Bhagavad Saptaha XXXXI

Saturday, 27 April 2013

Rescuing of father Nanda from the abode of Baruna
            ekadasyam niraharah samabhyarcya janardanam
            snatus nandas tu kalindyam dvadasyam jalam avisat
            tam grihitvanayad bhrityo varunasyasuro ntikam
            avajnayasurim velam pravistam udakaĆ  nisi  (10/28/1,2)
            Sri Sukdevji says, Parikhit after observing fast for the Kartik sukla ekadashi, at night when dwadashi has begun Nandababa goes to Jamuna and enters into the water to take bath. At that time Nandababa didn’t knew that the time was unholy and so he entered the waters of Jamuna while the night is still remained. As a result of this an asura of Barun deva (Seagod) seizes and takes Nandababa straight to his master.
            In the meanwhile as Nandababa could not be found all the gop-gopis approaches Krishna and says, hey Nandanandan now only You are capable to bring back Your father so please see where he has gone.
            Hearing this Krishna jumps into the water of Jamuna and straightaway arrives at the abode of Baruna. Barundev having darshan of Purushottam Bhagavan Sri Krishna says –
            namas tubhyam bhagavate brahmane paramatmane
            na yatra sruyate maya loka-sristi-vikalpana
            ajanata mamakena mudhenakarya-vedina
            anito yam tava pita tad bhavan ksantum arhati
            mamapy anugraham krishna kartum arhasy asesa-drik
            govinda niyatam esa pita te pitri-vatsala  (10/28/6,7,8)
            Hey Prabhu Bhagavan Sri Brajendranandana Sri Krishna, one of my servitors who is void of the power of discriminating between good and bad has brought Your father here, You please forgive this offence and take Your father home.
            Saying this Barundeva worships Sri Krishna, pays obeisance and circumbulates Him. Krishna, then taking Nandababa with Him comes back to Braja. Now as Nandababa describes to the Brajabashis the opulence of the abode of Barundeva and the cordial reception which he had given, the other Brajabashis caught hold of Krishna and says, hey Krishna please let us also have darshan of that abode.
            iti sancintya Bhagavan maha-karuniko harih
            darsayam asa lokam svam gopanam tamasah param  (10/28/14)
            Then Sri Krishna taking the cowherd men to Brahma Kund and dipping in the water alongwith them says, let you all go to the abode of Barundeva and immediately all the gopas reaches there and witnesses it supreme beauty and gets overwhelmed.
            The 27th chapter is about pastimes of Govardhan, 28th mercy upon Barundeva and from the 29th chapter begins raas-leela of Bhagavan. Getting liberation from 28 rasas then only the rasa (flavour) of raas is achieved – after liberating the jivas from 28 rasas Sri Krishna makes them drink the rasa of raas. The unification of long estrangement of jivatma-Paramtama begins.

Pastimes of rasa – unification of pure jiva and Iswara
            The 12 cantos of Srimad Bhagavatam are the twelve limbs of Bhagavan. Among them the 10th canto is said by the mahapurushas as the heart of the Lord and the chapter from 29th to 33rd is said to be the panchaprana (five life breath). The saints and the sadhus have described the raas- leela as the fruit of Srimad Bhagavatam. This divine pastime is narrated by the crown jewel of mendicant, the chief of adorable Sri Sukdevji sitting amidst the assembly of muni-rishis at the banks of Ganges to Maharaj Parikhit who is to die within seven days by the sting of snake Takshak.
            In ordinary knowledge there is a view of discrimination between Iswara and jagat (world), but when full-grown knowledge arises that discriminating view does not remains, it ends, means the whole world becomes Brahmamay, Krishnamay (viewing everything as Brahma, Krishna). The knowledge of Sukdevji has attained that fullness of knowledge and devotedness. By whose darshan desire is destroyed that mahapurusha Sri Sukdevji is reciting this tale and the hearer is Maharaj Parikhit who had abandoned food and even water and listening this Bhagavat katha for seven days. So this raas leela is the pastime of unification of Paramatma and the pure jivas, the jivas filled with prema and it is worthy for all to hear and remember this pastime. Here it is not about the meeting together of woman and man, but unification of jiva-Brahman, atma-Paramatma and bhakta-Bhagavan. By hearing the word ‘gopi’ most people believe it as a body of a woman, but the real meaning of the word gopi is – go-senses and pi-to drink, means one who with all the senses drinks the rasa of Sri Krishna or one who by all the senses serves Sri Krishna that person is a gopi. Again from gup dhatu (gup-secret, dhatu-verb) the word gopi is accomplished. Gup means secret, one who does sadhana secretly; he or she is a gopi. gopayati srikrishnayti gopi. One who conceals Sri Krishna in his body, means one who holds the real form of Sri Krishna in his heart he is a gopi. In the heart of general people resides samsara which give sorrows make people cry, stay in the samsara but don’t keep it in the mind, don’t keep it in the heart. gopi is neither man nor woman, gopi happens to be the strong wish to attain Paramatma, to attain Bhagavan and to unite with Him. The acharyas also made this sort of meaning of the word gopi ‘go:pibati iti gopi’ means one who with all his senses drinks bhakti-rasa he is a gopi. Bhakti is a supra-mundane divine rasa, one who had submerged all his senses in bhakti-rasa he happens to be a gopi. go indriyane pati it gopi – to nourish the senses with bhakti-rasa. After desire is destroyed then only the authority to enter into the path of prema can be attained. Prema and moha (enchantment), the form of both is similar but types are many. In moha there is a craving to enjoy, but in prema the wish is to sacrifice, sacrificing own pleasure for the happiness of beloved. Moha want to enjoy but prema bestows happiness. Prema is to divert the mind from objects which is unfavourable and unite it in the objects favourable for the service of the lotus feet of the Lord. The acharyas had described many different types of gopis – nitya siddha (eternally liberated), sadhan siddha (liberated by doing austere practice), sruti rupa (personified Vedas), rishi-rupa (in the form of sages) some women of Mithila, Kosala, some yajnasitah some Pulinda girls etc.
            Raas-leela is not about unification of male and female, the gopis are not female neither Sri Krishna is a simple male, He is Purusuttoma (super-man), Paramatma (super-soul), ownself Bhagavan. The gopis are the pure jivas and raas-leela is about the coming together of pure jiva and Paramatma-Iswara, means bhakta and Bhagavan. In the raas-leela, Sri Krishna even did not touched the gopis, when the body is touched than only lust arises. When sadhus even do not touch the body, a combination of faeces, urine, blood, flesh etc. than how Paramatma could sport with it? The swarupa of Paramatma is anandamaya, the pleasure of disappointment manifests in the embodied form of Sri Krishna. The jiva gets a body according to the desire of its previous birth and Paramatma assumes body according to His own will.
            Like Bhagavan, the bodies of the gopis are also supernatural, moreover divine, the gross body of the gopis gets burnt into ashes by being estranged from Krishna. Estrangement, separation from the beloved is a terrible fire, and in that fire the gross bodies of the gopis gets destroyed and they receive transcendental bodies according to their nature and with that body their raas-leela with Sri Govinda is being organized.
            When Bhagavan Ramachandra goes to forest for 14 years, when He passed through Dandakaranya forest the rishis who were meditating there, seeing the beauty of Sri Ramchandra wished as – if we could have taken the form of woman and serve Him than our lives would have been successful. These rishis of Dandakaryana attains the bodies of gopis in the Dwapara yuga and unites with Sri Krishna in the rasa-leela.
            When Bhagavan Narayana assuming the form Bamana goes to King Bali, all the demonic girls who were there in the kingdom of King Bali, seeing the beauty of Bhagavan Bamana wished to unite with Him and at that time Bhagavan Bamandev gives them a hint about their attainment of gopi bodies and getting unification with the Lord in raas-leela in his Krishna incarnation in dwapara yuga.
            Then during Lord’s incarnation as Kurma (tortoise) the daughters of fisherman, witnessing His beauty also wished to unite with Him, they also attains gopi bodies and unites with Him during raas-leela.
            Then the four Vedas – rik, sama, yayur and atharva in which there is karma-kanda, gyana-kanda and upasana-kanda (cantos of activities, knowledge and worship), in these Veda mantras, there are eighty thousand mantras in karma-kanda, sixteen thousand in gyana-kanda and four thousand mantras in upasana-kanda. All these mantras also take the form of gopis and meet together with Bhagavan Sri Krishna in raas-leela.
            All of them are, some shruti-rupa (in the form of shruti), some muni-rupa, took birth in Vrindavana and accepts forms like daughter, wife, sister, but all had one aim - attainment of Krishna.