23 June 2020

Mahaprabhu’s incomparable ecstacy in Jagannatha Ratha-yatra

Jai Jagannatha!
Dvaraka vasis and Vraja vasis met each other in Kurukshetra. They would meet after 100 years. Krsna and Balarama met Nanda and Yasoda. Krsna was with His cowherd boys. Then Krsna met the Gopis and Radhika in seclusion. The conversation is taking place between Radha and Krsna. This happens when Ratha-yatra takes place in Jagannatha Puri. Vraja vasis have come with the intention that they will not allow Krsna to return to Dvaraka and they will take Him back to Vraja. This is happening. At least Gaudiya Vaisnavas understand this emotion behind Ratha-yatra. This is the opinion of Caitanya Mahaprabhu. In Jagannatha Puri, Ratha-yatra is taking place and devotees of Vrindavan reached there. Vraja vasis wanted to take Jagannatha, Baladeva and Subhadra back to Vrindavan or to the Gundicha temple of Jagannatha Puri.

Sri Krsna Caitanya Mahaprabhu participated in Ratha-yatra in one of His pastimes when He appeared on this planet 500 years ago. Krsna is seated on the chariot(ratha) in the form of Lord Jagannatha and Srimati Radharani prevailed in the form of Caitanya Mahaprabhu. The conversation between Lord Jagannatha and Caitanya Mahaprabhu is given in chapter 13 of Madhya Lila in Caitanya Caritamrta by Krsna Das Kaviraj Goswami. Here Mahaprabhu is going to dance ecstatically. Krsna Caitanya Mahaprabhu exchanged His feelings with Lord Jagannatha very blissfully. We are going to study from there and let’s see what we understand from that. These are very high emotions to understand.

Who is the centre of Jagannatha Ratha-yatra? Both Jagannatha and Caitanya Mahaprabhu are the centre. Along with that, their emotions and conversations are also in the centre. This is the real basis of Ratha-yatra. Everything else we can see. There is a crowd and other arrangements, but in this conversation Radha and Krsna are the centre. This is a conversation, not a debate. We will try to understand this conversation. Then we will show you some slides of Jagannatha Puri. After that we will have darsana from Nilachala to Sundarachal Ratha-yatra.

anyera hṛdaya — mana, mora mana — vṛndāvana,
‘mane’ ‘vane’ eka kari’ jāni
tāhāṅ tomāra pada-dvaya, karāha yadi udaya,
tabe tomāra pūrṇa kṛpā māni

Speaking in the mood of Śrīmatī Rādhārāṇī, Caitanya Mahāprabhu said, “For most people, the mind and heart are one, but because My mind is never separated from Vṛndāvana, I consider My mind and Vṛndāvana to be one. My mind is already Vṛndāvana, and since You like Vṛndāvana, will You please place Your lotus feet there? I would deem that Your full mercy. [CC Madhya 13.137]

Sri Radha said that others mind and heart are one. The minds of others are fickle, affected by the three modes of material nature. Their minds keep on taking resolutions and moving between choices and whatever is there in their minds, the same emotions and feelings they have in their hearts.

But here Caitanya Mahaprabhu is saying that My case is different and mora mana — vṛndāvana, He is saying, “My mind is in Vrindavan” and My mind is Krisnized. Radharani says, “Can you please place your lotus feet in My mind like in Vrndavana. Then I will understand that Your full mercy is showered upon Me if You place Your lotus feet in My mind, like in Vrindavan. You love Vrindavana and My mind is one with Vrindavana. Oh Lord, please reside in My mind like Vrindavana.”

prāṇa-nātha, śuna mora satya nivedana
vraja — āmāra sadana, tāhāṅ tomāra saṅgama,
nā pāile nā rahe jīvana

My dear Lord, kindly hear My true submission. My home is Vṛndāvana, and I wish Your association there. But if I do not get it, then it will be very difficult for Me to keep My life. [CC Madhya 13.138]

This is completely based on feelings of love and these are the feelings of Srimati Radharani. When a person speaks then we get to know about his emotions and who he is. Srila Prabhupada also stated, “How will you know whether a man is wise or foolish? Give him a microphone and when he starts speaking then you will know.”

Radharani is saying, “Oh Lord, please accept my submission.” What is she submitting? vraja — āmāra sadana, means that Vraja is Our residence. If We are able to meet there, then My life is successful. However if this is not possible then nā pāile nā rahe jīvana it is difficult for Me to stay alive.

pūrve uddhava-dvāre, ebe sākṣāt āmāre,
yoga-jñāne kahilā upāya
tumi — vidagdha, kṛpāmaya, jānaha āmāra hṛdaya,
more aiche kahite nā yuyāya

“My dear Kṛṣṇa, formerly, when You were staying in Mathurā, You sent Uddhava to teach Me speculative knowledge and mystic yoga. Now You Yourself are speaking the same thing, but My mind doesn’t accept it. There is no place in My mind for jñāna-yoga or dhyāna-yoga. Although You know Me very well, You are still instructing Me in jñāna-yoga and dhyāna-yoga. It is not right for You to do so.” [CC Madhya 13.139]

“Right now You’re in Dvaraka. But when You were in staying in Mathura You had sent Uddhava with Your message. In Your message, You said to all the Gopis – ‘I’m everywhere. Meditate on Me and then there will be Our association.’”

Radharani is speaking on behalf of all the Gopis and Vraja vasis. “You are the most gentle and merciful and You know everything. You know Me and My mind very well. And yet You sent this message through Uddhava. This was not appropriate.”

citta kāḍhi’ tomā haite, viṣaye cāhi lāgāite,
yatna kari, nāri kāḍhibāre
tāre dhyāna śikṣā karāha, loka hāsāñā māra,
sthānāsthāna nā kara vicāre

Caitanya Mahāprabhu continued, “I would like to withdraw My consciousness from You and engage it in material activities, but even though I try, I cannot do so. I am naturally inclined to You only. Your instructions for Me to meditate on You are therefore simply ludicrous. In this way, You are killing Me. It is not very good for You to think of Me as a candidate for Your instructions. [CC Madhya 13.140]

Kāḍhi is a Marathi word meaning to separate. She is saying that we tried to forget and engage our minds in material activities. Sometimes the Gopis would think like this – if Krsna can forget us then we can also forget Him. Who are all in favour of forgetting Krsna? The Gopis would raise their hands just half way and in the mean time again they would think of Krsna. Although after trying so hard, they could not forget Krsna.

“It was a matter of laughter for everyone to listen to the instruction You had sent through Uddhava. You shouldn’t have sent such a message. It seems that You sent this message without any thought or contemplation.”

nahe gopī yogeśvara, pada-kamala tomāra,
dhyāna kari’ pāibe santoṣa
tomāra vākya-paripāṭī, tāra madhye kuṭināṭī,
śuni’ gopīra āro bāḍhe roṣa

“The gopīs are not like the mystic yogīs. They will never be satisfied simply by meditating on Your lotus feet and imitating the so-called yogīs. Teaching the gopīs about meditation is another kind of duplicity. When they are instructed to undergo mystic yoga practice, they are not at all satisfied. On the contrary, they become more and more angry with You.” [CC Madhya 13.141]

We are not like yogis and we are not even interested in becoming like them either. Meditation is not in our nature. “Oh Krsna! Why are You doing this duplicity with us? ” The Gopis were not satisfied with this message sent by Krsna, but got upset with Him.

deha-smṛti nāhi yāra, saṁsāra-kūpa kāhāṅ tāra,
tāhā haite nā cāhe uddhāra
viraha-samudra-jale, kāma-timiṅgile gile,
gopī-gaṇe neha’ tāra pāra

Śrī Caitanya Mahāprabhu continued, “The gopīs have fallen into the great ocean of separation and are being devoured by the timiṅgila fish of their ambition to serve You. The gopīs are to be delivered from the mouths of these timiṅgila fish, for they are pure devotees. Since they have no material conception of life, why should they aspire for liberation? The gopīs do not want that liberation desired by yogīs and jñānīs, for they are already liberated from the ocean of material existence. [CC Madhya 13.142]

“There is no question of liberation or deliverance for us? How can we get liberated? deha-smṛti nāhi yāra, means those who are not at all thinking or worried about their bodies. What is the use of the instructions, deliverance or preaching of liberation for them? We are not interested in that.”

Again Radharani is speaking on behalf of all the Gopis and Vraja vasis. In the oceans, there is a Timingila fish. It is a very, very huge fish which can engulf elephants also. If there is any aircraft flying at a low level above the oceans, it can catch that also.

She is saying, “In the fire of separation, this fish of love is swallowing us. Oh Lord, please make us free from this ocean of separation.”

vṛndāvana, govardhana, yamunā-pulina, vana,
sei kuñje rāsādika līlā
sei vrajera vraja-jana, mātā, pitā, bandhu-gaṇa,
baḍa citra, kemane pāsarilā

“It is amazing that You have forgotten the land of Vṛndāvana. And how is it that You have forgotten Your father, mother and friends? How have You forgotten Govardhana Hill, the bank of the Yamunā and the forest where You enjoyed the rāsa-līlā dance?” [CC Madhya 13.143]

Srimati Radharani says, “How have You forgotten your mother, father, friends , Govardhana Hill, the bank of the Yamunā and the forest where You enjoyed the rāsa-līlā dance? How can You forget? This is very surprising.

vidagdha, mṛdu, sad-guṇa, suśīla, snigdha, karuṇa,
tumi, tomāra nāhi doṣābhāsa
tabe ye tomāra mana, nāhi smare vraja-jana,
se — āmāra durdaiva-vilāsa

“Kṛṣṇa, You are certainly a refined gentleman with all good qualities. You are well-behaved, softhearted and merciful. I know that there is not even a tinge of fault to be found in You. Yet Your mind does not even remember the inhabitants of Vṛndāvana. This is only My misfortune, and nothing else.” [CC Madhya 13.144]

Radharani is saying, “You are a gentleman and there is no fault in You. You are soft-hearted and an ocean of mercy. You have all the good qualities. The problem is our misfortune.

nā gaṇi āpana-duḥkha, dekhi’ vrajeśvarī-mukha,
vraja-janera hṛdaya vidare
kibā māra’ vraja-vāsī, kibā jīyāo vraje āsi’,
kena jīyāo duḥkha sahāibāre?

“I do not care for My personal unhappiness, but when I see the morose face of mother Yaśodā and the hearts of all the inhabitants of Vṛndāvana breaking because of You, I wonder whether You want to kill them all. Or do You want to enliven them by coming there? Why are You simply keeping them alive in a state of suffering?” [CC Madhya 13.145]

You shouldn’t worry about us. We are also not concerned for ourselves. But when we look at Mother Yasoda, at her morose face, then our hearts break.You have only two ways. Either You don’t come to Vrindavan and kill all the Vraja vasis or You come there and give us the boon of life. Don’t come and let us die or come and give us the boon of life. But why are you letting us suffer like this? We are not able to tolerate Your separation.

tomāra ye anya veśa, anya saṅga, anya deśa,
vraja-jane kabhu nāhi bhāya
vraja-bhūmi chāḍite nāre, tomā nā dekhile mare,
vraja-janera ki habe upāya

“The inhabitants of Vṛndāvana do not want You dressed like a prince, nor do they want You to associate with great warriors in a different country. They cannot leave the land of Vṛndāvana, and without Your presence, they are all dying. What is their condition to be? [CC Madhya 13.146]

You are in a different country in a different attire. You have become Dvarakadisa and are now associating with others. We don’t want You to leave Vrindavan. And when you leave, In your separation we are dying. What else can we do? Is there any other choice?

tumi — vrajera jīvana, vraja-rājera prāṇa-dhana,
tumi vrajera sakala sampad
kṛpārdra tomāra mana, āsi’ jīyāo vraja-jana,
vraje udaya karāo nija-pada

“My dear Kṛṣṇa, You are the life and soul of Vṛndāvana-dhāma. You are especially the life of Nanda Mahārāja. You are the only opulence in the land of Vṛndāvana, and You are very merciful. Please come and let all the residents of Vṛndāvana live. Kindly keep Your lotus feet again in Vṛndāvana.” [CC Madhya 13.147]

You are the wealth, life and soul of the Vraja vasis and of Nanda Maharaja. You are the splendor of Vraja. You are the most merciful. Please give us the boon of life and keep Your lotus feet in our Vrindavan, in the courtyard of our hearts. Let us meet again in Vrindavan. These are the thoughts, feelings and statements of Radharani.

śuniyā rādhikā-vāṇī, vraja-prema mane āni,
bhāve vyākulita deha-mana
vraja-lokera prema śuni’, āpanāke ‘ṛṇī’ māni’,
kare kṛṣṇa tāṅre āśvāsana

After hearing Śrīmatī Rādhārāṇī’s statements, Lord Kṛṣṇa’s love for the inhabitants of Vṛndāvana was evoked, and His body and mind became very much perturbed. After hearing of their love for Him, He immediately thought Himself to be always indebted to the residents of Vṛndāvana. Then Kṛṣṇa began to pacify Śrīmatī Rādhārāṇī as follows. [CC Madhya 13.148]

When Krsna heard these statements of Radharani in the form of Sri Caitanya Mahaprabhu then Krsna in the form of Jagannatha started to speak. His mind was in great anxiety and when He heard about their love for Him, He started thinking that He is indebted to the Vraja vasis. He thinks,”I will not be able to pay or free Myself from this debt ever.” Krsna in the form of Jagannatha says, “Ratha-yatra had been started. They are going to Vrindavan only. Gundicha temple is Vrindavan. While going there, this conversation is taking place.

prāṇa-priye, śuna, mora e-satya-vacana
tomā-sabāra smaraṇe, jhuroṅ muñi rātri-dine,
mora duḥkha nā jāne kona jana

“My dearest Śrīmatī Rādhārāṇī, please hear Me. I am speaking the truth. I cry day and night simply upon remembering all you inhabitants of Vṛndāvana. No one knows how unhappy this makes Me.” [CC Madhya 13.149]

Radha called him prāṇa nātha meaning “the Lord of one’s life” and Krsna called Her prāṇa-priye meaning “as dear as life”. He said, “ Please listen to my true statements. I cry day and night simply remembering all of you. No one understands Me. Who will understand My unhappiness? Who will understand the state of my mind?”

vraja-vāsī yata jana, mātā, pitā, sakhā-gaṇa,
sabe haya mora prāṇa-sama
tāṅra madhye gopī-gaṇa, sākṣāt mora jīvana,
tumi mora jīvanera jīvana

Śrī Kṛṣṇa continued: “All the inhabitants of Vṛndāvana-dhāma — My mother, father, cowherd boyfriends and everything else — are like My life and soul. And among all the inhabitants of Vṛndāvana, the gopīs are My very life and soul. And among the gopīs, You, Śrīmatī Rādhārāṇī, are the chief. Therefore You are the very life of My life. [CC Madhya 13.150]

Krsna said, “How can I forget My mother, father and friends? It is not possible. They are like My life and soul.” The Lord is saying this. This is sakhya, vatsalya, madhurya and prema. He specially mentions the Gopis. He says,” The Gopis are My life and You, Radha, are the life of My life.”

tomā-sabāra prema-rase, āmāke karila vaśe,
āmi tomāra adhīna kevala
tomā-sabā chāḍāñā, āmā dūra-deśe lañā,
rākhiyāche durdaiva prabala

“My dear Śrīmatī Rādhārāṇī, I am always subservient to the loving affairs of all of you. I am under your control only. My separation from you and residence in distant places have occurred due to My strong misfortune. [CC Madhya 13.151]

I am subjugated to Your love. I am under Your control only. This is My misfortune only which has kept Me away from You.

priyā priya-saṅga-hīnā, priya priyā-saṅga vinā,
nāhi jīye, — e satya pramāṇa
mora daśā śone yabe, tāṅra ei daśā habe,
ei bhaye duṅhe rākhe prāṇa

“When a woman is separated from the man she loves or a man is separated from his beloved woman, neither of them can live. It is a fact that they live only for each other, for if one dies and the other hears of it, he or she will die also.” [CC Madhya 13.152]

I admit Lover and beloved can’t be separated. They can’t live without each other.

rākhite tomāra jīvana, sevi āmi nārāyaṇa,
tāṅra śaktye āsi niti-niti
tomā-sane krīḍā kari’, niti yāi yadu-purī,
tāhā tumi mānaha mora sphūrti

“You are My most dear, and I know that in My absence You cannot live for a moment. Just to keep You living, I worship Lord Nārāyaṇa. By His merciful potency, I come to Vṛndāvana every day to enjoy pastimes with You. I then return to Dvārakā-dhāma. Thus You can always feel My presence there in Vṛndāvana. [CC Madhya 13.154]

I worship and pray to Lord Narayana and by his grace I come to Vrindavan daily. I don’t know whether you understand this or not but I come to Vrindavan everyday. This allows Me to come there, unseen by others. I hope that very soon I will be visible to everyone. Earlier I came secretly, but now I will come openly.

yādavera vipakṣa, yata duṣṭa kaṁsa-pakṣa,
tāhā āmi kailuṅ saba kṣaya
āche dui-cāri jana, tāhā māri’ vṛndāvana,
āilāma āmi, jāniha niścaya

“I have already killed all the mischievous demons who are enemies of the Yadu dynasty, and I have also killed Kaṁsa and his allies. But there are two or four demons still living. I want to kill them, and after doing so I shall very soon return to Vṛndāvana. Please know this for certain. [CC Madhya 13.156]

Now very few allies of Kamsa are remaining. I’ll kill them and come to Vrindavan in 10-20 days. I am coming back very soon.

paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
sambhavāmi yuge yuge

To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium. [BG 4.8]

sei śatru-gaṇa haite, vraja-jana rākhite,
rahi rājye udāsīna hañā
yebā strī-putra-dhane, kari rājya āvaraṇe,
yadu-gaṇera santoṣa lāgiyā

“I wish to protect the inhabitants of Vṛndāvana from the attacks of My enemies. That is why I remain in My kingdom; otherwise I am indifferent to My royal position. Whatever wives, sons and wealth I maintain in the kingdom are only for the satisfaction of the Yadus. [CC Madhya 13.157]

tomāra ye prema-guṇa, kare āmā ākarṣaṇa,
ānibe āmā dina daśa biśe
punaḥ āsi’ vṛndāvane, vraja-vadhū tomā-sane,
vilasiba rajanī-divase

“Your loving qualities always attract Me to Vṛndāvana. Indeed, they will bring Me back within ten or twenty days, and when I return I shall enjoy both day and night with You and all the damsels of Vrajabhūmi.” [CC Madhya 13.158]

When I come then I will enjoy with you day and night. While speaking to Śrīmatī Rādhārāṇī, Kṛṣṇa became very eager to return to Vrindavan. He made Her listen to a verse which banished all Her difficulties and assured Her that She would again attain Kṛṣṇa. This is a verse from Śrīmad-Bhāgavatam 10.82.44

mayi bhaktir hi bhūtānām
amṛtatvāya kalpate
diṣṭyā yad āsīn mat-sneho
bhavatīnāṁ mad-āpanaḥ

Lord Śrī Kṛṣṇa said: “Devotional service unto Me is the only way to attain Me. My dear gopīs, whatever love and affection you have attained for Me by good fortune is the only reason for My returning to you.” [CC Madhya 13.160]

I am coming soon. In this Ratha-yatra He is going to Vrindavan only. Now we will show you the presentation. Jagannatha, Baladeva and Subhadra are seated on Their chariots.

Jagannatha Swami Nayana-patha-gami Bhavatu me

Sri Caitanya Mahaprabhu is having darsana of Jagannatha,

jei gaura sei kṛṣṇa sei jagannāth

“He who is Gaura is He who is Krsna is He who is Jagannatha.”

He is having darsana of Sri Krsna. Caitanya Mahaprabhu, in the mood of Srimati Radharani is having darsana and the remembering the pastimes with the Lord in Vrindavana. He is waiting for the preparations made for leaving to Vrindavan.

•Before Ratha-yatra, there was Snana Yatra after which there is ananvasar. He gets sick after Snana Yatra. He is offered warm water and juices. When Lord Jagannatha would not give darsana then Caitanya Mahaprabhu would run 14 miles and reach Alalanath.

•There is a śila which has all the marks of Caitanya Mahaprabhu. One day before Ratha-yatra is Gundicha Marjan. There is a bird’s eye view of Jagannatha Puri Dhama. There are four parts of the Dhama namely
1. lotus(padma)
2. mace (gada)
3. conch (shankha) and
4. disc (chakra). This is a huge Dhama.

•Naba Jaubana Vesa means in this He looks fresh. He is always fresh. He comes out of His altar and moves towards His cart on Ratha-yatra day. It is a very important part of the yatra. This kind of crown is there for Lord Jagannatha only. If we see this darsana, Netrosava (festival for eyes) then we will not have any interest in taking darsana of the lifeless things of this world. These bodies of men and women are also lifeless. One will lose all interest in looking at them when one takes darsana of beautiful Jagannatha which is higher taste. param drstva

By having these darsana, renunciation grows in our heart. One will split on the thought of sense gratification. This is all transcendental. This Jagannatha Puri Dhama is not of this world. This Dhama is Navadvipa, Vrindavan, Goloka and Dvaraka. This is a special creation. The Lord especially empowered Brahma to create this Jagannatha Puri Dhama after He performed austerities for a long time. Just by having darsana of Lord Jagannatha one will be liberated from this material world. Otherwise in this creation everyone is suffering. That is why Brahma was also unhappy after creating this material world. He thought, “What kind of creation is this where everyone is unhappy and suffering. Please let me create a place where whoever resides, becomes happy.” Then by the order of the Lord, he went to Brahmagiri Mountain and observed penances. Then the Lord empowered him to create this Jagannatha Puri Dhama.

•Bhaktivinoda Thakur said that everyone here is four-handed or two-handed. After Gundicha Marjan, on the day of Ratha-yatra, King Prataparudra took a broom and began to sweep the road. That chapter is known as The Ecstatic Dancing of the Lord at Ratha-yatra.

There are some confidential reasons behind the appearance of Caitanya Mahaprabhu – to understand the mood of Srimati Radharani. These are being fulfilled at time of Ratha-yatra. There are general reasons also.

•Caitanya Mahaprabhu is inviting everyone to come and have darsana of Lord Jagannatha. Every year before starting this Ratha-yatra, everyone performs and dances for the pleasure of Lord Jagannatha. They specially sing Gita Govinda.

•Seeing a painting speaks thousands of words. I don’t need to speak. You can see and understand. King Prataparudra is serving Mahaprabhu’s lotus feet. Mahaprabhu is in the mood of Srimati Radharani, so when King Prataparudra sang Gopi Geet, He was very pleased and embraced him.

tava kathāmṛtaḿ tapta-jīvanaḿ
kavibhir īḍitaḿ kalmaṣāpaham
śravaṇa-mańgalaḿ śrīmad ātataḿ
bhuvi gṛṇanti ye bhūri-dā janāh [Gopi Geet SB 10.31.1]

While saying this Mahaprabhu embraces the King Prataparudra.

•Mahaprabhu is sitting with everyone and having prasada, just like He sat with His Gopa friends in the Vrindavana pastimes.

Caitanya Mahaprabhu is in the mood of Radharani.

•Ratha stops in between. It stops by the will of Lord Jagannatha.No matter how powerful you are, but it will not move. It doesn’t move with strength of those who are pulling it. Once it happened when the Ratha stopped in between. Everyone was pulling with all their energy, but it was not moving an inch. The king called the elephants to pull the cart from front and back. Then Caitanya Mahaprabhu went to the back of the Ratha and touched the Ratha with His head and it started moving.

• This is the entrance of Gundicha Temple. So when Lord Jagannatha will reach Gundicha Temple , he will stay there for 8-9 days. Gundicha is Vrindavan. Here He will perform all the pastimes and will show all his emotions and devotion of Vrindavan. Caitanya Mahaprabhu is performing water pastimes at Narendra Sarovar. Caitanya Mahaprabhu is performing His pastimes with His associates who are actually Gopis and Manjaris. Although they have male bodies their nature is of Gopis and Manjaris. This scene of Krsna with the Gopis in Vrindavana in Yamuna banks is non different with the scene of Caitanya Mahaprabhu with His associates in Narendra Sarovar. Both are Vrindavana. Gundicha is Vrindavana of Jagannatha Puri.

• On Pancami, Laksmi (Goddess of fortune) came and shouted, “You said You will return in 2-3 days, but You did not return.” Laksmi was very angry. She came with many assistants and told them to break all the carts and started beating all those who took Him to Gundicha temple. Everyone started asking for forgiveness and started glorifying her. They promised that they were just coming.This is hera-pancami utsava. This is also a very important festival. It is mentioned in Caitanya Caritamrta. Swarupa Damodara explains that the feelings of Vrindavana and Dvaraka are different. One is svakiya (the Lord’s conjugal love for His married wives in Dvaraka) and parakiya (the Lord’s love for His Gopis, not married wives).

•Lakshmi is coming on the cart. This is called hera pancami.

These are the feelings and pastimes of Vrindavana.

Jagannatha Baladeva Subhadra ki Jai.
Jagannatha Ratha Yatra Maha mahotsava ki Jai!
Gaur Premanande.
Hari Hari Bol!