Sri Dhama Tattva - philosophy of Sri Krsna's holy abode

This is an excerpt from "The Glories and Heritage of Sri Radha Kunda" by Sri Ananta Das Panditji regarding the manifestations of the transcendental dhama.

Sri Jiva Gsowami dscribes in Sri Krsna Sandarbha:

“As there are many eternal abodes which are dear to God existing in this world, they are present in the same manner in Vaikuntha (Paravyoma); all these dhamas are utilized (by God) for similar pastimes”. According to this version of Skanda Purana, the Lord’s abodes existing in the cinmaya loka (spiritually conscious worlds) are also the fields of God’s eternal pastimes within this world. All the dhamas existing in this world are identical with Sri Vaikuntha. The eternality, transcendental appearance and illusive philosophy concerning the dhamas have thus been described.

Amongst these dhamas, three Sri Krsna lokas, namely, Mathura, Dwaraka and Gokula are placed above all others because they are the fields of pastimes of Bhagavan Sri Krsna Himself. Of these three dhamas there are three displays: 1) unmanifest dhamas 2) visible dhamas, and 3) manifest dhamas.

1) Unmanifest dhama (aprakata prakasa): Sri Krsna sports here at present. Although this manifestation belongs to this world by the Lord’s disappearance potency, it is not visible to earthly eyes existing without touching the world of matter. Due to our gross material body and senses of panca bhautik (composition of five elements, viz., earth, water, fire, air and ether) we cannot perceive the extraordinary kadamba forests, etc., in Vrndavana as described within the scriptures such as the Varaha Purana. By the same token, the earth cannot touch this dhama as well. aprakata vastu nahe prakata-gocar (C. C.) “ The spiritual nature is not perceptible by gross material senses”.

2) Visible dhama (drsyamana prakasa): Having mercifully come down by touching the earth, Vrndavana is visible to human beings like us who are under the influence of illusion. If a person was to call someone from the other side of the shore of an ocean, the summoned man can never reach there. But, if a vessel were sent to take him on to the other side then that would be a display of great benevolence. Similarly, sri dhama has very mercifully come down to this illusive shore of maya to take the infatuated souls to the inaccessible cinmaya loka (spiritual world). A significant point to note is that someone may think that the dhama, like Vrndavana, is not a real transcendental abode, but that it is part of the earth. “The dhama was present here only during the pastimes of Sri Krsna.” But, factually that is not true. Sri Krsna, who is above maya, eternal, omniscient and the fully blissful worshipful Supreme Lord, comes down to this earth to perform pastimes within human existence. Why does He do so? Out of His causeless mercy. Similarly, Vrndavana dhama is also above maya, eternal, and full of consciousness and appears in this world out of mercy. Just like Sri Krsna’s acceptance of human nature in this world, sri dhama also has kindheartedly accepted the earthly nature as well. If there had not been such grace, then we would have not had the fortune to visit sri dhama and obtain the benefits derived from its association.

3) Manifest dhama (prakata prakasa): It is displayed here when Sri Krsna appears along with His eternal associates to enact His various lilas. At that time, the locations where the pastimes occur also make their appearances as required. This is called the manifest, or revealed dhama.

When Sri Krsna displays His pastimes on earth He touches the visible dhama. This visible display of the dhama is in touch with the earth. As mentioned in Srimad Bhagavata:

yavat sa pada-padmabhyam sprsan aste ramA-patih
tavat kalir vai prthivim parakrantum na casakat
(S. B. 12.2.30)

As long as RamApati (Sri Krsna, husband of the Laksmi) touched the earth with His lotus feet to that extent Kali was not able to attack the earth.”

If Sri Krsna touches this visible dhama then the earth also comes in contact with Him. Presently, Sri Krsna is sporting in the untouched, unmanifest dhama of the earth. His presence is possible though, even without touching it.

Dear Vaishnvasas,
Jai Sri Radhe,
Very inspiring article by RadhapadJi,

I want to buy a small house and reside in Vrindhavan dham. Could any body knows any person who can help me in this regard. I know Radha Rani's mercy is required to live their still I am trying my humble attempt.

Hari Bol,

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This is an excerpt from "The Glories and Heritage of Sri Radha Kunda" by Sri Ananta Das Panditji

Has this book been translated into English in its entirety? If so, where is it available?

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Has this book been translated into English in its entirety? If so, where is it available?

The book is frozen regarding printing. The book was translated by Navadwipa Dasa who serves Baba Maharaja delivering the post. The book was intended to be edited by Dr. Kapoor, but his eyesight went bad. Then, somehow or other I was asked to do the editing. After I worked on it for many months, and after Adwaita Das proof read it I submitted it back to Baba. Navadwip was not happy with the changes I made, so it is frozen. I am not in a position to distribute its full contents either, so I'll drop some nector here and there. Hopefully at some point the issue would get resolved.

The Dhaman of the Bhagavat as an expression of his divine selfhood (svarupa-prakasa) has been explained in the ''Bhagavata-sandarbha'' by Jiva Gosvamin.In his ''Srikrsna-sandarbha'',Jiva Gosvamin made an attempt to show that this is also the Dhaman of Krsna.

According to Jiva Gosvamin ,the Dhaman of Krsna,like Krsna himself,has also the power of pervading both the phenomenal and non-phenomenal objects(sa golokah sarva-gatah srikrsnavat sarva-prapancikaprapancika-vyasu-vyapakah),and appearing in the diverse forms.When the Bhagavat in his Svarupa makes his appearance in the phenomenal world,his Dhaman makes its
simultaneous appearance.But like the Bhagavat,again,it never loses its non-phenomenal character.His Dhaman is,like himself,beyond Prakrti and really constitute peculiar expressions of his own intrisic energy (bhagavat-prakasa eva).By the Bhagavat's inscrutable power (acintya-prabhava),therefore,his highest Dhaman,which is situated beyond all Lokas,also exists on the phenomenal earth.The terrestial Goloka or Vrndavana is thus not essentially different but really identical with the celestial Goloka or Vrndavana,and the Lord Krsna exists eternally in both places with the same retinue.

But,the term ''terrestrial'' must not be taken to imply that the earthly residence is phenomenal.It is as much
non-phenomenal as the celestial abode,only it makes its appearance in the phenomenal world.It is mentioned,therefore,that the Gokula or Vrndavana,which exists on earth as the residence of Krsna in a non-phenomenal form,also exists simultaneously as the Goloka above every other Loka.The only difference is that in the earthly Vrndavana Krsna stays both in his Manifest(Prakata) and Non-Manifest(Aprakata)Lilas,but in the unearthly Goloka he stays in his Non-Manifest Lila.

It has been said (see Radhapada's post above also) that Bhagavat-Krsna eternally sports in his three Dhamans:
Dvaraka,Mathura and Vrndavana,which are represented as three aspects of one and the same reality.If this is so,how is it that in the scriptures the progression from Vrndavana to Mathura,then to Dvaraka,and finally to Gokula is described?

with respect,

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It has been said (see Radhapada's post above also) that Bhagavat-Krsna eternally sports in his three Dhamans:
Dvaraka,Mathura and Vrndavana,which are represented as three aspects of one and the same reality.If this is so,how is it that in the scriptures the progression from Vrndavana to Mathura,then to Dvaraka,and finally to Gokula is described?

Beyond the material world is the transcendental realm known as ‘paravyoma’. Situated there is the place where all transcendental qualities and potencies reside, the abode of the Divine Deity, Sri Krsna. That all-pervading, unlimited, transcendental and original Vaikuntha dhama (divine abode of no misery) is where Sri Krsna and His various avataras reside. Situated on the top is Krsna’s abode whose three regions are Dvaraka, Mathura and Gokula. The highest of them all is Sri Gokula—the world of Vraja dhama; also called Sri Goloka, Svetadvipa and Vrndavana. This all-pervading, unlimited divine place is equal to Sri Krsna. It expands up and down without limit. (Caitanya Caritamrta)

My understanding is that progression in the three dhamas is accordance to the degree madhurya is present. Vraja dhama is highest because it is completely madhurya.

My answer to this puzzle is furnished by supposition that all this is described only with reference to Krsna's appearance in his Prakata-lila in the phenomenal world(like Jiva Gosvamin said: mathuradi-parityagadyuktir avatare prapancika/jana-prakata-lila-peksayaiva),but the Aprakata-lila which is not revealed to the phenomenal world,eternally goes on in these Dhamans(aprakata tu lila nityam eva vidyata eva).

I know,this explanation necessitates an exposition of this theory of phenomenal and non-phenomenal appearances of the deity,or his Prakata and Aprakata Lila to which Jiva Gosvami turns his attention later in ''Srikrsna-sandarbha''.(Should we disscuss it also?)

With respect,

So although the drisyamana prakasha is an acceptance of the dham of an earthly appearance, the constituant of such an appearance is the svarupa shakti of Krishna and not of the material energy. This includes the sun the moon, the sky, the stars ect. which we see in the dhama. Could someone quote Jiva Goswami's passage where he mentions that all the devas are also present in the dhama and are the amshis of the mundane devas? Thanks!