Bhagavad Saptaha XXXXIII

Saturday, 4 May 2013

            The gopis says, hey Govinda since You have taken birth in this Braja, this Braja mandala (region) has become even more dearer than heaven. Hey Gopala today even Indira, the devi of fortune is hankering for a seat in Braja, such a place we are residing, yet leaving us, where have gone?
            The gopis further says, hey Krishna if You had an intention to burn us into ashes than why did You saved us from the forest fire and the poison of snake Kaliya. The cowherd children had gone into the cave of the mouth of Ajgara snake, but You have killed it and saved them all. The savor from all these great danger, hey Nandanandana leaving us here in the fire of separation where have You gone? Is it proper for You to give distress in such a way to Your maid servants. Where is Your lotus feet-
            pranata-dehinam papa-karsanam trina-caranugam sri-niketanam
            The lotus feet of Yours drives away the difficulties of those who take shelter unto You, Your feet attracts the sins, the mother cows who feed themselves with grass is the follower of Your feet, the home of Lakshmi devi is Prabhu Your feet.
            You place this lotus feet of Yours upon our grieved heart and all the trails and tribulation which are there in our heart You make them peaceful.
            Gopal we are not weeping because You have left us and gone away, but do you know the main reason of our sorrow? The main reason is Your lotus feet, those tender feet which we very carefully hold upon our heart but remain worried as it might hurt as our heart is hard, and Prabhu in this darkness, with those tender feet, don’t know where You are moving about and how many thorn might have prickled in it. What a pain those tender feet might be experiencing and fearing this, our eyes are filled with tears, Govinda don’t do such injustice.
            The gopis further appeals -
            tava kathamritam tapta-jivanam kavibhir iditam kalmas├Ąpaham
            sravana-mangalam srimad atatam bhuvi grianti ye bhuri-da janah (10/31/9)
            Your charming words and activities bestow immortality and drive away the qualities of passion and ignorance, not only we, but also the great learned and erudite persons keeps on narrating Your activities. Your talks are the destroyer of all sins and guilt.
            We always wish that this wicked life abandons this body and go away but as long as Your words, name-form is sitting in our heart it has kept holding this life breath, tell us what we can do, Your thoughts are not letting the life to leave this body.
            Govinda seeing this mood of the gopis and hearing their cravings, it is not only the estrangement of the gopis, even the Lord is unable to tolerate it any more.
            The gopis again says, hey Govinda You will say what we have sacrificed for You, then hear Govinda sacrificing what we have come here –
            pati-sutanvaya-bhratri-bandhavan ativilanghya te nty acyutagatah
            gati-vidas tavodgita-mohitah kitava yositah kas tyajen nisi  (10/31/16)
            Hey Achyuta, You know our nature, immediately hearing the sound of Your flute we became enchanted and leaving our husband, sons, brothers, relatives and well-wishers we set out for You. Hey deceitful now in this night time is it correct for anybody to quit His lady?
            We have abandoned our husband, sons relatives and if You delay more, then we will abandon this body also, hey Govinda know this to be true.
            Seeing this condition of the gopis and hearing their prayer, baffler of the mind of Cupid, the chief actor and paramour, wearing yellow garment appears amidst all the gopis. And just by the arrival of Govinda it seems that the life breath of the gopis starts infusing and all of them stand up together.
            This time each one of the gopis in a certain way engages themselves in the service of Govinda, some lays down a mat and makes Him sit, some washes His feet, some fans Him, some offer Him tambula (betel nut) again some embraces Him and gives Him a kiss and in this way everybody starts serving Govinda.
            One of the gopis asks, Govinda please tell, there are some persons who reciprocates with love when someone loves him, again there are persons who loves even if the other one does not love him and there are further some persons who does not love anyone whether someone loves him or not – Govinda who is the best of all?
            Sri Krishna says, see gopis when someone loves when he is being loved that is not love that can be termed as fulfillment of self-interest and where somebody loves without being loved at that place there is happiness, dharma, affection everything like the affection of father and mother towards their son, like the sadhus towards jivas.
            The third person who do not love anybody whether someone loves him or not, this person are of four kinds (1) atmaram (2) aptakam (3) akritagnya (4) guru-drohi. On who is atmaram he only makes love with atma (soul) and nobody else. The second person is aptakam means one whose all desires are fulfilled. Both of them are extra ordinary, means great persons.
            The third one is ungrateful and the fourth gurudrohi is one who is not only ungrateful rather tires to harm the person from whom he is benefited.
            The gopis then asks, hey Govinda among them in which group do You belong to, do You belong to group number four, otherwise we having sacrificed everything, splitting all our relations, forsaking our shame, lineage, respect, prestige came running towards You in this night time but You leaving us alone in this forest have suddenly fled away, and we with tearful eyes happens to search You in every nook and corner of Vrindavana.
            At that time Govinda says see my dear ladies, if a poor man acquires wealth and that wealth is suddenly destroyed than he will give his utmost endeavor to get back that wealth again, similarly I appear in front of the jivas and disappear again so his effort to achieve Me becomes more stronger. In fact everyone speaks of affection but what are the symbols of affection, what are its symptoms, these I had witnessed in the life of yours. You all are resemblance of love and affection; even if I attain a lifetime equivalent to the devataas still I could not repay back your debt.
            Then as Lord prepares to perform raas leela with the gopis at that time Kaamdeva (Cupid) arrives there. He gives his acquaintance by saying, I am Kaamdeva, wherever a man and a woman comes together in a solitary place, I arrive there. The Lord says, Kaamdeva have you forgotten that I in the form of Shiva have burnt you, further you have come here. Kaamdeva say, Prabhu in Your form as Shiva You were doing tapasya (meditation) and I forsake the person doing tapasya so I had to be burnt into ashes. Prabhu says, during the incarnation of Rama also your cleverness didn’t work, Kaamdeva says, Prabhu at that time You were observing the vow of assuming only one wife and one who is a holder of one wife, he can also be termed as a brahmachary, in front of the name of Rama except Janakiji all other women are motherly. But here the situation is completely different – world’s most beautiful ladies-the gopis and most attractive in the three worlds-You and further You will perform raas-leela, so here all my five arrows will definitely work. Bhagavan Krishnachandra says, all-right Kaamdev then what kind of battle do you wish – one is by taking shelter of a fort and the other is battle in the open field. Winning over lust by marrying is battle under the shelter of a fort and winning over lust amidst uncountable beautiful ladies is battle in the open field. Kaamdeva says, Prabhu fighting under the shelter of a fort that I always do, but today I am a candidate of fighting in the open ground.
            With the excellently beautiful gopis the raas-leela gets started, when Paramatama dances, the entire samsara starts dancing with Him, seeing the dancing of Sri Krishna the entire universe begins dancing. Acharya Sukdevji very nicely describes –
            rasotsavah sampravritto gopi-mandala-manditah
            yogesvarena krishna tasam madhye dvayor dvayoh
            Such a wonderful dance, that as many as gopis so many Krishna, the manner in which each gopi is dancing Krishna assuming that same mood and style is dancing with that gopi. Whenever a gopi becomes tired, He let’s to keep her head lay down in His shoulder and drives away her weary. In this way with each gopi Sri Krishna according to His wish is amorously frolicking and it seems as if the only moon is having a pleasure trip with endless stars. The devataas in heaven becomes wonder-struck seeing this pleasure pastime of Sri Krishna, Debadidev Mahadev rushes to witness this luxurious raasa, the gopis says if You wish to enter into it than go to the Prema-Sarobar and take a dip and as soon as Mahadeva enters Prema-Sarobar He transform into a Gopi “jay gopeswara mahadeva ki jaya”.
            Maharaj Parikhit unable to control his eagerness interferes in the middle and asks Sukdevji, gurubar one thing is not coming in my mind. I could not understand –
            samsthapanaya dharmasya prasamayetarasya ca
            avatirno hi Bhagavan amsena jagad-isvarah
            sa katham dharma-setunam vakta kartabhiraksita
            pratipam acarad brahman para-darabhimarsanam  (10/33/26,27)
            Maharaj Parikhit says, the incarnation of Sri Krishna is to establish religion, so the establisher of religion Sri Krishna why is performing raasa with wives of others? Embracing wives of others and dancing with them, what kind of religiosity is this, this is not coming in my reasoning acharyadeva.
            During the time of Parikhit, kali yuga has already arrived and the more terrible kali yuga is approaching, therefore as long as even an insignificant subject is not misinterpreted, persons of kali yuga will not attain peace. In the Manu-smriti it is written that dharma is kept concealed inside a cave, so the paths which the mahajanas have traversed, we have to follow that path – even jivas of the status of Iswara are capable of doing karma (activities according to Veda), akarma (activities against the rule of Veda) and anyatha karma (activities otherwise) means they are capable of doing various kinds of activities. Dosa (fault) does not touches Iswara.
            Iswara is He who without doing anything does everything and again does everything without doing anything.
            Sukdevji Maharaj says –
            naitat samacarej jatu manasapi hy anisvarah
            vinasyaty acaran maudhyad yatharudro bdhi-jam visam  (10/33/30)
            One who is Iswara we should never imitate Him. As Debadidev Mahadeva drunk all the deadly poison which came out of the ocean, yet nothing had happened to Him and He is thereby called Nilkantha (blue throat).
            So we are not capable of doing activities like Iswara.
            isvaranam vacah satyam tathaivacaritam kvacit
            tesam yat sva-vaco-yuktam buddhimams tat samacaret  (10/33/31)
            You have to honour the statements of Iswara, their statements are truthful. Perform the activities done by Ramchandra but of Krishnachandra, don’t follow His activities but give respect to His sayings.
            The character of Ramachandra is the character of a pure human being but the character of Krishnachandra is the character of a pure Iswara, character of Jogeswara (greatest ascetic). Both of them are Iswara but in one the side of humanity is unique but in the other character, the side of Bhagavatta (godliness) is notable.
            Rising up early in the morning Lord Raghuvira use to pays obeisance to His father and mother, this activity we all can do and we should compulsorily do it. But Krishnachandra, when He was only seven days old, sucks out even the life breath of Putana – this activity no human being can do.
            Krishna is performing rasa dance with lakh crores of gopis for six months (according to Brahma measure), this rasa is the pastime of unification of jivatma and Paramatma, when jivatma meets Paramatama he achieve supreme bliss and when supreme bliss is obtained the entire world begins to dance. The expression of utmost pleasure is dance, when happiness spreads the whole body than all the limbs begins to dance so rasa is attainment of total bliss, absolute happiness.
            And the second opinion – this pastime represents winning over of kama (lust) winning over of Madana (Cupid) – pastimes of Madanamohana (enchanting the Cupid), this raas-leela is not ordinary rasa-leela between a man and a woman.
            Wearing kaupina (small piece of cloth worn by sanyasis) and meditating in the jungles one can however win over lust, but the pastime of winning over of lust in-between countless beautiful ladies, embracing them and amorously frolicking with them, that pastime is called rasa-leela.
            No other thoughts aroused in the mind of the husbands of the gopis as they felt that their wives are with them. It means that the gopis who were performing rasa with Krishna, they are all resemblance of Veda mantras, the vanity in the mind of cupid was Brahma, I have won over Agni (firegod), Baruna (seagod), Kuvera (treasurer of devataas), Yama (lord of death) everybody now I will win over Jogeswara Krishna, but here he is defeated.
            vikriditam vraja-vadhubhir idam ca visnoh
            sraddhanvito nusrnuyad atha varnayed yah
            bhaktim param bhagavati pratilabhya kamam
            hrid-rogam asv apahinoty acirena dhirah  (10/33/39)
            Anybody who hears this auspicious topic of rasa, and after hearing if he remembers and thinks of it in his life, in the heart of that person appears bhakti and at the end love towards the lotus feet of Govinda is produced. Lust which is the greatest disease of the heart gets destroyed for ever by hearing this pastime of rasa.
            Just by entering into the pastime of rasa the lust which gets destroyed how can that pastime be a pastime of desire. The doubt in the mind of Parikhit Maharaj goes away.
            The gopis returns back to their respective homes and Krishnachandra widens the path of salvation.
to be continued
(A part of the Summary of Srimad Bhagavattam translated from the diary of Sri Gurudeb)