M Athura
Meets
V rindavan
x
Chapter Three
The form of Krishna
Meets
V rindavan
x
Chapter Three
The form of Krishna
Srila Prabhupada writes: "Bhakti , bhagavan and no Bhak belong to this material world. " This is confirmed by Bhagavad-gita (14.26):
mam ca yo 'bhakti-yogena vyabhicarena sevate
sa brahma-bhuyaya gunan samatityaitan kalpate
One who is dedicated to spiritual activities of the service pure devotional once transcends the modes of material nature and is elevated to the spiritual plane.
Prabhupada writes:
From the very beginning of our discussions at the level of bhakti , we stand on the transcendental. For that reason, Vasudeva and Devaki, located in a completely pure state of devotion are beyond the material world, free from fear material. However, in the transcendental world of pure devotion leads to a concept like fear, which is due to the intensity of love. [SB 03/10/1931]
Yogamaya activity
In Vrajabhumi, Krishna displayed His very sweet and transcendental lilacs, and plays like an ordinary human child. Sometimes Krishna eats dirt. Cowherd friends used to give the complaint to mother Yasoda: "Kanu is eating dirt"
"No, mother! I have not eaten earth. "
"The other kids are claiming."
"They are telling lies! They are telling lies! "
" Have you eaten earth? "
" No! "
" Then, open your mouth! "
" AAAAAA!
The child Krishna opened his mouth, but when mother Yasoda looked inside it, saw the whole universe! She thought: "Oh, what has happened to my son! Does a witch has bewitched you? "
Yasoda never think that Krishna is Bhagavan. The Caitanya-caritamrta ( additional 6.55-56) describes:
suddha-Vatsalya isvara-jnana nahi tara
tahakei karaya preme dasya-anuka
ecstatic love makes him [Nanda Maharaja]-not to mention others-feel is a servant of Lord Krishna.
This is suddha-vatsalya priti, pure parental love, and activity yoga-maya. Under the influence of yoga-maya , Nanda and Yasoda have forgotten that Krishna is Bhagavan. If they think that Krishna is Bhagavan, there would suddha-vatsalya . His love would be mixed with jnana and aisvarya . They develop feelings of awe and reverence. While Vasudev and Devaki offered prayers, Yasoda-mata did not. Instead, Yasoda was thinking "What happened to my son? Does a witch has bewitched you? "
Knowledge and opulence
There is a difference between rasa vatsalya Nanda and Yasoda and vatsalya-rasa of Vasudev and Devaki. As the ratio vatsalya of Vasudev and Devaki is mixed with jnana aisvarya and they offered prayers. Nanda and Yasoda did not offer prayers, they are located at the level of ratification vatsalya pure.
Devaki's fear is not material. It is caused by an intense love. Devaki thought he would be ridiculed for having given birth to Vishnu, a four arms! Therefore Devaki Krishna wanted to assume a form of two arms. Therefore we asked the Lord to change its shape.
This fear is caused by an intense love. Srila Prabhupada writes in meaning [SB 10/03/1931:
As stated in the Bhagavad-gita (Javan abhijanati breast bhaktya casmi tattvatah yas) and is confirmed in Srimad-Bhagavatam ( Ekaya bhaktyaham grahyah ) without bhakti can not understand the spiritual situation of the Lord. The bhakti can be divided into three states, called guni-bhuta , pradhani-bhuta and kevala , which correspond to the three divisions of Jnana , jñanamayi and ratified or prema , ie, simple knowledge, love mixed with knowledge and pure love. With the former, we can perceive the transcendental happiness without diversity. This perception is called mana-Bhuti . When we reached the state of jñanamayi , we can understand the transcendental opulence of the Personality of Godhead. The
jnanis
, the non-brahma-vadis can not perceive varieties. "That perception is called mana-Bhuti . When we reached the state of jnana-mayi , we can understand the transcendental opulence of the Personality of God. " This map is also known as Mayi aisvarya .
In Vaikuntha and puri-dvaya -cities of Mathura and Dwarka Puri Puri-there opulence. Therefore, lilacs of Krishna in Mathura and Dwarka Puri Puri is known as aisvarya-mayi-lila . There, madhurya , sweetness, is covered by aisvarya , opulence. But vraja-lila is only madhurya , is full of sweetness. When we reached the state of jñanamayi , we can understand the transcendental opulence of the Supreme Personality of Godhead. In this state love is mixed with jnana and aisvarya . It is known as priti-sankucita or rati-sankucita , love constrained. But when it reaches the state of pure love, we can understand the transcendental form of Lord Sri Krishna, Lord Rama, etc. This pure love, prema , is why we have to toil. Prema is known as the fifth purusartha , the fifth goal of life, Pancam-purusartha .
loving exchanges between the Lord and the devotee begins when one follows the form of the Personality of Godhead, sri-vigraha nistha-rupadi . Especially in madhurya-rasa devotee follows the form of Krishna. This is particularly prema - gopi-prema, radha-prema , madhurya-rasa - which contains all Ratis - dasya , sakhya , vatsalya and madhurya - is exactly which Sri Chaitanya Mahaprabhu came to give.
The Srimad-Bhagavatam is the essence of all Vedas and Vedanta, sarva-vedanta-sara . All these issues are clarified in the Bhagavatam . A Rupa Goswami is known as rasacarya . Jiva Goswami is the tattvacarya . They are acaryas, authorities. In his Bhakti-rasamrta -sindhu (01/01/1945), Srila Rupa Goswami says:
svalpapi rucir eva bhakti-tattvavabodhika SYAD
yuktis your kevala Naiva yad asya apratisthata
Even a small taste by bhakti is a passport to understand the real nature of bhakti . Mere arguments are soundly based and do not contribute to a good understanding of bhakti .
Brahmanda bhramite kona bhagyavan jiva, jiva a lucky, someone who accumulated some ajñata-sukrti , Which has accumulated piety unknowingly seek sadhu-sanga and thanks to sadhu-sanga the jiva develop krsna-bhakti-ruci , a taste for hearing issues with the Lord. And so you understand bhagavad-bhakti-tattva . One can not understand bhakti-tattva if it adds to its own deliberations or material logic and arguments. In response to the question of Dharmaraj, Yudisthir Maharaja said ( Mahabharata, Vana-parva 313 117):
Tarko 'prathisthah srutayo vibhinna
nasav rsir yasya bhinnam
matam na dharmasya tattvam nihitam guhayam
Mahajana gatah yena sa Pantah
arid arguments are inconclusive. If the opinion of an eminent personality is not unlike the others, this is not considered a great sage. Simple to study the Vedas, which are extensive, you can not access the right path in which to understand religious principles. The solid truth of religious principles is hidden in the heart of a pristine, self-realized. Consequently, as confirmed by sastras , one must accept the progressive path advocated by the mahajanas whatever. You can not
Vedic establish the truth if they add material or logical arguments. If they do, the theme is turned upside down and become different, very different: srutayo vibhinna . For this reason there are many philosophies, many philosophies there. Philosophies are not pure, but invented their own ideas. For thinkers. All are based on suska-yukti , arid philosophy of logic and arguments material. They can not understand this suddha-bhakti-dharma-tattva . Rupa Goswami said that one can not establish [the tattva ] by using your logic material and arguments. Three
tattvas
In Caitanya-caritamrta (madhya 20,143), Mahaprabhu says:
Kahe sambandha veda-Taylor, abhidheya, prayojana
krsna, krsna.bhakti, prema, maha-dhana-tina
In Vedic literature, the central point of attraction is Krishna, and His service is our business. Reach the level of love for Krishna is the ultimate goal of life. Therefore, Krishna, Krishna service and love to Krishna, are the three great wealth of life.
In the Vedas are three truths, tri-tattva vede kaya. These three truths are sambhanda-tattva, abhidheya-tattva and prayojana-tattva. The sambhanda is Krishna, the abhidheya is krsna-bhakti, and is prayojana prema. Sambhanda means relationship. There is only one relationship, which is the relationship with Krishna. There is no other relationship.
The figure of Krishna has three curves, tri-bhanga -lalita , and are a reference to these three tattvas : sambhanda-tattva, tattva-abhidheya and prayojana-tattva. The first curve, bhanga , forms on the feet. The second curve is formed on the lips: the left hand of Krishna Radharani is tilted. The third curve is in the heart. First are the feet, representing sambhanda-tattva, the establishment of the relationship. The deity of sambandha-tattva is Madana-mohan. The second curve is on the lips, and represents abhidheya-tattva, bhakti . The deity of abhidheya-tattva is Radha-Govinda. The third curve, which is in the heart, represents prayojana-tattva, prema . The deity of prayojana-tattva is Radha-Gopinath. The Vedas offer three priceless assets: maha dhana tub. The jiva fortunate that achieves these priceless assets becomes rich krsna-prema and thus it will become really happy. Otherwise, can not be happy.
Everything you find in this material world is related to Krishna. This is called sambandha Krishna, the eternal sambandha . Bhaktivinode Thakur says: sei ta'sambhande knows how to love: the relationship that we establish is our eternal relationship with Krishna. Here in the material world are temporary relations, anitya-sambandha . These anitya-sambandha , material relations, we only inflict sorrow, misery and suffering. But if you set your perfect and eternal relationship with Krishna, then become happy. No more misery and suffering. This is sambandha-tattva.
The abhidheya described in the Vedas is bhakti. One must achieve this bhakti. The bhakti is kartavya , duty, of all jiva, jiva because each has a perfect loving relationship with Krishna. Bhakti svarupa is the eternal nature of living entities: Jiver 'svarupa' has, krsnera 'nitya-dasa' .
These three words, bhakta , bhagavan bhakti and from the verbal root "bhaj ." "Bhaja " means "serve." Bhakta means servant, servant of Krishna and Bhagavan means Sevya-vastu, the One who is to be served. Therefore, krsna-bhakti is the duty of the jiva and krsna-prema is the only prayojana , requirement or goal. So we say "loving service." When you offer service to Krishna, it must be loving service, no regular service: priti-mayi-mayi prema-seva ara-seva . You have to recognize that they are servants Krishna eternal. His duty is to provide service to Krishna, and that service should be priti-mayi, loving service. Love is indispensable. This is prayojana-tattva, prema .
The essence of the supreme deity
In the Vedas there are three tattvas and describes three places to the pastimes of Krishna: Krishna in Dwarka, Krishna in Mathura and Krishna Vrajabhumi. Krishna's Dwarka is complete, Krishna in Mathura is complete, and Krishna in Vrajabhumi is complete in absolute degree. Krishna
Vrajabhumi is nanda-nandana-krsna , the son of Nanda Maharaja, no vasudeva krsna-nandana-the son of Vasudev. The son of Vasudev is known as Vasudeva. He who is eternally kisora \u200b\u200bis the son of Yasoda and Nanda Maharaja. Kisora \u200b\u200b refers to a boy of eleven or twelve years. This kisora \u200b\u200b is a cowherd, and is very beautiful. He is svayam-bhagavan, the original Personality of Godhead. Nanda-nandana-krsna , the son of Nanda Maharaja and Yasoda-mata, is the essence of the Supreme Deity, bhagavatta-sara. All other aspects of the Godhead are His portion, His plenary portions or portions of their parts: amsa or kala . The yuga-avatara , purusha-avatara and guna-avatara are amsa and kala of Krishna, His servings. But ete CAMS-kalah pumas krsnas your bhagavan svayam - nanda-nandana Krsna, Yasoda-nandana krishna - is svayam-bhagavan, the source of all avatars. Reservoir
sweetness
Nanda-nandana Krsna, Yasoda-nandana krishna is madhurya-maya, madhuryaka-Nilaya. Madhuryaka-Nilaya means the reservoir of all madhurya of all types of sweetness. Krishna possess four types of madhurya : rupa-madhurya , the sweetness of His supremely beautiful figure, venu-madhurya , the sweetness of his playing the flute, rati-madhurya , the sweetness of His loving exchanges, and lilac-madhurya , the sweetness of His wonderful pastimes. These four types of madhurya only displays kisora-krsna . Not deployed any of His plenary portions or portions of their lots, or amsa kala. Therefore kisora-krsna-sara is bhagavatta , the essence of the Supreme Deity. For that reason in the Caitanya-caritamrta Kaviraj Goswami said madhurya-bhagavatta-sara: kisora-krishna is the quintessence of the Supreme Personality of Godhead. Do you understand you the meaning of this word, madhurya ? In English you translate it as sweet, but not enough. There is no equivalent word in English. The English is limited. The term sweet does not cover all its meaning. The appropriate word is madhurya . It is very sweet.
What is the rupa , how madhurya-rasa? This form is nanda-nandana-krsna , Yasoda-nandana-krsna in Vrajabhumi. He is svayam-bhagavan, the original Personality of Godhead. Who can understand madhurya ? Only a premi-bhakti . If you are not a premi-bhakti can not understand. Krishna exchanges with vrajavasis , Vrajabhumi residents, especially gopis are very sensitive and are based on pure love. In other forms of the Lord, svarupa , such exchanges do not exist.
Flute
How did Krishna appears in Vrajabhumi? Gopa-vesa , venu-kara, nava-kisora \u200b\u200b , cream-rod . That's the beautiful way of kisora-krsna . He is a young cowherd who holds a flute in his hand. Nava-kisora \u200b\u200b means nitya-kisora \u200b\u200b, a child always has an age of ten or twelve years. He never goes above that age. Each time he looks younger and younger: nityam-nava- Navay-manam. He is never the same and never gets old. This form nava-kisora \u200b\u200b is Vrajabhumi. In addition, venu-kara He holds a flute in his hand. This recorder does not bear in Mathura or Dwarka. Only Vrajabhumi carries. Prabhupada has written in meaning: [SB 3/10/1931] "The special importance in Vrajabhumi, Vrindavan, Krishna holds a flute in his hands." Thus only is Vrajabhumi Krishna Nilaya madhurya-, the reservoir of all madhurya . You will never find these madhurya in any other form of Krishna.
can give an example material. A man may encounter on the road with some friends or acquaintances. For each man will look a particular way. In the office, when his co-workers, the same man will have another kind of look. And at home, when with his family, wife and children, have a different appearance. All these appearances are different. The way the house is listed on svayam-rupa, the original form and is also purna-rupa, the full form. His most intimate exchanges are performed at home. You will not see such exchanges on the street or at work.
Similarly, a nitya-kisora \u200b\u200b of Krishna and His exchanges with Vrajabhumi residents are very close and loving. You can not find these exchanges in Mathura and Dwarka. That is not is not there and no exchanges.
The Prema ceiling
Vraja-prema is the ceiling prema, prema-parakastha , and the way that you see [Vrajabhumi] is purna-rupa, the more completely. This form is svayam-rupa, the original form of Krishna. These loving exchanges between premi-bhakti and Bhagavan are the mellow of love, rasa. In the brahman find no loving mellow. In impersonal Brahman there is no activity of any sakti, brahma-nihsaktika . Thus, there is no loving exchanges with brahman . The brahmavadis , impersonality, are dry, they have no loving exchanges.
The Lord has three kinds of events: brahman, and paramatma bhagavan. Brahmeti paramatmeti sabdyate bhagavan iti. In terms of paramatma only give activities maya-sakti and jiva-sakti. No activity svarupa-sakti, the internal energy. Therefore there is no loving exchanges with paramatma . activity svarupa-sakti are loving exchanges. Since svarupa-sakti is absent at the level of paramatma, no loving exchanges with paramatma. Paramatma only gives everyone a fair way, the karma-phala they deserve the fruits of their activities. Paramatma is in the heart as a witness. He is a witness of your activities and impartially gives the result of your karma: karma phala Pradana karuchi . Thus brahman and paramatma not rasa-svarupa have no mellow. In brahman paramatma and no happiness. In both experiments ananda-svarupa , but there is no happiness resulting from an active relationship. However, svayam-bhagavan , Vrajendra-nandana-krsna , madhuryaka-Nilaya-krsna , activity svarupa-sakti is fully operational. Krishna's amorous exchanges with vrajavasis and the loving exchanges with Krishna vrajavasis are activities svarupa-sakti. This vraja-prema is the ceiling of prema .
An ordinary child
So Krishna's rasa-svarupa . He is served by five Vrajabhumi shallow main holy , dasya , sakhya , vatsalya and madhurya . Yogamaya does everything you need for hobbies occur there, and that is for this reason that both the lover and the beloved can down rasa. There is reciprocity. It is not unilateral. To enjoy the rasa, Krishna, the omniscient Supreme Personality of Godhead, the influence of Yogamaya, acts as an ordinary child. That is the business of yoga-maya . Krishna, who is Vishvambara, the maintainer of the boundless universe, want to be kept by his father and his mother, Nanda Maharaja and Yasoda-mata. The brain material can not understand, but this is tattva. Therefore both, Yasoda-mata and Nanda Maharaja, say, "Oh, Krishna is my son. Krishna is my son. He is not Bhagavan "suddha-Vatsalya isvara-jnana nahi tara . Krishna also accept and act this way. He thinks: "I will be maintained by my father and my mother, Nanda Maharaja and Yasoda-mata." This is Laly-jnana. "
0 comments:
Post a Comment