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CC Madhya 13.137
- anyera hṛdaya—mana, mora mana—vṛndāvana,
- ‘mane’ ‘vane’ eka kari’ jāni
- tāhāṅ tomāra pada-dvaya, karāha yadi udaya,
- tabe tomāra pūrṇa kṛpā māni
anyera—of others; hṛdaya—consciousness; mana—mind; mora mana—My mind; vṛndāvana—Vṛndāvana consciousness; mane—with the mind; vane—with Vṛndāvana; eka kari’—as one and the same; jāni—I know; tāhāṅ—there, at Vṛndāvana; tomāra—Your; pada-dvaya—two lotus feet; karāha—You do; yadi—if; udaya—appearance; tabe—then; tomāra—Your; pūrṇa—complete; kṛpā—mercy; māni—I accept.
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.
The mind’s activities are thinking, feeling and willing, by which the mind accepts materially favorable things and rejects the unfavorable. This is the consciousness of people in general. But when one’s mind does not accept and reject but simply becomes fixed on the lotus feet of Kṛṣṇa, then one’s mind becomes as good as Vṛndāvana. Wherever Kṛṣṇa is, there also are Śrīmatī Rādhārāṇī, the gopīs, the cowherd boys and all the other inhabitants of Vṛndāvana. Thus as soon as one fixes Kṛṣṇa in his mind, his mind becomes identical with Vṛndāvana. In other words, when one’s mind is completely free from all material desires and is engaged only in the service of the Supreme Personality of Godhead, then one always lives in Vṛndāvana, and nowhere else.