Bhagavad Saptaha (XXVII)

Wednesday, 7 November 2012

Glories of Krishna-katha
            Paramatma Sri Krishna is rasamay (most humorous and witty). His nature is extremely luscious with prema. This samsara is nirasha (tasteless, juiceless) and the Lord is rasamay, just the opposite. In this samsara the rasas (juices), as long as it is not enjoyed, it seems to be delicious, but after enjoying becomes unpleasant. But Bhagavad prema, it is pleasant before enjoyment and always remains the same; never becomes bitter. In all the rasa of this samsara there is a duality between the enjoyer and the enjoyed, but the Bhagavad premarasa is so luscious that it turns the enjoyer into its own nature. Duality does not remain and the nature of non-dualism awakens. Every jivas irrespectively must have a liking for a certain rasa, some may like hasya rasa (laughter), some bir-rasa (heroic-sentiment), some others may like sringara rasa (erotic sentiment) etc. but all this rasas although in the beginning seems to be enjoyable but later on transforms into bitterness. In kaliyuga the public has done a great mischief with the word prema and made a perverted meaning of it. The people generally think moha (infatuation) as prema. Although both has the same form but the manner is totally different. The wish to enjoy happiness is moha or asakti (attachment), so moha longs for happiness but prema bestows enjoyment, submits it. If the body destroys, if its energy decreases or when it becomes sick, moha perishes but prema does not. Moha is not immortal, it dies, but prema is immortal. In moha and attachment there is a strong wish for uniting but in prema patience and steadiness is always present. Moha is nourished in union, but prema is even nourished in separation. Moha or attachment is the dharma of the body but prema is the divine nature of atma and Paramatma.
            Sri Krishna is the ocean of prema rasa. When someone hears about Him, deeply absorbs in His kirtana, continuously chants His holy name, Lord Sri Krishna attracts him, attracts his heart and bestows paramananda (great joy). And this transcendental talk of prema rasa of Sri Krishna is the topic of the 10th canto of Srimad Bhagavattam. The leelas (pastimes) of 10th canto are extremely succulent; Sukdevji although gave up everything yet could not abandon the talks of Sri Krishna. He was totally unaffected and indifferent, the difference between woman and man is never there in him as he viewed the entire universe in the form of Brahman. Certain gyani yogis (learned ascetics) views brahmajyoti when they sit down and close their eyes, but as soon as they open their eyes they again sees samsara, because their knowledge is not yet fully refined, but one who, without closing his eyes gets the darshan of Parmatma, his knowledge is sanctified, pure brahma-gyana.
            The mahapurushas (great personalities) had differentiated Samadhi into two, one is jad-samadhi (worldly trance) which is performed by forcing the mind and intelligence towards transcendental meditation, and other is chetan Samadhi (conscious trance), the mind, intelligence and heart attaining samadhi naturally. Mind has to be made to understand to enjoin it with Parmatma. Mind is the disciple and the jivatma is the guru. Without making others understand one should try to make his own mind understand and then only the mind will be able to comprehend. The mind has to be made to understand that the material objects in this samsara contain poison of desire and this poison causes death again and again. Lust and desires are terrible poison, samadhi, bhakti, gyana and bairagya should not become jad (inert), should not become deceitful, it has to become chetan (sentient) and that also naturally, simply, easily. The prema of the braja gopis of Sri Vrindavan were simple, natural and their samadhi was chetan and so Sukdevji Maharaj although a self restrained person yet in the midst of the assembly of rishis he spoke about the gopis.
            By remembering the pastimes of Sri Krishna the senses will naturally attain samadhi not by forcefully shutting the eyes, ears, nose etc. Such a power is there in Krishna-katha (the talks about Krishna) that staying in this universe and forgetting about it, one can attain paramananda (great joy). Sri Sukdevji Maharaj attained the pleasure of obtaining samadhi by describing the talks about Krishna. This bhagavati Krishna katha is so luscious that it effortlessly makes one forget about samsara, these immortal talks gives happiness to both yogis and bhogis (enjoyer). No yogi is there who is as absolute as Sri Krishna, neither there is any extreme bhogi like Him. Although yoga and bhoga are opposite to each other yet Sri Krishna is the synthesis of both and so he is not deva but Paramatma-Parabrahma and Bhagavan.
            In the topics of Sri Krishna, women-man, children-elderly, householder-sanyasi everybody will derive pleasure. The more one uses his mind, intelligence and heart in hearing Krishna-katha the more he will be delighted. Sri Sukdevji did not made Parikhit Maharaj hear Krishna-katha but made him visualize it. The pastimes of Sri Krishna are imprudent and in the 10th canto this imprudent truth is manifested. By hearing it before death one attains paramananda, gets liberation from all conditioning and fear of death. Maharaj Parikhit achieves forgetfulness of hunger, thirst, fear and all engrossment of body by hearing this Bhagavad-katha. He forgot about his impending death which is to take place by the biting of Takshaka snake. The fastening is of the mind and the death occurs to the body, the soul neither has any binding nor death. Sukdevji makes Parikhit Maharaj hear such words which enables him to attain salvation before death. to be continued
(A part of the Summary of Srimad Bhagavattam translated from the diary of Sri Gurudeb)