Rasa-Lila : Was Krishna A Celibate?

Narration of Rasa Lila: http://www.vrindavan.de/rasadance.htm

Continuous hearing and or narration of the Rasa-lila

http://www.purebhakti.com/resources/harmonist-monthly/67-year-4-specialeditions/1301-continuously-hear-about-rasa-lila.html Vikreeditam vraja-vadhoobhir idam ca VishNnoh ShraddhanvitO-nushruNuyaat atha varNayet yah l Bhaktim paraam bhagavati pratilabhya kaamam Hrud-rogam aashu apahinot-yacireNa dheerah ll 10.33.40 ll SB

S l ll .. ll

If one, who is filled with faith, continuously hears or describes Bhagavan Sri Krsnas transcendental rasa-lila with the damsels of Vraja, that person will first easily attain para-bhakti for the lotus feet of Bhagavan and, thereafter, will quickly conquer the senses and become forever free from the afflictions of the heart worldly lust.
Page 1 of 34

Krishna on Three Kinds of Tapas

Celibacy in the Gita, Chapter 17
In Chapter 17, known as the Shraddha-traya-vibhaaga Yoga (Three Divisions of Faith, Shraddha) Krishna describes three types of austerities (tapas) that we can perform shariram, with the body (physical), vaangmayam, with our speech (verbal), manasam, with the mind (mental). These slokas are reproduced below since Brahmacaryam (celibacy) is emphasized here as tapas to be performed with the body; see also chapter 8, verse 11. It is also implied by use of tapa in chapter 16, verse 1, and by indriyaartheshu vairaagyam (chapter 13, verse 8) and in dharma aviruddha kama (chapter 7, verse 11). Deva-dwija-guru-praajna poojanam shoucam aarjavam l Brahmacaryam Ahimsaa ca shaareeram tapa ucyate ll 17.14 ll Anudvegakaram vaakyam satyam priyahitam ca yat l Swaadhyaaya-abhyasanam caiva vaangmayam tapa ucyate ll 17.15 ll Manah prasaadah sowmyattvam maunam aatma-vinigrahahaa l Bhaava-samshuddhir ityetat tapO maanasam ucyate ll 17.16 ll ******************************************************************* http://www.bhagavad-gita.org/Gita/verse-17-11.html Vaishnava sampradayams http://www.bhagavad-gita.us/ http://www.sankaracharya.org/gita_bhashya.php Sankaras bhashyam http://www.swami-krishnananda.org/bgita/bgita_46.html Three types of austerities http://www.asitis.com/17/14.html Srila Prabhupadas translation and purport http://www.iskcontimes.com/radhastami-lecture Radhashtami Lecture http://www.indiadivine.org/audarya/shakti-sadhana/99746-maithuna-kali-shivayogaman.html (Celibacy and rasa-lila, some confused discussion)
Page 2 of 34

Rasa-Leela In Brief: Saptasloki

http://www.salagram.net/BVTBhajanRahasya8.htm Bhagavaan api taa raatreeh sharadot phulla mallikaah l Veekshya rantum manashcakre Yogamaayaam upaashritahaa ll 10.29.1 ll

l ll .. ll

Sri Shukaacarya (r dar ya i) said: Shri Krishna, is Bhagvan Himself, the Supreme Personality (with ALL six of His Opulences, aishwaryam, veeryam, yashah, shriyah, jnanam, and vairaagyam). He saw that on that lovely autumn night the air filled with the sweet fragrance of blossoming, scented, jasmine flowers and decided in His mind to make it an unforgettable night filled with loving affairs. To fulfill this purpose He or decided to resort to (employed) His Yogamaaya His internal potency --- Raasa aarambham (Beginning of Rasa-lila). Shreer yat padaambuja rajash-cakame Tulasyaah Labdwaapi vakshasi padam kila bhrutyajushttam l Yasyaah swaveekshaNa-krutEnya sura-prayaasastadvad vayam ca tava paada rajah prapannaah ll 10.29.37 ll

l
S

ll . . ll
Page 3 of 34

Goddess Lakshmi (Shri), whose mere glance is eagerly sought after by all the celestials with great effort (sura prayaasah), has achieved the envied and unique position of always remaining within the chest of Her Lord, r ya a. Yet, She too desires the dust of His lotus feet, even though She has to share that dust with Tulas-dev and indeed with the Lord's many other servants. Similarly, we (the gopis) too have now approached You and eternal seek the shelter of dust of Your lotus feet (Raasaarambham the start of the Rasa-Lila). Haa Naatha RamaNa Preshtha kvaasi kvaasi Mahaabhuja l Daasyaaste krupaNaayaa may Sakhe darshaya sannidhim ll 10.30.40 ll

l ll .. ll

The gopi (Radha) who had been carried away by Krishna and felt very proud of Herself, prompting Krishna to disappear (so she can be taught a lesson in humility) cried out: O master! My lover! O the dearest of all, where are You? Where are You? Please, O mighty-armed one, O dear friend, I am totally helpless (without You). I am Your servant. Please show Yourself to Me! - Gopeeviraham (Pining of the gopis after separation from Him with Krishnas disappearance).

Tava kathamrutam tapta-jeevanam kavibhir eeditam kalmashaapaham l Shravana-mangalam Srimad aatatam Bhuvi grunanti ye bhurida janah ll 10.31.9 ll

l ll. . ll

The nectar of Your words and the descriptions of Your activities are the life
Page 4 of 34

and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one's sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the messages of Godhead are most munificent beings of all. Gopika geetam (The song of the gopis)

Taasaam aavirabhoot Shaurih Swayamaana mukhaambhujah l Peetambaradharah Sragvee sakshaat Manmatha Manmathahaa ll 10.32.2 ll

l ll .. ll SB

And then suddenly amongst them He reappeared, the descendant of the Shurus (son of Shura, Vasudeva). His lotus-like face was beaming with a gentle
Page 5 of 34

enchanting smile. He was dressed in lovely yellow robes. He had a garland of flowers around His neck. It appeared as if the God of Love Himself (Cupid) had arrived. He was the indeed God of Love, literally churning up their hearts. Prakatanam saantvanam ca (Reunion with Krishnas reappearance).

Gopeenaam tat-pateenaam ca Sarveshaam eva dehinaam l YOntashcarati SOdhyakshah kreedhaneneha dehabaak ll 10.33.36 ll
S S

l ll .. ll

He who lives as the Indweller and the overseeing witness within all of the gops and also within their husbands, and indeed also within all embodied living beings, it is He who is the Master, the Witness to all and it is He who has assumed these forms in this world to enjoy His transcendental pastimes. Maharasa-Lila (The Great Rasa dance) Vikreeditam vraja-vadhoobhir idam ca VishNnoh ShraddhanvitO-nushruNuyaat atha varNayet yah l Bhaktim paraam bhagavati pratilabhya kaamam Hrud-rogam aashu apahinot-yacireNa dheerah ll 10.33.40 ll

l ll .. ll

Page 6 of 34

Dear All: In the recent emails about the start of Kaliyuga, we touched upon the topic of not being able to fully comprehend Krishna and His Divine actions (leelas). http://www.scribd.com/doc/90505011/DurationofRaasaLeela http://www.scribd.com/doc/89443432/Cosmology-Lessons-from-TheBhagavad-Gita Krishna married 16,000 gopis who had been imprisoned by the demon Shankachooda. He also had eight primary queens - Rukmini, Jambhavati, Satyabhama, Kaalindi, Mitravindaa, Satyaa, Bhadraa, and LakshmaNaa (with long vowel), these eight names are mentioned in Canto 10, chapter 83, in the conversation between Draupadi and all the wives of Krishna. Yet, in the Srimad Bhagavatam story, as recited by Velukkudi Krishnan Swamin (see http://www.youtube.com/watch?v=eYE0bm-AHEo ), Krishna claims to be a Brahmacari (celibate) to give life to baby Parikshit who was stillborn at birth. Swamin quotes Krishna as touching the stillborn baby with His feet and saying, Yadi may brahmacaryam syaat satyam ca vacanam ma-ma l AvyAhatam mamaishvaryam tena jIvatu bAlakah ll, which means, If it be true that I am a Brahmacari, if it be true that I have always spoken the truth, let this baby come to life. See also http://www.indiadivine.org/audarya/hare-krishna-forum/496553acarya-ramamrtam-sri-ra-nganatha-paduka-dt-dec-07-part-2-a.html Now let us see what the sage Shukaacarya tells Parikshit after he describes Krishna's Raas lila in Canto 10 of the Srimad Bhagavatam. The five chapters of Canto 10, ending with chapter 33, describe the entire Raas Lila. In the Srimad Bhagavatam text, with Hindi translation published by Gorakhpur Press, these five chapters command the longest footnote and extended commentary running to eight full pages. The five chapters of the Raas-Lila represent the five life breaths of this Divine Leelaa (http://www.swami-krishnananda.org/chhand/ch_1f.html (PraaNa, Apaana, Vyaana, Udaana, Samaana). The word Raas is derived from ra-sa which means taste, a delicacy, what we enjoy. We enjoy the taste of food of many different kinds. We enjoy the sensations of smell of many different kinds. In the
Page 7 of 34

same way, here we can enjoy the divinity of Krishna, in many different ways. Every part of Krishna was Krishna.

t s m virabh c chauri smayam na-mukh mbu a pt mbara-dhara sragv s k n manmatha-manmatha l ll .. ll SB

The gopis who danced and enjoyed with Krishna in this Raas lila were all married. They were mesmerized by Krishna's playing of His flute, on a divine autumn (sharad rutu) night, with a cool fragrant breeze, the night lotuses in full bloom and a lovely autumn moon making the whole scene even more divine. Enchanted by
Page 8 of 34

the music, they stopped what they were doing and left their homes, although it was night, to enjoy Krishna's divine flute. When they arrive Krishna chides them and reminds them that, as women, their primary duty (dharma) is to be with their families and husbands (bhartuh) and his relations (tad bandhoonaam) and serve them dutifully (shushrooshaNam) and attend to raising their children (prajaanaam ca anuposhaNam), see the verse below from Canto 10, chapter 29, verses 24. Bhartuh shushrooshaNam streeNaam parO dharmO hyamaayayaa l Tadbandhoonaam ca kalyaaNyah prajaanaam caanuposhaNam ll 10.29.24 ll SB

l ll .. ll

The next verse is even more interesting and Krishna summarizes here the duties of a married woman (recall the comments about Ravages of Kaliyuga in earlier email and having a friendly disposition to all, including the spouse and the importance of avoiding divorces). Duh-sheelO durbhagO vruddhO jadO rogyadhanOpi vaa l Patir streebhi na haatavyO lokEpsubhir apaatakee ll 10.29.25 ll SB S

l ll .. ll

Here Krishna tells the gopis who have been attracted by the enchanting music of His divine flute that any woman who desires her own welfare should not abandon her husband for any reason - even if he is a person of bad character (dus-sheelO), an unfortunate person (burbhagO), significantly older (vruddhO), foolish (jadO), suffering from disease (rogi), lacking any wealth (adhanO api). Finally, we have apaatakee. Patakam means sin, or falling. Apatakee is the opposite. As long as the husband remains wedded to religious principles, he cannot be abandoned.

Page 9 of 34

In the present world, we see many marriages falling apart for the same reasons mentioned here and couples choosing divorce over till death us apart type of holy matrimony. Many divorces are actually initiated by women. (Sorry, to bring up this unpleasant topic in the modern context but this is EXACTLY what Bhagavan Himself is calling the attention of the gopis to.)

Krishna tells the gopis that He is just as easily attained by hearing His glories (shravaNaat), by seeing Him from afar (darshanaat), by meditating upon Him (dhyaanaat) and it is therefore not necessary that be in close proximity with Him (verse 27). They should, therefore, return to their homes. The gopis then plead with Bhagavan to permit them to stay. (That's an interesting topic by itself!) Anyway, let us jump now to chapter 29 and the interesting question posed by Parikshit after Shukacarya completes the description of Raas-lila. Parikshit says, Samsthaapanaaya dharmasya prashamaayetarasya ca l AvateerNO hi Bhagavaan amshena Jagadeeshwarah ll 10.33.27 ll SB

l ll .. ll
Page 10 of 34

Sa katham dharmasetoonaam vaktaa kartaabhirakshitaa l Prateepam aacarad Brahman para-daaraabhi-marshanam ll 10.33.28 ll SB

l ll .. ll

The first line of verse 27 above is simply a rephrasing of the famous sloka from the Gita, ParitraaNaaya sadhoonaam vinaashaya ca dushkrutaam. As a prelude to his question, Parikshit says, Bhagavan has incarnated to establish dharma and to quell everything else (itarasya ca) that is contradictory to dharma. He is indeed the Lord of the Universe. With this introduction, Parikshit then asks the exalted sage (who is addressed here as Brahman) the explosive question. Bhagavan is the spokesperson (vaktaa), He is the executor (kartaa), He is the protector (rakshitaa) of dharma and all those who wish to use dharma as the causeway (like a bridge) to get across this ocean of samsara. The word setu means a bridge, causeway, similar to what Lord Rama built to get across the ocean to enter Lanka - setubandhanam. Here the word used is dharmasetu - dharma, righteous principles act as the causeway for those who hold dharma dear. Bhagavan being the upholder of dharma how could He even think of acting (aacarad) in a contrary manner (prateepam)? This is the explosive question posed by Parikshit. What was contrary to the principles of dharma? This is mentioned in the last part of verse 28. The word daara means wife and para means belonging to someone else. Paradaaraa thus refers to a woman who is someone elses wife. The word abhimarshanam means touching, rubbing etc. Parikshit, after hearing the lovely and detailed description of Raas-lila in the previous chapters of Canto 10, wants to know how Krishna could do something as obviously contrary to engaging Himself in intimate contact with the wives of other men. Parikshit, we must remember, also adds the following in the conclusion of his question. He says, I fully accept that Bhagavan has no desires to fulfil. He is selfPage 11 of 34

fulfilled (poorNakaami, or Aaptakaami). Yet He has clearly done something here that is worthy of censure. Why did He do it? What is your opinion, O great sage, on this matter? I wish to know. Please erase my doubts in this regard. Parikshit also addresses Shukaacarya here as suvrata, which means one who has made a vow to follow only the good and righteous. He is a pious soul. Hence, Shukaacarya cannot fudge and must tell the truth in this regard. AaptakaamO Yadupatih krutavaan vai jugupsitam l Kimabhipraaya etam nah samshayam chindhi Suvrata ll 10.33.29 ll SB

l ll .. ll

Parikshit had expressed similar doubts BEFORE Shukaacarya starts describing the Raas-leelaa in chapter 29 of Canto 10, verse 13, and is describing how the gopis rushed to Krishna. He says, O sage, the gopis only knew Krishna as their beloved (KrishNam vidhuh param kaantam). They did not know His status as the Supreme Being (na tu Brahmatayaa mune). With the overflowing of their mundane gunas (which lead to material attachments, i.e., sensory pleasures), like a mighty torrent (guna pravaaha) how then did they experience the highest blisss and the cessation (uparamaam) of their gunas in their minds (guna dhiyaam katham). KrishNam viduh Param Kaantam na tu Brahmatayaa mune l Guna-pravaahoparamas-taasaam guna-dhiyaam katham ll 10.29.12 ll SB

l ll .. ll

The answer to all the questions that often plague all of us about Raas-Leela and what it actually means is already given by Parikshit in the form of this question.
Page 12 of 34

Parikshit is actually stating here that the gopis, while performing Raas-leela were able to and DID transcend mere attachment to material pleasures (sensory pleasures) and that they DID actually experience the highest bliss. The only question is How did they do it? Shukaacarya responds headon to Parikshits final question (raised in chapter 33, verses cited above) where Parikshit is questioning hagavans own implicit violation of dharma. This is a far more serious charge. Let us see what the sage says and this is something we all need to ponder as we try to comprehend the Divine (also the topic of chapter 7 of the Gita and the ensuing chapters thereafter). I have reproduced below just one of slokas (the response is given in 11 slokas, from 30 to 40 and concludes this chapter and Raas-lila description in Canto 10). We will discuss the remaining in the following email. Naitat samaacarej-jaatu manasaapi hyaneeshwarah l Vinashyat-yaacaran modhyaad-yataa-rudrObdijam visham ll 10.33.31 ll SB

l ll .. ll

Eeshwar refers to exalted personalities with great powers, like the gods. Aneeshwara means the opposite, mere mortals, who do not possess such special powers. Shukaacarya says ordinary mortals, with limited abilities, should not even attempt to contemplate about such things, or try (to do) them, i.e., act in this way (samaacared jaatu). Manasaa api means not even think about such things. Any attempts by mere mortals to imitate such things will end in disaster. Then the sage mentions Lord Shiva as an example in the last part of the above verse 31. Lord Shiva consumed the fierce poison called Haalahala which emerged when the milk ocean was being churned by the gods (devas) and the demons (asuras) in order to extract amrutam (ambrosia, nectar that grants immortality). Nobody else could do it. It is would be foolish for any ordinary mortal to even think about consuming such a deadly poison. Yet, Lord Shiva did and survived it. The ordinary mortal would certainly perish totally (vinashyat hi aacaran).

Page 13 of 34

In the previous verse, Shukaacarya cites the examples of celestial gods like Soorya (sun) and Agni (fire). Sometimes it appears as if these gods (with extraordinary powers) are violating dharma. Ordinary mortals cannot hope to imitate such behavior. The fire Agni consumes everything yet is untouched by any doshas (blemsih, faults) in the objects being consumed. In other words, Shukaacaraya is telling Parikshit that these topics are beyond the purview and discussion of ordinary mortals. One should not been foolish enough to discuss this topic and try to gauge based on our conceptions of dharma - what is right or wrong. It would be foolish, like trying to consume the deadly Haalahala that only Lord Shiva could consume, or do what the sun can do or the fire can do. The response continues and there is a very beautiful sloka (verse 36) in what follows. This captures the essence of Raas-lila and what it means. What did Krishna do? Who are the gopis? What actually happened? Just one sloka tells it all. We must defer that discussion. Let me just reproduce the sloka here. Gopeenaam tat-pateenaam ca sarveshaam eva dehinaam l YOntashcarati SOdhyakshah kreedhaneneha dehabaak ll 10.33.36 ll

S S

l ll .. ll

Here in verse 36 above, we also return to Parikshit's own statement earlier in chapter 29, verse 12 - guna pravaahOparamas-taasaam guna-dhiyaam katham How did that mighty torrent of mundane gunas, that lead to material attachments cease and yield the higher bliss? Very sincerely V. Laxmanan April 21, 2012

Page 14 of 34

Pasted below are Srila Prabhupada's translations of the verses cited above. http://srimadbhagavatam.com/10/33/en SB 10.33.26-27: Park it Mah r a said: O br hma a, the Supreme Personality of Godhead, the Lord of the universe, has descended to this earth along with His plenary portion to destroy irreligion and reestablish religious principles. Indeed, He is the original speaker, follower and guardian of moral laws. How, then, could He have violated them by touching other men's wives? SB 10.33.28: O faithful upholder of vows, please destroy our doubt by explaining to us what purpose the self-satisfied Lord of the Yadus had in mind when He behaved so contemptibly. SB 10.33.29: ukadeva Gosv m said: The status of powerful controllers is not harmed by any apparently audacious transgression of morality we may see in them, for they are just like fire, which devours everything fed into it and remains unpolluted. SB 10.33.30: One who is not a great controller should never imitate the behavior of ruling personalities, even mentally. If out of foolishness an ordinary person does imitate such behavior, he will simply destroy himself, just as a person who is not Rudra would destroy himself if he tried to drink an ocean of poison. More Discussion of Five Pranas http://www.swami-krishnananda.org/hist/hist_5.html http://www.swami-krishnananda.org/disc/disc_74.html http://www.scribd.com/doc/36010414/Prana-Apana-Vyana-Udanaa-Samana Pranas in breathing: B r e a t h i n g i s t h e ma i n f o r m o f P r a n i c a c t i v i t y i n t h e b o d y. P r a n a g o v e r n s i n h a l a t i on . Samana governs absorption of oxygen that occurs mainly during retention of the breath.V ya n a g o v e r n s i t s c i r c u l a t i o n . Ap a na g o v e r n s e x h a l a t i o n a n d t h e r e l e a s e o f c a r b o n dioxide. Udana governs exhalation and the release of positive energy through the breath, including speech that occurs via the outgoing breath.

Page 15 of 34

Pranas in Mind Control: O n a p s y c h o l o g i c a l l e v e l , P r a n a g o v e r n s o u r r e c e p t i v i t y t o p o s i t i v e s o u r c e s o f nourishment, feeling and knowledge through the mind and senses. When deranged it causes wrong desire and insatiable craving. We become misguided, misdirected andgenerally out of balance. Apana on a psychological level governs our ability to eliminate negative thoughts and emotions. When deranged it causes depression and we get clogged up with undigested experience that weighs us down in life, making us fearful, suppressed and weak. S a ma n a Va yu g i v e s u s n o u r i s hme n t , c o n t e n t me n t a n d b a l a n c e i n t h e mi n d . Wh e n deranged it brings about attachment and greed. We cling to things and become possessivein our behavior. Vyana Vayu gives us free movement and independence in the mind. When deranged itcauses isolation, hatred, and alienation.We are unable to unite with others or remain connected in what we do. Udana gives us joy and enthusiasm and helps awaken our higher spiritual and creative potentials. When deranged it causes pride and arrogance. We become ungrounded, trying to go to high and lose track of our roots. ******************************************************************

Page 16 of 34

Five Chapters of Rasa-Lila The Five Pranas

The body has five kinds of life-airs (panca-prana) residing in the heart, and among these five, one is most vital. The twelve cantos of Srimad-Bhagavatam are likened to twelve parts of a body. The Tenth Canto is the heart of that body. Within that heart, the five chapters that constitute rasa-panca-adhyaya are its five life-airs, and among them, Gopi-gita is the foremost. Gopi-gita is part of rasa-panca-adhyaya, the five chapters of Srimad-Bhagavatam that relate rasa-lila; see http://bhaktiart.wordpress.com/2012/04/18/gopi-gita/ Rasa is of two types: primary and secondary. Primary rasas are five: santa, dasya, sakhya, vatsalya and madhura. Secondary rasas are seven: comedy, wonder, bravery, lamentation, anger, fear and ghastliness. The five major rasas appear in different persons according to their rati. Santa rati makes brahman and paramatma the visaya in a state of peace. In a more intense state, the Lord of Vaikuntha becomes the visaya. Dasya rati accepts the Lord of Vaikuntha as visaya with admiration of the Lord's power. When the attraction becomes more intense, Krsna alone becomes the object in sakhya, vatsalya and madhura rati; see http://gosai.com/chaitanya/saranagati/html/siksa/siksa-5.html

Page 17 of 34

Thus hearing the Supreme Personality of Godhead, Krsna, speaking to pacify them, the gopis became very much pleased. And not only by hearing His words, but also by touching the hands and legs of the Supreme Personality of Godhead, they became completely relieved from the great suffering of separation. After this, the Supreme Personality of Godhead began His rasa dance. When one dances in the midst of many girls, it is called a rasa dance. So Krsna began to dance among the most beautiful and fortunate girls within the three worlds. The gopis of Vrndavana, who were so attracted to Him, danced with Krsna, hand in hand. See http://krsnabook.com/ch33.html for the full purport of Canto 10, Chapter 33, by Srila Prabhupada

Page 18 of 34

The Gopis of Vrindavana Merge into Krishna at Kurukshetra

Dear All: We will now continue our discussion of Shukacarya's response to Parikshit's explosive question, at the end of the Rasa Lila narration. Parikshit wants to know how Krishna, who is incarnated to establish dharma, could willfully come in intimate contact with the wives of other men (Canto 10, chapter 33, verses 27 and 28). The earlier discussion has been uploaded as a public document, see link given below. http://www.scribd.com/doc/90582950/RasaLilaKrishnaCelibate See also http://krsnabook.com/ch33.html for the full purport of Canto 10, Chapter 33, by Srila Prabhupada We begin with Shukaacaryaa's statements to Parikshit in the following. Gopeenaam tat-pateenaam ca sarveshaam eva dehinaam l YOntashcarati SOdhyakshah kreedhaneneha dehabaak ll 10.33.36 ll

S S

l ll .. ll

As noted in the earlier email, in verse 36 above, of chapter 33, Canto 10, we also return to Parikshit's own statement earlier in chapter 29, verse 12 guna pravaahOparamas-taasaam guna-dhiyaam katham - How did that mighty torrent (pravaaha) of mundane gunas, that lead to material attachments, cease and yield the higher bliss?
Page 19 of 34

Shukaacarya says Yah antah carati sa adhyakshah, i.e., He who (yah) dwells within (antah carati) and who pervades the entire inner self, He (sah) is also the Master (adhyakshah). Within whom? Gopeenaam, within the gopis. Tat-pateenaam ca, and also within the husbands of those gopis. Sarveshaam eva dehinaam, and also within all those who are carrying a body. He is the Master and He is enjoying these bodies (deha bhaak) here (iha) by this (anena) lila, or kreedhaa. Shukaacarya is reminding Parikshit that there is only One Supreme Being. It is He who is the indweller within all bodies - the bodies of all those who are present with a body in this Universe, specifically the gopis and their husbands. It is He who has manifested in these many forms. He is the Master and He is also the Enjoyer. One is reminded of the question posed by Arjuna in verse 1 of chapter 13 of the Bhagavad Gita and Krishna's response to this question. Prakrutim Purusham caiva kshetram kshetrajnam eva ca l Etad veditum icchaami jnanam jneyam ca Keshava ll 13.1 ll BG

l ll . ll

The above verse is not found in some texts (e.g. Gita Press, Gorakhpur) but it is given by Srila Prabhupada in Bhagavad Gita As It Is. It is also found in the text at http://www.bhagavad-gita.org/Gita/verse-13-01.html . Arjuna wants to know about Prakruti and Purusha, about Kshetra and Kshetrajna, about Jnanam and Jneyam. Of immediate interest to us is Kshetram and Kshetrajna. This is how Bhagavad Gita begins: Dharmakshetre Kurukshetre. The same word kshetra is also used in the very first verse. The word kshetra means a field - a field of activity. In physics, we encounter fields like gravity field,
Page 20 of 34

electric field, magnetic field where different types of forces act on different (often inanimate) bodies. Likewise, we have a dharma kshetra, a field where dharma prevails. The place called Kurukshetra, the name of the battlefield where the Mahabharata war took place, was also a very holy place and it still is. Even today, people in India go to Kurukshetra and perform various religious rites. Krishna Himself advises the residents of Dwarka to go to Kurukshetra to offer prayers to their ancestors when a great solar eclipse was about to take place - one of the darkest of eclipses, as described in the Srimad Bhagavatam (Canto 10, chapter 82). Very soon the word spread that Krishna was coming to Kurukshetra with the residents of Dwarka. Mother Yashoda and Nanda Maharaja, Devaki and Vasudeva, also decided to visit the same place. The gopis too decided to visit Kuruskshetra. It is here that they (the gopis) finally received divine instructions from Krishna (about the self, adhyaatma shikshaa) and attained moksha and finally physically merged into Krishna (Canto 10, chapter 82, verse 48). The word dharma kshetra, however, could also be interpreted as this body itself - it should be the "field" in which dharma prevails, where righteous activities are performed and take place on a regular basis. The body is often compared to a temple - dehO devaalayah proktO. This is exactly Arjuna's query in chapter 13. What is the kshetra? Krishna tells him, "O son of Kunti, this body is called the kshetram - idam shareeram Kaunteya kshetram ityabhidheeyate".

Krishna then tells Arjuna who is the kshetrajna. The addition of 'jna' means the knower of the kshetra. Who is the knower of the kshetra, the body? The answer given by Krishna is, "One who knows that, this body is the kshetra,

Page 21 of 34

is the kshetrajna - evad yo vetti tam praahuh kshetrajnam iti tad vidhah", verse 2 of chapter 13.

l ll . ll

There are those who know this (tad vidah), i.e., about both kshetra and kshetrajna. Such realized souls refer to the knower of the kshetra, as being the body, as the kshetrajna. This is what Krishna has just told Arjuna. Within each body (deham) there is an indweller (called dehin, in chapter 2 of the Gita, when Krishna's discourse begins). When we, the dehins, or dehis, begin to realize that we are not just bodies (dehams), that we are not just here to enjoy various sensory pleasures and begin to recognize the indweller, we have transcended into becoming kshetrajnas and recognize that the body (deham) is just a kshetram - a field in which activities that promote dharma must be nourished and must flourish. What Krishna adds immediately after this in verse 3 of chapter 13 is the most significant of all. He says, "O Bhaarata, the descendant of the dynasty of Bharata, you should also know that I am the Kshetrajna in all the Kshetraas." The awareness of self, the recognition of the indweller, the dehin, the dehi, the atma is just the first step of transcending the body. The bigger step is to recognize that there is really only one and only one Indweller and that Indweller, present in all bodies, in all dehams, in all kshetrams, is Krishna Himself. This is the unequivocal statement made by Krishna in chapter 13. Krishna completes verse 3 of chapter 13 with the following.

Page 22 of 34

Krishna says, "Jnanam, true knowledge, is knowing this difference between the Kshetra and Kshetrajna. This is My considered opinion." This now brings us back to the "true knowledge" or real understanding of the Raasa-leela as well. Recall that Shukaacaraya has essentially paraphrased what Krishna tells Arjuna in chapter 13. In the bodies of the gopis, in the bodies of their husbands, indeed in the bodies of all the dehis (the jivaatmas, or kshetrajnas) it is He who is present. He is the Master and it is He who is enjoying all the bodies - all together - like we enjoy different parts of our own bodies. The enjoyment of one part of the body does not preclude the enjoyment of another part of our body. Likewise, the apparent enjoyment of multiple bodies, seen during Rasa-lila, is nothing more than the enjoyment of the Supreme Being (YOntah carati dehabhaak) of the zillions and zillions of parts of His own self. It is the eternal union of the Jivaatma with the Paramaatma that is depicted through the Divine Rasa-Lila. Why should it then surprise us that this Rasa-Lila lasted for a duration as long as the night of Brahma? It is at night when the dehi rests and is at peace and can enjoy the body without the assault of the external sensory perceptions. All dehis come to rest within Brahma during the night-time which lasts for 4.3 billion years. At the end of Brahma's lifetime, everyone including Brahma, come to rest in Him -- chapter 9, verses 7 to 10 of the Gita. The Rasa-lila is thus not an amorous, or lustful, sport enjoyed by Krishna and the gopis - one male body with myriads of female bodies, but the supreme blissful enjoyment of the jivaatmaas and their merging into the Paramatma - from whom they came at the dawn of the kalpa that led even to the birth of Brahma (chapter 9, verse 10). It is from Him that we all came, all living beings came (chapter 9, verse 7) at the start of the kalpa when Brahma himself was created by Bhagavan. It is this Bhagavan that has chosen to enjoy all of His creations, all of His bhootas, in Rasa-lila. There is therefore no adharama, as Parikshit wonders. In fact, Parikshit knows that there is no adharma. Parikshit knows that the gopis did not
Page 23 of 34

indulge in lustful pleasures of their bodies - with a man who was not their husband. He just wanted to know how it all happened and how the gopis were able to overcome their mighty torrent of their desires. Well, now the answer should be clear to all. Om namo Bhagavate tubhyam Vaasudevaaya dheemahi l Pradyumnaaya Aniruddhaaya namah SamkarshaNaaya ca ll 1.5.37 ll SB

l ll .. ll

ll Om Namo Narayanaaya ll ll

ll
Page 24 of 34

l ll
Hare Krishna Hare Krishna Krishna Krishna Hare Hare l Hare Raama Hare Raama Raama Raama Hare Hare ll As their physical bodies disappeared and they received aadhyaatma shikshaa (divine knowledge of the self) from their beloved Krishna (now an adult, not their childhood friend), the gopis said, "Great yogis and philosophers and those with great knowledge are able to meditate upon You and envision You in their hearts. We, on the other hand, are simple folks fallen into and immersed in the deep well of worldly existence, samsara. We can only grab Your lotus feet. Let Them be our refuge forever. Let Them forever reside in our hearts." The gopis, when they saw Krishna again at Kurukshetra, wanted to embrace their long lost childhood friend, with whom they had enjoyed the Rasa-lila. Alas, He was surrounded by His queens and all the 16,000 wives. Hence, they curbed their deep desire and just gazed at Him, with tears rolling down their cheeks, and embraced tightly in their minds eye and received the final aadhyaatma shikshaa before merging into Him. It is said (see http://krsnabook.com/ch33.html for the full purport of Canto 10, Chapter 33) and confirmed by Srila Prabhupada that the gopis were none other than the great sages of DandakaaraNyaa who had all met
Page 25 of 34

Bhagavan as Lord Rama. He was so beautiful and so handsome that they all wanted to hug Him tightly and embrace Him. But, they could not do so since Rama was not the huggy-huggy type. Only Sita could embrace Him. The great sages, all self-realized souls, were then granted the benediction to be born as the gopis of Vrindavana - so they could hug Him to their hearts content - when they were just simple folks with no great esoteric knowledge, other than that they understood - Vaasudevah sarvam iti (chapter 7, verse 19). So, they abandoned ALL their dharmas (sarva dharmaan parityajya, chapter 18, verse 66, and so there was no sin), their Stree dharma too - and came to Him and enjoyed the Rasa-Lila with Him and finally merged into Him at that great Dharmakshetra known as Kurukshetra. Very sincerely V. Laxmanan April 22, 2012

****************************************************
Krishna speaks to the gopis at Kurukshetra during the great solar eclipse (Canto 10, chapter 82). Translation by Srila Prabhupada. SB 10.82.45: Dear ladies, I am the beginning and end of all created beings and exist both within and without them, just as the elements ether, water, earth, air and fire are the beginning and end of all material objects and exist both within and without them. SB 10.82.46: In this way all created things reside within the basic elements of creation, while the spirit souls pervade the creation, remaining in their own true identity. You should see both of these the material creation and the self as manifest within Me, the imperishable Supreme Truth.

Page 26 of 34

SB 10.82.47: ukadeva Gosvm said: Having thus been instructed by K a in spiritual matters, the gops were freed of all tinges of false ego because of their incessant meditation upon Him. And with their deepening absorption in Him, they came to understand Him fully. SB 10.82.48: The gops spoke thus: Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogs and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs.

****************************************************
Further links on chanting and dancing and performing Rasa-lila http://www.dandavats.com/?p=4904 http://www.exoticindiaart.com/article/rasalila/2/ http://www.slideshare.net/tnsudarshan/lord-krishna-swami-sivananda

Image Courtesy: Aikya Param

Page 27 of 34

The Meaning of Brahmacari

As noted at the outset of our discussion here, Krishna declares that He is a Brahmacari to give life to the still born Parikshit. The following provides some additional clarification of the meaning of Brahmacaryam (celibacy). Yadi may brahmacaryam syaat satyam ca vacanam ma-ma l AvyAhatam mamaishvaryam tena jIvatu bAlakah ll

Srila Prabhupada on Brahmacarya

http://krishna.org/the-real-brahmacari/ So the tapasya life begins from celibacy, brahmacaryena. Sukadeva Gosvami recommends. Brahmacarya is described in the sastras that: smaranam kirtanam keli preksanam guhyam asanam [sankalpa advyavasaya]. 1. Smaranam [remembering], thinking of sex life, that is against brahmacarya. Complete celibacy means one should not even think of having a sex life. 2. Kirtanam [chanting], talk of sex life. Our modern literature, newspaper and everything, simply full with talks of sex life. But this is against brahmacarya life. 3. Keli [performing], actually indulging in sex life. 4. Preksanam [looking], overlooking a nice boy or nice girl. That is also against brahmacarya. 5. Guhyam [confidential], whispering between girls and boys. That is also against brahmacari. 6. Asanam [sitting], Srimad-Bhagavatam Canto 9: Chapter Nineteen, Text 16 (Translation): "One should not allow oneself to sit on the same seat even with ones own mother, sister or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex." 7. Sankalpa [determination], determination of sex life. 8. Advyavasaya [endeavoring], endeavoring how to effect sex life. So when we can stop all these activities, that is real brahmacarya. It is very difficult at the present age. Etad maithunam asthangam pravadanti manisinah vikarita brahmacaryam eda astanam laksanam iti.
Page 28 of 34

So brahmacarya means that you cannot think of sex life, you cannot talk of sex life, you cannot whisper about sex life, or you cannot endeavor for sex life. These eight types of activities in sex indulgence are against brahmacary life. But here it is prescribed that if you want to make solution of the problems of life, then you adopt, you have to adopt a life of tapasya, austerity, which begins from brahmacari. Rukmini and the story of the Nitya Brahmacari and the Nitya Upavasi http://www.celextel.org/storiesandanecdotes/krishnanityabrahmachari.html http://brahmanisone.blogspot.com/2005/11/story-of-radha-brahmacharikrishna-and.html Same story told with Radha instead of Rukmini http://www.indiadivine.org/audarya/hare-krishna-forum/368166-krishnabrahmachari.html More philosophical discussion Gopala tapani upanishad http://krishna.org/the-real-brahmacari/ http://www.indiadivine.org/audarya/shakti-sadhana/99746-maithuna-kalishiva-yogaman.html

**************************************************** More Discussions on Celibacy and its Significance

Bhakta of God 13 April 2006, 04:16 AM Namaste all. I don't know if this is right topic where to post. According to Swami Sivananda,Sri Shankaracarya,the famous advaita philosopher,told: "Brahmacharya or spotless chastity is the best of all penances; a celibate of such spotless chastity is not a human being, but a god indeed... To the celibate who conserves the semen with great efforts, what is there unattainable in this world ? By the power of the composure of the semen, one will become just like Myself." What did Sankara mean? Regards, Orlando A lengthy and interesting discussion of the question posed here may be found at http://www.hindudharmaforums.com/archive/index.php?t-141.html

Page 29 of 34

Gopala Vimshati: Swami Desikan

http://www.sundarasimham.org/ebooks/GopalaVimsati.pdf http://desikastotras.blogspot.com/2007/02/gopala-vimsati.html Swami Desikan composed 20 verses in praise of him and prayed that he should be blessed with thoughts exclusively about HIM during his final moments (Anthima Smrithi) on this earth. Swami composed these twenty verses, when he was overcome by the beauty of the Archa Murthy of Sri Rajagopalan in the Divya Desam at Thiruvahindrapuram. The Sanskrit word for twenty is Vimsathi and hence these twenty verses in praise of Sri Gopala are celebrated as Sri Gopala Vimsathi. Also, see links given below.

Dodda Krishna
Page 30 of 34

Slokam 12: Prayer for the memory of Venugopalan during the last moments
adharaahita chaaru vaMsha naalaaH makuTaalambi mayuura pi~nchha maalaaH hariniila shilaa vibha~Nga niilaaH pratibhaaH santu mama antima prayaaNe..12
This is the famous verse sung by Sage Narada in Sankalpa Suryodhayam. The beauty of VenNgopAla and His enchanting flute has been celebrated also in Srimad Bhagavatham and by Periyazhwaar (Periya Thirumozhi: 3.6), http://www.ramanuja.org/sv/acharyas/desika/stotras/gopalavimsati.html (MEANING): May the resplendent blue jyothi of Gopala reminding one of an incomparable blue gem stone (Indra neela stone), with blue peacock feather decorations on His dark black hair and the divine flute on His lips appear before me during the last moments of my life on this earth. (COMMENTARIES): Gopalan responds to the moving appeal of Swamy Desikan and enters his heart lotus and stays there. Swamy Desikan enjoys the reunion (samslEsham) and begs for the retention of that blissful experience even during his last moments (anthima smruthi). He responds to the earlier prayer of Aavirasthu mama chitthE. The question arises: Why does one need to pray for anthima smruthi since the Lord has said that there is no need to ask this anugraham by the PrapannAs? It will happen on its own due to BhagavAn's own sankalpam. Swamy DEsikan's prayer should be understood this way without conflict with VarAha charama slOkam or Lord VaradarAjan's message to Ramanuja (six words) through Thirukkacchi Nampi: Swamy Desikan's prayer is not an emphasis on anthima smruthi. Swamy cherishes the
Page 31 of 34

Gopala vision so much that He would like to have the vision vouchsafed to him continuously ever hereafter. In other words, he wishes to see this form of Gopala during his last moment in this world. This is his prayer.

Image Courtesy: Aikya Param

vaaso hR^itvaa dinakara sutaasannidhau vallaviinaaM liilaasmero jayati lalitaam.h aasthitaH kunda shaakhaam.h. savriiDaabhistadanu vasane taabhirabhyarthya maane kaami kashchit.h kara kamalayor.h a~njaliM yaachamaanaH..20
(MEANING): On the banks of the Yamuna river shines the Lord, who is seated on the bow of a Kunthaa tree with a smile on his face. He is enjoying the prank that he played on the unsuspecting Gopis, who had left their clothes on the river bank and were engaged in taking morning ablutions. He wanted to teach them a lesson for breaking the rules of Sastras, which forbid one from taking bath in the river without wearing a
Page 32 of 34

cloth. Gopalan sneaked up on the crowd of Gopis deeply absorbed in water sports and took all of their clothes and climbed up the Kuntha tree and sat on one of its branch and waited for them to come out of the water. The unaware Gopis completed their water sports and ablutions and got out of the water and discovered that there clothes were removed by the smiling Gopalan sitting on the adjacent Pinnai (Kuntha) tree. Overcome by modesty, they rushed back into the water and prayed to him to return their clothes. He commanded them to come out of the water with folded hands raised above their hands as a mark of atonement for the sin of breaking the injunctions of Saastras. They had no choice, but to obey him to regain their clothes. May that mischievous Gopalan, fond of Gopis, be victorious! (COMMENTARIES): This slOkam is the equivalent of the PhalAdhyAyam of Brahma Soothrams. It deals with the event that took place on the banks of YamunA River, when the Lord stole the garments of the Gopis, who were sporting in the river without clothes (naganais). He steals their clothes laid out on the banks of the Yamuna river (VallaveenAm vAsa hruthvA Dinakara suthA sannidhou), climbs a nearby Kuntha tree with the vasthrams and has a big smile on His face in anticipation of events to unfold (leelA smEra: laLithAm Kunta Saakham Aasthitha:). The gopis come out of the water and look for their vasthrams (anthareeyams and Utthareeyams), which are not to be found anywhere. Then they see the Kithava Gopalan on the branch of the Kuntha tree holding their vasthrams. They beg Him to give the vasthrams back and save them from the cold and shame. They fold their hands and beg Him for mercy (savreeLabhi: vasanE abhyarTyamAna: kara kamalayO: anjalim kurvan). He responds to their anjali and returns their vasthrams and is victorious in the game (kascchith Kaame Jayathy). See also Desikans Pasuram 6 about Anthima Smruthi (rememberance at the last moments of life on earth) in Nava Mani Maalai, page 19, link. http://www.scribd.com/doc/99775/Nava-Mani-Maalai

Page 33 of 34

Transliterations of the Gopala Vimshatti Stotram, in several languages, can be found at: http://www.prapatti.com/slokas/sanskrit/desikastotramaala/gopaalavimshati.pdf ;

http://books.google.com/books?id=0z02cZe8PU8C&pg=PA290&lpg=PA29 0&dq=rasa+lila+krishna+celibate&source=bl&ots=NiJnZApGmo&sig=HaF1 _I1y29iLrreTbv6uYejWf2c&hl=en&sa=X&ei=cBCUT9z0GKe6QHK_aG8BA&sqi=2&ved=0CEcQ6AEwBg#v=onepage&q=rasa%20lila %20krishna%20celibate&f=false See section 12, Gopalavimshati, by Vedanta Desikan, starting with page 285 of the above.

Page 34 of 34