Dec 20, 2011
O' My Beloved Good Bye
Once Shri Krishna asked Shri Radharani to come alone to one of the kunja of Shri Dham Vrindavan to meet Him before He leaves for mathura…. Shri Radha reached there on schedule... time and when Shri Krishna came then she told Him as follows..
Radha : “O Krishn, Here, I am…What do you wish to say ?”
Krishna : “There’s nothing to say. I merely wanted your permission to leave for Mathura.”
Radha: “Do you want my permission or my life?”
Krishna : “O Radhe, Our bodies may be separate but we share the same life. This parting is of the body.”
Radha: “But, what will happen after the parting? Have you thought of that?”
Krishna: “I have, But We must perform the ritual that is predestined. We must complete the task we have undertaken! You know that !”
Then Shri Radharani’s eyes and heart filled with tears and pain and said to Shri Krishna as follows :
Radha : “Yes, I know that. For you, the task is more important than Radha. But you don’t know that, for Radha, Krishna is the important thing….. She has nothing else. Radha’s every duty, every task, her hopes and her ambition, her prayers and entreaties are all Placed at Krishna’s Lotus feet…”
“If you take these blessed feet away from me…. Then your Radha will be left alone in Vrindavan after your going away to Gokul, like the ash that is left in the holy pot after the Ritual of Fire is over!”
“You can never understand this pain! Only the beloved can understand this!”
Krishna: “Why? Does not the lover experience this pain?”
Radha: “Not to the same extent! The lover bears this pain with his manliness…but the beloved has only one support : Her Lover! And if her lover deserts her….then how can she bear the pain?”
“She needs her lover to share her pain and cry on his shoulder. Otherwise She cannot show her tears to others so as not to defame her lover…..You’ll keep yourself busy either doing your duty on battlefield or in society or establishing a just social order But your beloved Radha will be lost in the vast notingness of loneliness…..Whom will she unburden her heart to?”
Krishna: “To Me.”
Radha: “To You?”
Krishna: “Yes, To Me.”
Krishna: “O Radhe, wherever I may be, in the palace or in the forest on the battlefield or doing my duty…..I give you my word that we’ll meet regularly in the emotional world of dreams….”
Radha: “Huh! I’ll dream if I can sleep. If a beloved can sleep peacefully when separated from her lover…It is disrespect shown to love.”
Krishna: “No. If there is hope of a union with the lover it is not a disrespect of Love to dream be it of heavan or Helll or even the Dream world itself.“
Radha : “How hard-hearted you are. Distracting me with dreams. Sometimes I wonder why I left Heaven (Goloka) to bear this pain in Vrindavan….I could have stayed there with your immortal form watching your antics in human form Crazed by your love…why did I follow you to this mortal World???”
Krishna: “I know why.”
Radha: “Why?”
Krishna: “So that I could enjoy your companionship on this cruel Earth for bit of time…In this environment of violence and greed you wanted to give me your selfless love…Your coming here has made possible the Love Ritual….Which will make Krishna the Incarnation of Love otherwise, in this Incarnation….I’ve to accomplish many difficult tasks!”
Radha: “May I ask something?”
Krishna: “Yes.”
Radha: “You always say you are bound by the love of your devotees and your beloved?”
Krishna: “Yes.”
Radha: “That you always obey their dictates?”
Krishna: “Of course!”
Radha: “Will you listen to me..If I ask you not to leave me and go away from Vrindavan ?”
Krishna: “I’ll obey you, if you order me to.”
Radha: “All right! I order you to promise me that you will stay here with me….”
Krishna: “All right! I give you my word. I’ll not leave without your permission….”
Radha: “Then sit by my side and play the flute…”
Krishna: “As you wish!”
Then Krishna started to play His transcendental flute and Shri Radha put her head on Shri Krishna’s shoulder and started to listen the sound of His transcendental flute with great attention.
When the god and demigods like Brahma, Shiva Shankar, Indra, Varun, Agni on Heavenly Planet were watching this scene and they got anxious and appeared before Shri Yugal Jodi Shri Radha-Krishna with fondled hand and started to said to Shri Radha like this :
The King of Heavan Indra Said : “Help us , Help us..O Mother Radharani….Protect us O Mother Radharani…..”
Shri Bramha Said : “O Mother Shri Radharani. You are the mother of the universe….. You are the only support of the living creatures….You are Lord Shri Krishna’s hidden strength and you know that Lord’s present incarnation will destroy all Evil and Establish Religion……”
Indra Said : “O Mother, The Supreme Lord has incarnated Himself on this earth to destroy demons and help sages and seers…..O Mother, if you stop the lord at this crucial hour then all living creature will see your help…..”
Brahma Ji Said : “How can you allow your children to be scalded by the fires of Sin and Atheism? Protect your children.. O Mother…. We all pray to you to release the Lord Shri Krishna…. We are your children…”
“O Mother Shri Radharani…Forgive our boldness. We entreat thee again and again! Please accept our plea.”
Then Shri Radharani face towards Shri Krishna and said to Him with tearful eyes : “You called the Gods because you were defeated.”
Krishna: “I didn’t call anyone. It is between you and your children.”
Radha: “A woman’s greatest weakness is her love for her children. You have trapped me in this temptation….”
Then Shri Radharani said to Lord Bramha Ji : “I have accepted your prayer. May you be blessed!”
All the Gods and Demigods then praised loudly : “ Victory to the Universal Mother Shri Radharani..”
After that they sung the beautiful praise of Shri Krishna and Shri Radharani and they all disappreaed from that place…
After that Shri Radha statred to weep and her eyes were filled with tears and said to Shri Krishna…
Radha: “May I ask for something?”
Krishna: “Yes.”
Radha: “Make me two promise before you leave..”
Krishna: “What?”
Radha: “First, not only in my dreams but in reality as well as long as I am on this earth…you’ll stay in my heart for every moment….”
Krishna: “And the Second?”
Radha: “Second, before I leave this Earth you will meet me at least once.”
Krishna: “I give you my word! But I also want you to promise me something.”
Radha: “What?”
Krishna: “You will not shed tears….”
Radha: “That will be difficult…”
Then Shri Krishna Himself wipes tears from Shri Radharani’s eyes and Said : “O Radhe….Every tear of yours will be an obstacle in my path of Duty. So, give me your word”
Radha: “Allright! I give you my word! I won’t shed any tears!”
After said that Shri Radharani placed her head upon Lotus Feet of Shri Krishna…and Shri Krishna immediately left that Place…….
And Shri Radha Statred to Sing this song of seperation with Her unconscious and broken heart…
हे प्राणेश्वर विदा…, हे परमेश्वर विदा….
भग्न ह्रदय, मूक प्रणय, कहता प्रियवर विदा …
O Lord of my Life! Goodbye….O Lord of the World! Goodbye
A broken heart, a silent love, bids my Beloved Goodbye..
विदा….विदा….विदा….ओ मेरे प्रियवर विदा……
Goodbye….Goodbye….Goodbye…
O My Beloved Goodbye….
संग तुम्हारे जा न सकु मैं, तुमको रोक न पाऊं…
तुम तो चले कर्त्तव्य के पथ पर, मैं किस पथ पर जाऊं?
I cannot go with thee.. Nor can I stop thee…
You walk on the path of duty, Which path should I take?
हे योगेश्वर विदा…, हे मुरलीधर विदा……
भग्न ह्रदय, मूक प्रणय, कहता प्रियवर विदा….
O Lord of the World! Goodbye….O Lord of the Flute! Goodbye..
A broken heart, a silent love bids my Beloved Goodbye….
विदा….विदा….विदा….ओ मेरे प्रियवर विदा…
Goodbye….Goodbye….Goodbye…
O My Beloved Goodbye..
दो हृदयों के बीच बहेगी, यमुना की एक धारा….
धरती के ही एक आँगन में, जहाँ अटूट मिलन हमारा….
The waves of the Yamuna separates our hearts..
We will occupy the same Earth, Our ultimate union is definite!
धर्म के रथ पर विदा…, कर्म के पथ पर विदा….
भग्न ह्रदय, मूक प्रणय, कहता प्रियवर विदा…..
On the chariot of Religion! Goodbye… On the path of Duty! Goodbye…
A broken heart, a silent love bids my Beloved Goodbye….
विदा….विदा….विदा….ओ मेरे प्रियवर विदा…..
Goodbye….Goodbye….Goodbye…
O My Beloved Goodbye…
:::::::जय श्री राधे….जय श्री राधे….जय श्री राधे::::::::
Dec 2, 2011
DEATH AND SLEEP
After death one forgets everything about the present bodily relations; we have a little experience of this at night when we go to sleep. While sleeping, we forget everything about this body and bodily relations, although this forgetfulness is a temporary situation for only a few hours. Death is nothing but sleeping for a few months in order to develop another term of bodily engagement, which we are awarded by the law of nature according to our aspiration.
Srimad Bhagavatam 2.2.15
Srimad Bhagavatam 2.2.15
The relationship between the devotee and the Supreme Lord:
The relationship between the devotee and the Supreme Lord:
Pure devotees know that they are meant to serve the Supreme Personality of Godhead and that all things that exist can be means by which one can serve the Supreme. Because a devotee has been blessed by the Supreme from within his heart, he can see the Supreme Lord wherever he looks. Indeed, he can see nothing else. In Srimad- Bhagavatam (11.2.55) the relationship between the devotee and the Supreme Lord is confirmed as follows:
“If a person’s heart is always tied to the lotus feet of the Supreme Lord with the rope of love, the Lord does not leave him. Indeed, even if his remembrance is not perfect, he is to be considered a first class devotee.”
There is an example of this described in Srimad-Bhagavatam, Dasaskandha (10.30.4). When the Gopis assembled to join the rasa dance with Krsna, Krsna left them. Consequently the Gopis began to chant the holy name of Krsna and, being overwhelmed with madness, began to inquire about Krsna from the flowers and the creepers in the forest. Krsna is like the sky; He is situated everywhere.
Pure devotees know that they are meant to serve the Supreme Personality of Godhead and that all things that exist can be means by which one can serve the Supreme. Because a devotee has been blessed by the Supreme from within his heart, he can see the Supreme Lord wherever he looks. Indeed, he can see nothing else. In Srimad- Bhagavatam (11.2.55) the relationship between the devotee and the Supreme Lord is confirmed as follows:
“If a person’s heart is always tied to the lotus feet of the Supreme Lord with the rope of love, the Lord does not leave him. Indeed, even if his remembrance is not perfect, he is to be considered a first class devotee.”
There is an example of this described in Srimad-Bhagavatam, Dasaskandha (10.30.4). When the Gopis assembled to join the rasa dance with Krsna, Krsna left them. Consequently the Gopis began to chant the holy name of Krsna and, being overwhelmed with madness, began to inquire about Krsna from the flowers and the creepers in the forest. Krsna is like the sky; He is situated everywhere.
Coverings of Lust and Smoke, Fire and Embryo
As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of lust.
There are three degrees of covering of the living entity by which his pure consciousness is obscured. This covering is but lust under different manifestations like smoke in the fire, dust on the mirror, and the womb about the embryo. When lust is compared to smoke, it is understood that the fire of the living spark can be a little perceived. In others words, when the living entity exhibits his Krsna consciousness slightly, he may be likened to the fire covered by smoke. Although fire is necessary where there is smoke, there is no covert manifestation of fire in the a early stage. This stage is like the beginning of Krsna consciousness.
The dust on the mirror refers to a cleansing process of the mirror of the mind by so many spiritual methods. The best process is to chant the holy names of the Lord. The embryo covered by the womb is an analogy illustrating a helpless position, for the child in the womb is so helpless that he cannot even move. This stage of living condition can be compared to that of the trees. The covered mirror is compared to the birds and beasts, and the smoke covered fire is compared to the human being.
Bagavad Gita 3:38
There are three degrees of covering of the living entity by which his pure consciousness is obscured. This covering is but lust under different manifestations like smoke in the fire, dust on the mirror, and the womb about the embryo. When lust is compared to smoke, it is understood that the fire of the living spark can be a little perceived. In others words, when the living entity exhibits his Krsna consciousness slightly, he may be likened to the fire covered by smoke. Although fire is necessary where there is smoke, there is no covert manifestation of fire in the a early stage. This stage is like the beginning of Krsna consciousness.
The dust on the mirror refers to a cleansing process of the mirror of the mind by so many spiritual methods. The best process is to chant the holy names of the Lord. The embryo covered by the womb is an analogy illustrating a helpless position, for the child in the womb is so helpless that he cannot even move. This stage of living condition can be compared to that of the trees. The covered mirror is compared to the birds and beasts, and the smoke covered fire is compared to the human being.
Bagavad Gita 3:38
Nov 24, 2011
oh krishna.....Where are you?
O my lord!
Where are u ?
They say I wished out of free will to come and enjoy the earthy life..
But how could I be such a fool to decide this my lord..
U knew that this was the wrong choice being made ...
why havent u tried to stop me my lord ..
why did you allow me to enter into this never ending misery of life on earth ....
I know not what was I ...
what is that I have done in my past lives ..
nor do I have the knowledge to even realise since how many ages have I been away from your shelter..
I plead my lord only to you ...
since i realised myself in this birth all that I have known is you ..
help me cleanse my self completely ...
let me burn all my deeds and their bonded results ...
and become eligible to enter back to you my real home
When are you going to call me Krishna ....??
Nov 8, 2011
Disjointed Chords
Where do i for my empty heart find solace?
When away from the one who my insignificant heart also stole:
My heart that greives for my lover: how will i console?
I try singing a song:
But all i end up with are disjointed chords!
I try (in prayer) to fold my hands-
But find my tears wetting the sands!
Where are those blissful dreams?
Where are those moments with my Lord love-sealed?
i beg of You (O Madhava!) to take me back
For, at this moment, my life does all meaning lack!
Love, they say, appreciates closeness in miles-
But, in reverse, my woes do pile!
So close, yet so far apart drawn-
Here, alone, feeling like a lost fawn!
When my mind in circles like this does run-
Where are You, My dear Thief, hidden-having fun?
Come, let me drink the nectar of Your presence once again-
Please do not let my pleas go in vain!
Oct 31, 2011
Krishnas Flute
Each hole in the flute plays a different note when held down, and when each of these notes are played in unison, divine melody can be heared. In Krishna’s presence, the flute does not need to do anything to produce divine music, Krishna works through all the holes and allows his magic to shine through, the same way Krishna works through our 7 bodily chakras to release the natural beauty in the form of the higher consciousness we all have within us.
Oct 27, 2011
Of What Use?
Caught in the web called Life,
Embroiled in the daily strife,
Have i forgotten You, O Beloved!
Oh No! Your causeless mercy on me bestow!
My hands in front of You are folded,
But they are by habit moulded.
My eyes in Your direction stare unswaveringly,
But they are incapable of appreciating Your beauty unfortunately.
My mouth bears only Thy name,
But, the words are empty all the same;
My feet run to Your temple,
But oh! my heart cannot behold the spectacle!
Of what use are my hands that can't serve You?
Of what use are my eyes that don't cry for You?
Of what use are my words if they don't reach You?
Of what use is my existence if not for You?
Why is this heart so bound,
Wherefrom is this slag newfound?
Have i been too proud, dear Lord?
Or my laziness failed to strike a chord?
Of this mind, You are the Monarch,
Wherever You wish, you have it park'd;
i am maddened by Your silence stark-
O Dearest Lord! Lighten my thoughts dark!
With Your Panchajanya conch,
Send my misgiving away by furlongs;
O Slayer of Demons! Slay this surrendered slave's insincerity,
O Love of My Life! Into Your helm, grant me a re-entry!
Embroiled in the daily strife,
Have i forgotten You, O Beloved!
Oh No! Your causeless mercy on me bestow!
My hands in front of You are folded,
But they are by habit moulded.
My eyes in Your direction stare unswaveringly,
But they are incapable of appreciating Your beauty unfortunately.
My mouth bears only Thy name,
But, the words are empty all the same;
My feet run to Your temple,
But oh! my heart cannot behold the spectacle!
Of what use are my hands that can't serve You?
Of what use are my eyes that don't cry for You?
Of what use are my words if they don't reach You?
Of what use is my existence if not for You?
Why is this heart so bound,
Wherefrom is this slag newfound?
Have i been too proud, dear Lord?
Or my laziness failed to strike a chord?
Of this mind, You are the Monarch,
Wherever You wish, you have it park'd;
i am maddened by Your silence stark-
O Dearest Lord! Lighten my thoughts dark!
With Your Panchajanya conch,
Send my misgiving away by furlongs;
O Slayer of Demons! Slay this surrendered slave's insincerity,
O Love of My Life! Into Your helm, grant me a re-entry!
Oct 24, 2011
God – Is It Too Late?
God is it too late?
Did I really blow it?
No, it’s not too late, and you did not blow it
Did you make mistakes ~ Yes
Did you listen to me ~ No
Are you listening now ~ Yes you are
I can see it ~ I can hear it ~ I can feel it
So it’s not too late – just hold on and have faith
Remember to have faith in the unseen
All things work out as I have promised
You have done all that you can do
You can’t do anymore, just stand still and be patient
Just leave everything to me
I am asking you to please relax, be still, stop stressing about things you have no control over
My child, you have done everything possible
Leave the results to me
By putting the issue in my hands,
The answer will reveal itself in due time
Just have faith and believe
That I am taking care of it
You have done all that you can do
You can’t do anymore, just stand still and be patient
Because it’s not too late
Oct 23, 2011
The Forest-Roaming Ends
Loj is a small town near Mangrol in Saurashtra. Once early morning of the sixth day of the month of Shravan Vad, the women folk of the town went to fetch water from a well. They saw a very thin celibate sitting there in the posture of meditation. He was about 18 years. But he was so thin that he appeared hardly 13 or 14 years of age. The women were suppressed to see so young a man turned ascetic. Meanwhile there came a Sadhu named Sukhananand to bathe. He was also suprised to see a young celibate. His eyes were transfixed on seeing the lusture of the eyes of the young ascetic. He brought the young ascetic with loving force to his ashrama. That young celibate was Neelkanth Varni. The ashram belonged to Ramananda Swami. Muktananda Swami, the chief disciple of Swami, was in charge of the Ashram. He warmly welcomed Neelkanth Varni. Neelkanth Varni used to ask questions to other Sadhus wherever he went.
Thus he asked some questions also here. Neelkanth Varni was highly satisfied by the answers given by Muktananda Swami. He had a desire to have Darshan of Ramananda Swami. At that time Ramananda Swami was in Bhuj (Kutch). So Neelkanth Varni stayed there in the Ashram. Thus came the end of this forest roaming [VANA VICHARAN] Today after seven years, one month and eleven days Muktananda Swami was delivering lectures [KATHA]. There were men and women as well in the KATHA. Neelkanth Varni said, “The common meeting of men and women together should never take place.” Muktananda Swami was older by 22 or 23 years than Neelkantha Varni yet he thought Varni's proposal was quite reasonable So he declared, “Hence forth the meeting for ladies and gents will be separate.”
This is an example to show that the great person should never hesitate to learn from the younger man, and if he finds his fault he will gladly without considering about the honour or dishonour accept to rectify his mistake. There was a barber's house adjoining this ashram. There was a hole in the middle of the house. There was a hole in the wall. There took place the give and take [exchange] of live coal to ignite the fire-place, between the Sadhus and the wife of the barber, through that whole. Neelkantha Varni saw this. He disallowed this practice and said at once, “Sadhus should not have any contact with women. This is not a hole in the wall but it is in the religion.” Muktanada Swami also accepted this. The hole was closed, Neelkantha Varni used to teach YOGA to the Sadhus of the Ashram. Everyone including Muktananda Swami was sure that, that young Neelkantha Varni was more advanced than they. So all honoured Varni. Nevertheless, Varni considered Muktananda Swami the chief of the ashram as others did and was within his jurisdiction and did all types of works as others did.
He swept the rooms and collected cow dung, cleaning and washed utensils, fetched water, bathed other Sadhus, collected cow dung for fuel, made cow dung cakes. He used to put KAWAD on his shoulders to collect eatables (BHIKSHA) for the Sadhus of the Ashram. He ate only once, his food consisted of a loaf and a green chilly. He had no love for taste right from his childhood. Varni was very close with Muktananda Swami, so much that he used to tell Swami to arrange for Ramananda Swami's darshan. He told. after the Darshana We both will go to forest and would carry on undisturbed meditation for God and would never appear in the city. I like soliude more whether it be a forest, a mountain, a river, a tree or a lonely place, “[VACHANAMRIT-GHADHADA- the last chapter No 13].”
Once Varni was keen to know the form and grandeur of the idol of Ramananda Swami. He told Muktananda Swami, “Please sit in the meditation of Ramamamda Swami.” Muktananda Swami did as he was told by Varni. Varni also sat just opposite to Muktananda Swami and began to meditate. Thus Varni entered Muktananda's mind and had a Darshana of Ramananda Swami's form. He described graphically the from of Ramananda Swami. It was a true description.
Thus he asked some questions also here. Neelkanth Varni was highly satisfied by the answers given by Muktananda Swami. He had a desire to have Darshan of Ramananda Swami. At that time Ramananda Swami was in Bhuj (Kutch). So Neelkanth Varni stayed there in the Ashram. Thus came the end of this forest roaming [VANA VICHARAN] Today after seven years, one month and eleven days Muktananda Swami was delivering lectures [KATHA]. There were men and women as well in the KATHA. Neelkanth Varni said, “The common meeting of men and women together should never take place.” Muktananda Swami was older by 22 or 23 years than Neelkantha Varni yet he thought Varni's proposal was quite reasonable So he declared, “Hence forth the meeting for ladies and gents will be separate.”
This is an example to show that the great person should never hesitate to learn from the younger man, and if he finds his fault he will gladly without considering about the honour or dishonour accept to rectify his mistake. There was a barber's house adjoining this ashram. There was a hole in the middle of the house. There was a hole in the wall. There took place the give and take [exchange] of live coal to ignite the fire-place, between the Sadhus and the wife of the barber, through that whole. Neelkantha Varni saw this. He disallowed this practice and said at once, “Sadhus should not have any contact with women. This is not a hole in the wall but it is in the religion.” Muktanada Swami also accepted this. The hole was closed, Neelkantha Varni used to teach YOGA to the Sadhus of the Ashram. Everyone including Muktananda Swami was sure that, that young Neelkantha Varni was more advanced than they. So all honoured Varni. Nevertheless, Varni considered Muktananda Swami the chief of the ashram as others did and was within his jurisdiction and did all types of works as others did.
He swept the rooms and collected cow dung, cleaning and washed utensils, fetched water, bathed other Sadhus, collected cow dung for fuel, made cow dung cakes. He used to put KAWAD on his shoulders to collect eatables (BHIKSHA) for the Sadhus of the Ashram. He ate only once, his food consisted of a loaf and a green chilly. He had no love for taste right from his childhood. Varni was very close with Muktananda Swami, so much that he used to tell Swami to arrange for Ramananda Swami's darshan. He told. after the Darshana We both will go to forest and would carry on undisturbed meditation for God and would never appear in the city. I like soliude more whether it be a forest, a mountain, a river, a tree or a lonely place, “[VACHANAMRIT-GHADHADA- the last chapter No 13].”
Once Varni was keen to know the form and grandeur of the idol of Ramananda Swami. He told Muktananda Swami, “Please sit in the meditation of Ramamamda Swami.” Muktananda Swami did as he was told by Varni. Varni also sat just opposite to Muktananda Swami and began to meditate. Thus Varni entered Muktananda's mind and had a Darshana of Ramananda Swami's form. He described graphically the from of Ramananda Swami. It was a true description.
Brahmachari-Krishna and Upavasi-Durvasa!
One day Radha had a very possessive thought of Krishna. "My Krishna", she said to herself, as though one could possess Krishna as one could possess a calf, a jewel. Krishna, the Absolute Itself, immediately knew her thought. And when the absolute knows, the knowing itself, as it were, is the action of the act; things do not happen according to his wish, but his wish itself is his own creation of his wish, as the action is the creation of his own action.
So, Durvasa the great Sage was announced.
"He is on the other side of the river, Lord", spake the messengers, and "and he sends his deep respects".
Then Krishna went into the deep chambers and said to Radha, "Radha, Durvasa the great Sage is come, my dear. We must feed him".
"Oh, then I will cook the food myself" said Radha, and Krishna was very happy at this thought. So he went back to the Hall of Audience, and not long after, Radha came in with all the cooked food. "Yes, the meal is ready my Lord. And I will take it myself to Sage Durvasa".
"Wonderful, wonderful!" exclaimed Sri Krishna, pleased with the devotion of his wife to the Sages.
"I'll go and come," said Radha, and hardly had she gone to the palace door when she remembered the Jumna was in flood. No ferryman would go across. She came back to Krishna and begged, "My Lord, how can I take the food? the river is in flood".
"Tell the river," answered Krishna, "Krishna the brahmachari [The celibate, or who has taken the vow of celibacy] wishes that the way be made for you to pass through."
And Radha went light of heart, but suddenly bethought herself it was a lie. Who better than she to know whether Krishna be brahmachari or not? "Ah the noble lie, the noble lie," she said to herself, and when she came to the river, she said, "Krishna, the Lord, the brahmachari, wishes that way be made for me to pass through".
And of course the river rose high and stood still, but suddenly opened out a blue lane, small as a village footpath, through which Radha walked to the other side. And coming to the opposite shore, she thanked the river, and saluting the great Sage Durvasa, in many a manner of courtesies and words of welcome, spread the leaf and laid him the food.
Durvasa was mighty hungry and he ate the food as though the palm of his hand went down his gullet. "Ah, ah," he said and belched and made himself happy, with curds and rice and many meats, perfumed and spiced with saffron, and when there was nothing left in leaf or vessel, he rose, went to the river and washed his hands. Radha took the vessels to the waters, too to wash, threw the leaf into the Jumna and stood there to leave. Then it was she who remembered, the river was in flood. Sri Krishna had told her what to say while going and not what to utter while coming back.
Durvasa understood her question before she asked - for the sages have this power too -- and he said, "Tell the river, Durvasa the eternal upavasi [He who fasts] says to the river, 'Open and let Radha pass through to the other shore.'"
Radha obeyed but she was more sorrowful. "I have seen him eat till his palm enter his gullet, and he has belched and passed his hand over his belly with satisfaction. It is a lie, a big lie," she said, but she went to the river thoughtful, very thoughtful. "River," she said, "Durvasa who is ever in upavasa says open and let me pass."
And the river opened a lane just as wide as a village pathway, and the waves held themselves over the head, and would not move. She came to the other shore and returned to the palace in heavy distress. "Yes, nature is a lie, nature believes and obeys lies. Lord, what a world," She said to herself and going into the Hall of Sorrowing, shut herself and began to sob. "Lord, what a lie the world is, what a lie."
Sri Krishna knew the cause and cadence of this all, and gently entered the Hall of Sorrowing. "Beloved, why might you be in sorrow?" he said.
"My Lord," she answered, "the river believes you are a brahmachari, and after all who should deny it better than me, your wife? and then I go to Durvasa and he eats with his palm going down his gullet, and he says, "Tell the river, Durvasa who is ever in upavasa asks you to open and let Radha pass." And the river opens herself, makes a way large as a village pathway, and I pass over to this side. The world is a fib, a misnomer, a lie."
"The world, my dear, is not a lie, it is an illusion. Besides, tell me, is my body your husband, Radha?"
"No, my Lord."
"Is my mind your husband, Radha?"
"No, my Lord."
"Then what is it when you say to yourself, 'Krishna, my husband?'"
"Assuredly something beyond the body and beyond the mind -- the Principle."
"And tell me, my love, can you possess that, can you possess it?"
"No, my lord, how can I possess the Absolute? The I is the Absolute." And she fell at the feet and understood, and lived ever after in the light of the Truth.
So, Durvasa the great Sage was announced.
"He is on the other side of the river, Lord", spake the messengers, and "and he sends his deep respects".
Then Krishna went into the deep chambers and said to Radha, "Radha, Durvasa the great Sage is come, my dear. We must feed him".
"Oh, then I will cook the food myself" said Radha, and Krishna was very happy at this thought. So he went back to the Hall of Audience, and not long after, Radha came in with all the cooked food. "Yes, the meal is ready my Lord. And I will take it myself to Sage Durvasa".
"Wonderful, wonderful!" exclaimed Sri Krishna, pleased with the devotion of his wife to the Sages.
"I'll go and come," said Radha, and hardly had she gone to the palace door when she remembered the Jumna was in flood. No ferryman would go across. She came back to Krishna and begged, "My Lord, how can I take the food? the river is in flood".
"Tell the river," answered Krishna, "Krishna the brahmachari [The celibate, or who has taken the vow of celibacy] wishes that the way be made for you to pass through."
And Radha went light of heart, but suddenly bethought herself it was a lie. Who better than she to know whether Krishna be brahmachari or not? "Ah the noble lie, the noble lie," she said to herself, and when she came to the river, she said, "Krishna, the Lord, the brahmachari, wishes that way be made for me to pass through".
And of course the river rose high and stood still, but suddenly opened out a blue lane, small as a village footpath, through which Radha walked to the other side. And coming to the opposite shore, she thanked the river, and saluting the great Sage Durvasa, in many a manner of courtesies and words of welcome, spread the leaf and laid him the food.
Durvasa was mighty hungry and he ate the food as though the palm of his hand went down his gullet. "Ah, ah," he said and belched and made himself happy, with curds and rice and many meats, perfumed and spiced with saffron, and when there was nothing left in leaf or vessel, he rose, went to the river and washed his hands. Radha took the vessels to the waters, too to wash, threw the leaf into the Jumna and stood there to leave. Then it was she who remembered, the river was in flood. Sri Krishna had told her what to say while going and not what to utter while coming back.
Durvasa understood her question before she asked - for the sages have this power too -- and he said, "Tell the river, Durvasa the eternal upavasi [He who fasts] says to the river, 'Open and let Radha pass through to the other shore.'"
Radha obeyed but she was more sorrowful. "I have seen him eat till his palm enter his gullet, and he has belched and passed his hand over his belly with satisfaction. It is a lie, a big lie," she said, but she went to the river thoughtful, very thoughtful. "River," she said, "Durvasa who is ever in upavasa says open and let me pass."
And the river opened a lane just as wide as a village pathway, and the waves held themselves over the head, and would not move. She came to the other shore and returned to the palace in heavy distress. "Yes, nature is a lie, nature believes and obeys lies. Lord, what a world," She said to herself and going into the Hall of Sorrowing, shut herself and began to sob. "Lord, what a lie the world is, what a lie."
Sri Krishna knew the cause and cadence of this all, and gently entered the Hall of Sorrowing. "Beloved, why might you be in sorrow?" he said.
"My Lord," she answered, "the river believes you are a brahmachari, and after all who should deny it better than me, your wife? and then I go to Durvasa and he eats with his palm going down his gullet, and he says, "Tell the river, Durvasa who is ever in upavasa asks you to open and let Radha pass." And the river opens herself, makes a way large as a village pathway, and I pass over to this side. The world is a fib, a misnomer, a lie."
"The world, my dear, is not a lie, it is an illusion. Besides, tell me, is my body your husband, Radha?"
"No, my Lord."
"Is my mind your husband, Radha?"
"No, my Lord."
"Then what is it when you say to yourself, 'Krishna, my husband?'"
"Assuredly something beyond the body and beyond the mind -- the Principle."
"And tell me, my love, can you possess that, can you possess it?"
"No, my lord, how can I possess the Absolute? The I is the Absolute." And she fell at the feet and understood, and lived ever after in the light of the Truth.
A Bhakta Brahmin
There was a small village on the sea-shore. There lived a Brahmin. He had much faith in God. Once he had to travell across the sea. While returning from the journey, his ship had a mishap. The ship dashed against the rock in the sea. There was a hole in the ship and the sea-water began to enter into the ship. The ship was liable to be sunk if filled with water, and all the passengers would be drowned with it. Hence all the passengers jumped out of the ship to save their lives. But death was only before them. There were many ferocious crocodiles and some were drowned after struggling hard to servive. Only one man was saved. He was the same Brahmin of this lesson.
He had luckily found a plank drifting in the sea-water. He reached with its help the shore and was thus saved. “ As god pleased. Not leaf flutters without the will of God,” said the Brahmin. Many years had passed after this accurance. This Brahmin had now become old. His son venture on the sea. Once his son, While returning from the sea-voyage his ship had an accident. All, to save their lives, jumped out of the ship. The shore was close by. There were no ferocious equatic animals. So many of them reached the shore very safe.
But one of them drowned. That was the son of that Brahmin. When the Brahmin received this news, He said, “ As is the will of God. Not a leaf flutters without His will.”. People said, “ O Bhakta rebuke god a little and ask Him, Why He had done that.”.
“ God did it what He liked. Can we regard Him merciless ?”, Answered the Brahmin. The people said, “ No, not at all. How can we regard Him merciless ? He is very kind.” “ Well then all drowned and I was saved. it was god's mercy. similarly, in this case all have been saved except my son, it is also god's mercy.” All were spell-bound on seeing the Brahmin's firm faith in god.
We all say that god is merciful but at the time of test we all loose patience. Shriji Maharaja, in the chapter entitled “ KARAYANI ” of the VACHANAMRIT, says, “ God whom a devotee worships is expected by the devotee to protect him against any troubles, but the devotee must not be enjoyed by it, and in case, if not protected should never be displeased with god. On the other hand, the devotee must worship god carefully. When such a devotee dies naturally, or with some hardship, or devoured by a tiger, or if bitten by a snake, or if wounded by armour, or if drowned in water, in short if he dies in any way, he shall know that god's devotee shall have no reverse motion. Surely, he shall attain god's kingdom. On the contrary, the person, who is against god when dies though with all honour and in the heap of sandal-wood, he gets the place only in the Hell.”
Maharaja has shown to us the type of faith in God we should have.
He had luckily found a plank drifting in the sea-water. He reached with its help the shore and was thus saved. “ As god pleased. Not leaf flutters without the will of God,” said the Brahmin. Many years had passed after this accurance. This Brahmin had now become old. His son venture on the sea. Once his son, While returning from the sea-voyage his ship had an accident. All, to save their lives, jumped out of the ship. The shore was close by. There were no ferocious equatic animals. So many of them reached the shore very safe.
But one of them drowned. That was the son of that Brahmin. When the Brahmin received this news, He said, “ As is the will of God. Not a leaf flutters without His will.”. People said, “ O Bhakta rebuke god a little and ask Him, Why He had done that.”.
“ God did it what He liked. Can we regard Him merciless ?”, Answered the Brahmin. The people said, “ No, not at all. How can we regard Him merciless ? He is very kind.” “ Well then all drowned and I was saved. it was god's mercy. similarly, in this case all have been saved except my son, it is also god's mercy.” All were spell-bound on seeing the Brahmin's firm faith in god.
We all say that god is merciful but at the time of test we all loose patience. Shriji Maharaja, in the chapter entitled “ KARAYANI ” of the VACHANAMRIT, says, “ God whom a devotee worships is expected by the devotee to protect him against any troubles, but the devotee must not be enjoyed by it, and in case, if not protected should never be displeased with god. On the other hand, the devotee must worship god carefully. When such a devotee dies naturally, or with some hardship, or devoured by a tiger, or if bitten by a snake, or if wounded by armour, or if drowned in water, in short if he dies in any way, he shall know that god's devotee shall have no reverse motion. Surely, he shall attain god's kingdom. On the contrary, the person, who is against god when dies though with all honour and in the heap of sandal-wood, he gets the place only in the Hell.”
Maharaja has shown to us the type of faith in God we should have.
Stitches Of Affection
There was a tailor in Bhavnagar City. His name was Aatmaram. He was an expert tailor. He worshipped Shriji Maharaj heartily. He prepared a coat for Shriji Maharaj. For this he worked hard for days and nights. Then he offered it to Shriji Maharaj. Maharaj liked the coat very much. He wore it. He said, “Bhagat, the coat is very fine.” “Ask for anything and it shall be given.” “Take my care, Maharaj, I want only that much,” said Aatmaram. Maharaj agreed, “It shall be done.” “If you are pleased, we are pleased,” said Aatmaram. Maharaj was overjoyed. This story reached the ears of the king of Bhavnagar. “I shall also have the similar type of coat,” thought the king. He sent for Aatmaram and said, “Prepare such a coat for me and I will give you as much as you want.” This means that Aatmaram would get rupees, a house, a farm or land, whatever he demands. Aatmaram was a poor man. He came to Bhavnagar from elsewhere.
So if he pleased and if he gets the wealth, Aatmaram would get rid of permanent poverty. Moreover, his tailoring business would run smoothly and better as a king's tailor. But his mind was very much attached to Maharaj. He kicked out the temptation of wealth and fame. He said to the king, “O king! please pardon me.” “I can not sew such a coat for you!” The king was astonished, “Why? I will give you the finest piece of cloth.” “I will give you all facilities you want.” “That's true, O king, but one thing more is required for that.” “That thing I don't have now,” replied Aatmaram. The king was overwhelmed. “What more is required for this ?” asked the king. “Love, affection, devotion! I have taken stitches of love in Maharaja's coat.” “Where shall I get this affection from, for your coat ?” humbly replied Aatmaram.
Had there been any other king, he would have become angry with Aatmaram. But this was Bhavnagar Naresh (king). He could not be angry. He at once understood that. How can we find the similar love of a person for his king as he (person) has for his God? Instead of becoming angry with Aatmaram, the king was very much pleased with him and congratulated Aatmaram, awarded a prize to Aatmaram for not preparing his coat. Aatmaram bowed the king with love.
So if he pleased and if he gets the wealth, Aatmaram would get rid of permanent poverty. Moreover, his tailoring business would run smoothly and better as a king's tailor. But his mind was very much attached to Maharaj. He kicked out the temptation of wealth and fame. He said to the king, “O king! please pardon me.” “I can not sew such a coat for you!” The king was astonished, “Why? I will give you the finest piece of cloth.” “I will give you all facilities you want.” “That's true, O king, but one thing more is required for that.” “That thing I don't have now,” replied Aatmaram. The king was overwhelmed. “What more is required for this ?” asked the king. “Love, affection, devotion! I have taken stitches of love in Maharaja's coat.” “Where shall I get this affection from, for your coat ?” humbly replied Aatmaram.
Had there been any other king, he would have become angry with Aatmaram. But this was Bhavnagar Naresh (king). He could not be angry. He at once understood that. How can we find the similar love of a person for his king as he (person) has for his God? Instead of becoming angry with Aatmaram, the king was very much pleased with him and congratulated Aatmaram, awarded a prize to Aatmaram for not preparing his coat. Aatmaram bowed the king with love.
Krishna's Friend Sudama
Krishna's Friend Sudama There was a saint (Rhishi) named Sandipani. His ashram was situated on the river bank of Kshipra. It was a renowned ashram, so Krishna came to study there from Mathura. There he made a friendship with one student. The student's name was Sudama. He was a poor brahmin boy from Porbundar. They parted after having completed the study. Then Krishna became the king of Dwarika. Sudama went to Parbundar, married and became a Grihastha (householder), but he never repudiated worship of the Omnipotent. He vowed never to borrow and never to store.
Such a vow is very difficult to follow. Many a time one would go without a meal. His children would cry for hunger. On seeing their children crying for hunger, Sudama's wife would shed tears. She would often make a sarcastic remark (taunt): “O dear husband, you often say that Krishna is your friend. At least you go to him once to see him.” Sudama would reply, “I would go to him but would not ask for anything from him.” His wife told, “Don't ask , but you do go there and see if he is still your friend or not.” “All right, I would go,” said Sudama and prepared to go to Dwarika.
At that time, Sudama's wife borrowed a handful of parched rice from a neighbour. She wrapped it in a bag and gave it to her husband saying, “We should never go to see anyone empty handed. Give this parched rice to your friend.” Sudama went to Dwarika from Porbundar bare footed. On the way he was hungry but he did not even touch the rice. The rice was meant for Krishna, wasn't it ? At last he reached Dwarika. He went on enquiring about Krishna's house and at last he stopped at his palace door.
Dirty, ragged dress, lean bodied - who would allow such a person indoors ? He hide himself in a corner and waited. At that time Krishna saw him. Krishna ran from his palace and embraced Sudama. He, with all love, forcibly took him to his palace. Then he seated Sudama on his royal cot and told his queen Rukshamani, “I often tell you about my friend. Here is that friend of mine, Sudama.” Rukshamani understood it. She began to fan Sudama. Sudama was stunned on seeing the pomp and splendour of Dwarika and Krishna's palace. Hence he was trying to hide that bundle of rice, but Krishna's alert eyes would not fail to mark it.
Krishna took away the bundle of rice, untied the rags and began to eat it. He went on eating and praising the rice. “Fine, very fine! What a fine thing sent by my sister -in -law.” Rukshamani also asked for it and ate it. Krishna warmly insisted on Sudama's stay with him and he detained Sudama for a longer time. At last the time for departure arrived. Sudama did not ask for anything at the time of departure and also Krishna did not give him anything. He returned to
Porbundar, dirty, ragged, as he had left Porbundar before. He came to his locality but did not see his home.
There was a big building in the place of his home. He fell a-thinking, “Where is my cottage?” In the meantime his children came out running from that big building, shouting “Papa, Papa!” and clang to him. They dragged him into that building. There he saw his wife smiling, standing and laughing. Sudama wondered, “What's all this?” Sudama's wife told him, “This is the favour of your friend Krishna. He has created a palace in the place of our hut. Now we have not to worry about food, clothes and residence.” Sudama declared, “But I have asked for nothing from him.” His wife chuckled and said, “Have we to ask for anything from God? God gives us everything without asking for it.” Sudama exclaimed, “Oh God! Krishna!, you have done a miracle such as found by a farmer when he sees on awakening the field completely watered overnight.” He achieved such a splendour, comfort and wealth but there was no ebb in his devotion to God.
On the contrary, his love (worship - devotion) for God increased. Now he totally devoted himself to God, day and night.
1. Krishna was a prince, Sudama was a poor brahmin, yet they were fast friends.They stayed at their teachers house, served their teachers [Guru] and studied together. To study by serving one's teacher is the real study. They were getting such real education so their friendship remained unbroken.
2. Look at the virtues of Krishna:-
(a) Krishna does not forget his poor friend even after becoming a king.
(b) On seeing the wretched condition of his friend, Krishna does not turn his back, but on the contrary, he runs and warmly embraces Sudama.
(c) Krishna gladly accepts the small gift of his friend and moreover praises that gift. (d) He helps Sudama without being known to his friend.
(e) He does not hope for the thanks of his friend, for his help rendered to Sudama.
Now look at Sudama's virtues:-
(a) Sudama does not go to his friend's house because of the fear that he would unknowingly ask for something from his friend.
(b) He considers Krishna as a friend, not as a king.
(c) Sudama sticks to his vow. He does not ask for anything, nor he hopes of getting anything.
(d) He is neither unhappy because of poverty, nor is he happy on getting splendour.
(e) He has firm faith in God.
Such a vow is very difficult to follow. Many a time one would go without a meal. His children would cry for hunger. On seeing their children crying for hunger, Sudama's wife would shed tears. She would often make a sarcastic remark (taunt): “O dear husband, you often say that Krishna is your friend. At least you go to him once to see him.” Sudama would reply, “I would go to him but would not ask for anything from him.” His wife told, “Don't ask , but you do go there and see if he is still your friend or not.” “All right, I would go,” said Sudama and prepared to go to Dwarika.
At that time, Sudama's wife borrowed a handful of parched rice from a neighbour. She wrapped it in a bag and gave it to her husband saying, “We should never go to see anyone empty handed. Give this parched rice to your friend.” Sudama went to Dwarika from Porbundar bare footed. On the way he was hungry but he did not even touch the rice. The rice was meant for Krishna, wasn't it ? At last he reached Dwarika. He went on enquiring about Krishna's house and at last he stopped at his palace door.
Dirty, ragged dress, lean bodied - who would allow such a person indoors ? He hide himself in a corner and waited. At that time Krishna saw him. Krishna ran from his palace and embraced Sudama. He, with all love, forcibly took him to his palace. Then he seated Sudama on his royal cot and told his queen Rukshamani, “I often tell you about my friend. Here is that friend of mine, Sudama.” Rukshamani understood it. She began to fan Sudama. Sudama was stunned on seeing the pomp and splendour of Dwarika and Krishna's palace. Hence he was trying to hide that bundle of rice, but Krishna's alert eyes would not fail to mark it.
Krishna took away the bundle of rice, untied the rags and began to eat it. He went on eating and praising the rice. “Fine, very fine! What a fine thing sent by my sister -in -law.” Rukshamani also asked for it and ate it. Krishna warmly insisted on Sudama's stay with him and he detained Sudama for a longer time. At last the time for departure arrived. Sudama did not ask for anything at the time of departure and also Krishna did not give him anything. He returned to
Porbundar, dirty, ragged, as he had left Porbundar before. He came to his locality but did not see his home.
There was a big building in the place of his home. He fell a-thinking, “Where is my cottage?” In the meantime his children came out running from that big building, shouting “Papa, Papa!” and clang to him. They dragged him into that building. There he saw his wife smiling, standing and laughing. Sudama wondered, “What's all this?” Sudama's wife told him, “This is the favour of your friend Krishna. He has created a palace in the place of our hut. Now we have not to worry about food, clothes and residence.” Sudama declared, “But I have asked for nothing from him.” His wife chuckled and said, “Have we to ask for anything from God? God gives us everything without asking for it.” Sudama exclaimed, “Oh God! Krishna!, you have done a miracle such as found by a farmer when he sees on awakening the field completely watered overnight.” He achieved such a splendour, comfort and wealth but there was no ebb in his devotion to God.
On the contrary, his love (worship - devotion) for God increased. Now he totally devoted himself to God, day and night.
1. Krishna was a prince, Sudama was a poor brahmin, yet they were fast friends.They stayed at their teachers house, served their teachers [Guru] and studied together. To study by serving one's teacher is the real study. They were getting such real education so their friendship remained unbroken.
2. Look at the virtues of Krishna:-
(a) Krishna does not forget his poor friend even after becoming a king.
(b) On seeing the wretched condition of his friend, Krishna does not turn his back, but on the contrary, he runs and warmly embraces Sudama.
(c) Krishna gladly accepts the small gift of his friend and moreover praises that gift. (d) He helps Sudama without being known to his friend.
(e) He does not hope for the thanks of his friend, for his help rendered to Sudama.
Now look at Sudama's virtues:-
(a) Sudama does not go to his friend's house because of the fear that he would unknowingly ask for something from his friend.
(b) He considers Krishna as a friend, not as a king.
(c) Sudama sticks to his vow. He does not ask for anything, nor he hopes of getting anything.
(d) He is neither unhappy because of poverty, nor is he happy on getting splendour.
(e) He has firm faith in God.
The Gopīs Attracted by the Flute
With the arrival of the beautiful autumn season, the waters in the lakes and rivers became as clear as crystal and filled with fragrant lotus flowers, and breezes blew very pleasantly. At that time Kṛṣṇa entered the forest of Vṛndāvana with the cows and cowherd boys. Kṛṣṇa was very much pleased with the atmosphere of the forest, where flowers bloomed and bees and drones hummed very jubilantly. While the birds, trees and plants were all looking very happy, Kṛṣṇa, tending the cows and accompanied by Śrī Balarāma and the cowherd boys, began to vibrate His transcendental flute. After hearing the vibration of the flute of Kṛṣṇa, the gopīs in Vṛndāvana remembered Him and began to talk amongst themselves about how nicely Kṛṣṇa was playing His flute. When the gopīs were describing the sweet vibration of Kṛṣṇa’s flute, they also remembered their pastimes with Him; thus their minds became disturbed, and they were unable to describe completely the beautiful vibration. While discussing the transcendental vibration, they remembered also how Kṛṣṇa dressed, decorated with a peacock feather on His head, just like a dancing actor, and with blue flowers pushed over His ear. His garment glowed yellow-gold, and He was garlanded with a Vaijayantī necklace. Dressed in such an attractive way, Kṛṣṇa filled up the holes of His flute with the nectar emanating from His lips. So they remembered Him, entering the forest of Vṛndāvana, which is always glorified by the footprints of Kṛṣṇa and His companions.
Kṛṣṇa was very expert in playing the flute, and the gopīs were captivated by the sound vibration, which was attractive not only to them but to all living creatures who heard it. One of the gopīs told her friends, “The highest perfection of the eyes is to see Kṛṣṇa and Balarāma entering the forest and playing Their flutes and tending the cows with Their friends.”
Persons who are constantly engaged in the transcendental meditation of seeing Kṛṣṇa, internally and externally, by thinking of Him playing the flute, entering the Vṛndāvana forest and tending the cows with the cowherd boys have really attained the perfection of samādhi. Samādhi (trance) means absorption of all the activities of the senses in a particular object, and the gopīs indicate that the pastimes of Kṛṣṇa are the perfection of all meditation and samādhi. It is confirmed in the Bhagavad-gītā that anyone who is always absorbed in the thought of Kṛṣṇa is the topmost of all yogīs.
Another gopī expressed her opinion that Kṛṣṇa and Balarāma, while tending the cows with the cowherd boys, appeared just like actors going to play on a dramatic stage. Kṛṣṇa was dressed in glowing garments of yellow, Balarāma in blue, and They held new twigs of mango tree, peacock feathers and bunches of flowers in Their hands. Dressed with garlands of lotus flowers, They were sometimes singing very sweetly among Their friends. One gopī told her friends, “How is it Kṛṣṇa and Balarāma are looking so beautiful?” Another gopī said, “My dear friends, we cannot even think of His bamboo flute—what sort of pious activities did it execute so that it is now enjoying the nectar of the lips of Kṛṣṇa, which is actually the property of us gopīs?” Kṛṣṇa sometimes kisses thegopīs; therefore the transcendental nectar of His lips is available only to them. So the gopīs asked, “How is it possible that the flute, which is nothing but a bamboo rod, is always engaged in enjoying the nectar from Kṛṣṇa’s lips? Because the flute is engaged in the service of the Supreme Lord, the mother and the father of the flute must be happy.”
The lakes and the rivers are considered to be the mothers of the trees because the trees live simply by drinking water. So the waters of the lakes and rivers of Vṛndāvana were in a happy mood, full of blooming lotus flowers, because the waters were thinking, “How is it that our son, the bamboo rod, is enjoying the nectar of Kṛṣṇa’s lips?” The bamboo trees standing by the banks of the rivers and the lakes were also happy to see their descendant so engaged in the service of the Lord, just as persons who are advanced in transcendental knowledge take pleasure in seeing their descendants engage in the service of the Lord. The trees were overwhelmed with joy and were incessantly yielding honey, which flowed from the beehives hanging on their branches.
Another gopī spoke thus to her friends about Kṛṣṇa: “Dear friend, our Vṛndāvana is proclaiming the glories of this entire earth because this planet is glorified by the lotus footprints of the son of Devakī. Besides that, when Govinda plays His flute, the peacocks immediately become mad, as if they had heard the rumbling of a new cloud. When all the animals and trees and plants, either on the top of Govardhana Hill or in the valley, see the dancing of the peacocks, they all stand still and listen to the transcendental sound of the flute with great attention. We think that this boon is not possible or available on any other planet.” Although the gopīs were village cowherd women and girls, they had extensive Vedic knowledge. Such is the effect of Vedic civilization. People in general would learn the highest truths of the Vedas simply by hearing from authoritative sources.
Another gopī said, “My dear friends, just see the deer! Although they are dumb animals, they have approached the son of Mahārāja Nanda, Kṛṣṇa. Not only are they attracted by the dress of Kṛṣṇa and Balarāma, but as soon as they hear the playing of the flute, the deer, along with their husbands, offer respectful obeisances unto the Lord by looking at Him with great affection.” The gopīs were envious of the deer because the deer were able to offer their service to Kṛṣṇa along with their husbands. The gopīs thought themselves not so fortunate because whenever they wanted to go to Kṛṣṇa, their husbands were not very happy.
Another gopī said, “My dear friends, Kṛṣṇa is so nicely dressed that He appears to be the impetus to various kinds of ceremonies held by the womenfolk. Even the wives of the denizens of heaven become attracted after hearing the transcendental sound of His flute. Although they are traveling in the air in their airplanes, enjoying the company of their husbands, on hearing the sound of Kṛṣṇa’s flute, they immediately become perturbed. Their hair is loosened, and their tight belts are slackened.” This means that the transcendental sound of the flute of Kṛṣṇa extended to all corners of the universe. Also, it is significant that the gopīs knew about the different kinds of airplanes flying in the sky.
Another gopī said to her friends, “My dear friends, the cows are also charmed as soon as they hear the transcendental sound of the flute of Kṛṣṇa. It sounds to them like the pouring of nectar, and they immediately spread their long ears just to catch the liquid nectar of the flute. As for the calves, they are seen with the nipples of their mothers pressed in their mouths, but they cannot suck the milk. They remain struck with devotion, and tears glide down from their eyes, illustrating vividly how they are embracing Kṛṣṇa heart to heart.” These phenomena indicate that even the cows and calves in Vṛndāvana knew how to cry for Kṛṣṇa and embrace Him heart to heart. Actually, the perfection of Kṛṣṇa consciousness can be culminated in the shedding of tears from the eyes.
Another young gopī told her mother, “My dear Mother, the birds, who are all looking at Kṛṣṇa playing on His flute, are sitting very attentively on the branches and twigs of different trees. From their features it appears that they have forgotten everything and are engaged only in hearing Kṛṣṇa’s flute. This proves that they are not ordinary birds; they are great sages and devotees, and just to hear Kṛṣṇa’s flute they have appeared in Vṛndāvana forest as birds.” Great sages and scholars are interested in Vedic knowledge, but the essence of Vedic knowledge is stated in the Bhagavad-gītā: vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. Through the knowledge of the Vedas, Kṛṣṇa has to be understood. From the behavior of these birds, it appeared that they were great scholars in Vedic knowledge and that they took to Kṛṣṇa’s transcendental vibration and rejected all branches of Vedic knowledge. Even the river Yamunā, very much desiring to embrace the lotus feet of Kṛṣṇa after hearing the transcendental vibration of His flute, broke her fierce waves to flow very nicely with lotus flowers in her hands, just to present flowers to Mukunda with deep feeling.
The scorching heat of the autumn sunshine was sometimes intolerable, and therefore the clouds in the sky appeared in sympathy above Kṛṣṇa and Balarāma and Their boyfriends while They engaged in blowing Their flutes. The clouds served as a soothing umbrella over Their heads just to make friendship with Kṛṣṇa.
The aborigine girls became fully satisfied when they smeared their faces and breasts with the dust of Vṛndāvana, which was reddish from the touch of Kṛṣṇa’s lotus feet. The aborigine girls had very full breasts, and they were also very lusty, but when their lovers touched their breasts, the girls were not very much satisfied. When they came out into the midst of the forest, they saw that while Kṛṣṇa was walking some of the leaves and creepers of Vṛndāvana had turned reddish from the kuṅkuma powder which fell from His lotus feet. His lotus feet are held by the gopīs on their breasts, which are smeared with kuṅkuma powder, but when Kṛṣṇa travels in the Vṛndāvana forest with Balarāma and His boyfriends, the reddish powder falls on the ground. So the lusty aborigine girls, while looking toward Kṛṣṇa playing His flute, saw the reddish kuṅkuma on the ground and immediately took it and smeared it over their faces and breasts. In this way they became fully satisfied, although they were not satisfied when their lovers touched their breasts. All material lusty desires can be immediately satisfied if one comes in contact with Kṛṣṇa consciousness.
Another gopī began to praise the unique position of Govardhana Hill in this way: “How fortunate is this Govardhana Hill, for it is enjoying the association of Lord Kṛṣṇa and Balarāma, who are accustomed to walking on it. Thus Govardhana is always in touch with the lotus feet of the Lord. And because Govardhana Hill is so obliged to Lord Kṛṣṇa and Balarāma, it is supplying different kinds of fruits, roots and herbs, as well as very pleasing crystal water from its lakes, in presentation to the Lord. The best presentation offered by Govardhana Hill, however, is newly grown grass for the cows and calves. Govardhana Hill knows how to please the Lord by pleasing His most beloved associates, the cows and the cowherd boys.”
Another gopī said, “Everything appears wonderful when Kṛṣṇa and Balarāma travel in the forest of Vṛndāvana playing Their flutes and making intimate friendship with all kinds of moving and nonmoving living creatures. When Kṛṣṇa and Balarāma play on Their transcendental flutes, the moving creatures become stunned and stop their activities, and the nonmoving living creatures, like trees and plants, begin to shiver with ecstasy. These are the wonderful reactions to the vibration of the transcendental flutes of Kṛṣṇa and Balarāma.”
Kṛṣṇa and Balarāma carried binding ropes on Their shoulders and in Their hands, just like ordinary cowherd boys. While milking cows, cowherd boys bind the cows' hind legs with a small rope. This rope almost always hangs from the shoulders of cowherd boys, and it was not absent from the shoulders of Kṛṣṇa and Balarāma. In spite of Their being the Supreme Personality of Godhead, They played exactly like cowherd boys, and therefore everything became wonderful and attractive.
While Kṛṣṇa was engaged in tending the cows in the forest of Vṛndāvana or on Govardhana Hill, the gopīs in the village were always absorbed in thinking of Him and discussing His different pastimes. This is the perfect example of Kṛṣṇa consciousness: to somehow or other remain always engrossed in thoughts of Kṛṣṇa. The vivid example is always present in the behavior of the gopīs; therefore Lord Caitanya declared that no one can worship the Supreme Lord by any method which is better than the method of the gopīs. The gopīs were not born in very high brāhmaṇa or kṣatriya families; they were born in the families of vaiśyas, and not in big mercantile communities but in the families of cowherd men. They were not very well educated, although they heard all sorts of knowledge from the brāhmaṇas, the authorities of Vedic knowledge. The gopīs’ only purpose was to remain always absorbed in thoughts of Kṛṣṇa.
Rope Dancers
Once Shriji Maharaj was in Ahmedabad. Some rope dancers went to him. They said, “Maharaj, kindly witness our art of rope dancing.” Maharaj agreed. All rope dancers were thus encouraged and they were full of enthusiasm. They showed Maharaj different artistic rope dancing. Maharaj was much pleased and said, “How did you achieve all these arts?” “We strive hard to earn our daily bread and thus we achieved this art,” said the rope dancers. Maharaj distributed the prizes to them and gave them a warm send off. Someone said to Maharaj, “Maharaj, what a great fiasco you have done by allowing the rope dancers to dance?” Maharaj smiled and requested them to sit to listen to him. All sat and listened to Maharaj very curiously.
Maharaj began very patiently, “You might be thinking that I have made a great farce by allowing the rope dancers to dance, but this is not a farce, a fiasco, but this is a moral lesson.” “A moral lesson!” “What moral lesson?” Thus they began to think and wonder. Maharaj said, “I have not allowed the rope dancers to dance only for a show, but I wanted to show that even the most difficult thing can easily be achieved by hard work, even if to earn the livelihood as done by the rope dancers. Thus if we strive hard to reach God, nothing is impossible to achieve. So hear this in your mind and decide firmly to reach the kingdom of God and you will surely find him.” On hearing this all the devotees faith in God rooted deeply.
Maharaj began very patiently, “You might be thinking that I have made a great farce by allowing the rope dancers to dance, but this is not a farce, a fiasco, but this is a moral lesson.” “A moral lesson!” “What moral lesson?” Thus they began to think and wonder. Maharaj said, “I have not allowed the rope dancers to dance only for a show, but I wanted to show that even the most difficult thing can easily be achieved by hard work, even if to earn the livelihood as done by the rope dancers. Thus if we strive hard to reach God, nothing is impossible to achieve. So hear this in your mind and decide firmly to reach the kingdom of God and you will surely find him.” On hearing this all the devotees faith in God rooted deeply.
Will Krishna Wipe my Tears?
Who but the gardener
To caress the flowers lest they wither?
Who but You, Parthasarathy, my Lord
Who but You have i got?
Who but the lover
To guide the heart that does falter
Whose help but Yours do i seek-
Even as tears run down my cheek?
What is the meaning of Your smile
If talking to the wind is all the respite i find?
What was the purpourt of Your beautiful glances-
When now, my mind, in this circus dances?
Whose shoulder do i lean on-
Whom do i have to trust?
When the Lord the world trusts
Seems to have abandoned me like a lone fawn!
When my mind thus laments in anxiety
Do u enjoy in invisible proximity?
Why is my heart like a mirror shattered?
O Krishna! Despite being by Your Lotus Feet sheltered??
O Lord Who became a charioteer
All to bring to a friend great cheer:
Will You not this slave steer
Away from seperation that she fears?
O Lord who lifted the Govardhan Hill,
Why do You my dreams kill?
If not for You, this heart will go still:
Come, with Your essence, this lowly life fill!!
O Great Speaker of the Bhagavad Gita!
When again will You tempt me with Your thrilling words?
When again will Your love leave me searching for words?
When again will You bestow Your association for which i long?
When again will You entertain this saddened heart with Your Love Song?
Test me not in testing waters,
Throw me not into waning litters!
Stay with me O Janardhana!
Keep me Yours forever O Krishna!
When You refuse to see this slave,
Why should she this lowly life save?
Leave me not of Your love bereft
Kill me with Your beautiful arms lest!
Whatever direction this life may take-
O Parthasarathy! This heart beats for Your sake!
Abandon not a surrendered slave:
Whatever be Your anger, forgo it for my sake!
To caress the flowers lest they wither?
Who but You, Parthasarathy, my Lord
Who but You have i got?
Who but the lover
To guide the heart that does falter
Whose help but Yours do i seek-
Even as tears run down my cheek?
What is the meaning of Your smile
If talking to the wind is all the respite i find?
What was the purpourt of Your beautiful glances-
When now, my mind, in this circus dances?
Whose shoulder do i lean on-
Whom do i have to trust?
When the Lord the world trusts
Seems to have abandoned me like a lone fawn!
When my mind thus laments in anxiety
Do u enjoy in invisible proximity?
Why is my heart like a mirror shattered?
O Krishna! Despite being by Your Lotus Feet sheltered??
O Lord Who became a charioteer
All to bring to a friend great cheer:
Will You not this slave steer
Away from seperation that she fears?
O Lord who lifted the Govardhan Hill,
Why do You my dreams kill?
If not for You, this heart will go still:
Come, with Your essence, this lowly life fill!!
O Great Speaker of the Bhagavad Gita!
When again will You tempt me with Your thrilling words?
When again will Your love leave me searching for words?
When again will You bestow Your association for which i long?
When again will You entertain this saddened heart with Your Love Song?
Test me not in testing waters,
Throw me not into waning litters!
Stay with me O Janardhana!
Keep me Yours forever O Krishna!
When You refuse to see this slave,
Why should she this lowly life save?
Leave me not of Your love bereft
Kill me with Your beautiful arms lest!
Whatever direction this life may take-
O Parthasarathy! This heart beats for Your sake!
Abandon not a surrendered slave:
Whatever be Your anger, forgo it for my sake!
Golden Elephant In Alms
Once upon a time the king of Sirpur was holding a meeting. There came a Brahmin from the land of Tailang He said, “O king, I am a great learned man have studied all scriptures and Vedas.
Welcome me.” The king said, “You yourself tell me how to welcome you in a pleasing manner.” The Brahmin said, “Give me a golden elephant weighing one and a quarter maund in gift.” “What will you do with the golden elephant?” asked the king.
The Brahmin replied, “I am a learned man. People will know it and I will be highly praised far and wide.” “Alright,” said the king. The king gave him a golden elephant, but as soon as the Brahmin received the elephant in his hand he was completely turned as black as soot. The Brahmin felt ashamed people, instead of praising him, began to slander him, “The Brahmin must be a great sinner, otherwise this would not happened” To remove this scandal, the Brahmin began to recount the name of Goddess Gayatri. He tried other remedies also, but he could not regain his original body.
Someone advised him to consult Varnee, He went there and felt at Varni's feet and said, “I am at your feet. You may save me or parish me,” “I only save, and never kill,” said Varnee Saying so, Varnee recited the MANTRA of `SHRIKRISHNA SHARANAM MAMA.' Abruptly the Brahmin's body was transformed into its originality. His joy knew no bounds. He said, “O Varni what was the reason of my body abruptly turning black?” “Miserliness” replied Varni.” Never be greedy even while giving alms. Accept whatever you get, and bless the giver heartily. Instead of doing thus you yourself asked for the golden elephant and you lost your name.” “Now I shall never do such thing,” said the Brahmin and fell at Varni's feet.
Greed corrupts man's intellect and he falls. This lesson illustrates the above truth.
Welcome me.” The king said, “You yourself tell me how to welcome you in a pleasing manner.” The Brahmin said, “Give me a golden elephant weighing one and a quarter maund in gift.” “What will you do with the golden elephant?” asked the king.
The Brahmin replied, “I am a learned man. People will know it and I will be highly praised far and wide.” “Alright,” said the king. The king gave him a golden elephant, but as soon as the Brahmin received the elephant in his hand he was completely turned as black as soot. The Brahmin felt ashamed people, instead of praising him, began to slander him, “The Brahmin must be a great sinner, otherwise this would not happened” To remove this scandal, the Brahmin began to recount the name of Goddess Gayatri. He tried other remedies also, but he could not regain his original body.
Someone advised him to consult Varnee, He went there and felt at Varni's feet and said, “I am at your feet. You may save me or parish me,” “I only save, and never kill,” said Varnee Saying so, Varnee recited the MANTRA of `SHRIKRISHNA SHARANAM MAMA.' Abruptly the Brahmin's body was transformed into its originality. His joy knew no bounds. He said, “O Varni what was the reason of my body abruptly turning black?” “Miserliness” replied Varni.” Never be greedy even while giving alms. Accept whatever you get, and bless the giver heartily. Instead of doing thus you yourself asked for the golden elephant and you lost your name.” “Now I shall never do such thing,” said the Brahmin and fell at Varni's feet.
Greed corrupts man's intellect and he falls. This lesson illustrates the above truth.
Divinity and Ego
There lived a Sage, who was very pious & was doing penance for the interest of mankind. By caste, he was a Brahmin and was known to Lord Krishna. He was wandering in secluded areas and had no fixed house for him. He had no desire, no lust, no hatred, and no greed & was in different world of his own.
Lord Krishna was very happy with his PRAYERS & Lord Krishna showed him His Virat Swaroop & asked him for any boon. Sage Uttanga told Him that he was desire less and he did not want anything, but Lord Krishna insisted for some boon to be granted to him as a reward for his penance. As Lord Krishna insisted, the latter asked for a boon that whenever he was in need of water (and since this area is a desert area) & whenever he felt thirsty, water may be provided to him. Lord Krishna granted him the boon & disappeared.
One day, the Sage Uttanga after walking for a long distance in the desert area felt thirsty, but there was no trace of water. Then he remembered that the Lord Krishna had granted him a boon that he would find water. The moment this thought was within his system, he saw a hunter dressed in torn rags accompanied by furious dog, carrying water in a leather pouch and asked him, "Sir, would you like to have some water." Looking at the apparent condition of the hunter, being a staunch Brahmin, the sage felt repelled. He politely refused "No, Thank you". The hunter again approached him for the water, but in utter disgust & in anger the sage told the hunter to go way and that he was not interested in the water. The hunter and the dogs disappeared. Witnessing this, he realized that it must be God, who disguised Himself and came to quench his thirst. He felt hurt how Lord Krishna could send water to me through a Scheduled Caste. How could He expect a Brahmin to accept and drink water from the leather pouch?
Meantime, Lord Krishna appeared, smiled and asked him 'Who was the Chandala? He had asked the Indra Devta to fetch the water, who instead of water, had actually brought nectar to make you immortal, but on one condition to test whether you could see the Divinity in all. 'Hence I allowed him to do so'.
Sage Uttanga understood how he had failed in the test. It was his Ego, which made him refuse the nectar, which came in the form of water and through Indra Devta.
When sages like Uttanga could fail when tested, what are we? Are we capable and fully equipped to understand the Leela or Maya of God? We, therefore, have to be constantly on guard and develop sharp sense to understand the real meaning of life. He always puts us to test. He always does good for us. There cannot be any negative in His actions, whatever He does, is always good for us.
Lord Krishna was very happy with his PRAYERS & Lord Krishna showed him His Virat Swaroop & asked him for any boon. Sage Uttanga told Him that he was desire less and he did not want anything, but Lord Krishna insisted for some boon to be granted to him as a reward for his penance. As Lord Krishna insisted, the latter asked for a boon that whenever he was in need of water (and since this area is a desert area) & whenever he felt thirsty, water may be provided to him. Lord Krishna granted him the boon & disappeared.
One day, the Sage Uttanga after walking for a long distance in the desert area felt thirsty, but there was no trace of water. Then he remembered that the Lord Krishna had granted him a boon that he would find water. The moment this thought was within his system, he saw a hunter dressed in torn rags accompanied by furious dog, carrying water in a leather pouch and asked him, "Sir, would you like to have some water." Looking at the apparent condition of the hunter, being a staunch Brahmin, the sage felt repelled. He politely refused "No, Thank you". The hunter again approached him for the water, but in utter disgust & in anger the sage told the hunter to go way and that he was not interested in the water. The hunter and the dogs disappeared. Witnessing this, he realized that it must be God, who disguised Himself and came to quench his thirst. He felt hurt how Lord Krishna could send water to me through a Scheduled Caste. How could He expect a Brahmin to accept and drink water from the leather pouch?
Meantime, Lord Krishna appeared, smiled and asked him 'Who was the Chandala? He had asked the Indra Devta to fetch the water, who instead of water, had actually brought nectar to make you immortal, but on one condition to test whether you could see the Divinity in all. 'Hence I allowed him to do so'.
Sage Uttanga understood how he had failed in the test. It was his Ego, which made him refuse the nectar, which came in the form of water and through Indra Devta.
When sages like Uttanga could fail when tested, what are we? Are we capable and fully equipped to understand the Leela or Maya of God? We, therefore, have to be constantly on guard and develop sharp sense to understand the real meaning of life. He always puts us to test. He always does good for us. There cannot be any negative in His actions, whatever He does, is always good for us.
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