Ratha-Yatra Sunday, June 25, 2017 Jagannatha Puri, Orissa

TEXT 48
vidāya samaya prabhu kahilā sabāre
pratyabda āsibe sabe guṇḍicā dekhibāre
 
SYNONYMS
 
vidāya—departing; samaya—at the time; prabhu—the Lord; kahilā—said; sabāre—unto everyone; pratyabda—every year; āsibe—you should come; sabe—all; guṇḍicā—of the name Guṇḍicā; dekhibāre—to see.
 
TRANSLATION
 
At the time of departure, the Lord requested all the devotees, “Please come here every year to see the Rathayātrā festival of Lord Jagannātha’s journey to the Guṇḍicā temple.”
 
PURPORT
 
There is a temple named Guṇḍicā at Sundarācala. Lord Jagannātha, Baladeva and Subhadrā are pushed in their three carts from the temple in Purī to the Guṇḍicā temple in Sundarācala. In Orissa, this Rathayātrā festival is known as Jagannātha’s journey to Guṇḍicā. Whereas others speak of it as the Rathayātrā festival, the residents of Orissa refer to it as Guṇḍicāyātrā. Link to this page: cc/madhya/1/48
 
 
 
anavasare jagannāthera nā pāñā daraśana
virahe ālālanātha karilā gamana
 
SYNONYMS
 
anavasare—during the absence; jagannāthera—of Lord Jagannātha; —not; pāñā—getting; daraśana—visit; virahe—in separation; ālālanātha—of the place named Ālālanātha; karilā—did; gamana—going.
 
TRANSLATION
 
When Jagannātha was absent from the temple, Caitanya Mahāprabhu, who could not see Him, felt separation and left Jagannātha Purī to go to a place known as Ālālanātha.
 
PURPORT
 
Ālālanātha is also known as Brahmagiri. This place is about fourteen miles from Jagannātha Purī and is also on the beach. There is a temple of Jagannātha there. At the present moment, a police station and post office are situated there because so many people come to see the temple.
 
The word anavasara is used when Śrī Jagannāthajī cannot be seen in the temple. After the bathing ceremony (snānayātrā), Lord Jagannātha apparently becomes sick. He is therefore removed to His private apartment, where no one can see Him. Actually, during this period renovations are made on the body of the Jagannātha Deity. This is called navayauvana. During the Rathayātrā ceremony, Lord Jagannātha once again comes before the public. Thus, for fifteen days after the bathing ceremony, Lord Jagannātha is not visible to any visitors. /cc/madhya/1/122
sabā lañā kaila guṇḍicā-gṛha-sammārjana
ratha-yātrā-daraśane prabhura nartana
 
SYNONYMS
 
sabā lañā—taking all of them; kaila—performed; guṇḍicāgṛhasammārjana—washing of the Guṇḍicā temple; rathayātrā—the car festival; daraśane—in seeing; prabhura—of the Lord; nartana—dancing.
 
TRANSLATION
 
First the Lord washed the temple of Guṇḍicā very thoroughly. Then everyone saw the Rathayātrā festival and the Lord’s dancing before the car. CCMl 1.143
 
 
 
ei-mata gaura-śyāme, doṅhe ṭhelāṭheli
svarathe śyāmere rākhe gaura mahā-balī
 
SYNONYMS
 
eimata—in this way; gauraśyāme—Lord Jagannātha and Lord Śrī Caitanya Mahāprabhu; doṅhe—between both of Them; ṭhelāṭheli—competition of pushing forward; svarathe—in His own car; śyāmere—Lord Jagannātha; rākhe—keeps; gaura—Lord Śrī Caitanya Mahāprabhu; mahābalī—greatly powerful.
 
TRANSLATION
 
Thus there was a sort of competition between Caitanya Mahāprabhu and Lord Jagannātha in seeing who would lead, but Caitanya Mahāprabhu was so strong that He made Lord Jagannātha wait in His car.
 
PURPORT
 
After giving up the company of the gopīs in Vṛndāvana, Śrī Kṛṣṇa, the son of Mahārāja Nanda, engaged in His pastimes at Dvārakā. When Kṛṣṇa went toKurukṣetra with His brother and sister and others from Dvārakā, He again met the inhabitants of Vṛndāvana. Śrī Caitanya Mahāprabhu is rādhābhāvadyutisuvalita, that is, Kṛṣṇa Himself assuming the part of Śrīmatī Rādhārāṇī in order to understand Kṛṣṇa. Lord Jagannāthadeva is Kṛṣṇa, and Śrī KṛṣṇaCaitanya Mahāprabhu is Śrīmatī Rādhārāṇī. Caitanya Mahāprabhu’s leading Lord Jagannātha toward Guṇḍicā temple corresponded to Śrīmatī Rādhārāṇī’s leading Kṛṣṇa toward Vṛndāvana. Śrī Kṣetra, Jagannātha Purī, was taken as the kingdom of Dvārakā, the place where Kṛṣṇa enjoys supreme opulence. However, He was being led by Śrī Caitanya Mahāprabhu to Vṛndāvana, the simple village where all the inhabitants are filled with ecstatic love for Kṛṣṇa. Śrī Kṣetra is a place of aiśvaryalīlā, just as Vṛndāvana is the place of mādhuryalīlā. Śrī Caitanya Mahāprabhu’s following at the rear of the ratha indicated that Lord Jagannātha, Kṛṣṇa, was forgetting the inhabitants of Vṛndāvana. Although Kṛṣṇa neglected the inhabitants of Vṛndāvana, He could not forget them. Thus in His opulent Rathayātrā, He was returning to Vṛndāvana. In the role of Śrīmatī Rādhārāṇī, Śrī Caitanya Mahāprabhu was examining whether the Lord still remembered the inhabitants of Vṛndāvana.
 
When Caitanya Mahāprabhu fell behind the Ratha car, Jagannāthadeva, Kṛṣṇa Himself, understood the mind of Śrīmatī Rādhārāṇī. Therefore, Jagannātha sometimes fell behind the dancing Śrī Caitanya Mahāprabhu to indicate to Śrīmatī Rādhārāṇī that He had not forgotten. Thus Lord Jagannātha would wait on the ratha for their forward march. In this way Lord Jagannātha agreed that without the ecstasy of Śrīmatī Rādhārāṇī He could not feel satisfied. While Jagannātha was thus waiting, Gaurasundara, Caitanya Mahāprabhu, in His ecstasy of Śrīmatī Rādhārāṇī, immediately came forward to Kṛṣṇa. At such times, Lord Jagannātha would proceed ahead very slowly. These competitive exchanges were all part of the love affair between Kṛṣṇa and Śrīmatī Rādhārāṇī. In that competition between Lord Caitanya’s ecstasy for Jagannātha and Jagannātha’s ecstasy for Śrīmatī Rādhārāṇī, Caitanya Mahāprabhu emerged successful. Link to this page: /cc/madhya/13/119
 
tumi-vrajera jīvana, vraja-rājera prāṇa-dhana,
tumi vrajera sakala sampad
kṛpārdra tomāra mana, āsi’ jīyāo vraja-jana,
vraje udaya karāo nija-pada
 
SYNONYMS
 
tumi—You; vrajera jīvana—the life and soul of Vṛndāvana; vrajarājera—and of the King of Vraja, Nanda Mahārāja; prāṇadhana—the only life; tumi—You; vrajera—of Vṛndāvana; sakala sampad—all opulence; kṛpāardra—melting with kindness; tomāra mana—Your mind; āsi‘-coming; jīyāo—give life; vrajajana—to all the inhabitants of Vṛndāvana; vraje—in Vṛndāvana; udaya karāo—cause to appear; nijapada—Your lotus feet.
 
 
TRANSLATION
 
” ‘My dear Kṛṣṇa, You are the life and soul of Vṛndāvanadhāma. 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 them all live. Kindly keep Your lotus feet again in Vṛndāvana.’
 
PURPORT

 

Śrīmatī Rādhārāṇī did not express Her personal unhappiness at being separated from Kṛṣṇa. She wanted to evoke Kṛṣṇa’s feelings for the condition of all others in Vṛndāvanadhāma-mother Yaśodā, Mahārāja Nanda, the cowherd boys, the gopīs, the birds and bees on the banks of the Yamunā, the water of the Yamunā, the trees, forests and all other paraphernalia associated with Kṛṣṇa before He left Vṛndāvana for Mathurā. These feelings of Śrīmatī Rādhārāṇī were manifested by Śrī Caitanya Mahāprabhu, and therefore He invited Lord Jagannātha, Kṛṣṇa, to return to Vṛndāvana. That is the purport of the Rathayātrā car’s going from Jagannātha Purī to the Guṇḍicā temple. Ccml  13.147

 

The gopīs are always liberated souls, because they are fully in Kṛṣṇa consciousness. They only pretended to be entangled in household affairs in Vṛndāvana. In spite of their long separation, the inhabitants of Vṛndāvana, the gopīs, were not interested in the idea of going with Kṛṣṇa to His capital city, Dvārakā. They wanted to remain busy in Vṛndāvana and thus feel the presence of Kṛṣṇa in every step of their lives. They immediately invited Kṛṣṇa to come back to Vṛndāvana. This transcendental emotional existence of the gopīs is the basic principle of Lord Caitanya’s teaching. The RathayātrāFestival observed by Lord Caitanya is the emotional process of taking Kṛṣṇa back to Vṛndāvana. Śrīmatī Rādhārāṇī refused to go with Kṛṣṇa to Dvārakā to enjoy His company in the atmosphere of royal opulence, but wanted to enjoy His company in the original Vṛndāvana atmosphere. Lord Kṛṣṇa, being profoundly attached to the gopīs, never goes away from Vṛndāvana, and the gopīs and other residents of Vṛndāvana remain fully satisfied in Kṛṣṇa consciousness.

 

Thus ends the Bhaktivedanta purport of the Second Volume, Twenty-seventh Chapter, of Kṛṣṇa, “Lord Kṛṣṇa and Balarāma Meet the Inhabitants of Vṛndāvana.”

 

In the Brahmāṇḍa Purāṇa it is said: “A person who sees the Lord’s Ratha-yātrā car festival and then stands up to receive the Lord can purge all kinds of sinful results from his body.” A similar statement is there in the Bhaviṣya Purāṇa, in which it is said: ” A person who follows the Ratha-yātrā car when the Rathas [Deities] pass in front or from behind, even if born of a lowly family, will surely be elevated to the position of achieving equal opulence with Viṣṇu.”

 

Nectar of Devotion: 9 – 1970 Edition

Leave a Reply

Your email address will not be published.