[Guruvayur/Guruvayoor] The love between Krishna and the Gopis

June 26, 2006

Fantastic description of the love between Krishna and Gopis and coming from a very knowledgeable person it adds all the more colour.Real treat. Hare Krishna.sarojram18 <sarojram18 wrote: The love between radha and Krishna Or between Krishna and gopis were not illicit. The upanishad says 'raso vai sah' He is the essence of all emotions. The rasakrida is symbolic of the union with the Lord and the infinite joy of it. The

jivas are like a garland formed with the Lord in the centre which is depicted by the circle of gopis and Krishna in Rasleele . To a jnani the whole world is Brindavan and the rasleele is the dance of the pure consciousness in and through everything. One must remember that Krishna was only ten year old at this time. In fact King Parikshit to whom the Bhagavatha was told by Shukha asked him as to how could Krishna commit paradharaabhimarsana, the sin of coveting another man's wife, when He has taken avathara for the sake of dharmasamsthapana, to establish dharma. Shukha replied that the Lord, who is the inner self of not only gopis but also their husbands, is playing with His own body and where has paradharaagamana come into this!Same answer is said to be given by Lord Siva to Parvathi who asked the same question. Siva says 'svasariraparishvangaath rathirnaasthi varaanane.' the embracing one's own

body is not illicit love.-( Padmapurana.)The one who was relating the story was a realised master, Sukha and one to whom it was told was Parikshit who was awaitng his death. Those who heard it along with him were the sages. So that explains the sanctity of the episode. The whole Bhagavatha was supposed to be the sarira of the Lord while the five chapters describing the rasakreeda are said to be the praanasthana. Hence this is 'bhakthyaah paraa kaashtaa,' the utmost form of bhakthi and not sringaramaya, a love poetry. The gopis were with Krishna at the time of Rasakreeda but they were not missed at their homes says Bhagavatha. It is only their yogasariras were united with Bhagavan while their bogasariras were at home. Gopisd saw only Krishna in their husbands and other relatives and hence their love towards them increased and for the same reason reciprocated.I am giving below the significance

of rasakreeda and the Radhakrishna concept. By contemplating on Him as a butter thief our dishonest desires disappear. By imagining Him as bound to the mortar our bondage is broken and by meditating on Him as the lover of gopis our lust is destroyed.When the mind is fully engaged in the Lord it becomes the flute in His hand, a hollow tube with full of holes through which all the impurities have been washed off. then His fingers move through the holes and fills it with divine music. When the mind wants to unite with Him but is not able to do so due to egocentric impulses that separates it from Him , the resulting sorrow is depicted as the viraha of the gopies and Radha. The gopies went to meet Krishna but they were never missed at home, says Bhaagavatha Puraana. Their union was one of spirit and not of body. When the thought is centered on the object of love it is the union of the spirit. When every thought

that occurs is centered on the Lord the devotee's mind becomes a stage for Rasleela. Each thought is the gopi having Krishna as its object. this idea is brought out beautifully in the sloka anganaam anganaam anthare Maadhavo Maadhavam Maadhavam anthare anganaa there was a Krishna between each gopi and there was a gopi between each Krishna. Then what happens is the divine music played by Devakinandhana, When all thoughts merge into one like the big fish swallowing the smaller ones or like a big wave absorbing the small waves the mind is filled with only one thought which is represented by the concept of Radha, who is the jiva, the individual soul.When the jiva turns towards the Lord it finds that it is unable to do so blinded by ego born out of ignorance. Then the Acharya advises the jiva to shed its ego and approach the Lord with humility and love. This is the part played by he sakhi friend of Radha, in the

legends of Radha-Krishna. The Lord is ever merciful and ready to receive the jiva with outstreched arms and He is as eager to unite with the jiva, if not more, as the jiva itself The story of Gitagovinda, a lyric by Jayadeva, depicts the above idea beautifully. We go away from the Lord due to our ignorance and start blaming Him or our troubles which are all due only to our separation from Him. When He tries to contact us we spurn Him thinking that He does not care for us. But He does not mind our rebuff and patiently tries to bring us back to where we belong. Finally we come to realize that He had been kind to us all along though we were not aware of it till now.The Lord says in the Gita to do our duty. He Himself will draw us towards Him with His venugana making us leave everything. Then He disappears after setting the glow of devotion in our hearts. Primarily it is the desire to see Him and attain Him the

jiva came to this world because it is the goal and purpose of human life. This world is a jungle full of thorns and stones and darkness. All jivas are women and He alone is the Purusha. By searching Him and yearning for Him all our sins dissolve. and by attaining Him, our merits will also evaporate. This is salvation.

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June 27, 2006

Hari Om!

This mail should be published as an article in

Navaneetham, I am so happy that I read it today and it

made my day!

May I request Smt. Sarojram to elaborate this in to an

article for Navaneetham?

Sunilg, this woukd be a great one (I say, a prime

piece) for the next issue!

Hari Om!

Sukumar

--- sarojram18 <sarojram18 wrote:

> The love between radha and Krishna Or between

> Krishna and gopis were

> not illicit. The upanishad says 'raso vai sah' He is

> the essence of

> all emotions. The rasakrida is symbolic of the union

> with the Lord

> and the infinite joy of it. The jivas are like a

> garland formed with

> the Lord in the centre which is depicted by the

> circle of gopis and

> Krishna in Rasleele . To a jnani the whole world is

> Brindavan and the

> rasleele is the dance of the pure consciousness in

> and through

> everything.

>

> One must remember that Krishna was only ten year

> old at this

> time. In fact King Parikshit to whom the Bhagavatha

> was told by

> Shukha asked him as to how could Krishna commit

> paradharaabhimarsana,

> the sin of coveting another man's wife, when He has

> taken avathara

> for the sake of dharmasamsthapana, to establish

> dharma. Shukha

> replied that the Lord, who is the inner self of not

> only gopis but

> also their husbands, is playing with His own body

> and where has

> paradharaagamana come into this!

>

> Same answer is said to be given by Lord Siva to

> Parvathi who

> asked the same question. Siva says

> 'svasariraparishvangaath

> rathirnaasthi varaanane.' the embracing one's own

> body is not illicit

> love.-( Padmapurana.)

>

> The one who was relating the story was a realised

> master,

> Sukha and one to whom it was told was Parikshit who

> was awaitng his

> death. Those who heard it along with him were the

> sages. So that

> explains the sanctity of the episode. The whole

> Bhagavatha was

> supposed to be the sarira of the Lord while the five

> chapters

> describing the rasakreeda are said to be the

> praanasthana. Hence this

> is 'bhakthyaah paraa kaashtaa,' the utmost form of

> bhakthi and not

> sringaramaya, a love poetry.

>

> The gopis were with Krishna at the time of

> Rasakreeda but

> they were not missed at their homes says Bhagavatha.

> It is only their

> yogasariras were united with Bhagavan while their

> bogasariras were at

> home. Gopisd saw only Krishna in their husbands and

> other relatives

> and hence their love towards them increased and for

> the same reason

> reciprocated.

>

> I am giving below the significance of rasakreeda

> and the

> Radhakrishna concept.

> By contemplating on Him as a butter thief our

> dishonest desires

> disappear. By imagining Him as bound to the mortar

> our bondage is

> broken and by meditating on Him as the lover of

> gopis our lust is

> destroyed.

>

> When the mind is fully engaged in the Lord it

> becomes the flute in

> His hand, a hollow tube with full of holes through

> which all the

> impurities have been washed off. then His fingers

> move through the

> holes and fills it with divine music. When the mind

> wants to unite

> with Him but is not able to do so due to egocentric

> impulses that

> separates it from Him , the resulting sorrow is

> depicted as the

> viraha of the gopies and Radha.

> The gopies went to meet Krishna but they were

> never missed at

> home, says Bhaagavatha Puraana. Their union was one

> of spirit and not

> of body. When the thought is centered on the object

> of love it is the

> union of the spirit. When every thought that occurs

> is centered on

> the Lord the devotee's mind becomes a stage for

> Rasleela. Each

> thought is the gopi having Krishna as its object.

> this idea is

> brought out beautifully in the sloka anganaam

> anganaam anthare

> Maadhavo Maadhavam Maadhavam anthare anganaa there

> was a Krishna

> between each gopi and there was a gopi between each

> Krishna. Then

> what happens is the divine music played by

> Devakinandhana, When all

> thoughts merge into one like the big fish swallowing

> the smaller ones

> or like a big wave absorbing the small waves the

> mind is filled

> with only one thought which is represented by the

> concept of Radha,

> who is the jiva, the individual soul.

> When the jiva turns towards the Lord it finds

> that it is unable to

> do so blinded by ego born out of ignorance. Then the

> Acharya advises

> the jiva to shed its ego and approach the Lord with

> humility and

> love. This is the part played by he sakhi friend of

> Radha, in the

> legends of Radha-Krishna. The Lord is ever merciful

> and ready to

> receive the jiva with outstreched arms and He is

> as eager to unite

> with the jiva, if not more, as the jiva itself

>

> The story of Gitagovinda, a lyric by Jayadeva,

> depicts the above

> idea beautifully. We go away from the Lord due to

> our ignorance and

> start blaming Him or our troubles which are all due

> only to our

> separation from Him. When He tries to contact us we

> spurn Him

> thinking that He does not care for us. But He does

> not mind our

> rebuff and patiently tries to bring us back to where

> we belong.

> Finally we come to realize that He had been kind to

> us all along

> though we were not aware of it till now.

>

> The Lord says in the Gita to do our duty. He Himself

> will draw us

> towards Him with His venugana making us leave

> everything. Then He

> disappears after setting the glow of devotion in our

> hearts.

> Primarily it is the desire to see Him and attain Him

> the jiva came to

> this world because it is the goal and purpose of

> human life. This

> world is a jungle full of thorns and stones and

> darkness. All jivas

> are women and He alone is the Purusha. By searching

> Him and yearning

> for Him all our sins dissolve. and by attaining Him,

> our merits will

> also evaporate. This is salvation.

>

June 27, 2006

This article has already been published in Navaneetham May issue. Thank you for your comments. Saroja Ramanujamalady sukumar <sukumarcanada wrote: Hari Om!This mail should be published as an article inNavaneetham, I am so happy that I read it today and itmade my day!May I request Smt. Sarojram to elaborate this in to anarticle for Navaneetham? Sunilg, this woukd be a great one (I say, a primepiece) for the next issue!Hari Om!Sukumar--- sarojram18 <sarojram18 > wrote:> The love between radha and Krishna Or between> Krishna and gopis were > not illicit. The upanishad says 'raso vai sah' He is> the essence of > all emotions. The rasakrida is symbolic of the union> with the Lord > and the infinite joy of it. The jivas are like a> garland formed with > the Lord in the centre which is depicted by the> circle of gopis and > Krishna in Rasleele . To a jnani the whole world is> Brindavan and the > rasleele is the dance of the pure consciousness in> and through > everything. > > One must remember that Krishna was only ten year> old at this > time. In fact King Parikshit to whom the Bhagavatha> was told by > Shukha asked him as to how could Krishna commit> paradharaabhimarsana, > the sin of coveting

another man's wife, when He has> taken avathara > for the sake of dharmasamsthapana, to establish> dharma. Shukha > replied that the Lord, who is the inner self of not> only gopis but > also their husbands, is playing with His own body> and where has > paradharaagamana come into this!> > Same answer is said to be given by Lord Siva to> Parvathi who > asked the same question. Siva says> 'svasariraparishvangaath > rathirnaasthi varaanane.' the embracing one's own> body is not illicit > love.-( Padmapurana.)> > The one who was relating the story was a realised > master, > Sukha and one to whom it was told was Parikshit who> was awaitng his > death. Those who heard it along with him were the> sages. So that > explains the sanctity of the episode. The whole> Bhagavatha was > supposed to be

the sarira of the Lord while the five> chapters > describing the rasakreeda are said to be the> praanasthana. Hence this > is 'bhakthyaah paraa kaashtaa,' the utmost form of> bhakthi and not > sringaramaya, a love poetry. > > The gopis were with Krishna at the time of> Rasakreeda but > they were not missed at their homes says Bhagavatha.> It is only their > yogasariras were united with Bhagavan while their> bogasariras were at > home. Gopisd saw only Krishna in their husbands and> other relatives > and hence their love towards them increased and for> the same reason > reciprocated.> > I am giving below the significance of rasakreeda> and the > Radhakrishna concept. > By contemplating on Him as a butter thief our> dishonest desires > disappear. By imagining Him as bound to the mortar> our

bondage is > broken and by meditating on Him as the lover of> gopis our lust is > destroyed.> > When the mind is fully engaged in the Lord it> becomes the flute in > His hand, a hollow tube with full of holes through> which all the > impurities have been washed off. then His fingers> move through the > holes and fills it with divine music. When the mind> wants to unite > with Him but is not able to do so due to egocentric> impulses that > separates it from Him , the resulting sorrow is> depicted as the > viraha of the gopies and Radha. > The gopies went to meet Krishna but they were> never missed at > home, says Bhaagavatha Puraana. Their union was one> of spirit and not > of body. When the thought is centered on the object> of love it is the > union of the spirit. When every thought that occurs> is

centered on > the Lord the devotee's mind becomes a stage for> Rasleela. Each > thought is the gopi having Krishna as its object.> this idea is > brought out beautifully in the sloka anganaam> anganaam anthare > Maadhavo Maadhavam Maadhavam anthare anganaa there> was a Krishna > between each gopi and there was a gopi between each> Krishna. Then > what happens is the divine music played by> Devakinandhana, When all > thoughts merge into one like the big fish swallowing> the smaller ones > or like a big wave absorbing the small waves the> mind is filled > with only one thought which is represented by the> concept of Radha, > who is the jiva, the individual soul.> When the jiva turns towards the Lord it finds> that it is unable to > do so blinded by ego born out of ignorance. Then the> Acharya advises > the

jiva to shed its ego and approach the Lord with> humility and > love. This is the part played by he sakhi friend of> Radha, in the > legends of Radha-Krishna. The Lord is ever merciful> and ready to > receive the jiva with outstreched arms and He is> as eager to unite > with the jiva, if not more, as the jiva itself > > The story of Gitagovinda, a lyric by Jayadeva,> depicts the above > idea beautifully. We go away from the Lord due to> our ignorance and > start blaming Him or our troubles which are all due> only to our > separation from Him. When He tries to contact us we> spurn Him > thinking that He does not care for us. But He does> not mind our > rebuff and patiently tries to bring us back to where> we belong. > Finally we come to realize that He had been kind to> us all along > though we were not aware

of it till now.> > The Lord says in the Gita to do our duty. He Himself> will draw us > towards Him with His venugana making us leave> everything. Then He > disappears after setting the glow of devotion in our> hearts. > Primarily it is the desire to see Him and attain Him> the jiva came to > this world because it is the goal and purpose of> human life. This > world is a jungle full of thorns and stones and> darkness. All jivas > are women and He alone is the Purusha. By searching> Him and yearning > for Him all our sins dissolve. and by attaining Him,> our merits will > also evaporate. This is salvation. > > > > > > > > > > Tired of spam? Mail has the best spam

protection around May god bless you, Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit.

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June 27, 2006

I am posting yadhavabhyudhaya, the story of Krishna by Vedantadesika to the group regularly now and when we come to the section on rasakrida this subject will be elaborated further. Saroja Ramanujam alady sukumar <sukumarcanada wrote: Hari Om!This mail should be published as an article inNavaneetham, I am so happy that I read it today and itmade my day!May I request Smt. Sarojram to elaborate this in to anarticle for Navaneetham? Sunilg, this woukd be a great one (I say, a primepiece) for the

next issue!Hari Om!Sukumar--- sarojram18 <sarojram18 > wrote:> The love between radha and Krishna Or between> Krishna and gopis were > not illicit. The upanishad says 'raso vai sah' He is> the essence of > all emotions. The rasakrida is symbolic of the union> with the Lord > and the infinite joy of it. The jivas are like a> garland formed with > the Lord in the centre which is depicted by the> circle of gopis and > Krishna in Rasleele . To a jnani the whole world is> Brindavan and the > rasleele is the dance of the pure consciousness in> and through > everything. > > One must remember that Krishna was only ten year> old at this > time. In fact King Parikshit to whom the Bhagavatha> was told by > Shukha asked him as to how could Krishna

commit> paradharaabhimarsana, > the sin of coveting another man's wife, when He has> taken avathara > for the sake of dharmasamsthapana, to establish> dharma. Shukha > replied that the Lord, who is the inner self of not> only gopis but > also their husbands, is playing with His own body> and where has > paradharaagamana come into this!> > Same answer is said to be given by Lord Siva to> Parvathi who > asked the same question. Siva says> 'svasariraparishvangaath > rathirnaasthi varaanane.' the embracing one's own> body is not illicit > love.-( Padmapurana.)> > The one who was relating the story was a realised > master, > Sukha and one to whom it was told was Parikshit who> was awaitng his > death. Those who heard it along with him were the> sages. So that > explains the sanctity

of the episode. The whole> Bhagavatha was > supposed to be the sarira of the Lord while the five> chapters > describing the rasakreeda are said to be the> praanasthana. Hence this > is 'bhakthyaah paraa kaashtaa,' the utmost form of> bhakthi and not > sringaramaya, a love poetry. > > The gopis were with Krishna at the time of> Rasakreeda but > they were not missed at their homes says Bhagavatha.> It is only their > yogasariras were united with Bhagavan while their> bogasariras were at > home. Gopisd saw only Krishna in their husbands and> other relatives > and hence their love towards them increased and for> the same reason > reciprocated.> > I am giving below the significance of rasakreeda> and the > Radhakrishna concept. > By contemplating on Him as a butter thief our> dishonest desires

> disappear. By imagining Him as bound to the mortar> our bondage is > broken and by meditating on Him as the lover of> gopis our lust is > destroyed.> > When the mind is fully engaged in the Lord it> becomes the flute in > His hand, a hollow tube with full of holes through> which all the > impurities have been washed off. then His fingers> move through the > holes and fills it with divine music. When the mind> wants to unite > with Him but is not able to do so due to egocentric> impulses that > separates it from Him , the resulting sorrow is> depicted as the > viraha of the gopies and Radha. > The gopies went to meet Krishna but they were> never missed at > home, says Bhaagavatha Puraana. Their union was one> of spirit and not > of body. When the thought is centered on the object> of love it is the

> union of the spirit. When every thought that occurs> is centered on > the Lord the devotee's mind becomes a stage for> Rasleela. Each > thought is the gopi having Krishna as its object.> this idea is > brought out beautifully in the sloka anganaam> anganaam anthare > Maadhavo Maadhavam Maadhavam anthare anganaa there> was a Krishna > between each gopi and there was a gopi between each> Krishna. Then > what happens is the divine music played by> Devakinandhana, When all > thoughts merge into one like the big fish swallowing> the smaller ones > or like a big wave absorbing the small waves the> mind is filled > with only one thought which is represented by the> concept of Radha, > who is the jiva, the individual soul.> When the jiva turns towards the Lord it finds> that it is unable to > do so blinded by ego

born out of ignorance. Then the> Acharya advises > the jiva to shed its ego and approach the Lord with> humility and > love. This is the part played by he sakhi friend of> Radha, in the > legends of Radha-Krishna. The Lord is ever merciful> and ready to > receive the jiva with outstreched arms and He is> as eager to unite > with the jiva, if not more, as the jiva itself > > The story of Gitagovinda, a lyric by Jayadeva,> depicts the above > idea beautifully. We go away from the Lord due to> our ignorance and > start blaming Him or our troubles which are all due> only to our > separation from Him. When He tries to contact us we> spurn Him > thinking that He does not care for us. But He does> not mind our > rebuff and patiently tries to bring us back to where> we belong. > Finally we come to realize that He

had been kind to> us all along > though we were not aware of it till now.> > The Lord says in the Gita to do our duty. He Himself> will draw us > towards Him with His venugana making us leave> everything. Then He > disappears after setting the glow of devotion in our> hearts. > Primarily it is the desire to see Him and attain Him> the jiva came to > this world because it is the goal and purpose of> human life. This > world is a jungle full of thorns and stones and> darkness. All jivas > are women and He alone is the Purusha. By searching> Him and yearning > for Him all our sins dissolve. and by attaining Him,> our merits will > also evaporate. This is salvation. > > > > > > > > > >

May god bless you, Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit.

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