Here is an excerpt from Krishna Book by Srila Prabhupada about the Govardhan Puja:
The proper prescribed duty of the brahmanas is the study of the Vedas; the proper duty of the royal order, the kshatriyas, is engagement in protecting the citizens; the proper duty of the vaisya community is agriculture, trade and protection of the cows; and the proper duty of the sudras is service to the higher classes, namely the brahmanas, kshatriyas and vaisyas. We belong to the vaisya community, and our proper duty is to farm, to trade with the agricultural produce, to protect cows or to take to banking.
Krishna identified Himself with the vaisya community because Nanda Maharaja was protecting many cows and Krishna was taking care of them. He enumerated four kinds of business engagements for the vaisya community, namely agriculture, trade, protection of cows and banking. Although the vaisyas can take to any of these occupations, the men of Vrindavana were engaged primarily in the protection of cows.
Krishna further explained to His father, “This cosmic manifestation is going on under the influence of three modes of material nature—goodness, passion and ignorance. These three modes are the causes of creation, maintenance and destruction. The cloud is caused by the action of the mode of passion; therefore it is the mode of passion which causes the rainfall. And after the rainfall, the living entities derive the result—success in agricultural work. What, then, has Indra to do in this affair? Even if you do not please Indra, what can he do? We do not derive any special benefit from Indra. Even if he is there, he pours water on the ocean also, where there is no need of water. So he is pouring water on the ocean or on the land; it does not depend on our worshiping him. As far as we are concerned, we do not need to go to another city or village or foreign country. There are palatial buildings in the cities, but we are satisfied living in this forest of Vrindavana. Our specific relationship is with Govardhana Hill and Vrindavana forest and nothing more. I therefore request you, My dear father, to begin a sacrifice which will satisfy the local brahmanas and Govardhana Hill, and let us have nothing to do with Indra.”
After hearing this statement by Krishna, Nanda Maharaja replied, “My dear boy, since You are asking, I shall arrange for a separate sacrifice for the local brahmanas and Govardhana Hill. But for the present let me execute this sacrifice known as Indra-yajna.” But Krishna replied, “My dear father, don’t delay. The sacrifice you propose for Govardhana and the local brahmanas will take much time. Better take the arrangement and paraphernalia you have already made for the Indra-yajna and immediately engage them to satisfy Govardhana Hill and the local brahmanas.”
Maharaja Nanda finally relented. The cowherd men then inquired from Krishna how He wanted the yajna performed, and Krishna gave them the following directions. “Prepare very nice foods of all descriptions from the grains and ghee collected for the yajna. Prepare rice, dhal, then halava, pakora, puri and all kinds of milk preparations, such as sweet rice, rabri, sweetballs, sandesa, rasagulla and laddu, and invite the learned brahmanas who can chant the Vedic hymns and offer oblations to the fire. The brahmanas should be given all kinds of grains in charity. Then decorate all the cows and feed them well. After performing this, give money in charity to the brahmanas. As far as the lower animals are concerned, such as the dogs, and the lower grades of people, such as the candalas, or the fifth class of men, who are considered untouchable, they also may be given sumptuous prasadam. After nice grasses have been given to the cows, the sacrifice known as Govardhana-puja may immediately begin. This sacrifice will very much satisfy Me.”
In this statement, Lord Krishna practically described the whole economy of the vaisya community. In all communities in human society—including the brahmanas, kshatriyas, vaisyas, sudras, candalas, etc.— and in the animal kingdom—including the cows, dogs, goats, etc.—everyone has his part to play. Each is to work in cooperation for the total benefit of all society, which includes not only animate objects but also inanimate objects like hills and land. The vaisya community is specifically responsible for the economic improvement of the society by producing grains, by giving protection to the cows, by transporting food when needed, and by banking and finance.
From this statement we learn also that although the cats and dogs, which have now become so important, are not to be neglected, cow protection is actually more important than protection of cats and dogs. Another hint we get from this statement is that the candalas, or the untouchables, are also not to be neglected by the higher classes and should be given necessary protection. Everyone is important, but some are directly responsible for the advancement of human society and some are only indirectly responsible. However, when Krishna consciousness is there, then everyone’s total benefit is taken care of.
The sacrifice known as Govardhana-puja is observed in the Krishna consciousness movement. Lord Caitanya has recommended that since Krishna is worshipable, so His land—Vrindavana and Govardhana Hill—is also worshipable. To confirm this statement, Lord Krishna said that Govardhana-puja is as good as worship of Him. From that day, Govardhana-puja has been going on and is known as Annakuta. In all the temples of Vrindavana or outside of Vrindavana, huge quantities of food are prepared in this ceremony and are very sumptuously distributed to the general population. Sometimes the food is thrown to the crowds, and they enjoy collecting it off the ground. From this we can understand that prasadam offered to Krishna never becomes polluted or contaminated, even if it is thrown on the ground. The people, therefore, collect it and eat with great satisfaction.
The Supreme Personality of Godhead, Krishna, therefore advised the cowherd men to stop the Indra-yajna and begin the Govardhana-puja in order to chastise Indra, who was very much puffed up at being the supreme controller of the heavenly planets. The honest and simple cowherd men, headed by Nanda Maharaja, accepted Krishna’s proposal and executed in detail everything He advised. They performed Govardhana worship and circumambulation of the hill. (Following the inauguration of Govardhana-puja, people in Vrindavana still dress nicely and assemble near Govardhana Hill to offer worship and circumambulate the hill, leading their cows all around.) According to the instruction of Lord Krishna, Nanda Maharaja and the cowherd men called in learned brahmanas and began to worship Govardhana Hill by chanting Vedic hymns and offering prasadam. The inhabitants of Vrindavana assembled together, decorated their cows and gave them grass. Keeping the cows in front, they began to circumambulate Govardhana Hill. The gopis dressed themselves very luxuriantly and sat in bull-driven carts, chanting the glories of Krishna’s pastimes. Assembled there to act as priests for Govardhana-puja, the brahmanas offered their blessings to the cowherd men and their wives, the gopis.
When everything was complete, Krishna assumed a great transcendental form and declared to the inhabitants of Vrindavana that He was Himself Govardhana Hill in order to convince the devotees that Govardhana Hill and Krishna Himself are identical. Then Krishna began to eat all the food offered there. The identity of Krishna and Govardhana Hill is still honored, and great devotees take rocks from Govardhana Hill and worship them exactly as they worship the Deity of Krishna in the temples. The followers of the Krishna consciousness movement may therefore collect small rocks or pebbles from Govardhana Hill and worship them at home, because this worship is as good as Deity worship. The form of Krishna who began to eat the offerings was separately constituted, and Krishna Himself, along with the other inhabitants of Vrindavana, offered obeisances to the Deity as well as Govardhana Hill. In offering obeisances to the huge form of Krishna and Govardhana Hill, Krishna declared, “Just see how Govardhana Hill has assumed this huge form and is favoring us by accepting all the offerings.” Krishna also declared at that meeting, “One who neglects the worship of Govardhana-puja, as I am personally conducting it, will not be happy. There are many snakes on Govardhana Hill, and persons neglecting the prescribed duty of Govardhana-puja will be bitten by these snakes and killed. In order to assure the good fortune of the cows and themselves, all people of Vrindavana near Govardhana must worship the hill, as prescribed by Me.”
Thus performing the Govardhana-puja sacrifice, all the inhabitants of Vrindavana followed the instructions of Krishna, the son of Vasudeva, and afterwards they returned to their respective homes.
Thus ends the Bhaktivedanta purport of the Twenty-fourth Chapter of Krishna, “Worshiping Govardhana Hill.”
Krishna identified Himself with the vaisya community because Nanda Maharaja was protecting many cows and Krishna was taking care of them. He enumerated four kinds of business engagements for the vaisya community, namely agriculture, trade, protection of cows and banking. Although the vaisyas can take to any of these occupations, the men of Vrindavana were engaged primarily in the protection of cows.
Krishna further explained to His father, “This cosmic manifestation is going on under the influence of three modes of material nature—goodness, passion and ignorance. These three modes are the causes of creation, maintenance and destruction. The cloud is caused by the action of the mode of passion; therefore it is the mode of passion which causes the rainfall. And after the rainfall, the living entities derive the result—success in agricultural work. What, then, has Indra to do in this affair? Even if you do not please Indra, what can he do? We do not derive any special benefit from Indra. Even if he is there, he pours water on the ocean also, where there is no need of water. So he is pouring water on the ocean or on the land; it does not depend on our worshiping him. As far as we are concerned, we do not need to go to another city or village or foreign country. There are palatial buildings in the cities, but we are satisfied living in this forest of Vrindavana. Our specific relationship is with Govardhana Hill and Vrindavana forest and nothing more. I therefore request you, My dear father, to begin a sacrifice which will satisfy the local brahmanas and Govardhana Hill, and let us have nothing to do with Indra.”
After hearing this statement by Krishna, Nanda Maharaja replied, “My dear boy, since You are asking, I shall arrange for a separate sacrifice for the local brahmanas and Govardhana Hill. But for the present let me execute this sacrifice known as Indra-yajna.” But Krishna replied, “My dear father, don’t delay. The sacrifice you propose for Govardhana and the local brahmanas will take much time. Better take the arrangement and paraphernalia you have already made for the Indra-yajna and immediately engage them to satisfy Govardhana Hill and the local brahmanas.”
Maharaja Nanda finally relented. The cowherd men then inquired from Krishna how He wanted the yajna performed, and Krishna gave them the following directions. “Prepare very nice foods of all descriptions from the grains and ghee collected for the yajna. Prepare rice, dhal, then halava, pakora, puri and all kinds of milk preparations, such as sweet rice, rabri, sweetballs, sandesa, rasagulla and laddu, and invite the learned brahmanas who can chant the Vedic hymns and offer oblations to the fire. The brahmanas should be given all kinds of grains in charity. Then decorate all the cows and feed them well. After performing this, give money in charity to the brahmanas. As far as the lower animals are concerned, such as the dogs, and the lower grades of people, such as the candalas, or the fifth class of men, who are considered untouchable, they also may be given sumptuous prasadam. After nice grasses have been given to the cows, the sacrifice known as Govardhana-puja may immediately begin. This sacrifice will very much satisfy Me.”
In this statement, Lord Krishna practically described the whole economy of the vaisya community. In all communities in human society—including the brahmanas, kshatriyas, vaisyas, sudras, candalas, etc.— and in the animal kingdom—including the cows, dogs, goats, etc.—everyone has his part to play. Each is to work in cooperation for the total benefit of all society, which includes not only animate objects but also inanimate objects like hills and land. The vaisya community is specifically responsible for the economic improvement of the society by producing grains, by giving protection to the cows, by transporting food when needed, and by banking and finance.
From this statement we learn also that although the cats and dogs, which have now become so important, are not to be neglected, cow protection is actually more important than protection of cats and dogs. Another hint we get from this statement is that the candalas, or the untouchables, are also not to be neglected by the higher classes and should be given necessary protection. Everyone is important, but some are directly responsible for the advancement of human society and some are only indirectly responsible. However, when Krishna consciousness is there, then everyone’s total benefit is taken care of.
The sacrifice known as Govardhana-puja is observed in the Krishna consciousness movement. Lord Caitanya has recommended that since Krishna is worshipable, so His land—Vrindavana and Govardhana Hill—is also worshipable. To confirm this statement, Lord Krishna said that Govardhana-puja is as good as worship of Him. From that day, Govardhana-puja has been going on and is known as Annakuta. In all the temples of Vrindavana or outside of Vrindavana, huge quantities of food are prepared in this ceremony and are very sumptuously distributed to the general population. Sometimes the food is thrown to the crowds, and they enjoy collecting it off the ground. From this we can understand that prasadam offered to Krishna never becomes polluted or contaminated, even if it is thrown on the ground. The people, therefore, collect it and eat with great satisfaction.
The Supreme Personality of Godhead, Krishna, therefore advised the cowherd men to stop the Indra-yajna and begin the Govardhana-puja in order to chastise Indra, who was very much puffed up at being the supreme controller of the heavenly planets. The honest and simple cowherd men, headed by Nanda Maharaja, accepted Krishna’s proposal and executed in detail everything He advised. They performed Govardhana worship and circumambulation of the hill. (Following the inauguration of Govardhana-puja, people in Vrindavana still dress nicely and assemble near Govardhana Hill to offer worship and circumambulate the hill, leading their cows all around.) According to the instruction of Lord Krishna, Nanda Maharaja and the cowherd men called in learned brahmanas and began to worship Govardhana Hill by chanting Vedic hymns and offering prasadam. The inhabitants of Vrindavana assembled together, decorated their cows and gave them grass. Keeping the cows in front, they began to circumambulate Govardhana Hill. The gopis dressed themselves very luxuriantly and sat in bull-driven carts, chanting the glories of Krishna’s pastimes. Assembled there to act as priests for Govardhana-puja, the brahmanas offered their blessings to the cowherd men and their wives, the gopis.
When everything was complete, Krishna assumed a great transcendental form and declared to the inhabitants of Vrindavana that He was Himself Govardhana Hill in order to convince the devotees that Govardhana Hill and Krishna Himself are identical. Then Krishna began to eat all the food offered there. The identity of Krishna and Govardhana Hill is still honored, and great devotees take rocks from Govardhana Hill and worship them exactly as they worship the Deity of Krishna in the temples. The followers of the Krishna consciousness movement may therefore collect small rocks or pebbles from Govardhana Hill and worship them at home, because this worship is as good as Deity worship. The form of Krishna who began to eat the offerings was separately constituted, and Krishna Himself, along with the other inhabitants of Vrindavana, offered obeisances to the Deity as well as Govardhana Hill. In offering obeisances to the huge form of Krishna and Govardhana Hill, Krishna declared, “Just see how Govardhana Hill has assumed this huge form and is favoring us by accepting all the offerings.” Krishna also declared at that meeting, “One who neglects the worship of Govardhana-puja, as I am personally conducting it, will not be happy. There are many snakes on Govardhana Hill, and persons neglecting the prescribed duty of Govardhana-puja will be bitten by these snakes and killed. In order to assure the good fortune of the cows and themselves, all people of Vrindavana near Govardhana must worship the hill, as prescribed by Me.”
Thus performing the Govardhana-puja sacrifice, all the inhabitants of Vrindavana followed the instructions of Krishna, the son of Vasudeva, and afterwards they returned to their respective homes.
Thus ends the Bhaktivedanta purport of the Twenty-fourth Chapter of Krishna, “Worshiping Govardhana Hill.”
-----------------------------------------------------------------------------------------------------------------------------
"Yes, this Govardhana puja is a bona
fide procedure, but such things cannot be held in your country. It requires
good space to decorate the imitation hill of rice. So when we offer such hill
of rice, there must be other things also -- a hill of capatis and other things.
It is a huge affair. In India practically in all the Visnu temples this is
observed and they spend huge amounts for this purpose and they distribute
prasadam to thousands and everyone gathers to take even a little portion of it.
If you can introduce this Govardhana puja, I have no objection, but it requires
hard labor, good management and much money also. But the process is bona fide."
(Letter to: Damodara -- Nairobi, Kenya 3 October, 1971)
(Letter to: Damodara -- Nairobi, Kenya 3 October, 1971)
Go Puja
Lord Krishna, as the teacher of human society, personally showed by His acts that the mercantile community, or the vaisyas, should herd cows and bulls and thus give protection to the valuable animals. According to smriti regulation, the cow is the mother and the bull the father of the human being. The cow is the mother because just as one sucks the breast of one’s mother, human society takes cow’s milk. Similarly, the bull is the father of human society because the father earns for the children just as the bull tills the ground to produce food grains. Human society will kill its spirit of life by killing the father and the mother. It is mentioned herein that the beautiful cows and bulls were of various checkered colors—red, black, green, yellow, ash, etc. And because of their colors and healthy smiling features, the atmosphere was enlivening.
(A.C. Bhaktivedanta Swami Prabhupada. Srimad Bhagavatam 3:2:29. purport.)
pita-mata mari’ khao——eba kon dharma
kon bale kara tumi e-mata vikarma
TRANSLATION
Since the bull and cow are your father and mother, how can you kill and eat them? What kind of religious principle is this? On what strength are you so daring that you commit such sinful activities?
PURPORT
Everyone can understand that we drink the milk of cows and take the help of bulls in producing agricultural products. Therefore, since our real father gives us food grains and our mother gives us milk with which to live, the cow and bull are considered our father and mother. According to Vedic civilization, there are seven mothers, of which the cow is one. Therefore Sri Caitanya Mahaprabhu challenged the Muslim Kazi, “What kind of religious principle do you follow by killing your father and mother to eat them?” In any civilized human society, no one would dare kill his father and mother for the purpose of eating them. Therefore Sri Caitanya Mahaprabhu challenged the system of Muslim religion as patricide and matricide. In the Christian religion also, a principal commandment is “Thou shalt not kill.” Nevertheless, Christians violate this rule; they are very expert in killing and in opening slaughterhouses. In our Krishna consciousness movement, our first provision is that no one should be allowed to eat any kind of flesh. It does not matter whether it is cows’ flesh or goats’ flesh, but we especially stress the prohibition against cows’ flesh because according to sastra the cow is our mother.
(A.C. Bhaktivedanta Swami Prabhupada. Sri Chaitanya Charitamrta Adi-lila 17:154)
"According to the Vedic social system, as soon as one takes birth he becomes indebted to so many persons. We are indebted to the rishis, or great sages, because we derive knowledge from their transcendental writings, such as the Srimad-Bhagavatam, compiled by Srila Vyasadeva. The authors of the scripture know past, present, and future, and we are urged to take advantage of such invaluable knowledge. Thus we are indebted to the sages.
We are also indebted to the demigods, for they manage the affairs of the universe, supplying it with every essential—sunshine from the sun-god, Surya; moonshine from the moon-god, Candra; air from Vayu; and so on. Each element is controlled by a particular demigod.
We are also indebted to ordinary living entities from whom we take service. For example, we take milk from the cow. According to Vedic understanding, the cow is considered one of our mothers because we drink her milk, just as at birth we drink our mother’s milk. The Srimad-Bhagavatam lists seven mothers: our own mother, the wife of our teacher or spiritual master, the wife of a brahmana, the wife of the king, the nurse, the cow, and the earth. We are indebted to all seven of these mothers, and also to our father, brothers, friends, relatives, and forefathers."
(A.C. Bhaktivedanta Swami Prabhupada. Second Chance book - chapter 17 "The Moment of Truth")
"Similarly, this Bhagavad-gita is the essence of all Vedic literature, just like milk is the essence of the blood. Blood... The milk is nothing, but it is cow’s blood transformed. Just like mother’s milk. The mother’s milk, wherefrom it comes? It comes from the blood, but transformed in such a way that it becomes nutritious to the child, tasteful to the child. Similarly, cow’s milk also, a most nutritious and valuable food. So it is compared that this Bhagavad-gita is the milk of the cow of Vedic literature. And the milkman is Krishna Himself. And the drinker of the milk is..., we are, Arjuna, through Arjuna. So these things are there."
(A.C. Bhaktivedanta Swami Prabhupada. 3rd June 1968. Bhagavad Gita lecture. Montreal)
"Personified dharma, he’s inquiring from the cow. He’s addressing cow, amba. Amba means mother. So cow is our mother. Why mother? Because from practical point of view, we drink milk. So how mother... How cow is not mother? She’s mother. We are taking her milk. There are seven mothers according to Vedic civilization:
atma-mata guroh patni
brahmani raja-patnika
dhenur dhatri tatha prithvi
saptaita matarah smritah
Real mother, from whose womb we have come to this world, real mother, atma-mata. Then guroh patni, wife of the teacher or spiritual master, guroh patni. Brahmani, the wife of a brahmana. Atma-mata guroh patni brahmani raja-patnika, and the wife of the king, or the queen. She’s also mother. Dhenu, the cow. Cow is also mother. And dhatri means nurse. Nurse is also mother. Tatha prithvi, and the earth, the earth is also our mother. That we say in country, in the country which we take birth, we say desa-matrika. In Sanskrit it is called desa-matrika. That is also mother. Mother land, mother language. So this... So many mothers we have got, out of which, cow is also mother. Therefore she’s addressed as amba. Amba means mother. Still in Gujarat province, they call amba. And in U.P., United States, er, United Province, in India, they also call amba, or in a broken language they call amma. Still... That is from very long time, mother is... Amba-devi. There is a... From Amba-devi, there is a big temple of Mother Durga, Kali, in Bombay. So this Amba-devi was pronounced by the Englishmens as Bamba-devi, and from Bamba-devi it has come to “Bombay.” Actually, there is a big temple of Amba in Bombay. From that name, instead of Amba, they have become Bamba. Just like from Sindhu, they have called, they have designated the inhabitants of Sindhu-desa as “Hindu.” The Muhammadans, they pronounce s as h. So from “Sindhu,” it has come to “Hindu.” Otherwise, this “Hindu” name is not mentioned in any Vedic literature. It is given by the... This name is given by the other foreigners. Especially the Arabian countries, they used to call this nation, Bharata-varsha...
Actually, Hindu is not a religion. Hindu is a name given by the foreigners. The religion is, of India, varnasrama-dharma, following the institution of four varnas and four asramas. That is varn... Or sanatana-dharma. Sanatana-dharma means eternal, eternal religion. Religion of human being is one. That is called sanatana. A living entity is described as sanatana. Mamaivamso jiva-bhuto jiva-loke sanatanah. In the Bhagavad-gita you’ll find sanatanah, and Krishna is also addressed in the Eleventh Chapter as sanatanas tvam. And there is another place, or spiritual world, which is also called sanatana. In the Bhagavad-gita you’ll find, paras tasmat tu bhavo ’nyo ’vyakto ’vyaktat sanatanah. So this sanatana term is very important. The living entity is sanatana and God is sanatana and the spiritual world is sanatana, and the process by which your lost relationship with God established and you go back to home back to Godhead, that is called sanatana-dharma. Sanatana-dharma. That is our eternal relationship with God."
(A.C. Bhaktivedanta Swami Prabhupada. 15th January 1974. Srimad Bhagavatam lecture SB 1:16:19. Hawaii)
Lord Krishna, as the teacher of human society, personally showed by His acts that the mercantile community, or the vaisyas, should herd cows and bulls and thus give protection to the valuable animals. According to smriti regulation, the cow is the mother and the bull the father of the human being. The cow is the mother because just as one sucks the breast of one’s mother, human society takes cow’s milk. Similarly, the bull is the father of human society because the father earns for the children just as the bull tills the ground to produce food grains. Human society will kill its spirit of life by killing the father and the mother. It is mentioned herein that the beautiful cows and bulls were of various checkered colors—red, black, green, yellow, ash, etc. And because of their colors and healthy smiling features, the atmosphere was enlivening.
(A.C. Bhaktivedanta Swami Prabhupada. Srimad Bhagavatam 3:2:29. purport.)
pita-mata mari’ khao——eba kon dharma
kon bale kara tumi e-mata vikarma
TRANSLATION
Since the bull and cow are your father and mother, how can you kill and eat them? What kind of religious principle is this? On what strength are you so daring that you commit such sinful activities?
PURPORT
Everyone can understand that we drink the milk of cows and take the help of bulls in producing agricultural products. Therefore, since our real father gives us food grains and our mother gives us milk with which to live, the cow and bull are considered our father and mother. According to Vedic civilization, there are seven mothers, of which the cow is one. Therefore Sri Caitanya Mahaprabhu challenged the Muslim Kazi, “What kind of religious principle do you follow by killing your father and mother to eat them?” In any civilized human society, no one would dare kill his father and mother for the purpose of eating them. Therefore Sri Caitanya Mahaprabhu challenged the system of Muslim religion as patricide and matricide. In the Christian religion also, a principal commandment is “Thou shalt not kill.” Nevertheless, Christians violate this rule; they are very expert in killing and in opening slaughterhouses. In our Krishna consciousness movement, our first provision is that no one should be allowed to eat any kind of flesh. It does not matter whether it is cows’ flesh or goats’ flesh, but we especially stress the prohibition against cows’ flesh because according to sastra the cow is our mother.
(A.C. Bhaktivedanta Swami Prabhupada. Sri Chaitanya Charitamrta Adi-lila 17:154)
"According to the Vedic social system, as soon as one takes birth he becomes indebted to so many persons. We are indebted to the rishis, or great sages, because we derive knowledge from their transcendental writings, such as the Srimad-Bhagavatam, compiled by Srila Vyasadeva. The authors of the scripture know past, present, and future, and we are urged to take advantage of such invaluable knowledge. Thus we are indebted to the sages.
We are also indebted to the demigods, for they manage the affairs of the universe, supplying it with every essential—sunshine from the sun-god, Surya; moonshine from the moon-god, Candra; air from Vayu; and so on. Each element is controlled by a particular demigod.
We are also indebted to ordinary living entities from whom we take service. For example, we take milk from the cow. According to Vedic understanding, the cow is considered one of our mothers because we drink her milk, just as at birth we drink our mother’s milk. The Srimad-Bhagavatam lists seven mothers: our own mother, the wife of our teacher or spiritual master, the wife of a brahmana, the wife of the king, the nurse, the cow, and the earth. We are indebted to all seven of these mothers, and also to our father, brothers, friends, relatives, and forefathers."
(A.C. Bhaktivedanta Swami Prabhupada. Second Chance book - chapter 17 "The Moment of Truth")
"Similarly, this Bhagavad-gita is the essence of all Vedic literature, just like milk is the essence of the blood. Blood... The milk is nothing, but it is cow’s blood transformed. Just like mother’s milk. The mother’s milk, wherefrom it comes? It comes from the blood, but transformed in such a way that it becomes nutritious to the child, tasteful to the child. Similarly, cow’s milk also, a most nutritious and valuable food. So it is compared that this Bhagavad-gita is the milk of the cow of Vedic literature. And the milkman is Krishna Himself. And the drinker of the milk is..., we are, Arjuna, through Arjuna. So these things are there."
(A.C. Bhaktivedanta Swami Prabhupada. 3rd June 1968. Bhagavad Gita lecture. Montreal)
"Personified dharma, he’s inquiring from the cow. He’s addressing cow, amba. Amba means mother. So cow is our mother. Why mother? Because from practical point of view, we drink milk. So how mother... How cow is not mother? She’s mother. We are taking her milk. There are seven mothers according to Vedic civilization:
atma-mata guroh patni
brahmani raja-patnika
dhenur dhatri tatha prithvi
saptaita matarah smritah
Real mother, from whose womb we have come to this world, real mother, atma-mata. Then guroh patni, wife of the teacher or spiritual master, guroh patni. Brahmani, the wife of a brahmana. Atma-mata guroh patni brahmani raja-patnika, and the wife of the king, or the queen. She’s also mother. Dhenu, the cow. Cow is also mother. And dhatri means nurse. Nurse is also mother. Tatha prithvi, and the earth, the earth is also our mother. That we say in country, in the country which we take birth, we say desa-matrika. In Sanskrit it is called desa-matrika. That is also mother. Mother land, mother language. So this... So many mothers we have got, out of which, cow is also mother. Therefore she’s addressed as amba. Amba means mother. Still in Gujarat province, they call amba. And in U.P., United States, er, United Province, in India, they also call amba, or in a broken language they call amma. Still... That is from very long time, mother is... Amba-devi. There is a... From Amba-devi, there is a big temple of Mother Durga, Kali, in Bombay. So this Amba-devi was pronounced by the Englishmens as Bamba-devi, and from Bamba-devi it has come to “Bombay.” Actually, there is a big temple of Amba in Bombay. From that name, instead of Amba, they have become Bamba. Just like from Sindhu, they have called, they have designated the inhabitants of Sindhu-desa as “Hindu.” The Muhammadans, they pronounce s as h. So from “Sindhu,” it has come to “Hindu.” Otherwise, this “Hindu” name is not mentioned in any Vedic literature. It is given by the... This name is given by the other foreigners. Especially the Arabian countries, they used to call this nation, Bharata-varsha...
Actually, Hindu is not a religion. Hindu is a name given by the foreigners. The religion is, of India, varnasrama-dharma, following the institution of four varnas and four asramas. That is varn... Or sanatana-dharma. Sanatana-dharma means eternal, eternal religion. Religion of human being is one. That is called sanatana. A living entity is described as sanatana. Mamaivamso jiva-bhuto jiva-loke sanatanah. In the Bhagavad-gita you’ll find sanatanah, and Krishna is also addressed in the Eleventh Chapter as sanatanas tvam. And there is another place, or spiritual world, which is also called sanatana. In the Bhagavad-gita you’ll find, paras tasmat tu bhavo ’nyo ’vyakto ’vyaktat sanatanah. So this sanatana term is very important. The living entity is sanatana and God is sanatana and the spiritual world is sanatana, and the process by which your lost relationship with God established and you go back to home back to Godhead, that is called sanatana-dharma. Sanatana-dharma. That is our eternal relationship with God."
(A.C. Bhaktivedanta Swami Prabhupada. 15th January 1974. Srimad Bhagavatam lecture SB 1:16:19. Hawaii)
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