LOVE FOR THE LORD IS THE ETERNAL RELIGION, de Krishna Devi
Pure love is the eternal function of the soul. Though differences may exist that religion which aims at true love is the real religion. We should not quarrel over external differences. If the goal of a religion is pure love, then all else is adjusted. Atheism, skepticism, polytheism, materialism, pantheism, and impersonalism are by their nature contrary to love.
Krishna-prema and its Characteristics
Such pure love is love of Krishna. The characteristic of love is that it resides in one entity and takes another as its object. Prema cannot exist without ashraya, the abode of love, and visaya, the object of love. The abode of prema is the heart of the living entity. The object of prema is Krishna alone. When completely pure prema arises, then the aspects or qualities of the Lord that one worships such as brahma-tva, the all-pervasiveness of the Lord; ishvara-tva, the aspect of the Lord as the Supreme Controller; and narayana-tva, the aspect of the Lord as the Supreme shelter of all living entities, are seen in their completeness in sri-krishnera-svarupa - the form of Krishna. On reading this book and understanding the concept of prema, this will be understood.
A person who argues just on hearing the name of Krishna is cheated of the real truth. Quarrelling about names is of no value. A person will naturally obtain a name of God suitable for his purposes.
The Srimad-Bhagavatam Speaks of Eternal, True Religion
The sweet qualities of Krishna as described in the crown jewel of scriptures, Srimad-Bhagavatam, were the personal realization of Vyasadeva through his spiritual vision. By following the instructions of Narada, Vyasadeva obtained devotional trance and saw the form of Krishna. Vyasadeva then described the sweet qualities of Krishna, for he realized that by developing devotion to the form of Krishna the living entities could drive away all forms of lamentation, illusion and fear.
Perception in Knowledge and Perception in Ignorance
Upon hearing or reading about Krishna and His sweet qualities, living entities will come to understand Him in two different ways according to their nature:
1) vidvat-pratiti - understanding in knowledge;
2) avidvat-pratiti - understanding without knowledge.
Even when Krishna is personally present and can be seen with mortal eyes, these two types of people will see Him in two different ways. The avidvat-janas see Krishna with jada-buddhi, mundane intelligence, and the vidvat-janas see Him with knowledge. If a person desires to learn more about these two types of perception, he may study the Sat-sandarbhas, Bhagavatamrita, and Sri Krishna-samhita under a competent authority. It is impossible to elaborate on this subject here. Briefly, vidvat-pratiti, realization in knowledge, may be described as realization under vidya-shakti, the knowledge potency of the Lord, and avidvat-pratiti, understanding without knowledge, may be described as an understanding of the Lord under the influence of ignorance.
If someone tries to understand Krishna through avidvat-pratiti then many controversies will arise. But if Krishna is understood through vidvat-pratiti there is no chance of any disagreement. Those interested in spiritual development should unhesitatingly accept vidvat-pratiti. What is the point of understanding through avidvat-pratiti and thereby falling into argument and confusion? In this way one will lose sight of the goal of life.
Knowledge Brings Inner Happiness Whereas Ignorance Brings an Impersonal Conception
I have given some idea about vidvat-pratiti. Vidvat-pratiti is possible for those persons who can give up material conceptions and conceive of spirit. They can then perceive Krishna with their spiritual eyes, hear His pastimes with their spiritual ears, and relish Krishna completely with their spiritual taste buds.
Krishna's pastimes are completely non-material. Although Krishna can, by His inconceivable potency, become the object for the material eye, by nature He is not perceivable by material senses. Although during His manifest pastimes Krishna is perceived by the material senses, only those who have vidvat-pratiti obtain the genuine fruit of Krishna's association. Normally, avidvat-pratiti operates. Thus most people understand Krishna as a temporary being, subject to birth, growth and decay. By avidvat-pratiti a person thinks that nirvisesha, the impersonal state devoid of qualities, is truth, and the savisesha, the personal state of God with qualities, is material. They conclude that since Krishna has qualities He is therefore material.
Beyond Reason and Logic
Understanding the Supreme Truth is not a matter of mundane logic. How can the limited intellect of man operate in relation to the unlimited Lord? But in addition to the logical faculty the jiva also possesses an innate devotional element, and through devotion, bhakti, the supreme truth can be understood and relished. What is known as vimala-prema, pure love, is the first fruit of this bhakti, and achieving that Krishna bestows His mercy in the form of the vidya-sakti, revealing Himself through knowledge to the jiva (vidvat-pratiti).
The Form of Krishna is the Most Suitable Object for Pure Love
Of all the modes of worshipping God in the world, that mode which is directed toward the form of Krishna is the only mode ideally suited for pure love. Pure love cannot be employed for worshipping Allah according to the Muslim scriptures. Even the Lord's dear prophet could not see Allah's form, for although the Lord is friendly He remains at a distance from the worshipper due to the conception of God as master. The concept of God in the Christian faith is also a distant entity, what to speak of the impersonal Brahman? Even Narayana is not a form by which the jiva can easily obtain pure love. Krishna alone, who resides in the spiritual abode of Vraja, can be the object of pure love.
The Intimacy of Krishna's Abode
The abode of Krishna is full of bliss. Although majesty also resides there in fullness, it does not predominate. Rather, sweetness and eternal bliss predominate. The wealth in that abode is fruits, flowers and twigs. His citizens are the cows. His friends are the cowherd boys. His girl friends are the gopis. His food is butter, yogurt and milk. All the groves and forests are filled with love of Krishna. The Yamuna River is engaged in Krishna's service. Everything in nature serves Him. Although elsewhere He is worshipped and revered by all as the Supreme Lord, here, as the life of all the inhabitants, He sometimes comes down to the worshiper's level and sometimes even becomes subordinate.
Krishna is the Object of Sweet Love Free From Awe and Reverence
If it were not like this, then how could the low living entity have a relation of love with God? The Lord is the Supreme Truth. He performs the topmost pastimes. He is supremely independent and eager for the love of the living entities. Thus how can He hanker for man's offering of worship or feel genuinely satisfied with it? Krishna, the reservoir of sweet pastimes, thus covers His majestic aspect with sweetness, accepts equality with or subordination to qualified living entities in transcendental Vrindavana, and feels bliss.
Krishna is Full of Sweetness and is the Object of Love
Can anyone who accepts pure love or prema as the highest goal accept anyone other than Krishna as the object of love? Due to language differences found in different cultures, a person following the path of pure love may not use the words "Krishna", "Vrindavana", "gopa", "gopi", "cows", "Yamuna", and "kadamba". But such a pure practitioner will still necessarily have to adopt indirectly and through other words these same concepts of name, place, paraphernalia, form, and various pastimes. Thus, there is no other object of pure love except Krishna.
Rules to be Followed before the Appearance of Pure Attraction
Until raga, pure attraction, arises in the heart of the jiva, the devotee with a sense of duty, kartavya-buddhi, must carefully cultivate Krishna consciousness by practicing the primary and subsidiary rules of worship.
Regulated Worship of Krishna vs. Worship of Krishna with Attachment
One will see that there are two ways of cultivating Krishna consciousness: through following rules, vidhi, and through attraction, raga. Raga is rare. When raga develops, the rules no longer have any strength. As long as raga has not developed one must take shelter of regulations. This is imperative for man. But the scriptures have outlined these two paths. The path of raga is extremely independent and there are no set rules for it. Only those who are most advanced and fortunate can practice via this path. Therefore in the scriptures only the path of vidhi has been presented systematically
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At dawn the next day the wrestling festival began. Many gigantic and fierce wrestlers, such as Cänüra, Mustiika, Sala and Tosala, were ready for the wrestling match inside the arena. Mahäräja Kamsa, together with his friends and prominent citizens, were seated on an elevated platform. Krishnaa and Balaräma returned to the arena, and after slaying Kuvalyäpida, Shri Krishna pulled out the elephant’s two tusks and used them to kill the elephant-keeper and other wicked people. Some soldiers ran to Mahäräja Kamsa to tell him about the incident. Grinding his teeth in anger, Kamsa signalled to Cänüra and Mustiika to quickly kill the two boys. Just then, Krishna and Baladeva, smiling like two lion-cubs, reached the wrestling arena carrying the huge elephant-tusks on Their shoulders, Their bodies sprinkled with blood.
Cänüra and Mustika challenged the two brothers to wrestle by making gestures, like flexing their muscles, to display their power and strength. Sri Krishna, the propagator of decent conduct, suggested that He and Balaräma fight with wrestlers Their own age; but to entertain Mahäräja Kamsa, Cänüra arrogantly challenged Shri Krishna, and Mustika challenged Balaräma. This is what Shri Krishna and Balaräma in fact wanted. And so the fight began.
Shri krishna defeated and killed Cänüra and Balaräma defeated and killed Mustik. Then the two brothers also killed Küta, Sala, Tosala and the other wrestlers. Kamsa became furious and ordered that Krishna, Baladeva, Nanda and Vasudeva be taken prisoners. However, in a moment and with great speed, Shri Krishna leapt onto the platform where Kamsa was sitting. Grabbing him by the hair, Krishna threw him to the ground. Krishna then straddled Kamsa’s chest, and striking him with His fists, He caused Kamsa’s life-air to leave him like a bird in flight. Shri Krishna effortlessly and wonderfully slew Kamsa and his associates in the wrestling arena. Seeing this spectacle (raìga), Shankara, whom Kamsa had worshipped, became overjoyed.
Hence, his name became Sri Raìgesvara. To this day, Raìna-bhümi glorifies this colourful pastime of Shri Krishna.
Fotos de Mukesh K Agrawal del álbum Wall Photos
Island near Krishna ganga Ghat.
Cakra-tirtha
Cakra-tirtha is famous throughout all Mathurä-mandala. It is near Ambarisa tilä, the place of Mahäräja Ambarisa, where he worshipped the Supreme Lord with all the limbs of pure devotion. Once, this devoted king was about to break his Ekädasi fast at the auspicious moment on Dvädasi when the sage Durväsä arrived at his palace. The sage’s behaviour towards King Ambarisa displeased Lord Vishñu’s cakra, who chased Durväsä around the universe for an entire year. Durväsä fled even up to Brahmaloka and Sivaloka, but the cakra pursued him relentlessly. Finally, he reached Vaikunthloka where Lord Vishñu advised him to go back to Ambarisa, fall at his feet and beg forgiveness. Durväsä did so, and Ambarisa prayed to the cakra to spare Durväsä. It was by these prayers that the cakra stopped, and the sage’s life was spared.
One who bathes here is liberated from sin, even the sin of killing a brähmana. By the mercy of Sudarsana cakra, he will obtain darsana of the Supreme Lord and his life will become successful.
One who bathes here is liberated from sin, even the sin of killing a brähmana. By the mercy of Sudarsana cakra, he will obtain darsana of the Supreme Lord and his life will become successful.
Pipalesvara Mahädeva
Situated near Visräma-ghät, in the eastern part of Mathuräpuri, Pipalesvara Mahädeva, one of the four area-protectors (ksetra-päl)of Mathurä, always protects the area of Mathurä. Thereafter, one can take darsana of Veni-Mädhava, Rämesvara, Däü ji, Madanamohana, Tinduka-tirtha, Sürya-ghät and Dhruva-tilä. Then, on Sapta-Rishii-tilä one can have the sacred darsana of the seven sages: Atri, Marici, Kratu, Aìgirä, Gautama, Vasistha and Pulastya.
These seven sages (sapta rishis) reside in Mathurä-dhäma at this place, performing their worship of the Supreme Lord Shri Krishna.
These seven sages (sapta rishis) reside in Mathurä-dhäma at this place, performing their worship of the Supreme Lord Shri Krishna.
Raìga-bhümi and Rangesvara Mahädeva
In the southern part of Mathurä, Shri Rängesvara is the protector of the dhäma. Conspiring to kill Krishna and Balaräma, Mahäräja Kamsa, the destroyer of his own Bhoja dynasty, had a wrestling arena (raìgasälä) built here. Through cunning means, Kamsa arranged for Akrüra to bring Krishnaa and Baladeva from Nanda-Gokula. On the pretext of sight-seeing, Krishna and Baladeva reached this wrestling arena with the cowherd boys after asking various people for directions. The wrestling arena was beautifully decorated. Flowers bedecked splendid, arched gateways and the enormous bow of Shankara was placed at the front of the arena.
The mad elephant, Kuvalyäpida, who had been trained to kill the two brothers, blocked the main entrance, waiting to receive a signal to kill Them. The deity of Raìgesvara Mahädeva had been beautifully decorated in various ways, and his splendour was astonishing. When He entered the arena, Sri Krishna effortlessly picked up the bow with His left hand. In front of everyone, He strung the bow within a moment and pulled the string in such a way that the bow broke into pieces, making a thunderous sound. Both brothers easily killed all the soldiers who were protecting the bow. They then continued Their tour of the city and at sunset returned to Their camp.
The mad elephant, Kuvalyäpida, who had been trained to kill the two brothers, blocked the main entrance, waiting to receive a signal to kill Them. The deity of Raìgesvara Mahädeva had been beautifully decorated in various ways, and his splendour was astonishing. When He entered the arena, Sri Krishna effortlessly picked up the bow with His left hand. In front of everyone, He strung the bow within a moment and pulled the string in such a way that the bow broke into pieces, making a thunderous sound. Both brothers easily killed all the soldiers who were protecting the bow. They then continued Their tour of the city and at sunset returned to Their camp.
Deities of Krishna-Balaräm with Kaàsa in the middle at Kamsa-Tila
At dawn the next day the wrestling festival began. Many gigantic and fierce wrestlers, such as Cänüra, Mustiika, Sala and Tosala, were ready for the wrestling match inside the arena. Mahäräja Kamsa, together with his friends and prominent citizens, were seated on an elevated platform. Krishnaa and Balaräma returned to the arena, and after slaying Kuvalyäpida, Shri Krishna pulled out the elephant’s two tusks and used them to kill the elephant-keeper and other wicked people. Some soldiers ran to Mahäräja Kamsa to tell him about the incident. Grinding his teeth in anger, Kamsa signalled to Cänüra and Mustiika to quickly kill the two boys. Just then, Krishna and Baladeva, smiling like two lion-cubs, reached the wrestling arena carrying the huge elephant-tusks on Their shoulders, Their bodies sprinkled with blood.
Cänüra and Mustika challenged the two brothers to wrestle by making gestures, like flexing their muscles, to display their power and strength. Sri Krishna, the propagator of decent conduct, suggested that He and Balaräma fight with wrestlers Their own age; but to entertain Mahäräja Kamsa, Cänüra arrogantly challenged Shri Krishna, and Mustika challenged Balaräma. This is what Shri Krishna and Balaräma in fact wanted. And so the fight began.
Shri krishna defeated and killed Cänüra and Balaräma defeated and killed Mustik. Then the two brothers also killed Küta, Sala, Tosala and the other wrestlers. Kamsa became furious and ordered that Krishna, Baladeva, Nanda and Vasudeva be taken prisoners. However, in a moment and with great speed, Shri Krishna leapt onto the platform where Kamsa was sitting. Grabbing him by the hair, Krishna threw him to the ground. Krishna then straddled Kamsa’s chest, and striking him with His fists, He caused Kamsa’s life-air to leave him like a bird in flight. Shri Krishna effortlessly and wonderfully slew Kamsa and his associates in the wrestling arena. Seeing this spectacle (raìga), Shankara, whom Kamsa had worshipped, became overjoyed.
Hence, his name became Sri Raìgesvara. To this day, Raìna-bhümi glorifies this colourful pastime of Shri Krishna.
Notas de Krishna Devi
Ultima Actualización 11 Abril 2010
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