Bhandiravana

Expressions researched:
"Bhandiravana"

SB Preface and Introduction

SB Introduction:

Some of the important places that were visited by the Lord in Vṛndāvana were Kāmyavana, Ādīśvara, Pāvana-sarovara, Khadiravana, Śeṣaśāyī, Khela-tīrtha, Bhāṇḍīravana, Bhadravana, Śrīvana, Lauhavana, Mahāvana, Gokula, Kāliya-hrada, Dvādaśāditya, Keśī-tīrtha, etc.

SB Canto 4

SB 4.8.42, Purport:

There are twelve forests in the area of Vṛndāvana, and Madhuvana is one of them. Pilgrims from all parts of India assemble together and visit all twelve of these forests. There are five forests on the eastern bank of the Yamunā: Bhadravana, Bilvavana, Lauhavana, Bhāṇḍīravana and Mahāvana. On the western side of the bank there are seven: Madhuvana, Tālavana, Kumudavana, Bahulāvana, Kāmyavana, Khadiravana and Vṛndāvana.

CC Madhya-lila

CC Madhya 1.239, Translation and Purport:

Śrī Caitanya Mahāprabhu stayed at Benares only four days and then left for Vṛndāvana. After seeing the town of Mathurā, He visited the twelve forests.

Those who visit the Vṛndāvana area today also generally visit twelve places, known as the twelve forests. They start at Mathurā, where there is Kāmyavana. From there they go to Tālavana, Tamālavana, Madhuvana, Kusumavana, Bhāṇḍīravana, Bilvavana, Bhadravana, Khadiravana, Lohavana, Kumudavana and Gokulamahāvana.

CC Madhya 17.193, Purport:

The word vana means "forest." Vṛndāvana is the name given to the forest where Śrīmatī Vṛndādevī (Tulasīdevī) grows profusely. Actually it is not a forest as we ordinarily consider a forest, because it is very thick with green vegetation. There are twelve such vanas in Vṛndāvana. Some are located on the western side of the Yamunā, and others are on the eastern side. The forests situated on the eastern side are Bhadravana, Bilvavana, Lauhavana, Bhāṇḍīravana and Mahāvana. On the western side are Madhuvana, Tālavana, Kumudavana, Bahulāvana, Kāmyavana, Khadiravana and Vṛndāvana. These are the twelve forests of the Vṛndāvana area.

CC Madhya 18 Summary:

After visiting Nandīśvara, Pāvana-sarovara, Śeṣaśāyī, Khelā-tīrtha, Bhāṇḍīravana, Bhadravana, Lohavana and Mahāvana, Śrī Caitanya Mahāprabhu went to Gokula and then finally returned to Mathurā.

CC Madhya 18.66, Translation:

Afterwards, Śrī Caitanya Mahāprabhu saw Khelā-tīrtha and then went to Bhāṇḍīravana. After crossing the Yamunā River, He went to Bhadravana.

Nectar of Devotion

Nectar of Devotion 33:

When there was a forest fire in the Bhāṇḍīravana, Kṛṣṇa instructed His friends to close their eyes tightly, and they all did this. Then when Kṛṣṇa had extinguished the fire, the cowherd boys opened their eyes and saw that they had been relieved from the danger and that their cows and calves were all safe. They began to perceive the wonder of the situation simply by guessing how Kṛṣṇa had saved them. This is another instance of indirect perception causing astonishment in devotional service.

Nectar of Devotion 42:

Another friend once told Kṛṣṇa, "My dear enemy of Kaṁsa, since You have left us, the heat of separation has become extraordinary. And this heat is felt more severely when we understand that in Bhāṇḍīravana You are being refreshed by the waves of the cooling river known as Bhānu-tanayā (Rādhārāṇī)." The purport is that when Kṛṣṇa was engaged with Rādhārāṇī, the cowherd boys headed by Subala were feeling great separation, and that was unbearable for them.

Nectar of Devotion 51:

When Nārada Muni was passing through Vṛndāvana, he came to the Bhāṇḍīravana forest and saw in one of the trees the famous parrot couple that always accompanies Lord Kṛṣṇa. The couple was imitating some discussion they had heard upon the Vedānta philosophy, and thus were seemingly arguing upon various philosophical points. Upon seeing this, Nārada Muni was struck with wonder, and he began to stare without moving his eyelids. This is an example of anurasa, or imitation.

Krsna, The Supreme Personality of Godhead

Krsna Book 18:

Once while the boys were engaged in their transcendental pastimes, a great demon of the name Pralambāsura entered their company, desiring to kidnap both Balarāma and Kṛṣṇa. Although Kṛṣṇa was playing the part of a cowherd boy, as the Supreme Personality of Godhead He could understand everything—past, present and future. So when Pralambāsura entered their company, Kṛṣṇa began to think how to kill the demon, but externally He received him as a friend. "O My dear friend," He said, "it is very good that you have come to take part in our pastimes." Kṛṣṇa then called all His friends and ordered them: "Now we shall play in pairs. We shall challenge one another in pairs." With this proposal, all the boys assembled together. Some of them took the side of Kṛṣṇa, and some of them took the side of Balarāma, and they arranged to play in duel. The defeated members in duel fighting had to carry the victorious members on their backs, as a horse carries its master. They began playing, and at the same time tended the cows as they proceeded through the Bhāṇḍīravana forest.

The party of Balarāma, accompanied by Śrīdāmā and Vṛṣabha, came out victorious, and Kṛṣṇa's party had to carry them on their backs through the Bhāṇḍīravana forest. The Supreme Personality of Godhead, Kṛṣṇa, being defeated, had to carry Śrīdāmā on His back, and Bhadrasena carried Vṛṣabha. Imitating their play, Pralambāsura, who appeared there as a cowherd boy, carried Balarāma on his back. Pralambāsura was the greatest of the demons, and he had calculated that Kṛṣṇa was the most powerful of the cowherd boys.

In order to avoid the company of Kṛṣṇa, Pralambāsura carried Balarāma far away. The demon was undoubtedly very strong and powerful, but he was carrying Balarāma, who is compared to a mountain; therefore he began to feel the burden, and thus he assumed his real form. When he appeared in his real feature, he was decorated with a golden helmet and earrings and looked just like a cloud with lightning carrying the moon. Balarāma observed the demon's body expanding up to the limits of the clouds, his eyes dazzling like blazing fire and his mouth flashing with sharpened teeth. At first, Balarāma was surprised by the demon's appearance, and He began to wonder, "How is it that all of a sudden this carrier has changed in every way?" But with a clear mind He could quickly understand that He was being carried away from His friends by a demon who intended to kill Him. Immediately He struck the head of the demon with His strong fist, just as the King of the heavenly planets strikes a mountain with his thunderbolt. Stricken by the fist of Balarāma, the demon fell down dead, just like a snake with a smashed head, and blood poured from his mouth. When the demon fell, he made a tremendous sound, and it sounded as if a great hill were falling upon being struck by the thunderbolt of King Indra. All the boys then rushed to the spot. Astonished by the ghastly scene, they began to praise Balarāma with the words "Well done! Well done!" All of them then embraced Balarāma with great affection, thinking that He had returned from death, and they offered their blessings and congratulations. All the demigods in the heavenly planets became very satisfied and showered flowers on the transcendental body of Balarāma, and they also offered their blessings and congratulations for His having killed the great demon Pralambāsura.