala. Did the Dvārakāvāsīs ever come to Vraja and take Kṛṣṇa back to Dvārakā by chariot? It is never heard. Navadvīpa-dhāma is the meeting place, so why is Ratha-yātrā performed there? Some people challenged the devotees of Devānanda Gauḍīya-maṭha about this topic. Śrīla Gurudeva gave many powerful answers, establishing the truth.
In Ānanda-vṛndāvana-campū, Gopāla-campū, Viṣṇu Purāṇa, Hari Vaṁsa Purāṇa, Padma-Purāṇa, and so forth, the pastimes of Kṛṣṇa in Vraja are described. On the day of Rathasaptamī, also known as Makari-saptamī, and the appearance of Advaita Ācārya Prabhu, Lord Viṣṇu appeared in this world and the sages, priests, and brāhmaṇas arranged a Ratha-yātrā festival. The Viṣṇu temples of South India arrange the Ratha-yātrā festival on this day. In Vṛndāvana, at the Śrī Ranganātha temple, in Vaiśākha-masa, on Akṣaya-tṛtiya, they arrange a chariot festival.
When did this Ratha-yātrā mahotsava start in Vṛndāvana? How was it performed? In Ānanda-vṛndāvana-campū, Gopāla-campū, and other books of the Gosvāmīs, the pastimes of Kṛṣṇa in Vraja are described in great detail. On Kṛṣṇa’s birthday, Nanda Mahārāja arranges a festival, and takes Kṛṣṇa out on a chariot. On Rādhāṣṭamī, Vṛṣabhānu Mahārāja invites all the Vrajavāsīs to attend a great festival in Varsānā. Nanda Mahārāja, Upananda, Sunanda, Parjanya, Varīyasi and all the residents of Nandagaon are invited to attend. Vṛṣabhanu Mahārāja sent the message, “Nanda Mahārāja, Kṛṣṇa and Baladeva should not come walking. They are very beloved to me.”
Vṛṣabhanu Mahārāja sent beautifully decorated bull carts to pick up Nanda, Kṛṣṇa, Baladeva, and their family members. Yogamāyā Paurṇamāsī sent news to Vṛṣabhanu Mahārāja, “Kṛṣṇa and Baladeva will not go by bull carts. They always serve the cows and bulls and never desire to make them like their servants or to give them pain. Kṛṣṇa teaches everyone to serve and worship the cows, not to use them for riding or one’s own recreation. The cows and bulls are revered and worshiped.”
Vṛṣabhanu Mahārāja discussed with his brothers what to do. Yogamāyā Paurṇamāsī sent the reconciliation, “If I sit on the cart, then Baladeva and Kṛṣṇa will also sit. Baladeva will come in front on a cart with His close friends, then I will come next with my own associates, and Kṛṣṇa will come with His. The gopas will pull the carts.”
Vṛṣabhanu Mahārāja arranged beautifully decorated chariots. They were ornamented by the Vraja-devīs and made according to the desire of Śrīmatī Rādhārānī. Do not think these chariots are simply made of wood or anything ordinary. With their own heartfelt love, the gopīs made each part of these carts. When Kṛṣṇa goes to the forest with bare feet, the gopīs feel great distress and lament, “Kṛṣṇa goes to the forest where there are many thorns and sharp stones. Kṛṣṇa’s feet are very soft and are cut and hurt in the forests of Vraja. If only we could lay down and Kṛṣṇa could walk on top of our soft breasts, then Kṛṣṇa would never feel any pain.”
The Vraja-devīs’ hearts are very soft. They do not make a simple wooden chariot for Kṛṣṇa to come on. Sometimes it is heard how the sakhās climb on each other’s shoulders one after the other and then steal butter from a high place, similarly, it is like the gopīs make these carts with their own bodily limbs, moods, and hearts. The cart is not an inert structure. Many soft seats are arranged for Kṛṣṇa, like the gopīs taking Kṛṣṇa on their laps.
On the early morning of Rādhāṣṭamī, the beautifully decorated carts arrive. Paurṇamāsī-devī, Yaśodā Mātā, Rohiṇī Mātā, and the elder mothers and gopīs ride on one cart. Baladeva rides on one cart with His sakhās, and Kṛṣṇa with His. They all come to Varsānā with a great festive mood to celebrate Śrīmatī Rādhārānī’s birthday. The carts are pulled by the sakhās and gopas. Kṛṣṇa gives respect to the bulls.
When He was just a boy of two or three, Kṛṣṇa left Gokula and came to Nandagaon by bullock cart. But when He was older, He would never ride on the bulls or cows, He respected and worshipped them.
The Vrajavāsīs bring so many gifts for Rādhārānī. Yaśodā Mātā arranged many pearls, diamonds, and gemstones to give Rādhārānī, but Paurṇamāsī-devī stopped her, saying, “Rādhikā is very soft, fragile, and thin, She cannot carry these heavy, cold stones.” Then they arrange soft, fragrant, small, and beautiful flowers, like beli, cameli, jui, mallikā, and they make many garlands. They arrange sweet drinks of many kinds and carry them with clay pots. They bring fresh butter and many kinds of sweets, filling up the carts with everything.
Paurṇamāsī Yogamāyā sits in the middle cart with the mothers and gopīs of Nandagaon. As they come, everyone chants, “Rādhe, Rādhe! Rādhe, Rādhe! Vṛṣabhānu-nandinī Rādhe Rādhe!” They are all fixed in chanting the names of Śrīmatī Rādhārānī. They have this relation, attraction, and affection for Śrīmatī Rādhārānī.
The Vraja-devīs decorate the pathway to Varsānā with flags, festoons, strings of garlands, and sprinkle the path with scented water. Three carts are now coming. First is Baladeva Prabhu, next is Paurṇamāsī-devī, and third is Kṛṣṇa. On the way, everyone relishes the feast of nāma-rasa-saṅkīrtana, singing, ‘Rādhe, Rādhe!’ From Nandagaon, Nanda-bhavana, to Varsānā, Bhan-gaḍa, is seven kilometers. This is a little farther than the distance from Jagannātha’s Śrī Mandira to Sundarācala, Guṇḍīcā. There is not much difference.
When Jagannātha’s chariot crosses Bankhandi, He stops there and the king comes and offers upala-bhoga and does Jagannātha ārati. Similarly, as Kṛṣṇa comes on the way to Varsānā by cart, He stops in the middle at Saṇket, and the Vrajavāsīs offer Him many gifts, drinks, sweets, and tasty preparations.
When everyone arrives in Varsānā, Rādhārānī’s royal abhiṣeka is performed. This is described in the Mādhava-Mahotsava of Śrīla Jīva Gosvāmī. There is a great feast and celebration.
Vṛṣabhānu Mahārāja welcomed everyone when they arrived in Varsānā, giving them flower garlands, tilaka, new cloths, turbans, and many gifts. As everyone entered Varsānā, they became surprised at the beautiful decorations. Vṛṣabhanu Mahārāja embraced Nanda Bābā, Kṛṣṇa and Baladeva and invited them inside. Then he gave them breakfast. Every year they performed this festival with Kṛṣṇa coming by chariot from Nandagrāma to Varsānā.
Mahāprabhu’s mood is that Sundarācala is Vṛṣabhānupura and the Śrī Mandira is Nandagrāma. Mahāprabhu discussed all these things with Svarūpa Dāmodara and Rāmānanda Rāya.
On the day of Guṇḍīcā-mārjana, Mahāprabhu went to the Guṇḍīcā, and cleaned it personally with all the devotees. He made a beautiful seat and kuñja for Kṛṣṇa to come and engage in pastimes. Caitanya Mahāprabhu, the Supreme Lord Himself, taught everyone how to serve and prepare the kuñja for Rādhā-Kṛṣṇa’s pastimes. Kṛṣṇa is coming from Nandagrāma for the appearance of Śrīmatī Rādhārānī in Varsānā.
After the festival for Śrīmatī Rādhārānī’s birthday in Varsānā, Nanda and Yaśodā Mātā begged Vṛṣabhānu Mahārāja and Kīrtidā to allow Śrīmatī Rādhārānī to come to Nanda-bhavana to cook.
Yaśodā Mātā saw how much Kṛṣṇa ate, and how His color changed, how He became very healthy and happy. She sat with Kīrtidā and said, “I am begging at your feet, please bestow my wish.”
“What do you need?”
“I desire to bring Rādhārānī to my house and She can cook a little for my Kṛṣṇa and then return.”
Mukharā said, “No. It is not possible. My granddaughter will not go to serve in any other’s house. She is not an ordinary servant.”
Yaśodā Mātā begged again and again, weeping profusely.
“You can send Kṛṣṇa here every day to take prasādam and then go,” Mukharā said.
But Nanda Bābā did not agree.
Yogamāyā Paurṇamāsī then came and spoke with Vṛṣabhānu Mahārāja, Kīrtidā and Mukhara, convincing them to allow Śrīmatī Rādhikā to go to Nanda-bhavana. In Vraja, everyone follows the instructions of Yogamāyā Paurṇamāsī. So, some days later, Śrīmatī Rādhikā came by palanquin to Nanda-bhavana.
Mahāprabhu would sing before Jagannātha—vigraha nahi tumi sakśat vrajendra-nandana. He saw the Śrī Mandira as Nanda-bhavana, where Kṛṣṇa resides with Nanda and Yaśodā. In the early morning, the Dayitas offer Jagannātha fruits, roots, butter, and sweets. At nine a.m. Jagannātha goes for grazing the cows. Then there is sarva-darśana, devotees go and meet with Jagannātha. Jagannātha’s raja-bhoga is at three p.m., after coming back with the cows. These pastimes are going on eternally.
The Ratha-yātrā festival was propagated all over the world by Śrīla Svāmī Prabhupāda. This cools the hearts of the living entities and bestows bhakti-rasa and vraja-rasa, not dvārakā-rasa. It collects everyones’ hearts and brings them nearby Kṛṣṇa. If one doesn’t understand the inner meanings and moods of this Ratha-yātrā festival, he will be misled.
Some say that only the Ratha-yātrā from Śrī Mandira to Guṇḍīcā should be attended and the return journey is unfavorable to the mood of the Gauḍīyas. Such people have misconceptions. In the Caitanya-caritāmṛta, it is described that Mahāprabhu led great saṅkīrtana parties during both the going and return journey with the same mood. On the return day, it is like Śrīmatī Rādhārānī coming to Nanda-bhavana to start cooking there for Kṛṣṇa. If it is true that Gauḍīyas do not attend the festival of the return Ratha, then why do they enter the Jagannātha temple for darśana and take prasādam at Ānanda-bazaar the rest of the year? Those who say, “We will not take Kṛṣṇa back to Dvārakā,” do not have the proper understanding of this festival. The Guṇḍīcā Temple is like Vṛṣabhānu-pura, in Varsānā, and the Śrī Mandira is Nanda-pura, in Nandagrāma. The return journey is symbolic of Śrīmatī Rādhikā coming to cook at Nanda-bhavana.
Srila Gurudeva ki Jaya! (Excerpted from the Bhaktabandhav book publication, “Sri Guru Darshan”. Available from; rasik@bhaktabandhav.org )
Jagannātha’s divine form is very special and full of many mysteries. Parabrahma resides within the heart of Jagannātha. That Parabrahma is Kṛṣṇa, and indranīla-maṇī. There is a śālagrāma there. This is called Parabrahma. Brahmā said, “I will place this Parabrahma here,” when the original Jagannātha Deities were carved. “I will keep Parabrahma hidden inside Jagannātha, in the kuñja in His heart.”
When the four logs of wood came to Cakra-tīrtha, Kṛṣṇa was present inside one as Nīla-Mādhava, Naṭavara-Nanda-kiśora. Only four Dayitās are allowed into the secret enclave where the transferral of Parabrahma is performed from one Jagannātha to another. There are no lights. All the lights in Jagannātha-Purī are turned off during the night of Nava-kalevara, when Parabrahma is transferred from the heart of one Jagannātha to the new Jagannātha. The Dayitās are also blindfolded before doing the ceremony. It is said that the opening in Jagannātha is two feet by two and a half feet. This is covered by many layers. When this cave in Jagannātha’s heart is opened, a brilliant light shines forth. Bhubaneśvarī resides within Subhadrā-devī. She is transferred to the new Subhadrā Deity by her appointed dayitā priest. Ananta-Vasudeva is within Baladeva Prabhu and He is transferred to the new Baladeva. Brahmā hid these Deities within the wooden Deities of Jagannātha, Baladeva, and Subhadrā. Therefore, Mahāprabhu would say, “You are not a Deity, You are directly Vrajendra-nandana.” Why? Kṛṣṇa is hiding inside Jagannātha. There no one will disturb Him and He can stay privately with Śrīmatī Rādhārānī and the Vrajavāsīs. The Gauḍīya Guru-varga, under guidance of Mahāprabhu, in the Svarūpa-rūpānuga-paramparā know these secrets and disclose them at the appropriate time. When Indradhumnya Mahārāja saw Nīla Mādhava in His trance, Nīla Mādhava said He would not be revealed before the vision of ordinary people. Therefore He is hiding within Jagannātha. This Parabrahma is kept within Jagannātha until the next Nava-kalevara, when He is transferred. For the approximately twenty-year period between, He is covered in candana and placed together with Tulasī leaves and mañjarīs and kept covered by many layers of skin and flesh that comprise Jagannātha’s divine body. Jagannātha is not made entirely of the wood of the special trees that the Dayitās select before Nava-kalevara. This wood is like Jagannātha’s skeleton, and this skeleton is there when Parabrahma is transferred on Amāvasyā, the darkmoon day, fifteen days after Snāna-yātrā Purṇimā. Then, for the next month before Ratha-yātrā, Jagannātha’s skeleton is given layers of flesh and skin, with varieties of holy mixtures, such as sandalpaste, musk, camphor, and aguru, until finally He appears as He is visible on Ratha-yātrā. Lord Jagannātha appears in many forms. Sometimes after twenty years Jagannātha appears as Śrī Keśava. Sometimes He is Mādhava, or Govinda. Each twenty years, a new Jagannātha, with a specific predominating mood, becomes the new Jagannātha when the old Jagannātha is placed in samādhi. This present new Jagannātha is ugra, very powerful and fierce. He will care for the jīvas for the next twenty years. Every Jagannātha is named Jagannātha—this is His title. Still, He has a specific name. Jagannātha is His title. This is a title, like Brahmā and Indra are titles. Every Nava-kalevara, a different incarnation or manifestation of Kṛṣṇa appears as the new Jagannātha. He takes care of the jīvas during that period. This Jagannātha is raudra, bhayānaka, angry and fearsome. He is very strong. The previous Jagannātha was quiet, polite, humble, and very sweet. During Mahāprabhu’s time, Jagannātha was Madana-mohana, Śyāmasundara. Every eighteen or twenty years He changes. The Dayitās call this Ghata-Parivartana. They say, “Jagannātha has passed away and a new Jagannātha has been born.” But how can Jagannātha die? Is this possible? Never! He is Parabrahma. He only appears in a different form, for the benefit of the jīvas. Do not think according to your own speculation. There are many secrets regarding Lord Jagannātha. Śāstra is ananta, unlimited. Kṛṣṇa-līlā is ananta. Hari is ananta; hari-kathā is ananta. If you are with the Guru-varga, then you will be able to understand everything. If you are not with the Guru-varga, then by your own speculation you cannot understand anything. You may read śāstra, this and that, go here and go there, but you will be cheated by materialists. God may give you a palatial arrangement like Dvārakā. He may give you so much opulence. You will think, “I am so happy!” But you don’t know the real meaning of happiness. You are not really happy. Unless you come to Vraja-maṇḍala, and meet with Kṛṣṇa, Puruṣottama, the Supreme Person, then you cannot understand anything. Your own choice is your foolish independence and doer-mood. This keeps you separated from Kṛṣṇa; alone. Then you are not with Kṛṣṇa and His family.Sudarśana never likes to leave his master, or to see Him engaged in hard work. If one’s guru is working, cleaning, cooking, massaging his disciples and feeding them, then good disciples will feel very bad. The parents do everything for their ignorant children when they have no strength or knowledge. But when a child becomes older, if he does not do anything for his parents, and remains accepting their service, then he is spoiled and ungrateful.
Śrīla Gurudeva continuously gives us spiritual help. He helps us achieve realization of the soul and the Supersoul. He takes care of us so that we never go distant from the Guru-paramparā. But if we make Śrīla Gurudeva wash our cloth, massage our feet, and do all kinds of services, then this is not guru-sevā. This is improper. Sudarśana thought, “My Prabhu fought with Aghāsura, Pūtanā, Kaliya, and many other demons, but why didn’t He simply call me to kill them? There was no need for Him to do such hard labor. How can I tolerate this?” The real disciple cannot tolerate seeing Śrī Guru working very hard in front of him. Sudarśana thought, “Why am I allowing this disturbance to my Prabhu? He has not invited me to Vraja. How can I gain entrance and a chance to serve?” Sudarśana said, “O Prabhu, I can never leave You. Do as You like, but please don’t leave me. May I always be with You. Please accept me and my service. Otherwise I will be a useless orphan and my life will be destroyed.” All souls are God’s children. If you do not give affection to God—if you distance yourself from Him and go to mundane cheaters for relations, then you will suffer. If you have even a little affection for God, then He will never reject you or kick you away. You will never have any problems in your life. Sudarśana prayed to his master, “O Prabhu, You left Dvārakā. The great city sank in the ocean and all the Yādavas were finished. You also left Mathurā, but please do not leave me. Give me some service.” “What service will you perform?” Jagannātha said. “If anyone comes to You and just once offers praṇāma with a desire to serve You, I will help them and cut away their anarthas.” “Yes, very good. People want to come to Me, but they have been blinded by ignorance and false ego. You will show them the right path. I am very pleased that you will help them.” Sudarśana is he who gives pure illuminating knowledge by which we can reach our ultimate goal of life. By first offering obeisance to Sudarśana, he will show you with his light which way is the path to God. Whoever comes to Jagannātha, they first see Sudarśana and he gives all conditioned souls very good help and by this they can understand what their duty is and who they will meet with and what their proper service and etiquette is. Sudarśana Prabhu came to Jagannātha Purī to help all conditioned souls. Cakra-tīrtha is the place where Cakra Sudarśana came and is now also present. If anyone prays to him and offers obeisances, then he will give ability to meet with Jagannātha. We must offer praṇāma to Śrīla Gurudeva. He is very kind. We came like orphans not knowing anything. Without him, how could we understand Sudarśana, Jagannātha and the holy dhāma? By the mercy of Śrīla Gurudeva, a center has been opened at Cakra-tīrtha. Sudarśana has given shelter at his lotus feet. So Jagannātha also has accepted everyone. Jagannātha is very happy with all and he gives mahā-prasāda and all blessings. Cakra Sudarśana gives fresh air near the sea. But this is external. He gives the soul pure energy, strength and taste to practice bhajana. It is first necessary to go to Sudarśana for light, strength and power. If we don’t have Sudarśana, good vision, then we will have kudarśana, bad vision. Then we will think, “This person has very long beautiful eyes and a sweet figure!” Day and night we will be involved in the material energy. But Sudarśana will never give this opportunity to those who are in his shelter. He will say, “Why are you only looking at meat, flesh, pus, stool, and sewer plants? Why are you running for this? This is very bad.” If you remember and pray to Sudarśana when any mundane desire is present, he will immediately cut out this burning desire. He will cut your relation with anyone other than God and God’s family. Have a spiritual relation with everyone. All souls are the parts and parcels of God. Everyone is my friend if we all serve God together. This is the philosophy of Sudarśana. Sudarśana will make you eternally young. Jagannātha, Baladeva, and Subhadrā came in the forms of tree trunks without eyelids, ears, hands, or mouth, They were only logs of wood. How can we understand He is God, Parabrahma? Sudarśana gives the power for this transcendental vision. Mahāprabhu would say:pratimā nahe tumi sakśat vrajendra-nandana [Caitanya-caritāmṛta, Madhya-līlā 5.96]
“You are not a statue; You are directly Vrajendra-nandana Kṛṣṇa Himself.” śyāmasundara śikhaṇḍa śekhara smera-hāsa muralī-manohara rādhikā-rasika māṁ kṛpā-nidhe sva-priyā-caraṇa-kiṅkarīṁ kuru [Śrī Viṭṭhalācārya] O Śyāmasundara, O beautiful dark boy with a peacock-feather crown, Your playful smile and Your flute completely bewilder our minds. You are expert at tasting the nectar of Śrīmatī Rādhikā’s love, and You are an ocean of mercy. Please make me a maidservant of Your beloved. When Mahāprabhu saw Jagannātha, He said, “You are Śyāmasundara wearing a peacock feather and playing a flute.” We do not see the Deity of Rādhārānī with Jagannātha. But She is present in a hidden form near Jagannātha. On Rādhāstamī, Sudarśana comes out of the Jagannātha-mandira and performs parikramā of the temple. He is the expansion of Svarūpa-śakti. Conditioned souls cannot fathom these subtle truths. They see Jagannātha and think, “He has no hands, how can He play a flute?” Jagannātha is hidden like Kūrma-avatāra. If only the Vrajavāsīs are there before Him, then He brings out His hands, legs, and limbs and plays with them. But otherwise, Jagannātha acts neutral. If we get the mercy of Sudarśana, we can understand where Jagannātha hides His hands, where His flute is, and how He eats and distributes mahā-prasāda all over the world. Jagannātha’s hands are all over the world. Once, a crow came to Ayodhyā. At that time Rāmacandra was a small child and was playing with Lakṣmana, Bharata, and Śatrughna. Daśaratha and the queens were very happy. Rāma was running and playing, rolling and crawling. Then the queens gave malpura. Rāmacandra is the incarnation of Kṛṣṇa, but in His līlā, He greatly liked malpuā sweets, dāl-purīs, and tikuwa-laddus. Kauśalyā made these preps for Rāma and He ate them as a child and walked around playfully. Then a crow named Kakh Basundi came to take Rāma’s remnants. Rāma said, ‘Take!’ The crow came and took the malpura and flew away. But the crow saw that Rāma’s hand was coming behind him. He moved all over the whole world, but the hand of Rāma was always coming behind to catch him. He became hopeless and then entered Rāma’s mouth and saw all fourteen planetary systems. Then Rāma laughed and Kakh Basundi came out and saw that Rāma was eating malpuā and he was coming to take it. God’s blessings and hands are for everyone. Our hand is only with us to feed our mouth, or for disturbing others. By hand you can kill someone, and by pen one can disturb many people at once. But Jagannātha’s hand is not for His own enjoyment or disturbing anyone. He gives His hands for the service of the devotees. Wherever the bhaktas have any problem, Jagannātha helps. In the Purāṇas it is described how there was a brāhmaṇa who worshiped Jagannātha, but his wife was an enjoyer. She said, “Day and night you are worshiping a piece of wood, you don’t do any work and bring me money. I am young and you haven’t given me a son, you have stayed with wood, therefore, have become like wood! You are useless! I will throw out Jagannātha!” She threw out Jagannātha and said, “Enjoy with me! Why did you marry me if you won’t give me a son?” The brāhmaṇa was very disturbed not finding Jagannātha, and he didn’t eat or sleep. The woman was by force trying to make him her doll. She said again and again, “Give me one son!” But he had no desire to enjoy and his body had no energy for anything other than God’s service. But how could she understand. She was nearby her own enjoyment, not him and God. Simply by staying nearby sādhus, one cannot get benefit if he is divided by selfishness. That lady could not change. Some time passed and she said, “Hey useless person, you have only disturbed my life! Why did you marry me?” She always beat him with a broom. She saw he was healthy and strong, but his relation was only with God. She could not understand his nature. She beat him and abused him, thinking, ‘He is healthy, why isn’t he enjoying with me?’ She became like mad. Her body had a big heat she wanted to cool, but he would be no fan for her. Where is the sādhu? Ordinary people cannot understand this. The lady said, “I give you one week’s time, give me a son, or buy me one from the market! Otherwise I will throw you out.” The brāhmaṇa agreed. She gave him one rupee to buy a child in the market. Now also it is possible to buy children. Poor families make many children and sell them. The brāhmaṇa went to a carpenter and asked, ‘Please make me one Jagannātha in a week’s time.” “Yes, I will do it for one rupee.” “Okay.” The brāhmaṇa went back and his wife said, “You haven’t brought a son?” “Yes, I made arrangements. But he is just a newborn. The mother said she will give him after seven days when he is stronger from drinking milk.” The lady arranged everything for the boy’s arrival. She got a palanquin, umbrella, baby clothes, and so many things. After a week she gave all things to her husband to bring the boy. The brāhmaṇa gave the carpenter one rupee and took Jagannātha covering Him with a cloth like a baby. He thought, “Today will be my last day. She will definitely beat and kill me with a stick. She likes mundane flesh dolls. She has no love for Jagannātha.” He gave her Jagannātha swaddled up in cloth and said, “He is sleeping. Don’t open his cloth or disturb him now.” “What is his name?” “Gopāla.” She took him to her room and thought, “How can I wait another night?” She opened the cloth and said, “Hey Gopāla! Look at me!” Gopāla was smiling up at her. He played with her and drank her milk. The brāhmaṇa was outside peeking in to see her reaction. He thought, “Oh, very good!” and came inside, but then Gopāla became wood. His wife took a stick and shouted, “Get out! Never come in my house! You have turned my son into wood! Before he was smiling and playing with me!” She took a stick and beat the brāhmaṇa out of the house and down the street. He began doing bhajana staying on the bank of a river. He thought, “O Prabhu, Your pastimes are very sweet. If You like her and not me, that is fine, stay with her.” Back at his home, the baby talked, played, and drank milk from the lady. She was happy and said, “You are my Gopāla, I bought you with one rupee.” Four years passed while she was serving Gopāla. When he began speaking, Gopāla asked, “Where is My father? Who is he?” “Don’t think about him!” she said, “if you meet him You will become wood!” “I will be wood!” “Yes, with no eyes or hands, You will only be like a small tree trunk! He is a stupid and useless man. Whoever is with him will become like wood. So You should never want to meet with him.” In due course of time, she became pregnant and gave birth to a son. Then Gopāla would pinch the baby and make it cry. She became very angry, “You are disturbing the real son born from my womb! Which caste are You from? From where did You come! Get out!” She kicked out Gopāla. Why? Now she had her own blood son and no longer liked Gopāla. He cried and went looking for the brāhmaṇa. He found him like a beggar in a straw hut by the river. He saw Gopāla come and asked, “Who are You?” “I am your Gopāla.” “Why have You come to me?’ “I like you. You gave Me to your wife, but now she has kicked Me out.” The brāhmaṇa embraced Gopāla and He then became wooden Jagannātha. “Oh, You are testing my faith. Don’t worry, I believe in You and love You in any form. You are my all and all.” He nicely worshiped Jagannātha. Back at his wife’s house, while her boy was sleeping, a snake came and bit the infant, killing it. Sudarśana gives pure darśana, he bestows pure intelligence. Then one can understand the physical body is only a corpse. Otherwise we think our body is everything and Śālagrāma is only stone and Jagannātha is wood and Kṛṣṇa is only one brass deity. People think, “If I sell the Deity, then I can buy some rasagullas.” This is not business of the soul, this is only material body business. By the mercy of Sudarśana, we will see everything properly. Sudarśana cuts and kills our anarthas and false ego and bad desires. Śrī Guru-pāda-padma has externally left, but he is really present here. He has given us place near Sudarśana in Cakra-tīrtha. If we pray to Sudarśana then we can understand his mercy and get a relation with Jagannātha. Śrīla Gurudeva is taking care of all his devotees and disciples. We are very lucky, by his mercy we have come to Jagannātha Ratha-yātrā under the guidance of the Vraja-devīs. The Vraja-devīs are taking Kṛṣṇa from Kurukṣetra to Vṛndāvana. The lover has a very sweet relation with the beloved. If the beloved becomes anyhow imprisoned or in a difficult situation to escape from, the lover will run and make any tricky policy to save the beloved. God is full of compassion for the lost souls. He sends His close associates to bring the conditioned souls home to Him. They go door to door without any selfishness to collect all conditioned souls. They serve, house, and feed them and tolerate everything. They very carefully take them in their laps and with more affection than a million parents, they care for them and bring them to God. When God sees His children, how much happiness does He feel? When God is happy, automatically the souls become happy. If God is displeased with someone, they can never be happy or satisfied. But if God is pleased, everything will be very sweet. Śrīla Gurudeva brings us to Lord Jagannātha. If Lord Jagannātha watches us and we make relation with Him, then all our problems will cease. For millions of lives we have been orphans moving and suffering. With great compassion, Śrīla Gurudeva brings us and offers us to God. Then God is very pleased, “After so long you have come to Me?” Then God’s pleasure is His blessings and mercy. This is very powerful. God’s blessings don’t go to everyone. This is distributed by Śrī Guru-pāda-padma. Śrīla Gurudeva’s blessings are given by his causeless mercy. If anyone meets with Śrīla Gurudeva, then the mood of the gopīs will come and we will understand, “In this world, no one is my lover, only Kṛṣṇa is my nearest and dearest friend.” We have made millions of relations, but there is never satisfaction or real love. When Śrīla Gurudeva brings us to the lotus feet of Kṛṣṇa, we receive unlimited happiness and satisfaction. Śrīla Gurudeva brings us to the dhāma, working very hard to arrange everything, and then we can meet with Jagannātha. Jagannātha comes out to give everyone darśana. He looks, “How many people have come near Me? Who likes Me? Who is waiting to welcome Me?” He has big eyes with no lids. He watches more powerfully than the sun’s light. Jagannātha stays outside and watches who comes and has love for Him. He watches who offers Him flower garlands and any drinks or food. He isn’t greedy for material objects, He only wants our love and relation with us. Śrī Jagannātha, Baladeva, Subhadrā, and Sudarśana have gone to Vṛndāvana by chariot. Sudarśana is present serving Kṛṣṇa in Dvārakā, Mathurā, and Vaikuṇṭha. But Kṛṣṇa never accepts his service in Vṛndāvana. Kṛṣṇa doesn’t need weapons and other things in Vṛndāvana. What service will Sudarśana perform? Sudarśana desires to serve Kṛṣṇa in Vṛndāvana also. In Vṛndāvana many demons came sent by Kaṁsa, but Kṛṣṇa never called for Sudarśana to kill them. Sudarśana prayed to Jagannātha repeatedly to get a chance to go to Vṛndāvana, than Jagannātha finally agreed and They took Sudarśana with Them. But in Vraja-maṇḍala he is not Cakra Sudarśana. His mood is changed. By the mercy of the Vraja-devīs he is changed and the mood he has is not to cut, kill, or destroy anything. Now Sudarśana serves all the lakes, ponds, trees, creepers, animals, and Girirāja Govardhana. Before, Sudarśana saw that Indra attacked and attempted to destroy Vraja-maṇḍala and the Vrajavāsīs. Sudarśana was disturbed, “Indra, Varuṇa, and Candra disturbed the Vrajavāsīs, I won’t allow this!” He prayed to Kṛṣṇa to be able to serve all the Vrajavāsīs. Sudarśana then went with Jagannātha in the form of a piece of wood. In this way he hides his form. Just as the Vraja-devīs hide their power by appearing like ordinary cowherd girls, but really they have millions of times more power than the most powerful goddesses. They don’t show this and have no pride. Similarly, in Vṛndāvana, Sudarśana takes the form of a piece of wood near Yogamāyā Subhadrā. He is not nearby Kṛṣṇa or Baladeva. Why has he gone nearby Subhadrā? Sudarśana rides to Vṛndāvana on the cart of Subhadrā. But usually he is always connected to Kṛṣṇa. Sudarśana stays on the hand of Viṣṇu, who has a conch, cakra, club, and lotus in His four hands. But now Sudarśana has gone to Yogamāyā. What will he do? In Vṛndāvana, Subhadrā-devī teaches Sudarśana how to serve the Vrajavāsīs. In Vṛndāvana, she is Paurṇamāsī, or Vṛnda-devī. She is Subhadrā, who bestows bhadra, auspiciousness, and he is su-darśana, who bestows pure vision. Jagannātha’s Sudarśana is very ferocious, but by staying with Subhadrā, he becomes soft and sweet and ready to enter Vṛndāvana. Before he had no place in Vṛndāvana. Subhadrā is the sister of Kṛṣṇa and Baladeva. Baladeva gives the souls chance for Kṛṣṇa’s service, and Subhadrā makes them qualified. By Subhadrā’s mercy, Sudarśana became qualified and attained the moods of the Vrajavāsīs.In the Jagannātha Temple, Caitanya Mahāprabhu daily had darśana of Jagannātha’s maṅgala-āratī. In the afternoon and evening He also went for darśana of Jagannātha. During Ratha-yātrā, Mahāprabhu did kīrtana and took Jagannātha to Guṇḍīcā. Some so-called Gauḍīyas say that Mahāprabhu took Jagannātha from Śrī Mandira to Guṇḍīcā but that He did not pull the chariot on the return journey. If Mahāprabhu has the mood that only Guṇḍīcā is Vṛndāvana and that the other temple is Dvārakā and not worth going to, then why did Mahāprabhu go daily to the Śrī Mandira for the āratis of Jagannātha? Mahāprabhu took Jagannātha to Śrī Vṛndāvana, after when Jagannātha returned, why would Mahāprabhu meet with Him? Some say that this is not the right mood. They say the Gauḍīyas bring Jagannātha to Guṇḍīcā and the Oriyas take Jagannātha back to the Śrī Temple. But Mahāprabhu never said this. Mahāprabhu had the same mood while going and coming. In Caitanya-caritāmṛta and Caitanya-bhāgavata it is written that Mahāprabhu had the same mood both ways. He always felt He was taking Jagannātha to Śrī Vṛndāvana.
Early every morning, the Dayitas serve Jagannātha first. Dayitā means priya, beloved. These servants of Jagannātha are in the line of Vasu and have the mood of the Vraja-devīs. They offer butter, sugar candy, juice, fruits, and other sweets to Jagannātha first thing in the morning after maṅgala-āratī. Next, Lakṣmī’s smarta-brahmaṇas offer bhoga. Many people think that this Śrī Temple is Dvārakā Purī and only the car festival Ratha-yātrā time is for the Gauḍīyas. But during the complete year Mahāprabhu and the devotees meet with Jagannātha and take Jagannātha’s mahā-prasāda. If this is Dvārakā why would they go? Jagannātha is apparently in Dvārakā. All Vrajavāsīs and Vraja-devīs are in Śrī Vṛndāvana. Due to their separation, they are always greatly suffering. In Śrī Vṛndāvana, there are many Vrajavāsīs together. But in Dvārakā, there is no one to help Kṛṣṇa in His separation. There is only Uddhava, but he had no understanding of Vraja and therefore Kṛṣṇa sent him to Vṛndāvana where he learned something. Still, he could not have complete sympathy for Kṛṣṇa. Baladeva Prabhu and Rohiṇī Mātā stayed in Vraja-maṇḍala and had more knowledge, but they had no realization of how to help Kṛṣṇa. Even if they knew, how could they help Kṛṣṇa? Kṛṣṇa was always suffering in Dvārakā. The gopīs are suffering for Kṛṣṇa because He has no good friends there. How could He speak with anyone and who could understand His mood? Śrīman Mahāprabhu adopted the mood, color, and desire of Rādhārānī and met with Lord Jagannātha. Mahāprabhu saw that Jagannātha’s eyes were wide open—He never slept. Kṛṣṇa was only sitting in one place like a small baby, never moving. He waits, “When will the Vrajavāsīs come and take care of Me?” Deities generally have all senses, hands, eyes, ears, and nose. But Jagannātha appears like He has nothing, only a wooden torso. He is like a small baby in deep separation. Who can understand His mood? Mahāprabhu and Rādhārānī’s followers go there and think, “How can we serve Him.” In Lalitā-mādhava and Vidagdha-mādhava, Śrīla Rūpa Gosvāmī explains the inner truths and pastimes of Kṛṣṇa in Vraja and Dvārakā. Śrīla Rūpa Gosvāmī came to Jagannātha Purī and met with Mahāprabhu. When he entered the state of Orissa, there is one village called Satyabhāmā Pura. Satyabhāmā appeared to him and ordered him, “I know you are writing these dramas, but keep Dvārakā-līlā and Vraja-līlā separate. One side is vipralambha and one is sambhoga, separation and meeting. Śrīla Rūpa Gosvāmī wrote the dramas and gave them to Svarūpa Dāmodara. Mahāprabhu also said to write the pastimes separately. With Lord Jagannātha, the pastimes of Vraja and Dvārakā are both present. Dvārakā and Vraja-maṇḍala are both present with Jagannātha. Śrīla Rūpa Gosvāmī wrote who the associates of Kṛṣṇa in Dvārakā are expansions of. He wrote that Satyabhāmā is the expansion of Rādhārānī and Rukmiṇī is Candrāvalī. All the Yadu-vaṁśī are Kṛṣṇa’s friends, sakhās, and others. Śrīla Rūpa Gosvāmī wrote all these secrets. If Rādhārānī is Satyabhāmā, why is there separation? Why is Kṛṣṇa suffering there? After Kṛṣṇa left Vraja-maṇḍala, Śrīla Rūpa Gosvāmī writes that Śrīmatī Rādhikā and the aṣṭa-sakhīs went in different ways to Dvārakā. Śrīmatī Rādhikā after was transported to the sun and later took the form of Satyabhāmā, the daughter of Satyajit. Satyabhāmā is the expansion of Rādhārānī, she is not Rādhārānī Herself. She serves Kṛṣṇa but doesn’t fully understand His heart. In Dvārakā, the Yādavas are Kṛṣṇa’s family, but they are like servants. The Vraja-devīs externally have no relation with Kṛṣṇa. They didn’t get married to Him and have no children, but the Vrajavāsīs and Vraja-devīs love Kṛṣṇa as their heart, soul, and everything. While Kṛṣṇa stayed in Dvārakā Purī, at every moment He felt the pangs of separation from Vraja. Caitanya Mahāprabhu went to the temple of Jagannātha with the mood of Rādhārānī. He looked, “How is He feeling, is He happy?” Śrīla Rūpa Gosvāmī also wrote Haṁsadūta. For a complete night Rādhārānī was in Vṛndāvana with a paper and pen to write a letter to Kṛṣṇa. She was trying to write, “Dear Kṛṣṇa.” For the complete night She was crying as She tried to write a letter to Kṛṣṇa. Lalitā saw in the early morning that Rādhārānī had not slept. The paper on which She had been writing was smudged. Lalitā folded it and called a swan saying, “O Haṁsa, take this letter to Mathurā. But don’t touch the roof, don’t take any water there, don’t even breathe the air of Mathurā! The people there are very selfish, if you meet with them, if you even sit there on the roof, your mind will be disturbed. Fly and drop this letter there and then come back quickly. Don’t be enamored by the black cheater there.” Lalitā gave this letter to the swan. Haṁsa came to Mathurā. He saw on the roof of a palace that Kṛṣṇa was alone and gazing towards Vṛndāvana, while crying in separation. The water was filling the roof and going down the drain. Uddhava was below and saw the water falling without any rain. He went to the roof and saw Kṛṣṇa crying and looking towards Vṛndāvana. The swan dropped a letter and Kṛṣṇa opened and looked at it. When Kṛṣṇa touched this letter, His heart melted. Than His eyes melted, His body melted, it was like He was melting and flowing towards Vraja. Uddhava wept and prayed for Kṛṣṇa to regain normal consciousness. Kṛṣṇa finally returned to His senses and said, “I cannot tolerate this heat of separation. If I touch this letter, than My hands melt, and if I look at this letter, My eyes melt.” Kṛṣṇa ran calling to speak with the swan, but the swan would not wait for Him. Kṛṣṇa was melting in the heat of His separation from Śrīmatī Rādhikā. Who can understand this? Only the close followers of the Vraja-devīs. The Vraja-devīs feel this separation from Kṛṣṇa. If Kṛṣṇa was happy, the Vrajavāsīs would never be disturbed. Love has two sides, like a scale. Kṛṣṇa is suffering therefore the Vrajavāsīs are suffering. If Kṛṣṇa was happy, the Vrajavāsīs would not be suffering like they were. They have no selfishness. If the mother’s baby is sick and suffering, the mother feels even more pain than the child. If one has a nearest and dearest lover who they have been separated from, they can then understand a small hint of this separation. Day and night they wait to meet and talk, and if any problem comes, they may even commit suicide. This is the bittersweet poison of loving relations in the ordinary world. But in that spiritual world of Vṛndāvana, it is more than millions of times more poisonous and painful. Suicide is impossible there! But this separation is also very sweet. If Kṛṣṇa returns to Vraja it is a problem, and when He is away it is a problem. Even during meeting there is the fear of separation. The doubt and feeling will be there, “He has so many friends, I am not qualified, He has come to me but this is only like a dream. Soon He will run away.” The constant fear of separation will haunt one even in meeting. Ordinary people in the mundane world cannot understand these moods. Caitanya Mahāprabhu understands the mood of Jagannātha. Mahāprabhu waited at a long distance from the Garuda-stambha and watched the suffering of Jagannātha day and night. Kṛṣṇa has no friends in Dvārakā. Some followers of Rādhārānī went there and watched Jagannātha from a distance and reported to Rādhārānī the news of Kṛṣṇa. Every day they sent news to Śrīmatī Rādhikā in a hidden way to arrange everything for Kṛṣṇa’s service. She then sent Her expansion Satyabhāmā and Her sakhīs to serve Him as the queens. 48 years old and still had not been married. Rukmiṇī is the expansion of Candrāvalī. She sent a letter, “I like only you, I won’t marry Śiśupāla.” Rādhārānī arranged this so someone can be there to serve Kṛṣṇa in Dvārakā. As Rukmiṇī, Satyabhāmā and the 16,000 queens arrested by Narakāsura, Śrīmatī Rādhikā serves Kṛṣṇa. Kṛṣṇa took them all and made them His queens. But there was opulence, therefore, no sweetness or free and pure love like in Vṛndāvana. Therefore, the Vraja-devīs waited to take Kṛṣṇa back to Vraja. The Ratha-yātrā festival manifests by the desire of Rādhārānī. When going back to the Śrī Mandira during the return Ratha, the Vraja-devīs are also very clever. They say, “We are returning Jagannātha.” But they only send the expansion to Dvārakā and take the real Kṛṣṇa, Jagannātha, to Vṛndāvana. When Jagannātha arrives back at the Śrī Mandira, Lakṣmī-devī sends a golden flute, gold hands, gold crown, weapons, and ornaments. But Jagannātha gave only His external form to Mahā-lakṣmī. After returning to the temple, Jagannātha tells Lakṣmī that He is now very tired and must sleep privately. Then Jagannātha sleeps from Śayana-ekādaśī unto the end of Cāturmāsya, Utthāna-ekādaśī—śayana means to sleep, and utthāna means to rise. Jagannātha says, “I am very tired, now I am going to Vṛndāvana. Now My office is closed, business hours are over. Now I’m going for Jhulana-yātrā, Baladeva’s birthday, Janmāṣṭamī, Rādhāṣṭamī, Śarada-pūrṇimā, Annakūṭa, Diwali, and Bhaiyā-doja. After all the festivals of Vraja I will come back.” Jagannātha says He will sleep, and He puts a replica of Himself in bed, locks the door, and runs off to Śrī Vṛndāvana. Ordinary people cannot understand these moods and internal meanings.Srila Gurudeva ki Jaya! (Excerpted from the Bhaktabandhav book publication, “Sri Guru Darshan”. Available from; rasik@bhaktabandhav.org )