Tag Archives: All-Attractive

Creation of the Universe

The 5th chapter of Srimad Bhagavatam’s Second Canto gives a fascinating, intriguing description of how the All-Attractive creates the primordial universe. Here is a footnote from the manuscript I am currently working on:

Text [2.5.]21 explains that the All-Attractive desires to be many, because its inherent nature is bliss – which is enjoyed in the form of love, which requires relationships, which requires multiple independent beings. The All-Attractive causes many beings to manifest from itself as a result of its own “magic” or mystical power (māyā) using three tools, time, destiny, and psychology.

Text 22 elaborates on this. It states the All-Attractive becomes the Puruṣa (a.k.a. Viṣṇu) to use these tools upon our “material world.” He uses time (kāla) as a catalyst to activate (vyatikara) the three qualities (guṇa). He then uses psychology (svabhāva) to stimulate evolutions (pariṇāma) within those qualities. “Psychology” refers to the various unique predilections and preferences of the various unique living entities who will populate the world. Then, the destiny (karma) that arises from the living entities psychological interaction with the three qualities causes the world to evolve out of the abstract realm and become the primeval form of the tangible universe (mahāt-tattva).


Enlightened by Krishna’s Kiss

I have finished the first draft of Chapter Four of Beautiful Tales of the All Attractive, Volume 2. I will celebrate by explaining a little bit about this chapter, and quoting you one of my favorite ślokas from it.

radha_and_krishna_love_and_longing_be53The Fourth Chapter of Śrīmad Bhāgavatam’s Second “Canto” is mainly about this:

King Parīkṣit asked Śukadeva Goswāmī to answer a question, “What is the most important thing to do, especially since I am about to die?” Śuka answered that in the first three chapters in such a complete and thorough manner that Parīkṣit and all who were listening were astonished. Parīkṣit did not want the discussion to end, even though his question had been completely satisfied, so he asked more questions.

Since Śuka had told him that he had enough time left in his life to be systematic and sequential in his approach to hearing about Krishna, Parīkṣit began by asking questions that are not inherently “intimate” or “advanced” yet nonetheless are fascinating, delightful, and essential for properly understanding the essential nature of Krishna. He asked several specific questions about how the universe exists, and admitted that it is basically impossible for anyone to answer such questions.

Śuka would then ask how he could be expected to reply properly, so Parikṣit explained that those who are intimately connected with the All-Attractive by the link of heartfelt devotion can comprehend the incomprehensible due to their direct proximity to the Divine.

Accepting this, Śuka set out to answer Parikṣit’s questions. He began by evoking his proximity to the Divine by glorifying Krishna and confirming that divine knowledge comes from his favor alone. One śloka he spoke towards the very end of the chapter (śloka 24) is a particular favorite of mine. I would like to share it with you.

My respects to the All-Attractive Son of Vasudeva. The affectionate souls who drink the delicate taste emanating from his lotus-like lips become full of knowledge and can create the Veda.

Śrīla Prabhupāda quotes Viśvanātha Cakravartī when explaining this śloka: On one level it refers to Vyāsa, Śuka’s father. On another level it can refer to Brahmā. On still another level it refers to the Gopīs, who become full of all artistic excellence and knowledge simply by receiving the kiss of Krishna.

Knowledge comes from the divine. It emanates from the mouth of the All-Attractive. Generally we think of words emanating from the mouth – and this is how Brahmā and Vyāsa received comprehension of the incomprehensible: by hearing the words spoken from the mouth of the All-Attractive. They then became capable of creating books of true knowledge: the Veda. But words are not all that emanates from the mouth. Kisses also come from there. The gopīs enjoy Krishna’s kisses, and thus they become infinitely surcharged with extremely powerful and abundant knowledge and expertise in all subjects – from philosophy to sciences to arts such as dance, music, cooking, poetry, cosmetics, fashion, etc.

We who are very low and ordinary souls also have the chance to taste Krishna’s kisses and become thus surcharged. But, in our thick stupidity we tend to ignore this opportunity or not pay much attention to it. How can we fools taste Krishna’s kisses? It is very simple – chant Krishna’s names, and Krishna then comes in contact with your lips. You are kissing Krishna!

Be aware of this intimatcy and you will become fully enlightened, like Vyāsa, Brahmā and the Gopīs.

“Hare Krishna”


Krishna-less = The Walking Dead

To celebrate completing the first draft of chapter 3, Beautiful Tales of the All Attractive, Vol. 2, I am posting an excerpt spoken by Śaunaka Ṛṣi.

20-24

“O Sūta, when we do not hear about the heroism of the Hero, our ear canals are just like snake holes. When we do not sing about the One Worth Singing About, we might as well have the tongues of frogs. When our head does not bow to the Liberator, it is nothing but a heavy burden, even if it is decorated with a silken crown. When our hands do not serve Hari, they are the hands of a corpse – even if decorated with glittering golden bracelets. When we do not look upon the forms of Viṣṇu our eyes are like the eyes of a peacock feather. When our legs do not move us to Hari’s sacred places, how are they any better than the legs of trees? If we mortals never touch the dust from the feet of the blessed devotees, we are like the walking dead. When we do not smell the scent of Tulasī from the beautiful feet of Viṣṇu we are nothing but a breathing corpse.

“Worst of all is an iron-clad heart that cannot be melted by all this. Even when it takes firm hold of Hari’s name, nothing happens. It does not melt and send forth emotions like tears in the eyes or hairs standing on end.”


Second Chapter, Second Canto – Finished

To celebrate finishing the presentation of the Second Chapter of the Second Canto – here is an excerpt, one of my favorite śloka from this chapter

35

Parīkṣit: These yogīs you described, how do they love the All-Attractive?

Śuka: They experience All-Attractive Hari by his qualities present within the core of all living beings.

Parīkṣit: What qualities?

Śuka: The qualities of consciousness. Yogīs know that they are conscious – they can see, experience, and comprehend. Everything they see, experience and comprehend also has this divine quality, consciousness. Thus they inferentially experience the All-Attractive divine everywhere.

krishna - the all attractive one


The Flaws of the Vedas (II)

After directly and indirectly compiling the four Vedas, the histories, their expansions, the Upanishads, the Mahabharata, and the Vedanta Sutra Vyasa still felt incomplete. The divine sage Narada Muni arrived to help him understand why. (This story is told in the Srimad Bhagavata Purana 1.5)

Nārada answered with the same direct honesty as before: “Basically, you neglected to voice the spotless fame of the All-Attractive. I think any such philosophical system is inferior, and cannot really satisfy anyone!”

Vyāsa would think, “But I did glorify the all-attractive throughout all my works!”

So Nārada continues, “O Best of Scholars, again and again you lauded morality and the like as being the true goals of life. Comparatively speaking, how much attention did you give to the greatness of Vasudeva’s son?”

Vyāsa was silent in the face of this truth.

Seeing his acceptance of the facts, Nārada spoke out even more strongly. “What is the use of all the words you have written!? No matter how wondrous or poetic such words might be, since they do not pronounce the fame of Hari – who purifies everything – I think your words are trash; playgrounds for the crows. Beautiful spiritual swans take no delight in them!

“If you would have given your words instead to pronouncing his all-attractive names and limitless fame you would have truly revolutionized the miseries of humanity! Even if each and every line would have been full of flaws, great souls would embrace them, listen to them, and sing them!”


Defining the Unlimited

18

Sūta said:

Oh! My unusual birth has now become meaningful, for I have this opportunity to serve the learned elders.  To speak intimately with great souls quickly purifies the faults and sufferings one is born into.

What is Sūta’s “unusual birth”? It may be literal, since the word sūta also refers to an unusual caste in which the father is a warrior (kṣatriya) and the mother an intellectual (brāhmaṇa). Members of this caste usually became bards and poets. Another reason Sūta’s birth is “unusual” and “faulty” is that his father, Romaharsana, insulted Krishna’s brother, Balarāma. He sees this opportunity to glorify Krishna and Balarāma the ideal way to atone for this undesirable element in his ancestry. Finally, everyone’s birth is “unusual” and “faulty” – for the soul ought not repeatedly change identities! Everyone’s misfortune in this regard will be quickly purified by discussing the stories we are about to tell.

19

Why? Because then one will proclaim the name of the singular refuge of those great souls, who is called “Unlimited” because his all-attractive potencies and excellent qualities are unlimited!?

Why is heart-to-heart conversation with great souls so spiritually purifying? It is because the topic of discussion invariably turns towards the Unlimited All-Attractive.

20

So how can anyone define the immeasurable qualities of he who rests upon the unlimited? The divine goddess ignores all those who petition her and, unrequested, serves the dust of his feet.

The potencies and qualities of the All-Attractive are unlimited. When we hear that “he rests upon the unlimited,” we envision Viṣṇu beyond the borders of the universe reclining on the sea-dragon named Ananta (“unlimited”). It is an image which communicates the fact that his very being exists on the foundation of infinity.

So how can anyone define or delimit Viṣṇu and his qualities by conversation? Still one is hopelessly attracted to the effort, much like the supreme goddesses, who ignore those who bring her presents and prayers, and instead flock unrequested to attend upon the outskirts of such discussions.

21

The water flowing from his toenails is collected by the creator (Brahmā), who uses it to honorably purify the destroyer (Śiva). Who else in the world besides the Lotus-Face could be worthy of the name and position of “All-Attractive”?

There are, truly, so many amazing people among humans and gods and others. But who is worthy of the title “All-Attractive”? It is only he whose face is like the most beautiful flower, whom the goddess flock to, whom the gods worship. We will hear a story much later in this tale, that Viṣṇu once took three cosmic strides. The third created a fracture in the shell of the universe, and the water from the ocean of causality streamed down from the polestar, through the Milky Way, and eventually onto the earth as the Ganges river. This is the water that “flows from his toenails.”

22

Those in love with him suddenly become very deep. Going beyond the embrace of their bodies they attain the highest perfections, in which nonviolence and tranquility are natural.

The purifying power of devotion of the All-Attractive is powerful and uniquely swift, “sudden.” Without such devotion one toils with great delay to develop good qualities like non-violence and tranquility.

23

You are like Aryamān, so whatever you ask I will grant. I will speak as far as my knowledge will allow. Birds fly as high as they can into the sky, like the learned towards Viṣṇu.

Aryamān is the Vedic god who empowers a man to ask a father for his daughter in marriage. It is a very difficult request to accept, because a father very dearly loves his daughter and feels very reluctant to entrust her care to anyone else. Therefore the would-be groom must appeal to Aryamān for divine help. One should give whatever is asked for in the name and with the sanction of Aryamān. Sūta considered the sages to be representatives of Aryamān, because their inquiries were so blessed and divine. Therefore he felt honor-bound to give them what they had asked for.

The sages, headed by the elderly Śaunaka, requested Sūta to tell them all about the All-Attractive son of Vasudeva, Krishna. Sūta says that it is impossible to properly describe Krishna because he is naturally unlimited in qualities and nature. He is All-Attractive. Our efforts to describe and comprehend Krishna are like the effort of a bird to fly in the sky. It is natural for the bird, and delightful – but still it is impossible for a bird to reach the limit of the sky.

The tales of the All-Attractive told by Sūta in this beautiful book, Śrīmad Bhāgavatam are sublime. They represent the intimate vision and realization of the most highly elevated souls. Still, Sūta admits that this book cannot define or delimit the Unlimited. This book will point our attention towards Krishna. Our consciousness then will absorb the downpour of blissful and enlightened energy radiating from him and thus become empowered to directly and impossibly comprehend the tangible reality of Śrī Krishna.

As a lightning rod attracts lightning, without creating or containing the it, this book attracts our consciousness to the All-Attractive. It is the greatest blessing of Indian thought. May we dive into it with wild joy and abandon.

This ends the introduction to Srimad Bhagavatam. From here the book itself begins, so we shall consider this the end of the first part, although traditionally that division is made one chapter after this.

Krishna and the gopis, from a Bhagavata Purana...

Krishna and the gopis, from a Bhagavata Purana manuscript c. 1760 . (Photo credit: Wikipedia)


We Want to Hear About All-Attractive Krishna!

SB 1.18.11

The sages said:

Sūta, may your life be smooth, gracious, unending and brilliantly famous! Your glorification of Krishna is just like the nectar of immortality for us mortals.

12

Smoke permeated us, body and mind, and confused our duties. But you are giving us the delicious honey made from the nectar of the lotus flower of Govinda’s feet.

13

What to speak of any mortal desire, not even paradise or enlightenment can compare to a moment’s intimacy with those who are intimate with the All-Attractive.

14

How could anyone who truly understands pleasure ever get enough of discussing he who is the singular haven of the greatest among the great souls? Even the masters of yoga, headed by Śiva and lotus-born Brahmā, cannot comprehend the endless qualities of he who is beyond quality.

15

You are among the greatest of the great souls whose singular haven is the foremost All-Attractive. You possess the knowledge to explain the completely pure and exalted activities of Hari. We are very eager to hear this!

16

Tell us the knowledge spoken by Vyāsa’s son, by which the great devotee Parīkṣit fixed his intellect upon liberation and was carried to the soles of the feet that are adored by the king of birds, Garuḍa.

17

Tell us every meaning of those utterly purifying words, wondrously establishing divine union, brimming with the activities of the Infinite, which magnify the bliss of devotees like Parīkṣit.


Death is not Frightening

SB 1.18.1

Sūta said:

By the kindness of All-Attractive Krishna, whose deeds are amazing, Parīkṣit certainly could not be killed in the womb by the blast from the weapon of Droṇa’s son.

2

But, rising from the anger of a priest, the Takṣaka dragon would take his life. He was never overcome by terrible fear, because his intentions were always fixed upon the All-Attractive.

3

Casting off all connections with the world, he attained realization of the true position of the Unconquerable. He left his body near the Ganges, as a student of Vyāsa’s son.

4

Those who delight upon the nourishment of discussing the Subject of Topmost Poetry shall never be confused when their time has come to an end. They will certainly remember his lotus-like feet.


The Love Affair Between Krishna and Mother Earth

SB 1.16.25

Dharaṇī said:

Dear Dharma, the four legs on which you stand spread happiness throughout the worlds. I will enlighten you about all that you have asked.

Dharaṇī refers to the earth as the thing that holds everything and everyone up.

The opulence and happiness we experience in life is equal to the amount of purity, simplicity, kindness and truthfulness we create. Previous ages have a higher standard of life because these four pillars of dharma are incrementally stronger during those ages.

26-30

Truthfulness, cleanliness, compassion, calmness, detachment, satisfaction, sincerity, introspection, restraint, austerity, fairness, learning…

Knowledge, dispassion, power, chivalry, influence, strength, principles, independence, expertise, beauty, steadfastness, and certainly kindness…

Ingenuity, gentility, good manners, willpower, vigor, strength, fortune, depth, dedication, faithfulness, fame, honor, modesty…

…The All-Attractive always has all these and many others great qualities. No one else can ever hope to possess such greatness. He is the flag of good qualities and the palace of beauty herself. I lament because I have just been robed of him; Now I see the ills of Kali in the world.

The world is full of so many serious problems, as Dharma summarized in his questions. But these problems only show themselves when Śrī Krishna is not seen. Therefore to most lamentable problem of all is to be without the company of Śrī Krishna.

31

I lament for myself, and for you too, and for the highest immortals, for the gods, for the forefathers, for the sages, for the saintly, and for people of all types and situations.

Mother Earth says here that without All-Attractive Krishna everything else that was once good becomes lamentable and pathetic. Morality is fruitless without the All-Attractive center. The higher and lower gods and ancestors are not worthy of worship nor have they any real power to bestow benedictions without the All-Attractive center. The sciences of sages become tangential, blurred and misled; the pursuit of saintliness is meaningless; the responsibilities of the stages of material and spiritual development (varnāśrama) are hollow without the All-Attractive center, Śrī Kṛṣṇa.

32

Everyone including even Brahmā spends many days struggling in hopes of obtaining her carefree glance. But she, Goddess Śrī, gives herself to the All-Attractive. Abandoning her home in the forests of lotuses she dedicates herself to lovingly caring for his blessed feet!

33

The soles of those beautiful feet decorated my body with their prints – marked with a flag, spur, thunderbolt and lotus – and so decorated my beauty excelled anything within the three worlds and granted me opulences seen nowhere else! Now he has left me… In the end I must have become too proud of my good fortune.

It seems to me that the earth possesses the highest parakīya-madhurya-rāsa relationship with Krishna. We who mistreat the earth – from careless litter to global pollution – seem to be committing a serious transgression towards such an elevated being. We should tend to the earth with affection, knowing the intimacy of her love for Krishna and the pain that she must now feel in separation from him.

34

He manifested his delightful body in the Yadu family to easily and independently rescue me from the extreme burden of hundreds of armies of demoniac. He empowered you to be free from the misery of your broken legs.

In the presence of Krishna, the earth became more beautiful, opulent and fertile than paradise. All things sought by the gods in heaven became easily available on earth. All faults disappeared. Even the broken legs of morality were restored and there was full abundance of purity, simplicity, kindness, and truthfulness.

Mother Earth reveals that when All-Attractive Krishna is present, everything blossoms even beyond its own fullest inherent potential, but in the absence of Śrī Krishna, everything withers – despite whatever potential might be weeping within it.

35

Oh, who can bear to be without that supreme man!? His glances, pleasant smile and sweet words dispel the composure and pride of proud sweethearts. My hairs stood up to celebrate the touch of his feet!!!

The foremost “proud sweetheart” is Krishna’s beloved queen Satyabhāmā. Mother Earth, however, harbored some special pride because although Krishna sometimes had to leave the company of women like Satyabhāmā his feet would almost never leave the bosom of the earth. Perhaps she rationalizes that it is this pride which made Krishna less attracted to her, and capable of leaving her company?

36

While Pṛthivī and Dharma were discussing Krishna in this way, the Philosopher-King named Parīkṣit arrived at the eastward Sarasvatī river.

Pṛthivī refers to the Earth as the great expanse which spreads from horizon to horizon and splits the vast sky.

 


Predictions for Kali-Yuga

SB 1.16.18

The god of morality in the form of a bull was moving on a single leg. He met the earth in the form of a cow under the shadow of grief, with tears covering her cheeks like a mother who has lost her child. He inquired from her.

19

Dharma said:

Good lady, are you alright? Why has the shadow of grief darkened the face of your soul? Are you ill, Mother? Are you remembering of a long-lost friend?

20-22

Do you lament for my broken legs? Because wicked people will eat you? Because of the drought that will strike you when sacrifices to the gods cease?

Do you cry for the unsheltered women and children of the earth, who will be left for monsters to devour? Or because priests will speak only words, while their behavior is fraudulent; abandoning spirituality in an attempt to gain political power? Or because the so-called kings, bewildered by bickering, will allow civilization to decline into a mob of creatures who wildly eat, drink, live, bathe, and have sex with anything, anywhere?

23

O mother, Hari descended to earth to lighten your heaven burden. Within yourself you must be remembering all the deeds he did to save you.

24

O mother, please tell me what is at the very root of your tears. Has fate, more powerful than the most powerful, dissolved your treasure and good fortune, which the gods themselves desired?

These are predictions of the conditions that always arise during kali-yuga: the Age of Quarrel.

  • “Broken Legs” – Dharma (morality) is held up by four pillars, or “legs:” truthfulness, simplicity, compassion, and cleanliness. In each age another leg is broken. The only leg that remains in Kali Yuga is truthfulness. During the age, this final pillar of morality gradually crumbles.
  • Meat eating. It is not a rampant and gluttonous staple of the human diet in any other age, especially not the consumption of beef.
  • Famine. Deserts will spread because the forces of nature are not respected, and the gods of nature are not worshipped.
  • Women and children left to fend for themselves. The strong will exploit and even rape the weak instead of protect them.
  • Fraudulent “saints.” So called spiritualists care only about gaining clout with kings and rulers and similar means of attaining political power and wealth.
  • Fraudulent “leaders.” They merely bicker and war amongst themselves while civilization falls into a rank mob of uncivilized debauchery.

Mother earth certainly must cry about such things, but in truth the Kali-yuga is just one of the four seasons, just like winter. Winter is disturbing every time it comes, but is not the source of the soul wrenching lamentation dharma witnessed upon her face. Something else is at the root of her tears.

It is only once in every 1,988 Kali-yugas that Śrī Kṛṣṇa descends personally to the earth. (It happens once in every day of Brahmā, approximately at noon in his time-scale. The interval between one noon and the next for Brahmā holds the same duration of moments as 2 sets of 14 intervals called manvantara, each of which holds 71 divya-yugas – in which there is one Kali-yuga. In years, it is equivalent to more than 8.6 billiion.) The advent of the All-Attractive upon the earth is such a treasure of good fortune that the gods of paradise line up to incarnate on earth to take part in it. This amazing event has just come to a close, and thus the dark shadow of lamentation falls heavily upon the soul of the Earth. That is the root of her depression.


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