Cintamani prakara sadmasu

[Paramananda das]

Please accept my humble obaisences

All glories to Srila Prabhupada

 In Brahma Samhita we find one sloka:

 

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhir abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaḿ

govindam ādi-puruṣaḿ tam ahaḿ bhajāmi

SYNONYMS

cintāmaṇi — touchstone; prakara — groups made of; sadmasu — in abodes; kalpa-vṛkṣa — of desire trees; lakṣa — by millions; āvṛteṣu — surrounded; surabhiḥ — surabhi cows; abhipālayantam — tending; lakṣmī — of goddesses of fortune; sahasra — of thousands; śata — by hundreds; sambhrama — with great respect; sevyamānam — being served; govindam — Govinda; ādi-puruṣam — the original person; tam — Him; aham — I; bhajāmi — worship.

TRANSLATION

I worship Govinda, the primeval Lord, the first progenitor who is tending the cows, yielding all desire, in abodes built with spiritual gems, surrounded by millions of purpose trees, always served with great reverence and affection by hundreds of thousands of lakṣmīs or gopīs.

PURPORT

By the word cintāmaṇi is meant "transcendental gem." Just as Māyā builds this mundane universe with the five material elements, so the spiritual (cit) potency has built the spiritual world of transcendental gems. The cintāmaṇi which serves as material in the building of the abode of the Supreme Lord of Goloka, is a far rarer and more agreeable entity than the philosopher's stone. The purpose tree yields only the fruits of piety. wealth, fulfillment of desire and liberation; but the purpose trees in the abode of Kṛṣṇa bestow innumerable fruits in the shape of checkered divine love. Kāma-dhenus (cows yielding the fulfillment of desire) give milk when they are milked; but the kāma-dhenus of Goloka pour forth oceans of milk in the shape of the fountain of love showering transcendental bliss that does away with the hunger and thirst of all pure devotees. The words lakṣa and sahasra-śata signify endless numbers. The word sambhrama or sādara indicates "being saturated with love." Here lakṣmī denotes gopī. Ādi-puruṣa means, "He who is the primeval Lord."

 

Yesterday while chanting my daily 64 rounds I was looking at some stones in a field, and this vers came to mind, so many colored stones where there, blue red,crystals, and even in the material world if you go a muddy road you see so many colored stones.Children are innocent and often pick up such colored stones fascinated by their colors and shape. 

 In Goloka  Vrindavana there is only spiritual gems ,so Srila Bhaktisiddhanta Prabhupada states:" The cintāmaṇi which serves as material in the building of the abode of the Supreme Lord of Goloka". In the material world buildings are also made of stones ,this even exist in the spiritual world.So who are the "builders" in the spiritual sky? Krsnas cit potency , His knowledge giving potency...how does this take place? For that we have to chant Hare Krishna and go to the spiritual world ourself and find out.Krsna will reveal all in time.  

 

At the end of his recitation of Brahma Samhita again Lord Brahma glorifies the abode of Lord Krsna:

 

Śrī Brahma-saḿhitā 5.56

śriyaḥ kāntāḥ kāntaḥ parama-puruṣaḥ kalpa-taravo

drumā bhūmiś cintāmaṇi-gaṇa-mayi toyam amṛtam

kathā gānaḿ nāṭyaḿ gamanam api vaḿśī priya-sakhi

cid-ānandaḿ jyotiḥ param api tad āsvādyam api ca

sa yatra kṣīrābdhiḥ sravati surabhībhyaś ca su-mahān

nimeṣārdhākhyo vā vrajati na hi yatrāpi samayaḥ

bhaje śvetadvīpaḿ tam aham iha golokam iti yaḿ

vidantas te santaḥ kṣiti-virala-cārāḥ katipaye

SYNONYMS

śriyaḥ — Lakṣmīs, goddesses of fortune; kāntāḥ — loving consorts; kāntaḥ — the enjoyer, lover; parama-puruṣaḥ — the Supreme Personality of Godhead; kalpa-taravaḥ — desire trees; drumāḥ — all the trees; bhūmiḥ — the land; cintāmaṇi-gaṇa-mayi — made of the transcendental touchstone jewels; toyam — the water; amṛtam — nectar; kathā — talking; gānam — song; nāṭyam — dancing; gamanam — walking; api — also; vaḿśī — the flute; priya-sakhī — constant companion; cit-ānandam — transcendental bliss; jyotiḥ — effulgence; param — the supreme; api — also; tat — that; āsvādyam — everywhere perceived; api ca — also; saḥ — that; yatra — where; kṣīra-abdhiḥ — ocean of milk; sravati — flows; surabhībhyaḥ — from surabhi cows; ca — and; su-mahān — very great; nimeṣa-ardha — half a moment; ākhyaḥ — called; vā — or; vrajati — passes away; na — not; hi — certainly; yatra — where; api — even; samayaḥ — time; bhaje — I worship; śveta-dvīpam — Śvetadvīpa; tam — that; aham — I; iha — here; golokam — Goloka; iti — thus; yam — which; vidantaḥ — know; te — they; santaḥ — self-realized souls; kṣiti — in this world; virala — seldom; cārāḥ — going; katipaye — few.

TRANSLATION

I worship that transcendental seat, known as Śvetadvīpa where as loving consorts the Lakṣmīs in their unalloyed spiritual essence practice the amorous service of the Supreme Lord Kṛṣṇa as their only lover; where every tree is a transcendental purpose tree; where the soil is the purpose gem, all water is nectar, every word is a song, every gait is a dance, the flute is the favorite attendant, effulgence is full of transcendental bliss and the supreme spiritual entities are all enjoyable and tasty, where numberless milk cows always emit transcendental oceans of milk; where there is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the space of half a moment. That realm is known as Goloka only to a very few self-realized souls in this world.

PURPORT by Srila Bhaktisiddhanta Prabhupada

That region which jīvas attain by the best performance of their rasa-bhajana, though purely transcendental, is by no means devoid of variegatedness. The nondifferentiated region is attained by indulging in anger, fear and delusion. The devotees attain Goloka, the transcendental region above Vaikuṇṭha, according to the quality of rasa of the respective services. In reality that region is no other than Śvetadvīpa or "the White Island," being exceedingly pure. Those, who attain the highest rasa in the shape of the realization of pure devotion in this world, viewing the reality of Śvetadvīpa in Gokula, Vṛndāvana and Navadvīpa within this mundane world, designate the same as "Goloka." In that transcendental region of Goloka there are always visible, in their supreme beauty. all the distinctive entities that are incorporated in the pure cognitive principle, viz., the lover and His beloved ones, trees and creepers, mountains, rivers and forests, water, speech, movement, music of the flute, the sun and the moon, tasted and taste (i.e., the unthinkable wonders of the 64 aesthetic arts), milk cows yielding nectarean flow of milk and transcendental ever-existing time.

Descriptions that supply the clue to Goloka are found in various places in the Vedas and the other śāstras such as the Purāṇas, tantras etc. The Chāndogya says: brūyād yāvan vā ayam ākāśas tāvan eṣa antar hṛda ākāśaḥ ubhe asmin dyāvā-pṛthivī antar eva samāhite. ubhāv agniś ca vāyuś ca sūrya — candramasāv ubhau vidyun nakṣatrāṇi yac cāsyehāsti yac ca nāsti sarvaḿ tad asmin samāhitam iti.

The sum and substance of it is that all the variegatedness of this mundane world and much more variety over and above the mundane, are to be found in Goloka. The variety in the transcendental world is fully centralized whereas in the mundane world it is not so and hence productive of weal and woe. The centralized variety of Goloka is unalloyed and full of transcendental cognitive joy. The Vedas and sādhus practicing devotion revealed by the Vedas, by availing the support of their individual cognitional aptitude actuated by devotion, may have a sight of divine realm and by the power of the grace of Kṛṣṇa their tiny cognitive faculty attaining the quality of infinitude they are enabled to be on the level of the plane of enjoyments of Kṛṣṇa.

There is a hidden meaning of the proposition "even the Supreme that is also nevertheless the object of enjoyment" (param api tad āsvādyam api ca). The word param api indicates that Śrī Kṛṣṇa is the only Truth Absolute in all the transcendental blissful principles and tad āsvādyam api means His object of enjoyment. The glory of Rādhā's love for Kṛṣṇa, tasty quality (rasa) of Kṛṣṇa that is realized by Rādhā and the bliss of which Rādhā is conscious in the process of such realization, all these threefold bhāvas (emotional entities) becoming available for enjoyment by Kṛṣṇa He attains His personality of Śrī Gaurasundara. It is also this that constitutes the transcendental bliss of the delicious loving (rasa) service manifested by Śrī Gaurasundara. This also eternally exists only in the selfsame Śvetadvīpa.

In Govinda lilamrta and Krsna Bhavanamrta there is plenty descriptions on how these cintamani stones serve Radha and Krsna, for example in Radha Kunda and Shyama kunda are groves with different colored Cintamani stones to satisfie the divine couple.For example one grove has cintamni stones similar to  sapphires of the material world, but transcedental in nature, there the Supreme Personality    of Godhead , seems to merge in the splendor of these transcendental gems, Cintamani stones.

 

But the wise gopis pray to Krsna similar to the sloka in the Isopanisad:

 

hiraṇmayena pātreṇa

satyasyāpihitaḿ mukham

tat tvaḿ pūṣann apāvṛṇu

satya-dharmāya dṛṣṭaye

SYNONYMS

hiraṇmayena — by a golden effulgence; pātreṇa — by a dazzling covering; satyasya — of the Supreme Truth; apihitam — covered; mukham — the face; tat — that covering; tvam — Yourself; pūṣan — O sustainer; apāvṛṇu — kindly remove; satya — pure; dharmāya — unto the devotee; dṛṣṭaye — for exhibiting.

TRANSLATION

O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee.

This sloka is of course for those covered by Krsnas clearing effulgence of the Brahma Jyoti. http://vedabase.net/iso/15/en

 

 

The Gopis pray : Oh Govinda please do not hide Yourself from us in this glaring effulgence of the the Cintami  stones.We want to serve You and Radha in these lovely kunjas of Shyama Kunda and Radha Kunda.

 

I was reading this sweet statement by Srila Prabhupada in his teaching of Lord Caitanya in the introduction:

 

Taking the part of Rādhārāṇī, Caitanya tries to love Kṛṣṇa as Rādhārāṇī loved Him. Kṛṣṇa was always amazed by Rādhārāṇī's love. "How does Rādhārāṇī give Me such pleasure?" He would ask. In order to study Rādhārāṇī, Kṛṣṇa lived in Her role and tried to understand Himself. This is the secret of Lord Caitanya's incarnation. Caitanya is Kṛṣṇa, but He has taken the mode or role of Rādhārāṇī to show us how to love Kṛṣṇa. Thus He is addressed: "I offer my respectful obeisances unto the Supreme Lord who is absorbed in Rādhārāṇī's thoughts."

This brings up the question of who Rādhārāṇī is and what Rādhā-Kṛṣṇa is. Actually Rādhā-Kṛṣṇa is the exchange of love. This is not ordinary love; Kṛṣṇa has immense potencies, of which three are principal: internal, external and marginal. In the internal potency there are three divisions: saḿvit, hlādinī and sandhinī. The hlādinī potency is the pleasure potency. All living entities have this pleasure-seeking potency, for all beings are trying to have pleasure. This is the very nature of the living entity. At present we are trying to enjoy our pleasure potency by means of the body in this material condition. By bodily contact we are attempting to derive pleasure from material sense objects. We should not think, however, that Kṛṣṇa, who is always spiritual, tries to seek pleasure on this material plane like us. Kṛṣṇa describes the material universe as a nonpermanent place full of miseries. Why, then, would He seek pleasure in the material form? He is the Supersoul, the supreme spirit, and His pleasure is beyond the material conception.

In order to learn how Kṛṣṇa's pleasure can be obtained, we must read the Tenth Canto of Śrīmad-Bhāgavatam in which Kṛṣṇa's pleasure potency is displayed in His pastimes with Rādhārāṇī and the damsels of Vraja. Unfortunately, unintelligent people turn at once to the sports of Kṛṣṇa in the Daśama-skandha, the Tenth Canto. Kṛṣṇa's embracing Rādhārāṇī or His dancing with the cowherd girls in the rāsa dance are generally not understood by ordinary men because they consider these pastimes in the light of mundane lust. They incorrectly think that Kṛṣṇa is like themselves and that He embraces the gopīs just as an ordinary man embraces a young girl. Some people thus become interested in Kṛṣṇa because they think that His religion allows indulgence in sex. This is not Kṛṣṇa-bhakti, love of Kṛṣṇa, but prākṛta-sahajiyā — materialistic lust.

In order to avoid such errors, we should understand what Rādhā-Kṛṣṇa actually is. Rādhā and Kṛṣṇa display their pastimes through Kṛṣṇa's internal energy. The pleasure potency of Kṛṣṇa's internal energy is a most difficult subject matter, and unless one understands what Kṛṣṇa is, he cannot understand it. Kṛṣṇa does not take any pleasure in this material world, but He has a pleasure potency. Because we are part and parcel of Kṛṣṇa, the pleasure potency is within us also, but we are trying to exhibit that pleasure potency in matter. Kṛṣṇa, however, does not make such a vain attempt. The object of Kṛṣṇa's pleasure potency is Rādhārāṇī, and He exhibits His potency or His energy as Rādhārāṇī and then engages in loving affairs with Her. In other words, Kṛṣṇa does not take pleasure in this external energy but exhibits His internal energy, His pleasure potency, as Rādhārāṇī. Thus Kṛṣṇa manifests Himself as Rādhārāṇī in order to exhibit His internal pleasure potency. Of the many extensions, expansions and incarnations of the Lord, this pleasure potency is the foremost and chief.

It is not that Rādhārāṇī is separate from Kṛṣṇa. Rādhārāṇī is also Kṛṣṇa, for there is no difference between the energy and the energetic. Without energy, there is no meaning to the energetic, and without the energetic, there is no energy. Similarly, without Rādhā there is no meaning to Kṛṣṇa, and without Kṛṣṇa, there is no meaning to Rādhā. Because of this, the Vaiṣṇava philosophy first of all pays obeisances to and worships the internal pleasure potency of the Supreme Lord. Thus the Lord and His potency are always referred to as Rādhā-Kṛṣṇa. Similarly, those who worship the name of Nārāyaṇa first of all utter the name of Lakṣmī, as Lakṣmī-Nārāyaṇa. Similarly, those who worship Lord Rāma first of all utter the name of Sītā. In any case — Sītā-Rāma, Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa — the potency always comes first.

Rādhā and Kṛṣṇa are one, and when Kṛṣṇa desires to enjoy pleasure, He manifests Himself as Rādhārāṇī. The spiritual exchange of love between Rādhā and Kṛṣṇa is the actual display of the internal pleasure potency of Kṛṣṇa. Although we speak of "when" Kṛṣṇa desires, just when He did desire we cannot say. We only speak in this way because in conditional life we take it that everything has a beginning; however, in the absolute or spiritual life there is neither beginning nor end. Yet in order to understand that Rādhā and Kṛṣṇa are one and that They also become divided, the question "When?" automatically comes to mind. When Kṛṣṇa desired to enjoy His pleasure potency, He manifested Himself in the separate form of Rādhārāṇī, and when He wanted to understand Himself through the agency of Rādhā, He united with Rādhārāṇī, and that unification is called Lord Caitanya.

Why did Kṛṣṇa assume the form of Caitanya Mahāprabhu? It is explained that Kṛṣṇa desired to know the glory of Rādhā's love. "Why is She so much in love with Me?" Kṛṣṇa asked. "What is My special qualification that attracts Her so? And what is the actual way in which She loves Me?" It seems strange that Kṛṣṇa, as the Supreme, should be attracted by anyone's love. We search after the love of a woman or a man because we are imperfect and lack something. The love of a woman, that potency and pleasure, is absent in man, and therefore a man wants a woman, but this is not the case with Kṛṣṇa, who is full in Himself. Thus Kṛṣṇa expressed surprise: "Why am I attracted by Rādhārāṇī? And when Rādhārāṇī feels My love, what is She actually feeling?" In order to taste the essence of that loving affair, Kṛṣṇa appeared just as the moon appears on the horizon of the sea. Just as the moon was produced by the churning of the sea, by the churning of spiritual love affairs the moon of Caitanya Mahāprabhu appeared. Indeed, Caitanya's complexion was golden, just like the moon. Although this is figurative language, it conveys the meaning behind the appearance of Caitanya Mahāprabhu. The full significance of His appearance will be explained in later chapters."

 

Of all the Cintamani stones even in Goloka Vrindavana is the Cintamani stones from Govardhana hill therefor Srila Raghunath das Goswami has stated in Manah Siksa:

 

samam shri-rupena smara-vivasha-radha-giribhritor

vraje sakshat-seva-labhana-vidhaye tad-gana-yujoh

tad-ijyakhya-dhyana-shravana-nati-pancamritam idam

dhayan nitya govardhanam anudinam tvam bhaja manah

 

          samam—accompanied by; shri rupena—Shrila Rupa Gosvami; smara—with the mellow taste of madhurya-rasa; vivasha—intoxicated; radha—Shrimati Radharani; giribhritoh—and Lord Krishna, the lifter of Govardhana Hill; vraje—in Vraja; sakshat—direct; seva—service; labhana-vidhaye—for attaining; tat—their; gana—associates; yujoh—accompanied by; tat-ijya—worshiping Them; akhya—chanting Their holy names; dhyana—meditating on Them; shravana—hearing their glories; nati—offering Them obeisances; panca—five; amritam—nectars; idam—this; dhayan—drinking; nitya—always; govardhanam—Govardhana Hill; anudinam—day after day; tvam—you; bhaja—please worship; manah—O mind.

 

O mind, in order to attain the direct service of the two divine lovers, Shri Shri Radha-Giridhari, in the company of Their friends, every day you must constantly drink, with Shri Rupa Gosvami, the five nectars of worshiping Them, chanting Their names, meditating on Them, hearing about Them, and bowing down before Them, and every day you must worship Govardhana Hill.

I have not written anything wonderful this is simply the mercy of my spiritual master, and Srila Prabhupada ,today on this holy day of the apperance of Jahnava mata, the Nityananda Svarupini the sakti of Lord Nityananda and eternal consort.

Srila Bhaktivinoda Thakure that is the servant of Ananga Manjari (the internal svarupa of Jahnava mata) has written a nice prayer to Jahnava mata in his Kalyana Kalpa taru.

May Sri Ananga Manjari and Kamala Manjari bless even foolish me....that I may one day ,simply pay my obaisences to the Cintami jewels of Goloka Vrindavana.By the grace of

Srila Prabhupada  Lord Caitanya and  Radha -Krsna I am worshipping a  Govardhana sila that has the very picture of 3 fold bending Krsna.I hold this Cintami stone to my heart, and pray one day the stone of my heart will melt and all offences to Sri Nama Prabhu will disappear for good, and there will be no traces of  anistha bhakti in my life

Offered at the lotusfeet of Guru ,Gauranga and the vaisnavas on this holy day of the appearance of Jahnava mata.

Paramananda das