Why Krishna is Black

[srivats]

Haribol !

 

Sorry to post such a basic question.

 

My colouege says Krishna means " black " , as far as i know krishna means " all attractive "

 

 

Can someone tell me why krishna is black and why the name ?

 

Madhava Kesava Madhana Gopala

Srivats

 

[Krishna69]

HI..I could not find answers for why Krishna is black, but when i asked this question to my father when I was young, he told me quite convincingly. Krishna's color represents the mixture of blue sky and grey clouds, which implies that cloud does not give rain partially only for those who are good and kind, it gives rain for everyone. So Krishna's blessings are for everyone irrespective of whether we beleive in HIm or not whether we are good or bad. To represent that symbolically He is presenting Himself like the color of cloud.

In my opinion, He appeared black to make the ignorant minds to realise that beauty is something to do with mind in realising yourself and GOD and not with skin color. Look at the attached picture. Does it not tell millions of stories especially the eyes which is filled only with Love for all creatues impartially. I am not able to take my eyes off from this picture. when i showed it to one of my chinese colleague who does not know anything about GOD, even he could not control himself exclaiming the beauty of this Master of Universe.

 

Regards

Shyam

[gHari]

Srivats,

 

It would appear that Krsna can mean both:<blockquote>Srimad-Bhagavatam 11.5.21

kRte zuklaz catur-bAhur

jaTilo valkalAmbaraH

kRSNAjinopavItAkSAn

bibhrad daNDa-kamaNDalU

 

kRte--in Satya-yuga; zuklaH--white; catuH-bAhuH--having four arms; jaTilaH--with matted locks; valkala-ambaraH--wearing a garment of tree bark; kRSNa-ajina--a black deerskin; upavIta--a brAhmaNa's sacred thread; akSAn--prayer beads made of akSa seeds; bibhrat--carrying; danda--a rod; kamaNDalU--and waterpot.

 

In Satya-yuga the Lord is white and four-armed, has matted locks and wears a garment of tree bark. He carries a black deerskin, a sacred thread, prayer beads and the rod and waterpot of a brahmacArI.

 

Purport to Caitanya-caritamrta 20.246

[...]

The four yuga-avatAras are (1) zukla (white) in Satya-yuga (BhAg. 11.5.21), (2) rakta (red) in TretA-yuga (BhAg. 11.5.24), (3) zyAma (dark blue) in DvApara-yuga (BhAg. 11.5.27) and (4) generally kRSNa (black) but in special cases pIta (yellow) as Caitanya MahAprabhu in Kali-yuga (BhAg. 11.5.32 and 10.8.13).

[...]

 

Bhag. 11.5.32

kRSNa-varNaM tviSAkRSNaM

sAGgopAGgAstra-pArSadam

yajJaiH saGkIrtana-prAyair

yajanti hi su-medhasaH

 

kRSNa-varNam--repeating the syllables kRS-Na; tviSA--with a luster; akRSNam--not black (golden); sa-aGga--along with associates; upa-aGga--servitors; astra--weapons; pArSadam--confidential companions; yajJaiH--by sacrifice; saGkIrtana-prAyaiH--consisting chiefly of congregational chanting; yajanti--they worship; hi--certainly; su-medhasaH--intelligent persons.

 

In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of KRSNa. Although His complexion is not blackish, He is KRSNa Himself. He is accompanied by His associates, servants, weapons and confidential companions.

 

Bhag. 10.8.13

Asan varNAs trayo hy asya

gRhNato 'nuyugaM tanUH

zuklo raktas tathA pIta

idAnIM kRSNatAM gataH

 

Asan--were assumed; varNAH trayaH--three colors; hi--indeed; asya--of your son KRSNa; gRhNataH--accepting; anuyugam tanUH--transcendental bodies according to the different yugas; zuklaH--sometimes white; raktaH--sometimes red; tathA--as well as; pItaH--sometimes yellow; idAnIm kRSNatAm gataH--at the present moment He has assumed a blackish color.

 

Your son KRSNa appears as an incarnation in every millennium. In the past, He assumed three different colors--white, red and yellow--and now He has appeared in a blackish color. [in another DvApara-yuga, He appeared (as Lord RAmacandra) in the color of zuka, a parrot. All such incarnations have now assembled in KRSNa.]</blockquote>

[gHari]

Lord Brahma describes the inconceivable beauty of Sri Krsna in his Sri Brahma-Samhita 5.30:<blockquote><center>

veNuM kvaNantam aravinda-dalAyatAkSam-

barhAvataMsam asitAmbuda-sundarAGgam

kandarpa-koTi-kamanIya-vizeSa-zobhaM

govindam Adi-puruSaM tam ahaM bhajAmi

</center>

veNum--the flute; kvaNantam--playing; aravinda-dala--(like) lotus petals; Ayata--blooming; akSam--whose eyes; barha--a peacock's feather; avataMsam--whose ornament on the head; asita-ambuda--(tinged with the hue of) blue clouds; sundara--beautiful; aGgam--whose figure; kandarpa--of Cupids; koTi--millions; kamanIya--charming; vizeSa--unique; zobham--whose loveliness; govindam--Govinda; Adi-puruSam--the original person; tam--Him; aham--I; bhajAmi--worship.

I worship Govinda, the primeval Lord, who is adept in playing on His flute, with blooming eyes like lotus petals with head decked with peacock's feather, with the figure of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of Cupids.

 

PURPORT

The matchless beauty of KRSNa, the Supreme Lord of Goloka, is being described. KRSNa, the all-pervading cognition, has a spiritual form of His own. The form of KRSNa is not a fanciful creation of imagination formed after visualizing the beautiful things of the world. What BrahmA saw in his ecstatic trance of pure devotion, is being described. KRSNa is engaged in playing upon His flute. That flute by his enchanting musical sound attracts the hearts of all living beings. Just as a lotus petal produces a pleasant sight, so the two beautiful eyes of KRSNa who causes the manifestation of our spiritual vision, display the unlimited splendor and beauty of His moonlike face. The loveliness that adorns His head with peacock feather figures, the corresponding feature of the spiritual beauty of KRSNa. Just as a mass of blue clouds offers a specifically soothing, pleasant view, the complexion of KRSNa is analogously tinged with a spiritual dark-blue color. The beauty and loveliness of KRSNa is far more enchanting that that of Cupid multiplied a millionfold.</blockquote>

[gHari]

Why is God the colour He is? He just is. It is not a colour we can find in this world; that we can see with our material eyes. It is the colour of God. Those who have seen it have tried to describe it as the hue of blue clouds, as freshly-formed rainclouds, as the beautiful colour of the syama flower, etc.

 

It would seem that when kRSNa refers to a colour it means black, but when KRSNa refers to the Supreme Lord, it means the All-Attractive Person, Sri Krsna.

 

"Krish" - all attractive and "na" - Person. Why He is called this is self-evident, for certainly no one else can be so called. He is Bhagavan, possessor of all opulences to an unlimited degree. His beauty and flute playing attract everyone, even the demigods and all the residents of all worlds both mundane and spiritual. So God is Krsna, All-Attractive.

 

A.C. Bhaktivedanta Swami notes:<blockquote>But this KRSNa name means "all-attractive." He attracts everyone. That is the real name, all-attractive. You have seen KRSNa's picture. He is attractive to the animals, cows, calves, birds, bees, trees, plants, water, in VRndAvana. He's attractive to the cowherds boy. He's attractive to the gopIs, He's attractive to Nanda MahArAja, He's attractive to the PANDavas. He's still attractive to the whole human society. Therefore, if any particular name can be given to God, that is KRSNa.</blockquote>

 

gHari

[gHari]

Lord Brahma tells us how to see that Krsna colour in his Brahma Samhita 5.38<blockquote><center>premAJjana-cchurita-bhakti-vilocanena

santaH sadaiva hRdayeSu vilokayanti

yaM zyAmasundaram acintya-guNa-svarUpaM

govindam Adi-puruSaM tam ahaM bhajAmi

</center>

prema--of love; aJjana--with the salve; churita--tinged; bhakti--of devotion; vilocanena--with the eye; santaH--the pure devotees; sadA--always; eva--indeed; hRdayeSu--in their hearts; vilokayanti--see; yam--whom; zyAma--dark blue; sundaram--beautiful; acintya--inconceivable; guNa--with attributes; svarUpam--whose nature is endowed; govindam--Govinda; Adi-puruSam--the original person; tam--Him; aham--I; bhajAmi--worship.

 

I worship Govinda, the primeval Lord, who is SyAmasundara, KRSNa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.

 

PURPORT

The SyAmasundara form of KRSNa is His inconceivable simultaneous personal and impersonal self-contradictory form. True devotees see that form in their purified hearts under the influence of devotional trance. The form SyAma is not the blue color visible in the mundane world but is the transcendental variegated color affording eternal bliss, and is not visible to the mortal eye. On a consideration of the trance of VyAsadeva as in the zloka, bhakti-yogena manasi etc., it will be clear that the form of SrI KRSNa is the full Personality of Godhead and can only be visible in the heart of a true devotee, which is the only true seat in the state of trance under the influence of devotion. When KRSNa manifested Himself in Vraja, both the devotees and nondevotees saw Him with this very eye; but only the devotees cherished Him, eternally present in Vraja, as the priceless jewel of their heart. Nowadays also the devotees see Him in Vraja in their hearts, saturated with devotion although they do not see Him with their eyes. The eye of devotion is nothing but the eye of the pure unalloyed spiritual self of the jIva. The form of KRSNa is visible to that eye in proportion to its purification by the practice of devotion. When the devotion of the neophyte reaches the stage of bhAva-bhakti the pure eye of that devotee is tinged with the salve of love by the grace of KRSNa, which enables him to see KRSNa face to face. The phrase "in their hearts" means KRSNa is visible in proportion as their hearts are purified by the practice of devotion. The sum and substance of this zloka is that the form of KRSNa, who is SyAmasundara, NaTavara (Best Dancer), MuralIdhara (Holder of the Flute) and TribhaGga (Triple-bending), is not a mental concoction but is transcendental, and is visible with the eye of the soul of the devotee under trance.

</blockquote>

[dhaa]

http://www.swami.org/sanga/archives/pages/volume_two/m104.html

 

Q. Why is Krsna blue?

 

tripurari swami: Krsna's complexion is not exactly blue. It is the color 'syama' (bluish black), which according to Indian aesthetic theory is the color of conjugal love. Krsna is the God of love and conjugal love in particular. Thus he is the presiding deity of this color as well. According to Rupa Goswami's Bhaktirasamrita-sindhu, each of the twelve rasas are represented by corresponding colors.

 

Q. Does the soul have a color?

 

tripurari swami: Souls are colored by dint of their association, just as a crystal when placed next to red rose turns red. When we associate with great souls who love Krsna in a particular way, generally the color of their soul colors our soul. For example, a soul colored by friendly love of Krsna is reddish brown (aruna), like the sun peaking above the eastern horizon in West Bengal at dawn. Whereas the color of conjugal love is bluish black (syama), like a dark blue sapphire. Each liberated soul in Krsna lila has a particular bodily complexion, attire, service, residence, name, group leader, etc.

[Guest guest]

 

if god is black,

what does it help you to complain?

 

god never has said black is bad or ugly.

hindus (hare krishnas included) do not think black is bad

or ugly.

 

many african women also are very beautiful and black.

have you noticed that?

 

jai sri prabhupada!

 

 

[Guest guest]

Well black is considered inauspicious by Hindus and others although its foolish to think like that. Concept of color selection and acceptance came into being later when the actual mode of casteism based on profession changed into based on birth out of which racism started. Probably I guess Shree Krishna already knew this is going to happen in future and hence he preferred to stay as dark complexioned.

Finally so what if Krishna is black, He is alltime Great.

 

 

[gHari]

I don't know whether anyone reads these quotes or not, but in case someone does, this is the reference to Vyasadeva in the previous Sri Brahma-Samhita quote by Srila Bhaktisiddhanta Sarasvati Goswami Maharaja from the Srimad Bhagavatam verse 1.7.4<blockquote><center>bhakti-yogena manasi

samyak praNihite 'male

apazyat puruSaM pUrNaM

mAyAM ca tad-apAzrayam

</center>

bhakti--devotional service; yogena--by the process of linking up; manasi--upon the mind; samyak--perfectly; praNihite--engaged in and fixed upon; amale--without any matter; apazyat--saw; puruSam--the Personality of Godhead; pUrNam--absolute; mAyAm--energy; ca--also; tat--His; apAzrayam--under full control.

 

Thus he fixed his mind, perfectly engaging it by linking it in devotional service [bhakti-yoga] without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under full control.

 

PURPORT

Perfect vision of the Absolute Truth is possible only by the linking process of devotional service. This is also confirmed in the Bhagavad-gItA. One can perfectly realize the Absolute Truth Personality of Godhead only by the process of devotional service, and one can enter into the kingdom of God by such perfect knowledge. Imperfect realization of the Absolute by the partial approach of the impersonal Brahman or localized ParamAtmA does not permit anyone to enter into the kingdom of God. SrI NArada advised SrIla VyAsadeva to become absorbed in transcendental meditation on the Personality of Godhead and His activities.

 

SrIla VyAsadeva did not take notice of the effulgence of Brahman because that is not absolute vision. The absolute vision is the Personality of Godhead, as it is confirmed in the Bhagavad-gItA (7.19): vAsudevaH sarvam iti. In the UpaniSads also it is confirmed that VAsudeva, the Personality of Godhead, is covered by the golden glowing hiraNmayena pAtreNa veil of impersonal Brahman, and when that curtain is removed by the mercy of the Lord the real face of the Absolute is seen.

 

The Absolute is mentioned here as the puruSa, or person. The Absolute Personality of Godhead is mentioned in so many Vedic literatures, and in the Bhagavad-gItA, the puruSa is confirmed as the eternal and original person. The Absolute Personality of Godhead is the perfect person. The Supreme Person has manifold energies, out of which the internal, external and marginal energies are specifically important. The energy mentioned here is the external energy, as will be clear from the statements of her activities. The internal energy is there along with the Absolute Person as the moonlight is there with the moon. The external energy is compared to darkness because it keeps the living entities in the darkness of ignorance. The word apAzrayam suggests that this energy of the Lord is under full control. The internal potency or superior energy is also called mAyA, but it is spiritual mAyA, or energy exhibited in the absolute realm. When one is under the shelter of this internal potency, the darkness of material ignorance is at once dissipated. And even those who are AtmArAma, or fixed in trance, take shelter of this mAyA, or internal energy.

 

Devotional service, or bhakti-yoga, is the function of the internal energy; thus there is no place for the inferior energy, or material energy, just as there is no place for darkness in the effulgence of spiritual light. Such internal energy is even superior to the spiritual bliss attainable in the conception of impersonal Brahman. It is stated in the Bhagavad-gItA that the impersonal Brahman effulgence is also an emanation from the Absolute Personality of Godhead SrI KRSNa. The parama-puruSa cannot be anyone except SrI KRSNa Himself, as will be explained in the later zlokas.

</blockquote>

Srila A.C Bhaktivedanta Swami further comments on this verse in The Path of Perfection:<blockquote>The word manasi refers to the mind. When one is enlightened in bhakti-yoga, the mind becomes completely freed from all contamination (samyak praNihite 'male). When VyAsa saw the Supreme Personality of Godhead, he saw mAyA in the background (mAyAM ca tad-apAzrayam). Whenever there is light, there is also the possibility of darkness being present. That is, darkness is the other side of light, or darkness is under the shelter of light, just as if I hold my hand up to the light, the top part of my hand will be in light, and the bottom part will be shaded. In other words, one side is light and the other darkness. When VyAsadeva saw KRSNa, the Supreme Lord, he also saw mAyA, darkness, under His shelter.</blockquote>

This is an excerpt from a lecture about this verse, touching also some other topics from other current threads here in the Audarya Fellowship:<blockquote>Prabhupada: [...] So KRSNa advised, yoginAm api sarveSAM mad-gatenAntar-AtmanA [bg. 6.47]. So here VyAsadeva . in his Azrama, and began to meditate means he was thinking of KRSNa. Here it is said, bhakti-yogena. So if we meditate in bhakti-yoga, that is bhakti-yoga, as KRSNa advises that yoginAm api sarveSAM mad-gatenAntar-AtmanA, zraddhAvAn... SraddhAvAn, with faith and love, if one thinks of KRSNa, bhakti-yogena, then everything is revealed to him, revealed to him. That is also confirmed in the Bhagavad-gItA,<center>

teSAM satata-yuktAnAM

bhajatAM prIti-pUrvakam

dadAmi buddhi-yogaM taM

yena mAm upayAnti te

[bg. 10.10]

</center>

KRSNa says, "Anyone who is engaged satatam." Satatam means twenty-four hours. He has no other thinking except KRSNa. Sa vai manaH kRSNa-padAravindayoH. This is spoken about MahArAja AmbarISa. He was the emperor of the whole world, he was doing his duty as a responsible king, but still sa vai manaH kRSNa-padAravindayoH: he fixed his mind at the lotus feet of KRSNa. VacAMsi vaikuNTha-guNAnuvarNane: and when he used to speak, he used to speak about KRSNa. VacAMsi vaikuNTha-guNAnuvarNane. When he was to walk, he used to go to the temple. When he was to hear something, he was hearing Hare KRSNa mahA-mantra. When he was to smell something, he was smelling the flowers offered at the lotus feet of KRSNa. When he was eating, he was tasting the kRSNa-prasAdam, the foodstuff first offered to KRSNa. So we can engage our senses in that way, set by such example by AmbarISa MahArAja, how to utilize our senses for KRSNa consciousness. That is bhakti-yoga. HRSIkeNa hRSIkeza-sevanaM bhaktir ucyate [Cc. Madhya 19.170]. Bhakti means when you engage your senses for the service of the Lord. Just like example set by MahArAja AmbarISa. His example is there, because who can be more busy than a responsible king? He has to do so many political affairs, and still, his mind was fixed up, sa vai manaH kRSNa-padAravindayoH, in KRSNa perfectly. This is the perfect.

 

So here also, VyAsadeva, he applied meditation in bhakti-yoga. Yoga means bhakti-yoga. There are different yogas--haTha-yoga, jJAna-yoga, tapa-yoga, many--but the ultimate goal of these yo... Yoga means connect, connection, connection with the Lord. So ultimately you have to come to the stage of bhakti-yoga. So here VyAsadeva, bhakti-yogena manasi samyak praNihite 'male. The mind became completely purified, amale. Mala means dirty things, and amala means no dirty things. A means "not." So mind became completely purified by bhakti-yoga. By bhakti-yoga meditation, the mind became cleansed. That is required. Our mission of human life is to, how to cleanse the mind. Mind is not clean. SRNvatAM sva-kathAH kRSNaH puNya-zravaNa-kIrtanaH, hRdy antaH-stho hy abhadrANi [sB 1.2.17]. AbhadrANi, inauspicious things. AbhadrANi. Bhadra means very good, auspicious, and abhadra means inauspicious. So in our conditioned staTe of life, our mind is full with inauspicious things. This is due to rajo-guNa and tamo-guNa. So if we think of KRSNa, meditation, then this rajas-tamo-guNa becomes cleansed. NaSTa-prAyeSv abhadreSu [sB 1.2.18]. Abhadra, this rajas-tamo-guNa. So if we think of KRSNa, then gradually, ceto-darpaNa-mArjanam [Cc. Antya 20.12], the mirror of our heart becomes cleansed. The rajas..., rajas means dust, and tamas means darkness. Due to dark dust... Suppose you have to see one mirror. If it is covered with dust, you cannot see. So rajas means the dust, and cannot see, it is darkness, that is tamas. So bhakti-yoga, you can see within the mind clearly everything.

 

So here, bhakti-yogena manasi samyak praNihite amale. Amale means we can completely clean. So our... What did he see? When if the mind becomes cleansed, apazyat, he could see. Apazyat puruSaM pUrNam. PuruSaM pUrNam, puruSam person, and pUrNam, complete. We are also person, every individual being, but we are not pUrNam. We are apUrNam. The pUrNam is the Supreme Personality of Godhead, complete. Complete with everything, that is pUrNam. We are trying to be pUrNam, but it is not possible. We can be purified, but because we are very small particle, mamaivAMza... KRSNa says in the Bhagavad-gItA, that we living entities, we are small particles. Just like the fire and the spark. The spark is also fire, but very small particle. Similarly, we are, although fire, when as good as God in quality, just like the spark and the big fire, but the spark is very small. It can burn a small portion. Suppose a spark falls on your floor, a spot can burn. But big fire can burn. That is the distinction between God and ourselves. We are also God, but we are not pUrNam God. That is KRSNa. IzvaraH paramaH kRSNaH [bs. 5.1]. KRSNas tu bhagavAn svayam.

 

So VyAsadeva, he is also living entity, although he is empowered, so apazyat puruSaM pUrNam, he saw the Supreme Personality of Godhead. And mAyAM ca tad-apAzrayam, and the back side is mAyA. MAyA means the external energy. Just like if you stand facing the sun, the back side of your, there is a big shadow, that is mAyA. So both things are there, the puruSam, the KRSNa, and the mAyA also. Both things he saw. But He is not affected by mAyA. This is the special significance of KRSNa. Although mAyA is there, he says, mAyAM ca tad-apAzrayam. MAyA is there, but KRSNa is not influenced by mAyA, but He is controller of mAyA. Therefore He is described, IzvaraH paramaH kRSNaH [bs. 5.1]. Izvara means controller. We are controlled by mAyA, but KRSNa is the controller of mAyA. That is the difference. We are not controller; we are controlled. In the next verse, it is described, therefore, yayA sammohito jIva. This mAyA is illusion, is illusion to the jIva, to the living entities, not to KRSNa. One who thinks KRSNa as like us, they are mistaken. MUDha. They have been described in the Bhagavad-gItA, avajAnanti mAM mUDhA mAnuSIM tanum Azritam: [bg. 9.11] "Because I am come just like a human being, these rascals, mUDhas, asses..." MUDha means asses. The example of mUDha, just like in our vernacular language, we condemn some person who is useless, gAdhA. So gAdhA, that is mUDha. GAdhA, why he is condemned? Because he does not know his interest. He works under one washerman and loads tons of cloth on the back, and the washerman gives a morsel of grass. And he stands the whole day, again carrying back the big tons of cloth. But why he is gAdhA? This grass can be had anywhere, but he is thinking, "The washerman is supplying me grass; therefore I must carry his burden." Therefore he is gAdhA, ass. (laughs) He can get grasses anywhere, but he is thinking that "This Mr. Washerman is so kind that he is giving me grass, so I have to bear his cloth." So the karmIs, they are like that. They are thinking that "Unless we work, we cannot get our grass." Therefore they have been described in the zAstra as asses, mUDha. MUDha. MUDho 'yaM nAbhijAnAti [bg. 7.25].

 

So these mUDhas, these asses, they consider KRSNa as one of us. AvajAnanti mAM mUDhA mAnuSIM tanum Azritam, paraM bhAvam ajAnantaH [bg. 9.11]. ParaM bhAvam ajAnantaH, they do not know what is the value of KRSNa. Therefore the KRSNa consciousness movement is there to teach people to understand properly KRSNa. And what will be the result? The result will be, janma karma ca me divyaM yo jAnAti tattvataH [bg. 4.9]. If anyone simply understands KRSNa, why He comes here, yadA yadA hi dharmasya glAnir bhavati bhArata, tadAtmAnaM sRjAmy aham [bg. 4.7]. So this is divyam, this is not ordinary birth. Ordinary birth, then why, not only in India and other parts of the world, the KRSNa's birthday is celebrated very pompously? If He would have been an ordinary man, then why people are interested? No. Therefore janma, His janma is divyam. That is transcendental, that is not ordinary birth. Therefore you worship the birthday of KRSNa, everyone, every Hindu, every Indian. Even Muhammadans, they also observe. In India, there are many Muhammadans, they also observe KRSNa's birthday.

 

So apazyat puruSaM pUrNam, KRSNa is pUrNa-puruSa. There is no lack of everything. ÑaD-aizvaryaM pUrNam, six kinds of opulences: riches, fame, strength, beauty, knowledge, and renunciation. He is full. That is called pUrNam, apazyat puruSaM pUrNam. And mAyAM ca tad-apAzrayam. This mAyA also there, but KRSNa is not affected by mAyA. That is described in the Bhagavad-gItA, daivI hy eSA guNamayI mama mAyA duratyayA [bg. 7.14]. It is duratyayA for the living entities, not for KRSNa, because KRSNa is the controller and we are controlled. Therefore in the next verse it is said, yayA sammohito jIva. JIva, we living entities, we are being controlled by this mAyA, sammohita. Sammohita means illusion. Mohita means captivated, and sammohita, sam means sam, fully, fully. We are... You see all these conditioned souls, they are captivated by this material energy. Just like you all Indian, you have come here so far. Many people go, I have also come. But the some of us we have come, being allured by mAyA, and some may have come for other purposes. So generally, these jIvas, the living entities, they are allured by this mAyA. The VyAsadeva saw two things: KRSNa, the puruSaM pUrNam; and His illusory energy. So this illusory energy is not controller of KRSNa. Just like darkness. Darkness, you have got experience. Here at night we are experiencing darkness, but there is no darkness in the sun. The sun is there in the sky. Because the sun is not here, therefore it is darkness. But as soon the sun will appear in the morning, there will be no more darkness.<center>

kRSNa--sUrya-sama; mAyA haya andhakAra

yAhAG kRSNa tAhAG nAhi mAyAra adhikAra

</center>

You haven't got to drive away darkness by some separate endeavor. You simply get the KRSNa sun (to) rise up, then your darkness will go out. This mAyA will go. If you remain without KRSNa consciousness, then it is said, yayA sammohito jIva. You will be revealed that illusion. YayA sammohito jIva AtmAnaM tri-guNAtmakam. AtmAnam. We ourself, the spirit soul, we are covered by this body, tri-guNAtmakam. This body means it is created by the material nature. In somebody the quality of goodness is prominent, somebody the quality of passion is prominent, and in somebody the quality of ignorance is prominent. So according to this prominence of the particular modes of nature, quality, there is division: brAhmaNa, kSatriya, vaizya, zUdra. Where there is prominence of the quality of goodness, that is brAhmaNa. When there is prominence of the quality of passion, that is kSatriya. When there is prominence of the quality of mixture--there is mixture also--that is vaizya. And when there is quality of the prominence of ignorance, that is zUdra.

 

So everything is described in the Bhagavad-gItA. If you read carefully then you'll understand things as they are. That is our mission. We have published all these authentic books, Bhagavad-gItA As It Is, and you can read them. The human life is meant for that, that here mAyA is deluding us, yayA sammohito jIva AtmAnaM tri-guNAtmakam. AtmAnam, I am self. I am spirit soul, part and parcel of God. I am eternal. I am ever illuminated. But I am thinking, "I am Indian,I am American,I am Hindu,I am Muslim,I am Christian,I am man,I am woman,I am this and that," so on--designations. So bhakti means we have to become free from all these designations. SarvopAdhi-vinirmuktam [Cc. Madhya 19.170], this is called upAdhi. UpAdhi means designation. So the KRSNa consciousness movement means how to become free from these designations. That is KRSNa consciousness. The whole trouble in the world is due to these designations. We are part and parcel of God. We're very much intimately related with God. But, on account of this designation, we are each other's enemies. Even in faraway countries the Europeans are there, the Indians are there, the Africans are there. But, on account of this bodily designation, separated--European quarter, Indian quarter, this quarter, that quarter, this designation.

 

So this is here, yayA sammohito jIva, by these designations. All these living entities, they are captivated by these designations. YayA sammohito jIva AtmAnaM tri-guNAtmakam. He is thinking that the spirit soul has become Indian, American, African, or bird, beast. No, tri-guNa. Paro 'pi, although he is transcendental to all these designations, manute anartham. Unnecessarily we are creating separative confusion. Manute anartham, tat-kRtaM cAbhipadyate. And by that designation, he is thinking, "I am Indian, I must act as Indian,I am European, I must act as European." Tat-kRtaM ca abhipadyate. This is called anartha: unnecessarily. The spirit soul is originally part and parcel of KRSNa. He should develop his KRSNa consciousness and go back to home, back to Godhead. That is his real business. But on account of this anartha, created designation, he is suffering. And he is trying to adjust things materially. That will never be possible. PunaH punaz carvita-carvaNAnAm [sB 7.5.30]. You go on trying to adjust things on the material platform, it will never be done. DurAzayA. This has been described, durAzayA ye bahir-artha-mAninaH. Na te viduH svArtha-gatiM hi viSNuM durAzayA ye bahir-artha-mAninaH [sB 7.5.31]. This is durAzayA. This hope will never be fulfilled. One must know it certain. If you want to be happy, if you want to be peaceful, if you want to be elevated again to your original, constitutional position, then you take to KRSNa consciousness and be happy.

 

Thank you very much. Hare KRSNa. (applause)

 

Devotee: Anyone have any questions?

 

Guest (1): (indistinct)

 

PrabhupAda: Karma is the result of your associating with the guNas. Just like disease, a particular type of disease is a result of your contaminating the germ of the disease. The disease is secondary; the first--your contamination. There are three guNas. That is material nature. You can contaminate the tamo-guNa, then you'll get the body of tamo-guNa. If you contaminate rajo-guNa, then you'll get the body of rajo-guNa. And if you contaminate or associate with sattva-guNa, then you'll get the body like that. And if you become transcendental above the all these guNas, then you'll become situated in your original, spiritual position. This is the way. Therefore our duty is how to avoid the base contamination. Just like you try to avoid disease--you take vaccine. Similarly, if you try to associate with the best quality modes of material nature--goodness--that is safe for your liberation. And if you contaminate the other two qualities, rajo-guNa and tamo-guNa, then you'll be more and more entangled. Now I may have this nice human body, but if I contaminate tamo-guNa, the next body may be dog's body. Tamo-guNa, the animal body, then trees body... There are so many, 8,400,000's of body. TathA dehAntara-prAptiH. So in the human form of life we should be conscious of what kind of association we shall accept. Therefore we are trying to give association of KRSNa consciousness. If you take this association, then you remain uncontaminated by the material qualities--KRSNa consciousness. Then your original, spiritual constitutional position is revived and you'll go back to home, back to Godhead.

 

Guest (2): With due respect to His Holiness A. C. Bhaktivedanta Swami PrabhupAda, may I know why it is the living entity (indistinct) the separation from the supreme power, Lord KRSNa? Thank you.

 

PrabhupAda: That is not very difficult to understand. Just like in your Johannesburg there are so many people. Why not all of them come here? Some of them might have gone to the liquor shop; some of them might have gone to the hotels. So it is your option. The three qualities are there. Now it is up to you where to go. But if you know that by associating with the KRSNa conscious people you'll be benefited, get knowledge--then come here. And if you do not know--in ignorance--then go liquor shop, hotel, restaurant. So after all, we are part and parcel of God. God is fully independent, and we are minute part. The same example, that the spark is minute portion of the fire. It has got the burning capacity--not exactly like God, but it has got the godly power. There are so many examples. This morning I was discussing that you are living entity, part and parcel of God. You have created one aeroplane, 747, with five hundred passengers and many tons of loads of things, it is flying. So that is your creation. And God's creation is this planet. This is also running one thousand miles per hour, and so many big, big ocean, Pacific Ocean, Atlantic Ocean, and so many big, big mountains, it is also carrying. It is also floating in the air, and the 747 is also floating. That is your creation and this is God's creation. That is the difference. [break] ...quality but not full, not pUrNa. Therefore puruSaM pUrNam. God has got the full qual..., not only this one planet--there are millions of planets floating in the air. You can see the sun planet. It is 1,400,000 bigger than this planet. That is also lying in the one corner. So that is God's creation. You can create a teeny 747, that's all. Therefore your power is there, the similarly, but very, very small quantity. So we have to take care of our teeny power. Just like the spark. The spark, put, put... But if it somehow or other falls down from the fire it is extinguished. It is extinguished. Similarly, we are part and parcel of God, the spark. If we remain with the fire, it is beautiful.

And if, by chance, we fall down, then you are extinguished. Your brilliancy, the fiery quality, becomes extinguished. So our present position is like that. We have forgotten or fallen from God, so our that little burning power, that is also extinguished. Now we have to revive it, back to home, back to Godhead. Then you'll become happy.

 

Devotee: Any more questions?

 

Guest (3): What I would like to ask the Swami a question on... Western world (indistinct) utopia (indistinct) economics or politics. What I would like to understand (indistinct) especially India is the best (indistinct) utopia...

 

PrabhupAda: Why you are bringing in India? KRSNa is speaking not for India--for everyone. What is his question?

 

Devotee: What is the Eastern or Indian understanding of utopia?

 

PrabhupAda: Utopia?

 

Devotee: Perfect society.

 

PrabhupAda: Yes. Perfect society is KRSNa consciousness. If you accept KRSNa as the center... Just like in a family if you accept the head of the family, your father, as the guiding principle, the family's happy. And if you disrupt with the opinion of the father, somebody goes away, somebody's not happy, the family is disturbed. Similarly, if you agree with the instruction of KRSNa and God, the whole human society will be peace and prosperity. If you don't agree, disagree, don't agree, disagree, then it is disruption. The instruction is there in the Bhagavad-gItA. You take it, you agree to it, and you become happy in this world and next world. (end)</blockquote>

 

gHari

[srivats]

hariom !

 

No no , its not that way , i jus wanted to find out the tatparya behind it.

 

 

 

Madhava Kesava Madhana Gopala

Srivats

[Guest guest]

"Well black is considered inauspicious by Hindus"

 

yes for some things like dress or flag, but not for everything.

 

krishnais black and hindus love him.

may fruits are blacm and hindu enjoy them.

 

"Concept of color selection and acceptance came into being later when the actual mode of casteism based on profession changed into based on birth out of which racism started."

 

please do not concoct false theories and spread lies.

the only authority we respect here are gurus, sadhus, and shastras. quote them if you can to prove your point.

 

jai sri prabhupada!

 

[Guest guest]

well i did not mean seriously, its my guess that people started discriminating others based on complexion too out of which racism started which is still in practice almost evrywhere, where people with dark complexion are discriminated. HOw can you say my guess is wrong, just because shastras does not say. Shastras say many things, does everyone follows it absolutely and interpret it absolutely. hahahha

[Guest guest]

Black can also mean hidden, - or difficult to perceive.

Black can represent the Kali yuga - that Krsna was born to help.

Black can represent the substrate of the universe- take away the colours and you are left with black.

Black is a kindness to us, to show us not to discriminate based on the colour of our skins.

 

[Guest guest]

krsna is not black.

 

he is blackish, and that colour is described as being

the same as a new born monsoon cloud.

 

in fact Krsnas color is unique to Him,

he is painted blue as an artistic technique

started by artists to distinguish Krsna from other devas

or people in their art.

 

[gHari]

Vedic references quoted in the Sri Caitanya-caritamrta Madhya 9.30-33:<blockquote><center><font color=blue>kRSir bhU-vAcakaH zabdo

Naz ca nirvRti-vAcakaH

tayor aikyaM paraM brahma

kRSNa ity abhidhIyate</font>

</center>

kRSiH--the verbal root kRS; bhU--attractive existence; vAcakaH--signifying; zabdaH--word; NaH--the syllable Na; ca--and; nirvRti--spiritual pleasure; vAcakaH--indicating; tayoH--of both; aikyam--amalgamation; param--supreme; brahma--Absolute Truth; kRSNaH--Lord KRSNa; iti--thus; abhidhIyate--is called.

"‘The word "kRS" is the attractive feature of the Lord's existence, and "Na" means spiritual pleasure. When the verb "kRS" is added to the affix "Na," it becomes "KRSNa," which indicates the Absolute Truth.'

 

PURPORT

This is a verse from the MahAbhArata (Udyoga-parva 71.4).

 

 

<center>rAma rAmeti rAmeti

rame rAme manorame

sahasra-nAmabhis tulyaM

rAma-nAma varAnane

</center>

rAma--RAma; rAma--RAma; iti--thus; rAma--RAma; iti--thus; rame--I enjoy; rAme--in the holy name of RAma; manaH-rame--most beautiful; sahasra-nAmabhiH--with the one thousand names; tulyam--equal; rAma-nAma--the holy name of RAma; vara-Anane--O lovely-faced woman.

"[Lord Siva addressed his wife, DurgA:] ‘O VarAnanA, ‘I chant the holy name of RAma, RAma, RAma and thus enjoy this beautiful sound. This holy name of RAmacandra is equal to one thousand holy names of Lord ViSNu.'

 

PURPORT

This is a verse from the BRhad-viSNu-sahasranAma-stotra in the Uttara-khaNDa of the Padma PurANa (72.335).

 

 

<center>sahasra-nAmnAM puNyAnAM

trir-AvRttyA tu yat phalam

ekAvRttyA tu kRSNasya

nAmaikaM tat prayacchati

</center>

sahasra-nAmnAm--of one thousand names; puNyAnAm--holy; triH-AvRttyA--by thrice chanting; tu--but; yat--which; phalam--result; eka-AvRttyA--by one repetition; tu--but; kRSNasya--of Lord KRSNa; nAma--holy name; ekam--only one; tat--that result; prayacchati--gives.

"‘The pious results derived from chanting the thousand holy names of ViSNu three times can be attained by only one utterance of the holy name of KRSNa.'

 

PURPORT

This verse from the BrahmANDa PurANa is found in the Laghu-bhAgavatAmRta (1.5.354), by RUpa GosvAmI. Simply by chanting the name of KRSNa once, one can attain the same results achieved by chanting the holy name of RAma three times.

</blockquote>

An expanded translation for this Krsna verse is given in a lecture about the Bhagavad-gita:<blockquote>How? How does he show? VAsudevaH sarvam iti sa mahAtmA sudurlabhaH: [bg. 7.19] "Because after many, many births' philosophical research, he can understand, ‘God is everything. God is everything.' " The whole Bhagavad-gItA teaches this very science. God is everything. We are also part and parcel of God. So vAsudevaH sarvam iti: [bg. 7.19] "One who understands that ‘VAsudeva, God, or Lord SrI KRSNa...' " SrI KRSNa means God. If there is any perfect name of God, that is SrI KRSNa. Why?

 

<center>kRSir bhU-vAcakaH zabdo

Naz ca nirvRti-vAcakaH

tayor aikyaM paraM brahma

kRSNa ity abhidhIyate

</center>

KRSi. KRSi means cultivation, and kRSi means very great. KRS-dhAtu. So kRSNa or kRS means who repeated repetition of birth, repetition. So kRSi-- "repetition of birth;" Na means "one who checks it." He is KRSNa. "Repetition of birth, one who checks," He is KRSNa. Therefore our repetition of birth can be checked only by God. Otherwise not possible. HariM vinA na mRtiM taranti: "Nobody can stop his repetition of birth and death without having the causeless mercy of God."

 

So therefore KRSNa, KRSNa is a scientific name of God. So VAsudeva, that KRSNa's another... KRSNa has many names. VAsudeva. VAsudeva means "all-pervading." So vAsudevaH sarvam iti sa mahAtmA sudurlabhaH [bg. 7.19]. After many, many births, if one comes to this understanding that "VAsudeva, the Supreme Personality of Godhead, is everything," that is his perfection of knowledge. That is his perfection of knowledge. And at that time he surrenders. Sa mahAtmA sudurlabhaH. That sort of, I mean to say, great soul, mahAtmA... MahAtmA means great soul. You have... Perhaps you have heard mahAtmA, the word, Indian word. MahAtmA is a designation of a person who is a surrendered soul to the Supreme Personality of Godhead. He's called mahAtmA. He's not... MahAtmA means "great,expanding, expanded." Ha. So one who becomes a devotee of the Lord, automatically he becomes expanded. Therefore mahAtmA means one whose heart is expanded.

</blockquote>

 

Another understanding for this Krsna verse is given in a lecture about the Srimad Bhagavatam:<blockquote>Guest: Is it simply the nature of the name KRSNa that this particular name is the most powerful?

PrabhupAda: Yes. God... God's name is according to His action, God's name. Just like KRSNa. This "KRSNa" name is given... That is explained also.

 

<center>kRSir bhU-vAcakaH zabdo

Naz ca nirvRti-vAcakaH

tayor aikyaM paraM brahma

kRSNa ity abhidhIyate

</center>

KRSNa's name... KRS means to become, to appear. BhU-vAcakaH. Or attraction. We have got attraction for material enjoying, and Naz ca nirvRti-vAcakaH. Na means Ananda. Another meaning is negation. So "the Supreme Personality of Godhead, who, by His attractive features, by attraction of His bodily beauty, by attraction of His opulence, by attraction of His pastimes, so many things..." KRSNa is all-attractive. And one who is all-attractive, He is the Supreme Personality of Godhead. This is the meaning of "KRSNa."

</blockquote>

[Subala]

Why is the Sky Blue?

 

Here's an exchange that took place in Los Angeles on January 8, 1968, after

Srila Prabhupada's lecture on Caitanya Caritamrta:

 

Guest: I have a question. I was wondering why Krsna is always portrayed as being

blue.

 

Prabhupada: Why the sky is blue? Can you explain?

 

Guest: Because the sky is blue?

 

Prabhupada: Yes, why the sky is blue? First of all, you try to explain this.

This you are seeing every day. Can you explain? You don't? You cannot? Sky is

blue! That's all! Therefore it is blue. Krsna is blue! Therefore He's blue.

 

Guest: But His consort, His consort is not blue.

 

Prabhupada: Sky is the reflection of Krsna's bodily effulgence; therefore it is

blue.

 

 

[Guest guest]

<<Prabhupada: Sky is the reflection of Krsna's bodily effulgence; therefore it is blue.>>

 

devotees like prabhupada see krishna every where,

so they give such answer.

 

any one hwo has studied physics till high school or a year more, knows the scientific reason for this:

it is bacaue of the properties of air and sunlight.

 

in space sky is black, not blue,

becuse there is no air.

 

a direct answer to why krishna is black is:

he is. if ghad has chosem that color,

whaty we can do about it,'besudes we do not see problem with black color. olives are black and all eat it.

 

the idea that black is bad or ugly is non existeat in vedic culture.

 

jai sri krishna!

 

[Guest guest]

Krishna (Shyam) is the male manifestation of Kali (Shyama), whose form is the highest Brahman. Just as all colours disappear in blackness, so all names and forms disappear in the black Goddess Kali Ma.