Vishnudut1926: Brahmacarya of Shree Krishna - Part 01 - The Story from "Gopala-Tapani-Upanishad"

суббота, 22 июня 2013 г.

Brahmacarya of Shree Krishna - Part 01 - The Story from "Gopala-Tapani-Upanishad"

The story about Brahmacarya of Bhagavan Shree Krishna can be encountered in "Gopala-Tapani-Upanishad", "Garga-Samhita" and in the Darshans of Vaishnava-Acharyas and Saints, but the majority of people still does not know it.

This story is Upanishadic and it is very significant for understanding the real character of REAL Shree Krishna.

And the REAL Krishna is Acintya-ParaBrahman, but not an ordinary boy, who steals butter in Vrindavan.

One should learn by heart, that in reality Shree Krishna does not need Rasa-Leela at all and that in reality Shree Krishna is Maha-Tyagi. (amendment 21:59 03.07.2013 - actually, Shree Krishna is not only Maha-Tyagi, but Maha-Bhogi too and my words about Bhagavan Shree Krishna, Who does not need Rasa-Leela are false, because Bhagavan Shree Krishna is EkaRasa and Bhagavan Shree Krishna unifies even the most contradictory traits in His Own Person - this Siddhanta is discussed in "Satwata-Tantra" and in "Shree Vishnu-Purana").

I will dwell on 2 variants of this story.

The first variant is from "Gopala-Tapani-Upanishad", the second one is from Madhurya-Khanda of "Garga-Samhita".

The third part of this article will be entirely dedicated to the purport of this story by Purna Purushottama Shree Shreemad NarayanSwami from "Vachanamrita" ("Vachanmrut").

The following are the verses from "Gopala-Tapani-Upanishad" and the words of Shree Sheemad Durvasa Muni need special heed here and, speaking from the deep of the heart, these words should be memorized and ought to be contemplated upon every day.

There is a mayavadic verse (40) in this part of "Gopala-Tapani-Upanishad", it is for the deception of demons, so one can just ignore it.

"Gopala-Tapani-Upanishad", Uttara-Tapani from the translation by Swami B.V. Tripurari.

1. Once the passionate cowherd women of Vraja spent the night with the cowherd Krishna, who is the Supreme Lord of all. In the morning, they engaged in a conversation with him as follows:

2. [The gopis said:] To which brahmana should food be given?

3. [Krishna answered:] To Durvasa.

4. [The gopis said:] How will we be able to cross the Yamuna’s waters to achieve our goal?

5. [Krishna answered:] Just say that Krishna is a brahmacari, and the river will give way.

6. By remembering me, one can ﬁnd the bottom of the unfathomable.

By remembering Me, an impure person is puriﬁed.

By remembering me, one who is unregulated adopts a regulated life.

By remembering Me, one who is ﬁ lled with desire becomes desireless.

By remembering me, one unlearned in the Vedas becomes learned.

7. As soon as they heard these words, the gopis remembered the ﬁery-tempered son of Rudra (Durvasa) and, doing as Krishna had told them, crossed over the Yamuna. Upon their arrival at that great sage’s most sanctiﬁ ed hermitage, they offered him their obeisances.

8. They gave the brahmana a most desirable sweet rice pudding with clariﬁ ed butter. Durvasa happily ate the sweet rice, then gave the girls his remnants and blessed them before giving them permission to return.

9. [The gopis asked Durvasa:] How can we cross the Yamuna to get back?

10. [The sage said to the gopis:] Think of me as having eaten nothing but durva grass and the river will make a path for you.

11. The best among the gopis, Gandharvi, spoke to the sage after considering several questions with the other gopis.

12. [Gandharvi asked:] How can Krishna be called a brahmacari? And how can you be said to be a fasting sage?

13. Having made Gandharvi their spokeswoman, the other gopis simply stood behind her and remained silent.

14-15. [Durvasa answered:] Sound is the quality present in space. The atma is distinct from both sound and space. Space is situated in that atma, and the atma is in space. That very same space, however, does not know the atma. Since I am verily that atma, how can I be considered an enjoyer?

Touch is the quality associated with the air. The atma is distinct from both touch and air. The air is situated in that atma, and the atma is in the air.

The air, however, does not know the atma. Since I am verily that atma, how can I be considered an enjoyer?

Form is the quality present in ﬁ re. The atma is distinct from both form and ﬁ re. Fire is situated in that atma, and the atma is in ﬁre.

Fire, however, does not know the atma. Since I am verily that atma, how can I be considered an enjoyer?

Flavor is the attribute of water. The atma is distinct from both ﬂavor and water. Water is situated in that atma, and the atma is in the water.

The water, however, does not know the atma. Since I am verily that atma, how can I be considered an enjoyer?

Scent is the attribute of the earth. The atma is distinct from both scent and earth. The earth is situated in that atma, and the atma is in the earth. The earth, however, does not know the atma. Since I am verily that atma, how can I be considered an enjoyer?

16. It is the mind alone that considers itself the enjoyer of sense objects, because it alone grasps them.

17. In the realization that everything has become the self alone, how can the self think itself the enjoyer, and of what?

Where indeed will the self go?

In consideration of this, how could I, being that self, be the enjoyer of the sense objects?

18. This very Krishna, who is your most dearly beloved, is the cause of both bodies.

19. There are two beautifully plumed birds making their home in this body, which, like a tree, is meant to be felled.

The lesser of the two is the fragmentary portion of Brahman who enjoys and suffers; the other is merely an observer.

They are thus enjoyer and nonenjoyer. The former is the enjoyer; the latter, the nonenjoyer, is Krishna.

20. Whereas we understand neither knowledge nor ignorance, he is distinct from both knowledge and ignorance. How can one who is knowledge in essence be a sensualist?

21. A sensualist is one who desires sense gratiﬁ cation with a yearning to enjoy. A nonsensualist is one who desires sense objects without any such motivation.

22. He is beyond birth and old age, immovable, and unseverable. He is situated in the effulgence of the sun. He resides among the cows, herds the cows, and associates with the cowherds.

He is found in and gloriﬁed by all the Vedas. He enters into all living beings and brings them life. That person is Krishna, your Husband.

23. Gandharvi then asked: How did Gopala come to take birth among us cowherds?

And how did you, O sage, come to recognize him for who he is?

What is his mantra? What is his place, and how did he take birth as the son of Devaki?

Who is his older brother, Rama?

By which rituals should this Gopala be worshiped?

And how could this cowherd, who is the soul of all and is beyond material nature, have descended onto this earth?

24. Durvasa answered: In the beginning, only Lord Narayana existed.

The worlds were contained within him, interwoven in him like the thread in a cloth. Born in the lotus of his heart, Brahma performed austerities until Narayana awarded him a boon. Brahma asked for permission to pose any question he chose and Narayana granted him this wish.

25. The lotus-born then began his inquiries: Among all avataras, which is paramount?

By which avatara are the people of the world and the gods most pleased?

And by remembering which avatara does one become liberated from the cycle of birth and death?

How can such an avatara be considered to possess the characteristics of Brahman?

26. Lord Narayana then answered Brahma: Just as on the peak of Mount Meru there are seven heavenly or wish-fulﬁ lling (sakamya˙) cities, similarly, on the surface of the earth there are also seven cities, some of which are sources of sensual enjoyment, others that are sources of liberation and freedom from desire.

Of these, the city of the cowherds, Gopala Puri, is directly Brahman itself.

27. This Gopala Puri bestows both sense enjoyment and liberation on all the gods and the inhabitants of this world. Just as a lotus ﬂower sits on a pool of water, so Mathura is situated on this earth, ever protected by Vishnu’s sudarshana discus. Therefore, Mathura is verily Gopala’s city.

28. That abode of Gopala is surrounded by twelve forests.

The ﬁrst is the largest and is therefore known as Brhadvana (great forest).

The second is named Madhuvana after the demon known as Madhu;

the third is known as Talavana for the tala palm trees that ﬁll it;

the fourth is known as Kamyavana because it fulﬁlls desires;

the ﬁfth is Bahulavana, the forest of Bahula;

the sixth is Kumudavana, the forest ﬁlled with kumuda ﬂowers;

the seventh is Khadiravana, the forest of khadira trees;

the eighth is Bhadravana, the forest of bhadra trees;

the ninth is Bhan∂iravana, the forest of bhandira trees;

the tenth is Shrivana, the forest of Lakshmi;

the eleventh is Lohavana;

and the twelfth is Vrndavana, the forest of Vrnda.

29. In the midst of these deep forests, gods, humans, Gandharvas, Nagas, and Kinnaras sing and dance together.

30. The twelve Ådityas, eleven Rudras, eight Vasus, seven sages, Brahma, Narada, and Shiva lingas, such as the ﬁve Vinayakas, Vireshvara, Rudreshvara, Ambikeshvara, Ganeshvara, Nilakantheshvara, Vishveshvara, Gopaleshvara, and Bhadreshvara reside there.

Altogether, there are twenty-four lingas including these.

31. There are in fact only two forests in Mathura.

These are named Krishnavana and Bhadravana.

It is within these two forests that the aforementioned twelve forests, some of which are pure and holy and others of which are most pure and holy, are contained.

The gods live there, and the perfected souls attained their perfections there.

32. In the forests of Mathura, Krishna is present in different forms.

Rama’s form as Rama-murti, Pradyumna’s form as Pradyumna-murti, Aniruddha’s form as Aniruddha-murti, and Krishna’s form as Krishna-murti are all present.

In this way, twelve different forms of Krishna are present there.

33. The ﬁrst of these twelve forms is worshiped by the Rudras,

the second by Brahma,

the third by the sons of Brahma,

the fourth by the Maruts,

the ﬁfth by the Vinayakas,

the sixth by the Vasus,

the seventh by the seven Åshis,

the eighth by the Gandharvas,

the ninth by the Apsaras.

The tenth is invisible,

the eleventh has gone to the Vaikuntha abode,

and the twelfth is on earth.

34. Those who worship any one of these forms will conquer death and attain liberation. They conquer over the threefold miseries, suffering in the womb, and suffering during birth, old age, and death.

35. There are a number of verses in this connection: Coming to the lovely land of Mathura, which is always frequented by Brahma and other gods and protected by the Lord’s weapons—the conch, discus, mace, bow, and various clubs—[one is fulﬁlled].

36. The powerful Lord Krishna resides there eternally with his three expansions, Rama, Aniruddha, and Pradyumna, and his Shakti, Rukmini.

37. The one is verily made up of four words that are derived from the elements of the syllable OM.

38. Therefore, in the consciousness that “I am the divine Lord beyond the mode of passion,” one should meditate on the self, [thinking], “I am Gopala.”

39. Such a person enjoys the liberated state. He attains the status of Brahman. He becomes a knower of Brahman.

40. He who from the very beginning of creation takes the living entities, known as the gopas, as his very self is verily Gopala.

One should think: The truth is identical with the sacred syllable OM, and I am he. I am he who is the Supreme Brahman, the essence of whom is Krishna, whose only form is one of eternal bliss. That Gopala is the unobstructed Supreme Truth.

Thinking, “I am he,” one should take control of the self and concentrate the mind. One should then meditate on the self, thinking, “I am Gopala.” Verily Gopala is unmanifest, inﬁ nite, and eternal.

41. O Brahma, I will remain forever in Mathura, surrounded by my symbols—the conch, discus, club, lotus, and ﬂower garland.

42. O Brahma, by remembering me with a devoted heart as the universal form, the supreme form of effulgence, who is yet devoid of form, you will certainly attain that supreme abode.

43. Or simply by residing in the region of Mathura in Jambudvipa and worshiping my Deity form, one becomes most dear to me.

44. The Deity form of Krishna situated in Mathura is to be always worshiped by you. People worship me in four ways according to their qualiﬁcations.

45. In this world, the most intelligent people following the principles of religion for the age will worship Gopala and those born after him, such as his brother Rama and Rukmini for whom he has great affection.

46. I am Gopala, unborn and eternal. I am the everlasting Pradyumna. I am Rama and I am Aniruddha. The wise man thus worships the atma.

47. Those living in the forests of Bhadravana and Krishnavana should worship this form of the Lord without material desire by personal religious principles, which I myself have enunciated in their various divisions.

48. Even those who are without any direction in these religious principles and who are swallowed up by the argumentative character of this age may still reside in Mathura if they are devoted to me.

49. My devotee is dear to me just as you are to your sons, Rudra is to his associates, and I am to Lakshmi.

50. Then the lotus-born asked: How can four Deities make a single God? And how does the single syllable OM, which has been explained as being unique in the shrutis, become fourfold?

51. Narayana answered: Originally there was only one truth without a second. That was Brahman.

From that Brahman came the unmanifest and indestructible syllable OM.

From that indestructible sound vibration came the mahat-tattva.

From the mahat came the ego.

From the ego, the ﬁve tanmatras, or sense objects; from them, the elements.

The imperishable sound OM is covered by the elements.

52. I am imperishable.

I am OMkara that never grows old, dies, or knows fear.

I am immortal.

I am verily the fearless Brahman.

Therefore, I am liberated and indestructible.

53. Brahman is pure existence, the universal form, and light. He is all-pervasive and one without a second, but through Maya he becomes fourfold.

54-55. The son of Rohini, Rama, comes out of the ﬁrst part of the pranava, produced from the letter "A". Pradyumna, who is composed of ﬁre, is produced from the vowel "U".

Aniruddha is identiﬁed with the prajna state and is produced from the letter "M", the third element of OMkara. The half syllable that cuts off the vowel is Krishna, in whom the entire universe is seated.

56. Having Krishna as her essence, Rukmini is the basis of the material nature (Mula-Prakrti) and the creator of the universe.

Based on the revealed knowledge (Shruti) arising from the questions of the women of Vraja and also on account of her being associated with Brahman, Krshna’s Shakti (Rukmini) is identiﬁed with pranava by the Brahmavadins.

57. Therefore, Gopala, in whom the entire universe is situated, proceeds from the OMkara.

58. Those who are knowledgeable about Brahman utter the syllable "KLIM" in the understanding that it is one with OM.

All who meditate on me, especially those in the land of Mathura, enjoy the state of liberation.

59. One should visualize me situated on a blooming, eight-petaled lotus in the heart and meditate on my feet, which are marked with the divine signs of the ﬂag and parasol.

60. [Meditate on me] with the sign of Shrivatsa on my chest, with the effulgent Kaustubha jewel over my heart, and holding with four arms my weapons and symbols: the conch, discus, bow, lotus, and mace.

61. [One should meditate on me] decorated with armbands, a beautiful garland, an effulgent crown, and dangling, dolphin earrings.

62. One should always meditate on me in this effulgent form, which is beautiful and awards fearlessness to my devotees. Or, alternatively, one should meditate on my form holding a ﬂ ute and buffalo horn.

63. The name Mathura has been given to this land because the manifest essence of the knowledge of Brahman, by which the entire universe has been churned, appears there.

64. The blooming lotus is the earth and is identical with the universe; it grows from the waters of the ocean of saµsara and is dwelt in by the eight lords of the directions. It exists in my mind.

65. The feet of that universal form are said to be both above and below. The splendors of the sun and moon are the divine ﬂ ags that decorate them, and Mount Meru is the golden staff holding up the parasol, Brahmaloka.

66. Both my form and the universal form have their identifying marks, such as the Shrivatsa.

Therefore, I am known to the philosophers of Brahman by the name Shrivatsa-Lanchana.

67. Those who accept that I am God (as the Virata-Rupa) say that the word and the power of the Lord to illuminate, from which the sun, ﬁre, speech, and the moon have their beginnings, is the kaustubha jewel.

68. The material ego (ahankara) and the modes of goodness, passion, and ignorance are the four arms [of my Universal Form].

The hand that holds the conch shell, which is identiﬁ ed with the ﬁve elements, represents the mode of passion.

69. The mind, whose nature is exceedingly like that of a child, is said to be the Universal Form’s discus.

The Original Energy, known as Maya, is his bow, Sharnga, and the universe is the Lotus situated in his hand.

70. The original knowledge is to be known as the Mace, which is always situated in my hand.

My arm is decorated with divine armlets, praised by the residents of the transcendental world, which are the three goals of life: dharma, artha, and kama.

71. O Brahma, my neck is said to be free of material qualities.

It is encircled by my unborn, original energy, which your mind-born sons call a garland.

72. They also say of me, whose Divine Form is unchangeable, that I am the Crown.

My earrings are the supreme aspect of the mutable world.

73. The dear devotee who constantly meditates on me in this way will attain liberation. Once he is liberated, I most certainly give myself to him.

74. O Brahma, all that I have spoken to you regarding the two types of form, Saguna and Nirguna, will come to be.

75. The lotus-born Brahma asked:

How is it possible for the manifest Murtis of the Lord that were previously mentioned to have ornaments?

And how do gods such as the Rudras, Brahma, the sons of Brahma, the Vinayakas, the twelve Adityas, the Vasus, and the Gandharvas worship them?

Which Murti returns to his own abode and which remains after disappearance?

Which murti do human beings worship?

76. Lord Narayana said to Brahma: The twelve originally unmanifest forms are present in all worlds, among all gods and all humans.

77. I am worshiped by the Rudras in my form as Rudra, on Brahmaloka as Brahma, to the gods as God, to humans as a human.

Among the Vinayakas my form is that of the remover of obstacles, Ganesha;

to the Adityas I am light;

to the Gandharvas I appear as a Gandharva;

to the Apsaras I appear as Gau, whose Form is revealed in song;

to the Vasus I appear as the desirable Vasavi;

and after I disappear, I then appear in the invisible form Aprakashini [or the form that sometimes reveals itself, Prakashini].

78. The Murti that is sometimes manifest and sometimes unmanifest remains in his own abode.

His forms, whether human or in the modes of ignorance, passion, or goodness, are the embodiment of spiritual realization and joy, and are permanently situated in Bhakti-Yoga, exclusively characterized by eternity, knowledge, and bliss.