Ganga Puja
This is literally the "birthday or descent of mother Ganges - Ganga Ma".
Throughout india this festival lasts ten days beginning on the Amavasya (dark
moon night) and going through to the dasami tithi (tenth phase of the Moon, the
day before Pandava Nirjal Ekadasi)
"Festivals connected with rivers are essentially bathing festivals. Ganga
Dussehra is celebrated on the tenth day of Jyeshtha. River Ganga is worshipped
as a mother as well as a Goddess, particularly by people of Uttara Pradesh,
Bihar, and Bengal through which the river flows. On this day, if a devotee is
unable to visit and bathe in the river Ganga, then Ganga jal (water) kept in
most Hindu homes is used for purification. A bath in the river is said to purify
the bather of all sins. The Ganga is revered all over India even in places far
from its course.
Initially, river Ganga flowed in the heavens. She was brought down to earth by
the severe penances of the sage Bhagiratha and that is why she is also called
Bhagirathi. According to the story, of the descent of the Ganga, once a number
of demons were harassing the hermits by disturbing them in their ascetic duties.
During the day, they would be chased into the ocean. But in the darkness of the
night, they would emerge from the ocean and start harassing the hermits again.
In desperation the hermits appealed to Rishi Agastya. Agastya, known for his
gastronomic powers, drank all the water of the ocean. Though this was done in
good faith, it resulted in depriving the world of the water needed for
sustenance and the earth became parched and dry. Bhagiratha brought this drought
to and end.
According to the legend, King Sagara of the Ikshvaku dynasty ruling at Ayodhya
in Uttar Pradesh had two queens, Keshani and Sumati, but neither had a child.
Sagara performed severe austerities before his wives could produce sons. But
whereas Keshani gave birth to a son called Asmajas, Sumati bore 60,000 sons.
Sagara performed the Ashwamedha sacrifice to declare his suzerainty over the
neighbouring kingdoms. According to the prevalent custom, the sacrificial horse
was let loose and allowed to wander into the neighbouring kingdoms. If the horse
was caught, a battle ensued and the outcome decided the winner. The 60,000 sons
of Sagara were following the horse when they saw him enter a cavern where sage
Kapila was meditating. Not seeing the horse in the cavern, they presumed that
Kapila had captured it. They did not kill Kapila as he was a sage but they
started disturbing his meditations. Annoyed at being disturbed, Kapila with a
curse burnt the 60,000 sons of Sagara. Time passed and later Bhagiratha, the
great grandson of Sagara, chanced to come across the bones of his dead
ancestors. He wanted to perform the shraddha of his ancestors but there was no
water available for the ceremony. Agastya having drunk all the waters of the
ocean, the country was passing through a severe drought. Bhagiratha prayed to
Brahma, the Creator, to end the drought. Brahma asked him to pray to Vishnu, the
Preserver, to allow the heavenly Ganga, issuing from His big toe, to come down
to earth. Vishnu when prayed to by Bhagiratha agreed, but asked him to request
Shiva, the third member of the Hindu trinity of Gods, to allow the torrential
rain to fall on his head before it came to the earth as the river was very
forceful and if she were allowed to come down unchecked, her fall would split
the earth. Shiva agreed to take the gigantic weight of the cascading Ganga on
the matted hair piled high on his head. This ensnared and delayed the progress
of the river which, in meandering through the labyrinth of his hair, lost its
force and then gently descended to the Himalayas from whence it flowed to the
plains bestowing its waters on the parched earth. And that is why the
anthropomorphic image of Ganga is shown in the matted hair of Shiva who is also
called Gangadhara. Being born in the Himalayas, Ganga is considered the elder
sister of Parvati, who is also a daughter of the Himalayas.
According to the Agni Purana and Padma Purana, the Ganga descended to the earth
on Ganga Dussehra day and a bath in the holy river on this day is said to purify
one of all sins. To die on the banks of the Ganga is considered most auspicious.
If that is not possible, then the immersion of the ashes after cremation in the
river Ganga is a must, as it then releases one from the cycles of birth and
re-birth.
the seven ways of worshipping the Ganga are: by calling out her name, 'Oh Ganga';
having darshan of her; by toughing her waters; by worshipping and bathing; by
standing in the waters of the river; and by carrying clay dug out of the river.
Ganga in her anthropomorphic form is shown as a beautiful young woman standing
on a crocodile and holding a waterpot in her hands. Her image, with that of the
Goddess Yamuna, another sacred river deity, is often depicted on the doors of
temples and palaces. In Gujarat, there is a legend according to which Ganga came
down to the earth on Rishi Panchami, the fifth day of Bhadra (September) at
Tarnetar. There is a sacred tank where people congregate for a holy bath on that
day (pages 82-82.) (see Tarnetar festival 106-107, 120-121. not so relevant to
us - nice pictures of the fair and bathing ghats though.) (Shakti M. Gupta.
1991. Festivals, Fairs and Fasts of India. Clarion Books)
The Ganges Festival http://www.indiaa2z.com/festivals/gangotsavHTM.htm
The first ten days of the month Jyeshth, known as Dashahara, are dedicated to
honour the river Ganges, or Mother Ganges. The Ganges is believed to flow in the
three worlds: in heaven it is called Mandakini, on earth the Ganges (or Ganga),
and in the nether region the Bhagirathi. Thus the Ganga is known as “Tripathaga”,
or the “Three Path River”. People believe that by bathing in the Ganga sins are
washed away. The principle centres for the worship of the Ganga are Gangotri,
the source of the river; Haridwar, where she comes down to the plains; Allahabad,
where she joins the Yamuna; Varanasi, the holy city; and Sagara Island in her
estuary where she finally flows into the Bay of Bengal.
Ganga is supposed to be the daughter of the Himalayas and the goddess Mena.
According to the Puranas, the heavenly Ganga flows from Vishnu's toe. Ganga
sometimes assumed a human form. In one such appearance, she married King
Shantanu and was the mother of Bhishma, grandsire to the warring Pandava and
Kaurava clans (see Mahabharata).
Long ago there was a king named Sagar. Once he performed the horse sacrifice
known as Ashvamedh. After much wandering one day the king’s horse reached the
ashram of Kapil Muni. Then seven thousand of the king’s boys also reached there
in search of the horse. They had wickedly imagined that Kapil Muni had
deliberately kidnapped the horse, and they decided to destroy the muni. Kapil
Muni got angry and cursed them. There upon they all were burnt and reduced to
ashes.
Since neither the horse nor his soldiers returned King Sagar became anxious. He
sent his grandson Anshuman to search for them. Kapil Muni told Anshuman the
whole story. Anshuman asked, “How can the sin of the king’s boys be destroyed?”
Kapil Muni answered, “They will be saved if the water of the Ganga will flow
over this land.”
Anshuman tried but did not succeed in bringing down the Ganga on earth. Then his
son Dilip also tried, but without success. Finally his son Bhagirath after
performing terrible austerities managed to bring down the Ganga to this earth.
Mother Ganga was pleased with Bhagirath, but asked him to obtain also the good
pleasure of Shankar (Lord Shiva). Shankar agreed to take the burden of bringing
the Ganga on earth. Thus on the tenth day of the bright half of Jyeshth, Mother
Ganga began to flow from heaven to the matted hair of Shankar, and from the hair
of Shankar she began to flow on this earth. In this way the children of Sagar
were saved. For this reason the Ganges is also known as the Bhagirathi. END.
If you are so fortunate as to be in a place in Bharat Bhumi where the sacred
Ganges flows or one of the mystical magical places where She appears contrary to
material science, such as Mana Sarovara, Manasi Ganga (Bhubaneshwar), Madhwa
Sarova (Udupi), etc., then you will be able to go down to her waters and pay
your obeisances, say your prayers and take that water upon your head. Then
please say a prayer to invoke the blessings of the Lord upon all of us not so
fortunate as to be there with you.
For most of us reading this that will not physically be possible, although
certainly through Manasa puja - meditation one may still perform that worship.
Whether you are in Gangotri (the place where she manifests first in this realm)
or if you are at (H)Rishikesha or Haridwar, Benares (Varanarsi), Allahabad (Prayag)
or in Mayapur, West Bengal, or as I am here writing this remembering those
wonderful places the purifying association of Mother Ganga remains the same.
Scientists' still cannot understand how unlike ordinary water, when you take a
bottle of that and keep it for YEARS, it never becomes green and slimmy. It
always remains in its pure condition.
My memories of early morning (03:30am) dips at Haridwar (Vishnupadi) still leave
me as near breathless as entering into her icey waters as we did in January
(winter in the Norther Hemisphere) 1980. In the evening the floatila of
thousands of leaf boats laden with flames, flowers, and sweetmeats, bobbing
gently as they flow with the current to the resounding sounds of the bells and
arati songs, and disappearing flickering into the distance. A sight worth
seeing.
The Descent of the River Ganges
Srimad Bhagavatam 5th Canto 17the Chapter Summary
by HDG Srila A.C. Bhaktivedanta Swami Prabhupad.
The Seventeenth Chapter describes the origin of the Ganges River and how it
flows in and around Ilävåta-varña. There is also a description of the prayers
Lord Çiva offers to Lord Saìkarñaëa, part of the quadruple expansions of the
Supreme personality of Godhead. Lord Viñëu once approached Bali Mahäräja while
the King was performing a sacrifice. The Lord appeared before him as Trivikrama,
or Vämana, and begged alms from the King in the form of three steps of land.
With two steps, Lord Vämana covered all three planetary systems and pierced the
covering of the universe with the toes of His left foot. A few drops of water
from the Causal Ocean leaked through this hole and fell on the head of Lord Çiva,
where they remained for one thousand millenniums. These drops of water are the
sacred Ganges River. It first flows onto the heavenly planets, which are located
on the soles of Lord Viñëu’s feet. The Ganges River is known by many names, such
as the Bhägérathé and the Jähnavé. It purifies Dhruvaloka and the planets of the
seven sages because both Dhruva and the sages have no other desire than to serve
the Lord’s lotus feet.
The Ganges River, emanating from the lotus feet of the Lord, inundates the
heavenly planets, especially the moon, and then flows through Brahmapuré atop
Mount Meru. Here the river divides into four branches (known as Sétä, Alakanandä,
Cakñu and Bhadrä), which then flow down to the ocean of salt water. The branch
known as Sétä flows through Çekhara-parvata and Gandhamädana-parvata and then
flows down to Bhadräçva-varña, where it mixes with the ocean of salt water in
the West. The Cakñu branch flows through Mälyavän-giri and, after reaching
Ketumäla-varña, mixes with the ocean of salt water in the West. The branch known
as Bhadrä flows onto Mount Meru, Mount Kumuda, and the Néla, Çveta and Çåìgavän
mountains before it reaches Kuru-deça, where it flows into the ocean of salt
water in the north. The Alakanandä branch flows through Brahmälaya, crosses over
many mountains, including Hemaküöa and Himaküöa, and then reaches Bhärata-varña,
where it flows into the southern side of the ocean of salt water. Many other
rivers and their branches flow through the nine varñas.
The tract of land known as Bhärata-varña is the field of activities, and the
other eight varñas are for persons who are meant to enjoy heavenly comfort. In
each of these eight beautiful provinces, the celestial denizens enjoy various
standards of material comfort and pleasure. A different incarnation of the
Supreme Personality of Godhead distributes His mercy in each of the nine varñas
of Jambüdvépa.
In the Ilävåta-varña, Lord Çiva is the only male. There he lives with his wife,
Bhaväné, who is attended by many maidservants. If any other male enters that
province, Bhaväné curses him to become a woman. Lord Çiva worships Lord
Saìkarñaëa by offering various prayers, one of which is as follows: “My dear
Lord, please liberate all Your devotees from material life and bind all the
nondevotees to the material world. Without Your mercy, no one can be released
from the bondage of material existence.”
.
SB 5.17.1
çré-çuka uväca
tatra bhagavataù säkñäd yajïa-liìgasya viñëor vikramato
väma-pädäìguñöha-nakha-nirbhinnordhväëòa-kaöäha-vivareëäntaù-praviñöä yä
bähya-jala-dhärä
tac-caraëa-paìkajävanejanäruëa-kiïjalkoparaïjitäkhila-jagad-agha-maläpahopasparçanämalä
säkñäd bhagavat-padéty anupalakñita-vaco ’bhidhéyamänäti-mahatä kälena
yuga-sahasropalakñaëena divo mürdhany avatatära yat tad viñëu-padam ähuù.
.
TRANSLATION
Çukadeva Gosvämé said: My dear King, Lord Viñëu, the enjoyer of all sacrifices,
appeared as Vämanadeva in the sacrificial arena of Bali Mahäräja. Then He
extended His left foot to the end of the universe and pierced a hole in its
covering with the nail of His big toe. Through the hole, the pure water of the
Causal Ocean entered this universe as the Ganges River. Having washed the lotus
feet of the Lord, which are covered with reddish powder, the water of the Ganges
acquired a very beautiful pink color. Every living being can immediately purify
his mind of material contamination by touching the transcendental water of the
Ganges, yet its waters remain ever pure. Because the Ganges directly touches the
lotus feet of the Lord before descending within this universe, she is known as
Viñëupadé. Later she received other names like Jähnavé and Bhägérathé. After one
thousand millenniums, the water of the Ganges descended on Dhruvaloka, the
topmost planet in this universe. Therefore all learned sages and scholars
proclaim Dhruvaloka to be Viñëupada [“situated on Lord Viñëu’s lotus feet”].
PURPORT
In this verse, Çukadeva Gosvämé describes the glories of the Ganges River. The
water of the Ganges is called patita-pävané, the deliverer of all sinful living
beings. It is a proven fact that a person who regularly bathes in the Ganges is
purified both externally and internally. Externally his body becomes immune to
all kinds of disease, and internally he gradually develops a devotional attitude
toward the Supreme Personality of Godhead. Throughout India, many thousands of
people live on the banks of the Ganges, and by regularly bathing in her waters,
they are undoubtedly being purified both spiritually and materially. Many sages,
including Çaìkaräcärya, have composed prayers in praise of the Ganges, and the
land of India itself has become glorious because such rivers as the Ganges,
Yamunä, Godävaré, Käveré, Kåñëä and Narmadä flow there. Anyone living on the
land adjacent to these rivers is naturally advanced in spiritual consciousness.
Çréla Madhväcärya says:
.
värähe väma-pädaà tu
tad-anyeñu tu dakñiëam
pädaà kalpeñu bhagavän
ujjahära trivikramaù
.
Standing on His right foot and extending His left to the edge of the universe,
Lord Vämana became known as Trivikrama, the incarnation who performed three
heroic deeds.
.
SB 5.17.2
yatra ha väva véra-vrata auttänapädiù parama-bhägavato
’smat-kula-devatä-caraëäravindodakam iti yäm anusavanam
utkåñyamäëa-bhagavad-bhakti-yogena dåòhaà klidyamänäntar-hådaya
autkaëöhya-vivaçämélita-locana-yugala-kuòmala-vigalitämala-bäñpa-kalayäbhivyajyamäna-roma-pulaka-kulako
’dhunäpi paramädareëa çirasä bibharti.
.
TRANSLATION
Dhruva Mahäräja, the famous son of Mahäräja Uttänapäda, is known as the most
exalted devotee of the Supreme Lord because of his firm determination in
executing devotional service. Knowing that the sacred Ganges water washes the
lotus feet of Lord Viñëu, Dhruva Mahäräja, situated on his own planet, to this
very day accepts that water on his head with great devotion. Because he
constantly thinks of Kåñëa very devoutly within the core of his heart, he is
overcome with ecstatic anxiety. Tears flow from his half-open eyes, and
eruptions appear on his entire body.
PURPORT
When a person is firmly fixed in devotional service to the Supreme Personality
of Godhead, he is described as véra-vrata, fully determined. Such a devotee
increases his ecstasy in devotional service more and more. Thus as soon as he
remembers Lord Viñëu, his eyes fill with tears. This is a symptom of a
mahä-bhägavata. Dhruva Mahäräja maintained himself in that devotional ecstasy,
and Çré Caitanya Mahäprabhu also gave us a practical example of transcendental
ecstasy when He lived at Jagannätha Puré. His pastimes there are fully narrated
in Caitanya-caritämåta.
.
SB 5.17.3
tataù sapta åñayas tat prabhäväbhijïä yäà nanu tapasa ätyantiké siddhir etävaté
bhagavati sarvätmani väsudeve
’nuparata-bhakti-yoga-läbhenaivopekñitänyärthätma-gatayo muktim ivägatäà
mumukñava iva sabahu-mänam adyäpi jaöä-jüöair udvahanti.
.
TRANSLATION
The seven great sages [Maréci, Vasiñöha, Atri and so on] reside on planets
beneath Dhruvaloka. Well aware of the influence of the water of the Ganges, to
this day they keep Ganges water on the tufts of hair on their heads. They have
concluded that this is the ultimate wealth, the perfection of all austerities,
and the best means of prosecuting transcendental life. Having obtained
uninterrupted devotional service to the Supreme Personality of Godhead, they
neglect all other beneficial processes like religion, economic development,
sense gratification and even merging into the Supreme. Just as jïänés think that
merging into the existence of the Lord is the highest truth, these seven exalted
personalities accept devotional service as the perfection of life.
PURPORT
Transcendentalists are divided into two primary groups: the nirviçeña-vädés, or
impersonalists, and the bhaktas, or devotees. The impersonalists do not accept
spiritual varieties of life. They want to merge into the existence of the
Supreme Lord in His Brahman feature (the brahmajyoti). The devotees, however,
desire to take part in the transcendental activities of the Supreme Lord. In the
upper planetary system, the topmost planet is Dhruvaloka, and beneath Dhruvaloka
are the seven planets occupied by the great sages, beginning with Maréci,
Vasiñöha and Atri. All these sages regard devotional service as the highest
perfection of life. Therefore they all carry the holy water of the Ganges on
their heads. This verse proves that for one who has achieved the platform of
pure devotional service, nothing else is important, even so-called liberation (kaivalya).
Çréla Çrédhara Svämé states that only by achieving pure devotional service of
the Lord can one give up all other engagements as insignificant. Prabodhänanda
Sarasvaté confirms his statement as follows:
.
kaivalyaà narakäyate tri-daça-pür äkäça-puñpäyate
durdäntendriya-käla-sarpa-paöalé protkhäta-daàñöräyate
viçvaà pürëa-sukhäyate vidhi-mahendrädiç ca kéöäyate
yat käruëya-kaöäkña-vaibhavavatäà taà gauram eva stumaù
.
Çré Caitanya Mahäprabhu has perfectly enunciated and broadcast the process of
bhakti-yoga. Consequently, for one who has taken shelter at the lotus feet of
Çré Caitanya Mahäprabhu, the highest perfection of the Mäyävädés, kaivalya, or
becoming one with the Supreme, is considered hellish, to say nothing of the
karmés’ aspiration to be promoted to the heavenly planets. Devotees consider
such goals to be worthless phantasmagoria. There are also yogés, who try to
control their senses, but they can never succeed without coming to the stage of
devotional service. The senses are compared to poisonous snakes, but the senses
of a bhakta engaged in the service of the Lord are like snakes with their
poisonous fangs removed. The yogé tries to suppress his senses, but even great
mystics like Viçvämitra fail in the attempt. Viçvämitra was conquered by his
senses when he was captivated by Menakä during his meditation. She later gave
birth to Çakuntalä. The wisest persons in the world, therefore, are the
bhakti-yogés, as Lord Kåñëa confirms in Bhagavad-gétä (6.47):
.
yoginäm api sarveñäà
mad-gatenäntarätmanä
çraddhävän bhajate yo mäà
sa me yuktatamo mataù
.
“Of all yogés, he who always abides in Me with great faith, worshiping Me in
transcendental loving service, is most intimately united with Me in yoga and is
the highest of all.”
.
SB 5.17.4
tato ’neka-sahasra-koöi-vimänänéka-saìkula-deva-yänenävatar-anténdu maëòalam
ävärya brahma-sadane nipatati.
.
TRANSLATION
After purifying the seven planets near Dhruvaloka [the polestar], the Ganges
water is carried through the spaceways of the demigods in billions of celestial
airplanes. Then it inundates the moon [Candraloka] and finally reaches Lord
Brahmä’s abode atop Mount Meru.
PURPORT
We should always remember that the Ganges River comes from the Causal Ocean,
beyond the covering of the universe. After the water of the Causal Ocean leaks
through the hole created by Lord Vämanadeva, it flows down to Dhruvaloka (the
polestar) and then to the seven planets beneath Dhruvaloka. Then it is carried
to the moon by innumerable celestial airplanes, and then it falls to the top of
Mount Meru, which is known as Sumeru-parvata. In this way, the water of the
Ganges finally reaches the lower planets and the peaks of the Himalayas, and
from there it flows through Hardwar and throughout the plains of India,
purifying the entire land. How the Ganges water reaches the various planets from
the top of the universe is explained herein. Celestial airplanes carry the water
from the planets of the sages to other planets. So-called advanced scientists of
the modern age are trying to go to the higher planets, but at the same time they
are experiencing a power shortage on earth. If they were actually capable
scientists, they could personally go by airplane to other planets, but this they
are unable to do. Having now given up their moon excursions, they are attempting
to go to other planets, but without success.
.
SB 5.17.5
tatra caturdhä bhidyamänä caturbhir nämabhiç catur-diçam abhispandanté nada-nadé-patim
eväbhiniviçati sétälakanandä cakñur bhadreti.
.
TRANSLATION
On top of Mount Meru, the Ganges divides into four branches, each of which
gushes in a different direction [east, west, north and south]. These branches,
known by the names Sétä, Alakanandä, Cakñu and Bhadrä, flow down to the ocean.
.
SB 5.17.6
sétä tu brahma-sadanät kesaräcalädi-giri-çikharebhyo ’dho ’dhaù prasravanté
gandhamädana-mürdhasu patitväntareëa bhadräçva-varñaà präcyäà diçi
kñära-samudram abhipraviçati.
.
TRANSLATION
The branch of the Ganges known as the Sétä flows through Brahmapuré atop Mount
Meru, and from there it runs down to the nearby peaks of the Kesaräcala
Mountains, which stand almost as high as Mount Meru itself. These mountains are
like a bunch of filaments around Mount Meru. From the Kesaräcala Mountains, the
Ganges falls to the peak of Gandhamädana Mountain and then flows into the land
of Bhadräçva-varña. Finally it reaches the ocean of salt water in the west.
.
SB 5.17.7
evaà mälyavac-chikharän niñpatanté tato ’nuparata-vegä ketumälam abhi cakñuù
pratécyäà diçi sarit-patià praviçati.
.
TRANSLATION
The branch of the Ganges known as Cakñu falls onto the summit of Mälyavän
Mountain and from there cascades onto the land of Ketumäla-varña. The Ganges
flows incessantly through Ketumäla-varña and in this way also reaches the ocean
of salt water in the West.
.
SB 5.17.8
bhadrä cottarato meru-çiraso nipatitä giri-çikharäd giri-çikharam atihäya
çåìgavataù çåìgäd avasyandamänä uttaräàs tu kurün abhita udécyäà diçi jaladhim
abhipraviçati.
.
TRANSLATION
The branch of the Ganges known as Bhadrä flows from the northern side of Mount
Meru. Its waters fall onto the peaks of Kumuda Mountain, Mount Néla, Çveta
Mountain and Çåìgavän Mountain in succession. Then it runs down into the
province of Kuru and, after crossing through that land, flows into the saltwater
ocean in the north.
.
SB 5.17.9
tathaivälakanandä dakñiëena brahma-sadanäd bahüni giri-küöäny atikramya
hemaküöäd dhaimaküöäny ati-rabhasatara-raàhasä luöhayanté bhäratam abhivarñaà
dakñiëasyäà diçi jaladhim abhipraviçati yasyäà snänärthaà cägacchataù puàsaù
pade pade ’çvamedha-räjasüyädénäà phalaà na durlabham iti.
.
TRANSLATION
Similarly, the branch of the Ganges known as Alakanandä flows from the southern
side of Brahmapuré [Brahma-sadana]. Passing over the tops of mountains in
various lands, it falls down with fierce force upon the peaks of the mountains
Hemaküöa and Himaküöa. After inundating the tops of those mountains, the Ganges
falls down onto the tract of land known as Bhärata-varña, which she also
inundates. Then the Ganges flows into the ocean of salt water in the south.
Persons who come to bathe in this river are fortunate. It is not very difficult
for them to achieve with every step the results of performing great sacrifices
like the Räjasüya and Açvamedha yajïas.
PURPORT
The place where the Ganges flows into the salt water of the Bay of Bengal is
still known as Gaìgä-sägara, or the meeting place of the Ganges and the Bay of
Bengal. On Makara-saìkränti, in the month of January–February, thousands of
people still go there to bathe, hoping to be liberated. That they can actually
be liberated in this way is confirmed herein. For those who bathe in the Ganges
at any time, the results of great sacrifices like the Açvamedha and Räjasüya
yajïas are not at all difficult to achieve. Most people in India are still
inclined to bathe in the Ganges, and there are many places where they can do so.
At Prayäga (Allahabad), many thousands of people gather during the month of
January to bathe in the confluence of the Ganges and Yamunä. Afterward, many of
them go to the confluence of the Bay of Bengal and the Ganges to take bath
there. Thus it is a special facility for all the people of India that they can
bathe in the water of the Ganges at so many places of pilgrimage.
.
SB 5.17.10
anye ca nadä nadyaç ca varñe varñe santi bahuço merv-ädi-giri-duhitaraù çataçaù.
.
TRANSLATION
Many other rivers, both big and small, flow from the top of Mount Meru. These
rivers are like daughters of the mountain, and they flow to the various tracts
of land in hundreds of branches.
.
SB 5.17.11
taträpi bhäratam eva varñaà karma-kñetram anyäny añöa varñäëi svargiëäà
puëya-çeñopabhoga-sthänäni bhaumäni svarga-padäni vyapadiçanti.
.
TRANSLATION
Among the nine varñas, the tract of land known as Bhärata-varña is understood to
be the field of fruitive activities. Learned scholars and saintly persons
declare the other eight varñas to be meant for very highly elevated pious
persons. After returning from the heavenly planets, they enjoy the remaining
results of their pious activities in these eight earthly varñas.
PURPORT
The heavenly places of enjoyment are divided into three groups: the celestial
heavenly planets, the heavenly places on earth, and the bila heavenly places,
which are found in the lower regions. Among these three classes of heavenly
places (bhauma-svarga-pada-ni), the heavenly places on earth are the eight
varñas other than Bhärata-varña. In Bhagavad-gétä (9.21) Kåñëa says, kñéëe puëye
martya-lokaà viçanti: when the persons living in the heavenly planets exhaust
the results of their pious activities, they return to this earth. In this way,
they are elevated to the heavenly planets, and then they again fall to the
earthly planets. This process is known as brahmäëòa bhramaëa, wandering up and
down throughout the universes. Those who are intelligent—in other words, those
who have not lost their intelligence—do not involve themselves in this process
of wandering up and down. They take to the devotional service of the Lord so
that they can ultimately penetrate the covering of this universe and enter the
spiritual kingdom. Then they are situated on one of the planets known as
Vaikuëöhaloka or, still higher. Kåñëaloka (Goloka Våndävana). A devotee is never
caught in the process of being promoted to the heavenly planets and again coming
down. Therefore Çré Caitanya Mahäprabhu says:
ei rüpe brahmäëòa bhramite kona bhägyavän jéva
guru-kåñëa-prasäde päya bhakti-latä-béja
Among all the living entities wandering throughout the universe, one who is most
fortunate comes in contact with a representative of the Supreme Personality of
Godhead and thus gets the opportunity to execute devotional service. Those who
are sincerely seeking the favor of Kåñëa come in contact with a guru, a bona
fide representative of Kåñëa. The Mäyävädés indulging in mental speculation and
the karmés desiring the results of their actions cannot become gurus. A guru
must be a direct representative of Kåñëa who distributes the instructions of
Kåñëa without any change. Thus only the most fortunate persons come in contact
with the guru. As confirmed in the Vedic literatures, tad-vijïänärthaà sa gurum
eväbhigacchet: one has to search out a guru to understand the affairs of the
spiritual world. Çrémad-Bhägavatam also confirms this point. Tasmäd guruà
prapadyeta jijïäsuù çreya uttamam: one who is very interested in understanding
the activities in the spiritual world must search out a guru—a bona fide
representative of Kåñëa. From all angles of vision, therefore, the word guru is
especially meant for the bona fide representative of Kåñëa and no one else.
Padma Puräëa states, avaiñëavo gurur na syät: one who is not a Vaiñëava, or who
is not a representative of Kåñëa, cannot be a guru. Even the most qualified
brähmaëa cannot become a guru if he is not a representative of Kåñëa. Brähmaëas
are supposed to acquire six kinds of auspicious qualifications: they become very
learned scholars (paöhana) and very qualified teachers (päöhana); they become
expert in worshiping the Lord or the demigods (yajana), and they teach others
how to execute this worship (yäjana); they qualify themselves as bona fide
persons to receive alms from others (pratigraha), and they distribute the wealth
in charity (däna). Yet even a brähmaëa possessing these qualifications cannot
become a guru unless he is the representative of Kåñëa (gurur na syät).
Vaiñëavaù çva-paco guruù: but a Vaiñëava, a bona fide representative of the
Supreme Personality of Godhead, Viñëu, can become a guru, even if he is çva-paca,
a member of a family of dog-eaters. Of the three divisions of heavenly planets (svarga-loka),
bhauma-svarga is sometimes accepted as the tract of land in Bhärata-varña known
as Kashmir. In this region there are certainly good facilities for material
sense enjoyment, but this is not the business of a pure transcendentalist. Rüpa
Gosvämé describes the engagement of a pure transcendentalist as follows:
anyäbhiläñitä-çünyaà
jïäna-karmädy-anävåtam
änukülyena kåñëänu-
çélanaà bhaktir uttamä
“One should render transcendental loving service to the Supreme Lord Kåñëa
favorably and without desire for material profit or gain through fruitive
activities or philosophical speculation. That is called pure devotional
service.” Those who fully engage in devotional service to Kåñëa just to please
Him are not interested in the three divisions of heavenly places, namely,
divya-svarga, bhauma-svarga and bila-svarga.
Note:: Special thanks to Jaya Tirtha Caran prabhu from NZ for allowing us to use some of the content from his site to compile these pages - http://www.hknet.org.nz
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