Raas Leela of Kaanha

In Raas-leela Shree Krishna, Atmaram, gave chance for utmost anand by taking command of Gopis mind, soul, life, heart and all the senses and towards the midst of Maharaas.  Gopis became transgressed into satwik pride. And the  Lord left from the Maharaas and Gopis became confused, unhappy and helpless.

Shree Krishna when speaking to Gopis said:

I cannot heed or sustain the pride (mada) of an ignorant man/woman, so how can I sustain the pride of educated person and my bhakta. I will come on earth as Krishna to do damana of the mada. Where there is mada and Moha (material infatuation), I Krishna will not reside in that environment. Because of this valence, I am called Mada Na Mohan, that is No Mada and no Moha, hence, my name is Madanamohan

The reason for God to disappear during Maharaas:

In Raas-leela, when gopis had satwik pride, Shree Krishna decided to vanish. In Maharaas, Krishna bestowed two elements, namely Prashman (pure) and Prasanna (pleasing). Prashman was used by Shree Hari to conquer mada and Prasanna was used to entice Gopis eyes and heart so they could see the Purna Purshottam in Maharaas. When pride seeped in Gopis, then Prashman and Prasanna left gopis and hence, Shree Gokulchandrama vanished.

The second reason was to explain all bhaktas that when a person has been granted the utmost position in Bhakti Marg, that person cannot exude pride and get away with it. As pride can destroy the dasa bhava. Even at this stage one has to maintain the position as a full surrender to Lord and Lord is Master and Das is the servant. So Das criteria is foremost humbleness to be at a total surrender. When this position tilts, Krishna moves away. This position was altered by Gopis pride and Krishna  disappeared.
Now the third reason why Shree Krishna disappeared. Krishna wanted Gopis to experience Viprayog raas with Sayog raas, so He disappeared. Sayog raas is the entity of being close with Thakorji and Viprayog is opposite of Sayog being separated from Him, but in this state one really misses Lord and a realization dawns on the victim of this yoga that he/she cannot live without Lord. This can be demonstrated when you are hungry, then eating becomes pleasure, drinking water becomes a happiness when one fulfills one’s quench. So food and water tastes sweater when you are hungry and quench takes that mode. Similarly, that hunger and quench for Krishna is created in Viprayog raas, the lovers meet and that is known as milan and when separated from each other it is known as Virah. So milan is Sayog raas and Virah is Viprayog raas. Love becomes intense in Virah, as the realization of milan and its beautiful permutation of love and closeness becomes that apparent. So in Virah, one will enjoy the memories of Milan. Shree Krishna decided to enhance the Sayog raas within Viprayog raas, so he disappeared.
The items which can be easily acquired becomes of no value or lesser when compared to the item which was very difficult or needed lots of effort to acquire. This is the law which was applied by Lord in Maharaas. He wanted to demonstrate that Lord is something which cannot be acquired so easily and if after hard work and acquisition in acquiring Him, one will appreciate Shree Krishna more. Taking this concept and also Shyamsunder likes hide and seek games, decided to disappear from Raas.
Shyamsunder had seen the happiness and laughter on the face of Gopis in Maharaas, so he wanted to play an opposite leela (Virudhabhas Leela). In this leela he wanted to make gopis cry. The tears then washes one’s mind and cleanses one’s heart.  These tears will then clear that pride which so ungratefully separated Krishna from them, in Maharaas.
This satwik pride is a positive pride. It is alokik, that is non materialistic pride that depicts a total devotional pride towards Krishna. As this pride is positive, it entails closeness and also entails a degree of punishment which in turn enhances closeness and a better position than previous one.

For instance, in Maharaas we saw gopis who did take pride into the stride and Krishna vanished from the Raas-leela. Here in normal instances, in alokik environment, one does not get this pride, but it was Lord Himself who fused the pride into gopis so he could take the gopis to next stage to enhance the pleasure gained in Maharaas. The pride always takes one to “Viprayog” sukh, which is mode in which one becomes agitated because one is away from the loved one, but, sweetly contempt’s into memory lane and walks on the plane of happy days. This Viprayog makes one to understand the reality of sanyog sukh, and this understanding takes person into the planes of repentance, which then slowly pushes the situation in which person comes back to it previous happiness, but this time into better position, that is the happiness is increased into two folds.

Gopis after satwik pride, became desperate as Lord Krishna vanished; this Viprayog then instigated birth of Gopi Geet.  The Gopi-Geet is the landmark which took the Gopis to the peak of pleasure and Maharaas was continued, this raas was enhanced into top notch of all the permutation of bhakti
[Courtesy Google]

Gopis

In Sanskrit, Gopi word is coined as two syllables. “Go” means the Upanishads, meaning scriptures. Upanishads are the ras of God, the ras that is form of God himself. You need to be a woman to get that close to God, to enjoy this kind of ras (nectar).

Then the second syllable is “pi”. This “pi” pronounce as “pea”, that means to drink. Since  Gopis are Shruti rupa, Veda rupa, Rushi rupa and Deva rupa, they were very  knowledgeable and were able to understand the form of Krishna described in Upanishads.  They have taken the nectar of Shree Krishna and this way the ras  (nectar) was taken into their hearts. The only way to drink this ras.

Sri Ramakrishna has said that the devotion of the gopis was the devotion of love, constant unmixed and unflinching. They loved Krishna more than anyone else and proved as the examples of the bhakthiyoga which Krishna  was going to preach in the battlefield in his discourse of the Bhagavad Gita, ‘mayyeva mana Adhathsva mayi buddhim nivesaya,’ by thinking of him alone all the time. Swami Vivekananda said that raasa leela is the acme of the religion of love, to which individuality vanishes and there is communion.

Even Parikshit  raised the doubt that how could these women who thought about Krishna only as their lover attain the divine communion with him. Suka pointed out that the single pointed concentration on the Lord in whatever capacity is enough to attain Him.  Krishna himself clarifies this doubt in Srimad Bhagavatham  by saying that the desire of those, who approach him to satisfy the baser instincts, become like roasted seeds which never shoot up again,(Bh.10-22-28) In the 11th skandha Krishna remarks that the gopis attained that state which even the yogis find difficult to reach by their sheer love.(Bh.11-12-13). Swami Vivekananda has said that to understand the love of gopis it is first essential to make yourself pure as it could not be understood with impure minds. It is to be remembered that the one who told the story was Suka who was a self-realised  master and those who gathered to hear him were the sages who have renounced the world.

Lord Krishna tells Uddhava about  Gopis-

tha navidhan mayyanushangabaddhadhiyah, svamathmanam adhasthathedham yatha samadhou munayo abdhithoye, nadhyah pravishta iva namarupe (Bh.11.12)

With their thoughts firmly fixed on Me they were not aware of their body or what was far or near, just like sages in samadhi or the rivers losing their name and form on merging with the sea.

Gopis are Guru of all vaishavas, jnani, yogi & bhaktas.  Make Gopi your Guru to attain Him.

[courtesy Google]

Cries of Gopis

"O beloved! please reveal Yourself and see how your sweethearts, who have centered their life around you, are longing for you... You have saved us time and again from death through poisonous water, from the clutches of demon disguised as a snake and in the form of a calf, from showers and storm, from strokes of lightning, from all sort of menaces... We believe that You are not merely son of a cowherd woman but essence of all embodied souls... You have manifested for the protection of the universe... O beloved, Our mind grows uneasy thinking about your lotus-feet getting pricked with blades of grass and sprouts when You go out pasturing the cattle... Our minds are infatuated and we are longing to be one with You. Please appear before us

Bhagwat Purana

Bhagavat Purana (also known as Srimad Bhagavata, Bhagavatam or Bhagwat) is the most popular and widely circulated of all the Puranas. The word 'Purana' means 'narrative of olden times'. After the four vedas, the Puranas form the most sacred of the texts for devout Hindus. The highest philosophy found in Vedas and Upanishads was difficult for commoners to understand. Hence Puranas, which were recited at the time of sacrifices became popular. With the passage of time, Puranas involving different deities manifested: Brahma, Padma, Vishnu, Siva, Garuda, Narada, Bhagavata, Agni, Skanda, Bhavishya, Brahmavaivarta, Markandeya, Vamana, Varaha, Matsya, Kurma and Brahmanda - a total of eighteen.

Dear to devotees of Lord Vishnu, Bhagavat Purana consists of eighteen thousand slokas, distributed amongst 332 chapters and divided into twelve cantos (skandhas). It is named Bhagavata from its being dedicated to the glorification of Lord Vishnu, a premier Hindu deity. Though originally written in Sanskrit, Bhagavat has been explored and translated in major vernacular languages of India. Bhagavat, an epic philosophical and literary classic, holds a prominent position in India’s voluminous written wisdom. Bhagavat exercises a more direct and powerful influence upon the opinions and feelings of the people than perhaps any other of the Puranas.

Bhagavat is considered essence of Hindu mythology like Geeta being considered as essence of Upanishads. Bhagavat deals mainly with innumerable exploits of Krishna, an avatar or incarnation of Vishnu and stresses on devotion, as way to salvation (mukti). Sage Vyas, author of many great scriptures like Mahabharat and Vedas, compiled it . The 18,000-verse treatise centers on the science of God and devotion to Him, and includes biographies of great devotees who followed the path of Bhakti and attained moksha.

From academic point of view, Bhagavata Purana is a narration of a conversation between King Parikshit and Sage Sukdev (Shukadeva). King Parīkshit was cursed to die in seven days by a Brahmin, so he decided to spent final days of his life in gaining knowledge about the goal of life relegating his stately duties. As he prepares for his impending death, Shukadeva, who has been searching for a suitable disciple to whom he might impart his great knowledge, approaches the king and agrees to teach him. Their conversation goes on uninterrupted for seven days, during which the king does not eat, drink or sleep. During this time the sage explains that the ultimate aim of life lies in knowing the supreme absolute truth.

The most popular and characteristic part of Bhagavat is the tenth canto, which describes the life and works of Sri Krishna. The Bhagavata Purana depicts Krishna not as a Jagad-Guru (a teacher) as in the Bhagavad-Gita, but as a heroic lad brought up by cowherd parent, Nand and Yashoda, in a small village situated on the banks of Yamuna River. Young Krishna's childhood plays and acts of bravery in protecting villagers from demons steals the hearts of the cowherd girls (Gopis'). In his unique enchanting way, Krishna lifts Gopis to a higher state as a result of intense devotion. However, when Krishna leaves for Mathura on a mission, Gopis' love turns into grief. Their intense longing is presented as a model of extreme devotion to the Supreme Lord. In a way, Bhagavat paved way to various schools of Bhakti Movement.

Known as 'the ripe fruit of the tree of Vedic literature', Srimad-Bhagavatam is the most complete and authoritative exposition of Vedic knowledge. It covers everything from the nature of the self to the origin of the universe, and touches upon all fields of knowledge. It raises and answers fundamental questions like what is life, what is a human being's role in life, what is meant by cycle of birth and death, what is the relation between God and man, what are ways of propitiating God etc. Bhagavata also adds fifth element of devotion (or divine service) besides well-known four aspects of life i.e. dharma (morality), artha (acquiring wealth), kama (pleasure) and moksha (liberation or salvation). Narrated in story-form its style is simple, lyrical and picturesque.

The impact of Bhagavata on Indian life over ages cannot be measured easily. It has served as the inspiration for countless works of literature, song, drama, painting, sculpture, folk-theatres and crafts. Dealing with exploits of Lord Krishna from childhood to Mahabharata battle, anecdotes and stories figure in one form or other in Vaishnava temple sculptures. Kaliya mardana, Gopika Vastra-harana, Gajendra-moksha, Govardhan-dharan are only few events which have kindled imagination of artistes and craftsmen through ages. All the important dance schools, Bharatanatyam, Kathak, Kathakkali, Odissi and Manipuri have themes from Bhagavata.
[photo content courtesy Google]

Morning

In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagvat-Geeta, since whose composition years of the gods have elapsed, and in comparison with which our modern world and its literature seem puny and trivial...
- Henry David Thoreau -

The cry of the $ou£

The worst type of crying is the silent one.The one when everyone is asleep. The one where you feel it in your throat, and your eyes become blurry from the tears. The one where you just want to scream. The one where you have to hold your breath and grab your stomach to keep quiet. The one where you can't breathe anymore. The one that you realize that the person that meant the most to you, is gone!

SRI ISOPANISAD LECTURES By His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

LECTURE 11

Śrī Īśopaniṣad, Mantra 5
Los Angeles, May 7, 1970

Prabhupāda: Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. Where is Hayagrīva prabhu? Oh, that's all right. So you have to construct a temple there like this.
Hayagrīva: By August, Prabhupāda.
Prabhupāda: Eh?
Hayagrīva: By August, Prabhupāda.
Prabhupāda: Thank you. So you like this? This chandelier? Śrī gurave prāṇa sadece goura sampad setuce (?). This is, this is a song by Bhaktivinoda Ṭhākura. He says that one who has dedicated his life for Lord Caitanya, he sees everything belongs to Lord Caitanya. Hare Kṛṣṇa. Now mantra. (devotees chant Īśopaniṣad, Mantra 5) Thank you. "The Supreme Lord walks and does not walk. He is far away, but he is very near as well. He is within everything and again He is outside of everything." This is the process of understanding Kṛṣṇa consciousness. He walks and does not walk. Just like crude example I give you, that the sun and, at noontime, it is on your head and somebody walking eastern side or western side, he also sees the sun is also walking with him. Long ago, about forty years ago, when I was householder, my second son, he was four years old. He was walking with me, and he said, "Oh, father, why the moon is coming with us?" This is very intelligent. Yes. So similarly, if a material object can walk so swift... You have seen. You are going on aeroplane or train, you'll see the moon or sun is going with you. So how it is not possible that Kṛṣṇa cannot walk? Although He's situated... But you ask your friend, "Where is the sun? Where is the moon?" He'll say, "Oh, it is on my head." Similarly, goloka eva nivasaty akhilātma-bhūtaḥ [Bs. 5.37]. Kṛṣṇa, although He is in Vṛndāvana, Goloka Vṛndāvana, enjoying pastimes with the associates, He is everywhere, according to the position, shape, form, activities. Everywhere. Therefore it is said here that Supreme Lord walks and does not walk. He does not go from His abode. He is fully enjoying. But at the same time, everywhere He is. Everywhere walking. Just like we offer foodstuff. So do not think that Kṛṣṇa is not accepting. Kṛṣṇa is accepting, because He can spread His hand immediately if you offer something with devotion. Tayā bhakty-upahṛtam aśnāmi. Kṛṣṇa says, "Anyone offering Me, offering Me something with faith and love, I eat." People may ask, "Oh, Kṛṣṇa is far away, in Goloka Vṛndāvana. How He eats? How He takes?" Oh, that is God. Yes, He eats. Yes, He takes. He walks; He does not walk. Immediately comes. But you must have the qualification to call Him. If you are actually a devotee, immediately Kṛṣṇa is present. Just like Hiraṇyakaśipu challenged devotee Prahlāda, "Where is your God? Do you think...?" The Prahlāda was looking to the column. "Oh, do you think your God is here? All right." He immediately broke. "Ahh!" Kṛṣṇa came. That is Kṛṣṇa.
So this is explained here. This is Vedic mantra. This is the proof, Veda mantra. Why we are attached to Veda mantra? Veda mantra is the proof of everything. Whatever is said in the Vedas, that is fact. Unless you take some axiomatic truth in that way, you cannot make progress. Just like in geometry there are so many axiomatic truths, we have to accept it. "A point has no length, no breadth." "Things equal to the same thing are equal to one another." These are axiomatic truths. Similarly the Vedas, they are truth. We have to accept. Just like I've given example in my book: The conchshell is the bone of an animal. So Vedic injunction is if you touch the bone of an animal, immediately you become impure and you have to take your bath. But here is a bone which is used in the Deity room. But you cannot argue, "Oh, you said that bone is impure. As soon as you touch it, you become impure. And you are putting into the Deity room?" No argument. You have to accept it. This is Veda. You cannot argue. Similarly, spiritual master's order, you have to accept. There is no argument. In this way you can make progress. Sādhu śāstra guru vākya tinete kariyā aikya. If we argue... Na tāṁs tarkeṇa yojayet. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet. Things which are inconceivable by you, you cannot argue. Then it will be a failure. You have to accept that axiomatic truth. It is not dogmatic. It is not dogmatic in this sense, because our predecessor ācāryas, they accepted. What you are that you are arguing? So that is the proof. Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. Tarko 'pratiṣṭhaḥ śrutayo vibhinnā. If you argue, there is no conclusion. The argument will go on. You put some argument; I put some argument. That is not the process. Śrutayo vibhinnā. Scriptures, in different countries, different circumstances, different scriptures, they're also different. Then tarko 'pratiṣṭhaḥ śrutayo vibhinnā nāsau munir yasya mataṁ na bhinnam. And so far philosophical speculation is concerned, one philosopher is putting some theory, another philosopher putting some theory—there is contradiction. And unless you defy another philosopher, you cannot be a famous philosopher. That is the way of philosophical...
Then where, how to get real information? That is stated, that dharmasya tattvaṁ nihitaṁ guhāyām. The secret of religious process is lying in the cave or within the heart. So how to realize it? Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. You have to follow great personalities. Therefore we are trying to follow Lord Kṛṣṇa or Lord Caitanya. That is perfection. You have to take evidences from the Vedas. You have to follow the instruction. The success is sure. That's all.
Thank you very much. Chant Hare Kṛṣṇa. (end)