"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 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.”
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.
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”].
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
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.
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.
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.
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.
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.
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.
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
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
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.”
tato ’neka-sahasra-koöi-vimänänéka-saìkula-deva-yänenävatar-anténdu maëòalam ävärya brahma-sadane nipatati.
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.
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.
tatra caturdhä bhidyamänä caturbhir nämabhiç catur-diçam abhispandanté nada-nadé-patim eväbhiniviçati sétälakanandä cakñur bhadreti.
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.
sétä tu brahma-sadanät kesaräcalädi-giri-çikharebhyo ’dho ’dhaù prasravanté gandhamädana-mürdhasu patitväntareëa bhadräçva-varñaà präcyäà diçi kñära-samudram abhipraviçati.
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.
evaà mälyavac-chikharän niñpatanté tato ’nuparata-vegä ketumälam abhi cakñuù pratécyäà diçi sarit-patià praviçati.
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.
bhadrä cottarato meru-çiraso nipatitä giri-çikharäd giri-çikharam atihäya çåìgavataù çåìgäd avasyandamänä uttaräàs tu kurün abhita udécyäà diçi jaladhim abhipraviçati.
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.
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.
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.
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.
anye ca nadä nadyaç ca varñe varñe santi bahuço merv-ädi-giri-duhitaraù çataçaù.
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.
taträpi bhäratam eva varñaà karma-kñetram anyäny añöa varñäëi svargiëäà puëya-çeñopabhoga-sthänäni bhaumäni svarga-padäni vyapadiçanti.
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.
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:
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.