Tag Archives: spirituality

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.

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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.

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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!

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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.

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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.


Facing Death with Integrity

1.13.12-13

To answer the moral King’s questions, Vidura fully described all his experiences, one after another, leaving out the destruction of the Yadu dynasty. “Disturbing, painful things find us on their own, I need not tell him.” Compassionate Vidura could not bear to see their grief.

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With the intention of benefiting his elder brother and bringing happiness to all, he stayed with them for some time, and was well treated with all amenities like a god.

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While Yama was cursed to spend one hundred years in the body of a śūdra, Aryamā administered his duties of appropriately punishing the sinful.

Possibly this verse was directed by Sūta towards a question from the audience of sages, “Since Vidura is the incarnation of Yama, why was there no disturbance in the process of death, as there usually is whenever Yama leaves his post?”

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Vidura saw that Yudhiṣṭhira’s kingdom was regained, there was a grandson to carry on the dynasty, and all the brothers were taking good care of the citizens, enjoying life with paramount opulence.

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Those who are attached to these sorts of enjoyment become intoxicated and lost in them. Unseen, time’s supremely powerful doom creeps up on them.

Vidura thought of his brother, Dhṛtarāṣṭra, in this way.

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Recognizing this, Vidura went to Dhṛtarāṣṭra and said, “King! Get out right now! Look! What you fear most is on the threshold!

Shocked, Dhṛtarāṣṭra asks, “What is it!?! What horrible doom approaches!?”

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“There is no escape for anyone at any time! O Powerful One, it is the doom of the all-powerful that comes to all of us.

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“It will overtake you and steal from your clinging grasp the thing you most adore: your very life! What else!? What of your wealth and so on!?

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“Your father, brother, protectors and sons are all dead. Your own life is spent, and you are in the grip of old age. Yet you live on in someone else’s home?

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“From the beginning you were blind. Now your hearing and memory are crippled, too. Your teeth rattle and your stomach limps. Cacophonously you cough up phlegm.

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“Aho! How people desperately cling to their hopes for life!!! Like a groveling dog you now eat the scraps left to you by Bhīma.

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“You set fire to their home, gave them poison, and degraded their wife! You stole their lands and wealth! …Now you must live on their charity?

Will we sink to any humiliation to cling to the rotting, decrepit old body? Our will we proudly and bravely cast it off when it is worn out?

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“Your body clings to life like a pitiful miser; yet still dwindles against your will, like old clothing.

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“If you really want what is good for you, free yourself entirely from all these bonds. Go someplace unknown and cast off your body. Such a man is called wise.

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“The best person is he who becomes detached from this world and gives up his possessions and life with his very self wholeheartedly fixed upon Hari. It doesn’t matter if it is due to his own inspiration or the inspiration given by someone else.

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“Therefore go northward. Tell no one where. Very soon the time is coming when humanity will diminish.”

Even if the old man could live on, all he would see is the decrepitude of Kali-Yuga, which was on the verge of beginning.


Krishna’s Lust & Divine Ignorance

1.11.34

So, without fighting he inspired the kings (who were creatures that burdened the earth by hording powerful armies) to hate and kill each other, just like fire in the bamboo.

Kṛṣṇa is transcendental. What does that word mean? Trans- means across, -scend means movement, so the word means “a thing which moves across.” Specifically it indicates a thing which operates within a certain boundary, without being bound to or originated by anything within that boundary. When Krishna “incarnates” he operates within a field that ordinary material senses and minds can perceive and comprehend. Although moving within these boundaries, he is not bound within them and does not originate within them.

The wind is transcendental to a forest. It moves through the forest. It can be perceived within the forest. It causes things to happen within the forest, but it is not a product of the forest. In a bamboo forest, many of the reeds get brown and dry. When the winds come, friction between these reeds causes a huge fire. The green reeds survive because the fire burns very quickly. The brown reeds turn to ash and fertilize the ground.

What caused the fire, The wind?

In a sense, yes, but the wind is transcendent to the forest.

Friction?

Perhaps, but friction is dependent on the wind and the density of the dry reeds.

The real cause of the fire is the brownness of the bamboo itself. Similarly the real cause of all the kings dying in the Mahābhārata war is their own foulness. Our own deaths and misfortunes are also not caused by random fate. Fate is merely the friction enabled by the abundance of brown reeds in our mentality. As for God, his part in our suffering or fortune is extremely remote. He is merely the wind that blows impartially everywhere. The real cause of our misfortunes is not being “green bamboo,” not being rooted into the soul of divinity. Misusing our freewill to uproot ourselves from our true nature, we become dry and brown – and it is then only a matter of time before we are burnt.

The theme that Sūta will continue to present is that Kṛṣṇa is transcendental to all the effects caused within human perception.

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He appears in the human world by his own magic. He enjoys amidst a host of jewel-like women, who are the All-Attractive energy.

Krishna is transcendental to the human world. How then does he fit inside it?

By his own all-powerful magic (sva-māyā).

What does he do in the human world?

He enjoys!

How?

He becomes the cynosure of a necklace made of jewel-like females (strī-ratna-kūṭastha).

Ordinary sexuality!?

Yes and no. Ordinary sexuality dimly reflects the external appearance of this necklace; but in truth these women are the direct All-Attractive Energies (bhagavān-prākṛti), the divine goddesses, eternal manifestations of the fullness of the Absolute All-Attractive Being.

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Their limitlessly exciting and pure emotions expressed through lovely smiles and flirtatious glances overpower cupid himself, who gives up his bow. But the schemes of these utmost intoxicating women never could overpower his senses.

A human male reflexively drools and stupefies over a highly attractive woman out of an involuntary need to fulfill an inner hunger. The All-Attractive Male does not at any time relate to women in this manner, although his legendary pastimes with women crush any playboy or “Don Juan” into shameful dust. The All-Attractive male is exactly opposite to the material imitation of manhood. The deeds of the All-Attractive result from an overflowing of his inner self-satisfaction, a desire to amplify his pure and natural bliss by sharing it in infinite ways with infinite other beings.

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So many ordinary people think that the unattached is attached. Ordinary people are tied up in ignorance and stupidity, and they think everyone else must be just like them.

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This is the mastery of the master: Although situated within his energy, he does not merge himself with it but remains always fixed within his true self. This is also true of the wise who take shelter of him.

Godhead can most certainly operate in names and forms and deeds which the human mind can perceive and comprehend, but this does not mean that in doing so he becomes limited to those names, forms, and deeds! There is so much chatter about Krishna from the pens, keyboards and mouths of trolls. Such is not kirtan. We have confidence that we can come to understand and realize the All-Attractive by hearing from Śrīmad Bhāgavatam, not from loudmouths who cannot grasp the simple algebras of transcendence.

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They think he is weak and foolish, secretly led around by women. Their opinion about The Husband is of no importance! He is the Supreme Master!

This verse has another implication: “Kṛṣṇa’s wives, although knowing that their husband is the supreme controller (bhartuḥ īśvaram matayaḥ yathā), still treat him as if he is a weak, simple, submissive man (abalāḥ mūḍhāḥ strainam ca) as they lead him around in private affairs (anuvratam rahaḥ).

In a philosophy class I once took in college I encountered some sort of Zen saying, “In the beginning a teapot is a teapot. In the middle a teapot is not a teapot. In the end a teapot is a teapot.” It is appropriate here. Fools do not treat Kṛṣṇa as Godhead; the enlightened do; but the most enlightened again do not.

Fools do not treat Kṛṣṇa as Godhead because they are bewildered by ignorance and are so egotistical that they think everyone, including Kṛṣṇa, must be fundamentally just like them. The enlightened are not burdened by this ignorance, so they treat Kṛṣṇa as Godhead. But the fully enlightened become intoxicated by the universal desire to amplify the infinite all-expansive bliss of Kṛṣṇa, and thus submerge themselves into roles within the Divine Play. The Queens of Dvārakā take the roles of Kṛṣṇa’s wives.

Here is another way to understand it. The all-powerful awe-inspiring stature of Godhead is like a huge mountain. Blind men cannot see it. The sighted can. But when there is a flood of divine bliss, the mountain submerges. The greater the divine love, the higher the flood. In the topmost divine lovers the mountain is entirely submerged. The mountain, however, never ceases to exist.