The Commentary on The Sacred
Srimad Bhagavad Gita
The Srimad
Bhagavad-Gita
and the Sacredness of All Cows
and the Sacredness of All Cows
Lord Krishna states in Srimad
Bhagavad-Gita: chapter 10, verse 28
dhenunam asmi kamadhuk
dhenunam-among cows, asmi-I am, kamadhuk-the
wish fulfilling cow
Among cows I am the wish fulfilling cow.
In this verse
Lord Krishna reveals that among cows He is manifested as the kamadhuk meaning
kamadhenu the original wish fulfilling cows known as the surabhi cows.
Just who and what are the surabhi cows and how the surabhi cows
attained such an elevated and exalted position that they are able to represent
a portion of the energy of the supreme Lord Krishna will be revealed in the
following information given in the Anusasana Parva of the Mahabharata by
Krishna Dvaipayana Vyasa.
The surabhi
cow descended from the spiritual worlds and manifested herself in the
heavenly spheres from the aroma of celestial nectar for the benefit of all
created beings. The direct descendants of the surabhi cows are the
sacred cows from the continent India which are uniquely distinguished the same
as the surabhi by the beautiful hump on their backs and the wonderfully
soft folds of skin under their necks. Since all cows in existence in the world
today are factual descendants of the sacred cows of India they are all holy as
well and should always be lovingly cared for and protected with the highest
esteem and greatest respect. One should never cause harm to cows in any way
even in a dream and one should never ever even think of eating the flesh of
cows as there is no action more sinful in all of creation then cow killing.
Cows are the
mothers of all creatures. Cows are verily the mothers of the 33 crores of
demigods that administrate creation in the material existence throughout all
the universes. Cows are the goddesses of the gods and the refuge of all
auspiciousness. Cows bestow every kind of happiness and for these reason they
always are worshippable. Cows are the support of all the worlds for by their
milk they nourish terrestrials beings and by their ghee offered in sacrifice
they nourish the denziens of the celestial realms. Nothing superior to cows.
A cow should
not be owned by one who is a killer of cows or a seller to killers of cows, by
one who is unrighteous, by one who is sinful, by one who is untruthful in
speech, and by one who is outside of the Vedic culture nor should cows ever be
given to one such as these. Gifts of cows should be made after ascertaining and
determining the qualification of the receiver. Cows should never be given unto
those whose residence they are likely to suffer from fire or sun. Cows should
always be given away accompanied by their calves. Those cows who have been
rescued from situations of distress or have been received from humble farmers
unable to continue to take care of them properly are considered to be most
auspicious.
One should never show disrepect for cows in any way nor should one feel any repugnance towards the urine and dung of a cow because these things are also pure. When cows are grazing or laying down relaxing one should never disturb or annoy them in any way. Cows should never be killed in any type of sacrifice or slaughtered in any way for food as the killing of cows constitutes the most heinous of all sins in existence.
Cows are the
foremost of all creatures in all the worlds. It is from cows that the means for
sustaining the worlds has established. Cows are auspicious and sacred and the
bequeathers of every blessing. Cows benefit humans with milk, yoghurt, cheese,
butter and ghee. The Vedas have stated that the milk of a cow is equivalent to
ambrosial nectar and that ghee derived from cows milk is the best of all
libations poured onto the sacred fires of brahmins.
Cows of various
kinds and diverse colors are always worshippable. They are the foremost of all
creatures existing in all of creation. Morning and evening one should bow ones
head in reverence to cows. One should never show any disregard to cows in any
way but should always show them respect. When one awakes in the morning one
should always remember cows. Before falling to sleep at night one should always
remember cows. Cows are always auspicious. Cows are also fragrant. The
wonderful scent of the amytis agallochum emantes from out of their
sacred bodies.
Cows are the
great refuge of all creatures. Cows constitute the greatest source of blessings
for all creatures. Cows are the past. Cows are the future. Cows are the source
of evolution and eternal growth. Cows are the root of prosperity. Whatever is
given to cows always produces good fortune and is never in vain. It is solely
and exclusively from the ghee of cows that the sacred rituals prescribed and
authorised in the Vedas are empowered and able to be performed. Without the
presence of cows ghee there is no possibiity of performing sacred rituals that
will gratify the 33 million demigods who are responsible for universal
management. Neither will the Supreme Personality of Godhead, Lord Krishna be
pleased and satisfied. Ghee comes exclusively only from cows from whom flow
offerings of milk and milk products. Thus cows verily establish the purity of all
sacred rituals and constitute the very essence of performing all sacred
activities being the very source of sacred activities.
Cows represent
sacred acts themselves and without cows there can be no performance of any
sacred act. This is the pure, sublime and supremely exalted position and
pre-eminence of cows above all creatures in all the worlds. One who knows the
pre-eminence of cows and the selfless service cows render to all creatures and
does not protect them affectionately is a sinner and offender and their
destination is certainly hell. Cows are equal to the rays of the sun that
travel through the universe giving light, warmth and nourishment.
In previous
yugas the Vedic injunction was given jiyaite pare yadi tabe mare prani
veda-purane ache hena ajna vane that means in the Vedic scriptures known as
Puranas there are injunctions declaring that one can take the life of a living
being only if they are able to revive it back to life again by chanting Vedic
mantras. But we find that this injunction has been terminated in todays age of
kali yuga by the Brahma-Vaivarta Purana where it is stated that in the
present age of kali yuga it is forbidden to kill cows under any
circumstances.
Cows are
equivalent to our mothers for when the mothers milk has dried up the cow gives
her milk unselfishly to noursih and strengthen us. How can one who has ever
drunk cows milk justify the killing and eating of such a mother as the sacred
cow. One should never even in one's mind do injury to a cow or ever think of
harming cows as well as bulls. One should show all respect and compassion for
cows and sincere reverence should be offered unto them all without reservation.
Those who fail
to give cows reverence and protection and choose to foolishly oppose and
whimsically ignore the injunctions of the Vedic scriptures by selling a cow for
slaughter, by killing a cow, by eating cows flesh and by permittings the
slaughter of cows will all rot in the darkest regions of hell for as many
thousands of years as there are hairs on the body of each cow slain. There is
no atonement for the killing of a cow.
In Sri Caitanya Caritamrita adi lila, chapter 17 verse 166 Caitanya Mahaprabhu confirms:
go-ange yata loma tata sahasra vatsara
go-vadhi raurava-madhye pace nirantar
Cow killers and
cow eaters are condemned to rot in hell for as many thousands of years as there
are for each hair on the body of every cow they eat from.
In comparison
to the contrary, sanctified living beings with purified souls that make gifts
of cows to worthy twice born in the three higher ashrams established in the
Vedas attain celestial realms for as many years as there are hairs upon the
body of the cows given away in charity. There is no gift higher in merit than
the gift of cows to a Vaisnava or duly initiated brahmana of the Vedic culture
in one of the four authorised sampradayas.
Cows constitute
the highest good. Cows are the root of great blessing for all living beings..
Cows are the source of eternal growth. Cows are the past and the furure.
Evolution itself depends upon cows. The mantras used for Vedic rituals such as Swaha
and Vashat without which no Vedic rites are complete are eternally
establishe d in cows. Cows verily are the fruit of all Vedic rituals because
all Vedic rituals are dependent upon the ghee from cows for the performance of
sacred rituals which benefit all of creation. Thus the protection of cows is
the greatest dharma or eternal duty for all living beings.
There is no
wealth that is equal to cows. To talk about cows, to hear others speak about
cows, to offer gifts of cows to worthy people and to see cows are all
auspicious activities. There is never any inauspiciousness in cows. On Earth
cows represent high energy and are endued with the elements of strength and
energetic exertion. There are also elements of great wisdom in cows and they
are bestowers of great happiness upon all creatures. The country or nation
where cows are protected and live without fear of slaughter becomes exalted and
the sins of that country are evaporated. Cows constitute the stairs that lead
to heaven. Cows are adored in heaven. Cows are goddesses competent to grant
every righteous wish and desire. Verily there is nothing in the worlds more
elevated or superior to cows.
Cows are
superior to all yogis and ascetics and because of this liberated divine being
perform their austerities in the company and presence of cows. Cows do not feel
cold or heat nor can rain afflict. Cows are never to be sacrificed they are to
be given as gifts to worthy brahmanas. The ruler who gives gifts of cows to the
foremost of brahmanas is sure to overcome every calamity he encounters. It is
ordained in the eternal Vedas that ghee from the cow is the best of all
ingredients offered as libations into the sacrificial fire. For this reason one
who makes a gift of a cow to worthy brahmanas who will then use the ghee from
this cow to perform Vedic ceremonies, that fortunate gifter is regarded as
making a gift of a libation for sacrifice. A bovine bull is considered to be
the embodiment of heaven. One who offers a bovine bull to an accomplished
brahmana has factually reserved themselves a place in heaven. Cows that have
been rescued and protected and cared for in distress give even more merit as
well as cows received from persons in distress due to an inability to properly
take care of their cows.
A cow must
never be given to a tiller of soil. Only a bovine bull may be given to a tiller
of soil but never a cow. Neither a cow or a bull should ever be given unto one
who will kill them. Nor should a cow or a bull be given unto an atheist or one
who makes a business selling or trading cows. The Vedas have stated that one
who gives away cows or bulls to such sinful persons suffers interminably in a
hellish condition.
There is no
gift that is higher in merit than the gift of cows. A cow lawfully acquired if
given away in charity protects the whole dynasty of the giver. Cows are the
source of that immortality which Vedic sacrifices prescribe. They have within
them the nature of both the sun and the moon. Cows verily constitute and
determine the eternal destiny of creation.
Cows are the
life breath of all living creatures therefore one who makes a gift of a cow is
said to be making a gift of life breath to all living creatures. Cows are also
constituted as the great refuge of all living creatures thus one who makes a
gift of a cow is said to be making a gift of that which is the great refuge of
all living creatures.
When the surabhi
cows first manifested from the aroma of ambrosial nectar they performed
severe penance for 100,000 years for the purpose of acquiring the spiritual
merit to be the foremost of all things needed for the performance of Vedic
rituals and ceremonies; thus only from cow milk exclusively is sanctified ghee
produced for the performance of Vedic rituals. Whatever is produced from any
and all other types of milk is not authorised by Vedic scriptures and thus not
being sanctioned by the Vedas can never be used in any Vedic rituals or
ceremonies.
At the
conclusion of the surabhi cows austerities Brahma himself appeared
before them and granted their wishes blessing them with the benediction that
cows would eternally be the sustainers of all creatures. This is why cows are
sacred and most holy and the foremost of all creatures in creation and verily
the refuge of all the worlds.
The cow is
extremely important regarding the destiny of the total human species in all the
worlds and creation itself that her value is impossible to overestimate. The
name for cow in the Vedas is known as aghyna which means invioable.
Another name is ahi which means not to be killed and another is aditi
which means never to be cut into pieces.
Some scholars
and indologists in India as well as from western countries without having ever
experienced the Vedic culture as a way of life have speculated that cows and
other animals were sacrificed in Vedic ceremonies. They take unorthodox
interpretations of obscure verses in the Vedas, out of context to postulate
this point of view. Two examples of this we are giving as follows.
First in the
Satapatha Brahmana, 3.1.2.21 there is a gross interpolation from western
scholars echoed by indolologists around the world that the great sage
Yajnavalkya would eat the tender meat of cows and bulls. The word dhenu
which they translated as cow factually refers to the milk products of the cow
only and not the cow herself and the sanskrit word anaduh factually
refers to the grains produced by the bull from ploughing the fields. What
exactly Yajnavalkya has stated in this verse is that he can eat what is amsala.
The interpolators, some being ignorant and some not so ignorant of the rules of
Panini have translated amsala as being tender flesh. Panini is the
authority on all matters concerning the rules of Sanskrit grammar and according
to sutra 5.2.8 of Panini the word amsala can only mean nourishing and
strength bestowing. Also in the Amarakosa 2.6.44 it states that amsala
is mamsala which never applies to flesh tender or otherwise. Mamsala
specifically aplies to cream and sweets made from milk products as well as
fresh and dried fruits. So there is no basis according to sastra for
translating amsala as flesh.
Secondly some
scholars with an extremely limited fund of knowledge want to postulate that
meat was an essential ingreient of madhuparka because of one verse in
the Rig Veda VI.44.21 which equates Indra as having the strength of a bull and
also mentions the sweet drink madhupeya. So they then interpolated the
translation to say that bull meat was a part of madhuparka. In this way
due to their academic status they are able to mislead the public. The root word
madhu means sweet and is sometimes even referred to honey. In the
Monier-Williams Sanskrit-English Dictionary page 780 the meaning of madhuparka
is offerrings of honey and milk also sometimes containing equal parts of
curds and ghee to a respected guest. No where in the Vedas can be found any
reference to meat being an ingredient of madhuparka.
So other
examples like the previous two interpolators have found useful for their obscure
translations; but the clear, direct, unequivocal statements found throughout
the Vedas against cow killing they ignore. We will give a few relevant examples
now.
In the Rig Veda
X.87.16 we find: One who partakes of human flesh, the flesh of a horse or of
another animal and deprives others from milk by slaughtering cows ; if such a
fiend does not desist then even cut off their heads by your powers Oh king.
In the Atharva
Veda VIII.6.23 we find: Those who eat cooked or uncooked flesh, who eat eggs
and embryos are following an evil addiction that must be put to an end
In the Srimad
Bhagavatam, Canto 11, chapter 5, verse 14 we find: Those who are ignorant of
the absolute truth and believe they are virtuous although wicked and arrogant
who kill animals without any feeling of remorse or fear of punishment are
devoured by those very same animals in their next birth.
In the
Mahabharata, Anusasana-parva, 115.43 -116.45 we find: That wretch among men who
pretending to follow the path of righteousness prescribed in the Vedas, would
kill living creatures from greed of flesh would certainly go to hellish
regions.
In the
Manu-samhita, chapter 4, verse 162 we find: A guru, a teacher, a father, a
mother, a brahmana, a cow and a yogi all should never be killed.
Even in the Old
Testament of the Bible which applies to both Christians and Jews in Issaih,
chapter 66 verse 3 we find: He that killeth an ox is as if he slew a man. He
that sacrifices a lamb is as if he slit a dogs neck, he that offereth it as an
oblation is as if he offered swines blood, he that burneth it as incense as if
he blessed an idol. Yea they have chosen their way and their soul delighteth in
their abominations.
In the
Mahabharata, Anusasana-parva, 114.6, 115.6 it states: As the footprints of all
moving, living beings are engulfed in those of the elephant, even thus all
religions are to be understood by ahimsa which is non-violence to any
living being by thought, words or actions.
So from these
examples it can be clearly understood that cow killing and cow eating were
definitely not sanctioned by the Vedic scriptures to the contrary they were
condemned; and also according to the authority of the Bible cow killing is not
sanctioned in the Christian religion either.
Just recently
in the year 2000 the publication Scientific America reported a complete Cow
Human Genome comparison had been completed. Among the 768 genes on the cattle
RH map, 687 genes or 89.5% had putative human orthologs. Among the 687 mapped
genes, 548 genes had human GB4 RH mapping information. 22 were mapped
exclusively on the G3 panel and 68 had human cytogenetic assignments
exclusively.
All cow
chromosomes with the possible exception of BTA9 and BTA23 have centromere
repositioning relative to human chromosomes. Four cattle chromsomes show
complete conservation of syntegy with their human homologs. The four are: BTA12
and HSA13, BTA19 and HSA17, BTA24 and HSA18, BTAX and HSAX . For all of these
chromosomes multiple rearrangements were observed. BTA3 was the only cow
chromosome that showed no internal rearrangments when compared with the
homologous segment on HSA1. Fifteen cattle chromosomes are seen to be comprised
of genes found on only one human chromosome.
Cow milk is the
most compatible with human mothers milk then any other species in existence.
This is because the DNA of the cow was specifically constructeds to be
harmonious with mammalian human DNA. So it can be clearly understood that cow
DNA was designed so humans could benefit from cows products being milk, cheese,
butter, cream and yoghurt.
We will end our
treatise now as we do not want this discourse to be to voluminous.
This knowledge
is highly esoteric and confidential and incomprehensible to those outside the
purview of the Vedic culture. It can only be known by that segment of society
that is spiritually developed enough to completely abstain from all animal
killing and flesh eating while understanding that the soul is eternal and
exists in all living beings.
Jagannatha Das
Sri Gaudiya Vedanta Samiti
Brahma Madhva Gaudiya Vaisnava Sampradaya
The Four Principle
Verses of Srimad Bhagavad-Gita
The four principle verses of Srimad Bhagavad-Gita
are in chapter 10 verses 8, 9, 10, 11. The ontological substance of the entire
book is contained within these four essential verses beginning in verse 8 with
Lord Krishna declaring aham sarvasya prabhavo meaning: Everything
emanates from Me. In the Srimad Bhagavatam verse I.II.XI beginning vadanti
tat tattva vidas the three absolute conceptions of the Supreme Lord Krishna
are given as Brahman, Paramatma and Bhagavan. Brahman is the all
comprehensive aspect of the supreme absolute. Paramatma is the all
permeating aspect of the supreme absolute and Bhagavan is the personal
manifestation of the supreme absolute. We find the defintion of Bhagavan in
the Vishnu Purana VI:V:XXXXVII beginning aisvaryasya samagrasya viryasya
yasasah sriyah defines: Bhagavan the Supreme Lord Krishna is
inseparably replete with the six sublime qualities of complete wealth, complete
power, complete fame, complete beauty, complete knowledge and complete
renunciation. The characteristic of Bhagavan in the form of Lord Krishna's expansion of Narayana the Lord of Vaikuntha in the celestial spiritual worlds is that all potencies are personally controlled by Him. However Srila Jiva Goswami has revealed a special and particularly fine interpretation by revealing that Bhagavan means bhajaniya guna visista meaning: Whoever comes into contact with Lord Krishna cannot resist serving Him. No one can resist feeling moved to worship and adore His charming form and captivating personality as He attracts the love of all. Therefore the word sarvasya meaning of all causes denotes that Lord Krishna is factually Svayam Bhagavan, the Supreme Lord Himself, the originator of all. His statment mattah sarvam pravartate indicates that all efforts and every endeavour originates from Him including the methods by which everyone worships and propitiates Him in devotion. The Katha Upanisad I.II.XXIII beginning nayam atma pravacanena states: The Supreme Lord cannot be realised by erudite logic, superior intelligence or penetrating study of the Vedic scriptures. The Supreme Lord reveals Himself personally to the atma the immortal soul of the jiva or embodied being who having become enthused to engage in loving devotional service unto Him, humbly prays to be a recipient of His causeless mercy. In this way the Supreme Lord is the first to reveal Himself to the public as how to worship Himself by appearing as the guru the spiritual master and through Him instruct others on how to worship Himself. Lord Krishna explains in Srimad Bhagavatam: Canto, chapter 17, verse 27 beginning acaryam mam vijaniyan states: One should understand that the bonafide guru is verily an expansion of the Supreme Lord and should never be dishonoured. The inherent nature of the guru represents everything that is divine and thus he should never be envied or disrespected by ascribing mundane conceptions of time, place and circumstances upon Him.
The most rare and elevated stage of devotion is the line of spontaneous devotion known as raga marga. In that line guided by the qualified guru an elevated pure devotee may gradually advance to render service to a group leader of one of Lord Krishna's personal associates who serve Him in sakhya rasa which is friendship, in vatsalya rasa which is parental or in madurya rasa which is consorthood. In the eternal spiritual worlds of Goloka Vrindavan the Supreme Lord Krishna is being served in spontaneous loving devotion by His friends in sakhya rasa such as Sridham and Subal. In vatsalya rasa by Nanda Baba and Yasoda Ma and in madhurya rasa by the gopis such as Lalita and Vishaka.
The words mac-citta mad-gatta-prana in verse 9 mean: Lord Krishna is the core of His devotees hearts, in their every thought. Their entire energy, their whole life is dedicated to the satisfaction of the Supreme Lord Krishna. In private His devotees enjoy conversing about the Supreme Lord to mutually enlighten one another of His glories. In public His devotees love to preach the Supreme Lord's glories and nothing else. At all times, in all places, in every situation they are enlivened by topics concerning the Supreme Lord. The words tusyanti ca means they become gratified. Up unto the divine interaction of vatsalya rasa or parental relationship with the Supreme Lord there is a feeling of satisfaction. The words ramanti ca denote that just as a wife feels great satisfaction in conjugal relationship with her husband the devotees feel similar ecstasy when discussing intimate pastimes about the Supreme Lord. This conception has also been verified by Srila Visvanatha Cakravarti, Srila Baladeva Vidyabhusana and Srila Bhaktivinode Thakura.
In verse 10 Lord Krishna reveals that the highest group of servitors who were described in the previous verse by the word ramanti indicating the highest enjoyment are those who are satata yuktanam or always engaged in loving devotion to Him. Then He reveals that He will personally bestow the spiritual illumination by which they will be able to assuredly come to Him. The Supreme Lord Krishna's relationship with His devotees is independent of everything conceivable. It is beyond rules, laws, society, even scriptures. It is fully innate and natural and does not require any approval or sanction. One may show formal respect to the norms and restrictions of society but in their heart of hearts they are totally surrendered to the Supreme Lord. This is the special dispensation Lord Krishna bequeaths to His devotees. Externally there are ordinances and injunctions that must be followed but the position of the Supreme Lord is transcendental them all. The Vedic scriptures are His instructions for the masses who have deviated from Him and society is also under the jurisdiction of the Vedic scriptures. But the Supreme Lord's divine, transcendental relationships with His devotees is intrinsic and independent, not requiring recognition from anyone and this is the highest. It supersedes all laws and rules. Like signposts the Vedic scriptures are all pointing in the direction of the Supreme Lord Krishna. In this direction He is available; but where and how is unknown.
The general interpretation for verse 11 is always given that Lord Krishna situated in the hearts of all living entities dispels the darkness of ignorance with the radiance of knowledge out of compassion for His devotees. But if we appreciate pure uncalculated devotion then this verse may appear redundant and inconsistent. When the highest devotees are already committed to performing continuous unadulterated devotional service and above even that they are situated on the plane of pure love which is spontaneous and unmotivated. How can it be harmonised that the Supreme Lord will now in the last stage destroy their non-existing ignorance which arises from misunderstanding by giving them jnana or knowledge? Jnana is only a cover, a futile, finite conception of the infinite absolute. When these highest devotees have already achieved devotion devoid of the covering of knowledge why will they again have to return to this jnana. In this regard the great preceptor Srila Visvanatha Cakravarti has commented that this jnana is vilaksanam or extraordinary; but he did not put forth any specific details. To clarify this point we have given the following explanation. Lamentation and suffering are generally known to be symptoms of tama guna the mode of ignorance. Yet in jnana-sunya the elevated devotees who see Lord Krishna not as the Supreme Lord; but see Him intimately as their friend, son, husband or paramour will come to experience lamentation and suffering; but this is only an external appearance of ignorance. In reality it is the pain of vipralambha or divine separation. So they will lament: Where has Krishna gone? When will He return? Why has he left us? Etc.
Lord Krishna's states tesam evanukampartham which usually means: Certainly to favour them I dispel the darkness of ignorance; but it may also be interpreted as: Being conquered by their love I aspire for the favour of these elevated devotees by atma-bhavah-stah appearing in the soul within their hearts and revealing bhasvata jnana dipena the extraordinary illumination of My dazzling divine presence which nasayami destroys all ignorance. Another great preceptor Srila Krishna das Kaviraja Goswami has determined a similar internal meaning when he concluded: Through devotion everyone wants the Supreme Lord to help them attain the highest position of eternal benefit and if they have a connection with Lord Krishna they consider themselves. But Lord Krishna considers Himself fortunate when He comes in contact with the invaluable affection that He is offered from His surrendered devotee's hearts. Although Lord Krishna is the absolute controller of all existence and the paramount Supreme Lord of all creation; He is so sublimely wonderful that He feels it is His great, good fortune to experience the association of His loving devotees. So in this light it can be understood that Lord Krishna stating tesam evanukampartham can be understood as: Conquered by the love of My devotees, when I can no longer tolerate the pain of their separation, I at once show Myself to satisfy them and I reveal to them with jnana dipena the extraordinary illumination of transcendental consciousness. Sweetly I tell them that I have returned to you, I am here. With the powerful brilliance of jnana dipena's dazzling illumination I show them my presence when they are very much in need of me and relieve their pain of vipralambha. The Supreme Lord Krishna reveals Himself in the form that is in accordance with the mood His devotees are individually situated in. In sakhya rasa it is as a friend to a friend, in vatsalya rasa it is as a child to His parents, in madhurya rasa it is as the beloved to the beloved or as a husband to a wife. Such extraordinary illumination is transcendental and beyond even the superlative jnana of topics found within the Vedas that we are accustomed to hearing and learning about.
The acme of theism is found in madhurya rasa and it is called parakiya-rasa. Parakiya means another's. Rasa means divine mood in relationship. In every rasa Lord Krishna attracts everyone. Throughout the whole spiritual world of Goloka Vrindavan where everyone is eternally feeling the rasa of love for Lord Krishna, this parikiya rasa is infused. In sakhya rasa Krishna's friends sometimes hear stories that He is not really a gopa or cowherd boy and that really he is the son of a king from the ksatriya or royal warrior class and that He cannot remain as their friend because soon He will be leaving to join His parents. His friends worry that they can lose Krishna's company at any time. They think that without Him how will they ever be able to go daily to the forest tending the cows? They experience such apprehensions and this increases their feelings of loving friendship towards Him. Similarly Yasoda Ma and Nanda Baba hear rumours that some say Krishna is not really their son but the son of King Vasudeva and Queen Devaki in Mathura. They both reject this idea as foolishness, that it cannot be and they refuse to accept the possibility of it. They both think Krishna is our child. We raised Him right from birth. How can anyone think otherwise? But in the back of their mind they reflect that if it is somehow true they could lose Him. They ponder how could they live without Him? So such contrary feelings greatly enhance their love for Krishna. Therefore parikiya-rasa stresses the rarity of relationship with Krishna due to the apprehension of possibly losing Him and this is always in the background and is most evident in the highest intensity of devotion to Lord Krishna in madhurya rasa.
In Vaikuntha, the eternal spiritual worlds where Lord Krishna's expansion of Narayana rules majestically, the nature of worship there is grandiose, opulent, reverential and awe-inspiring. But above Vaikuntha in Goloka Vrindavan which is the highest conception of divinity, the fountainhead of all incarnations and expansions, Lord Krishna performs His eternal divine pastimes in the spiritual form of a human being as an ever youthful, cowherd boy bedecked with peacock feather, playing upon a flute. His beauty is so sublimely charming and sweet that all creation is inundated from just an atom of it and all living entities are drawn irresistibly to Him.
The Supreme Lord Krishna is approachable by all His creation. We can find the Supreme Lord Krishna very near residing within our hearts as paramatma the Supreme Soul. It has been explained by the previous acarya's or spiritual preceptors of our parampara or disciplic succession in the Brahma Madhva Gaudiya Vaisnava Sampradaya, how the nature of Lord Krishna's human form is the highest manifestation of the ultimate reality, the supreme absolute truth according to the calculation of rasa which is the common standard of measurement for the whole scope of the infinite. By the progressive development of rasas ascending from santa rasa or neutraliy to dasya rasa or servotorship to sakhya rasa or friendship to vatsalya rasa or parental affection and madhurya rasa as the beloved; this is scientifically proven without whimsical speculation or blind faith. If we follow the line of rupanuga bhajana devotion in the mood of Srila Rupa Goswami which originates from Sri Caitanya Mahaprabhu; then this scientific basis can be appreciated. The previous acaryas have left this for us, step by step, how we can follow, conceive and attain all these things.
Bhakti
Raksaka Sridhar Goswmi
Sri
Caitanya Saraswati GaudiyaMath
Brahma
Madhva Gaudiya Vaisnava Sampradaya
Om Tat Sat
(Continued...)
(Continued...)
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Bhaktivedanta and Sri Bhagavadgita dot com for this devotional collection)
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lovers of wisdom and to share the Hindu Dharma with others on the
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विष्णुसहस्रनामस्तोत्रम्
मूलपाठः
ॐ सकलसौभाग्यदायकं श्रीविष्णुसहस्रनामस्तोत्रम् ॥शुक्लाम्बरधरं विष्णुं शशिवर्णं चतुर्भुजम्।
प्रसन्नवदनं ध्यायेत् सर्वविघ्नोपशान्तये॥१॥
यस्य द्विरदवक्त्राद्याः पारिषद्याः परः शतम्।
विघ्नं निघ्नन्ति सततं विष्वक्सेनं तमाश्रये॥२॥
व्यासं वसिष्ठनप्तारं शक्तेः पौत्रमकल्मषम्।
पराशरात्मजं वन्दे शुकतातं तपोनिधिम्॥३॥
व्यासाय विष्णुरूपाय व्यासरूपाय विष्णवे।
नमो वै ब्रह्मनिधये वासिष्ठाय नमो नमः॥४॥
अविकाराय शुद्धाय नित्याय परमात्मने।
सदैकरूपरूपाय विष्णवे सर्वजिष्णवे॥५॥
यस्य स्मरणमात्रेण जन्मसंसारबन्धनात्।
विमुच्यते नमस्तस्मै विष्णवे प्रभविष्णवे॥६॥
ॐ नमो विष्णवे प्रभविष्णवे।
श्रीवैशम्पायन उवाच ---
श्रुत्वा धर्मानशेषेण पावनानि च सर्वशः।
युधिष्ठिरः शान्तनवं पुनरेवाभ्यभाषत॥७॥
युधिष्ठिर उवाच ---
किमेकं दैवतं लोके किं वाप्येकं परायणम्।
स्तुवन्तः कं कमर्चन्तः प्राप्नुयुर्मानवाः शुभम्॥८॥
को धर्मः सर्वधर्माणां भवतः परमो मतः।
किं जपन्मुच्यते जन्तुर्जन्मसंसारबन्धनात्॥९॥
भीष्म उवाच ---
जगत्प्रभुं देवदेवमनन्तं पुरुषोत्तमम्।
स्तुवन् नामसहस्रेण पुरुषः सततोत्थितः॥१०॥
तमेव चार्चयन्नित्यं भक्त्या पुरुषमव्ययम्।
ध्यायन् स्तुवन् नमस्यंश्च यजमानस्तमेव च॥११॥
अनादिनिधनं विष्णुं सर्वलोकमहेश्वरम्।
लोकाध्यक्षं स्तुवन्नित्यं सर्वदुःखातिगो भवेत्॥१२॥
ब्रह्मण्यं सर्वधर्मज्ञं लोकानां कीर्तिवर्धनम्।
लोकनाथं महद्भूतं सर्वभूतभवोद्भवम्॥१३॥
एष मे सर्वधर्माणां धर्मोऽधिकतमो मतः।
यद्भक्त्या पुण्डरीकाक्षं स्तवैरर्चेन्नरः सदा॥१४॥
परमं यो महत्तेजः परमं यो महत्तपः।
परमं यो महद्ब्रह्म परमं यः परायणम्॥१५॥
पवित्राणां पवित्रं यो मङ्गलानां च मङ्गलम्।
दैवतं दैवतानां च भूतानां योऽव्ययः पिता॥१६॥
यतः सर्वाणि भूतानि भवन्त्यादियुगागमे।
यस्मिंश्च प्रलयं यान्ति पुनरेव युगक्षये॥१७॥
तस्य लोकप्रधानस्य जगन्नाथस्य भूपते।
विष्णोर्नामसहस्रं मे शृणु पापभयापहम्॥१८॥
यानि नामानि गौणानि विख्यातानि महात्मनः।
ऋषिभिः परिगीतानि तानि वक्ष्यामि भूतये॥१९॥
ऋषिर्नाम्नां सहस्रस्य वेदव्यासो महामुनिः।
छन्दोऽनुष्टुप् तथा देवो भगवान् देवकीसुतः॥२०॥
अमृतांशूद्भवो बीजं शक्तिर्देवकिनन्दनः।
त्रिसामा हृदयं तस्य शान्त्यर्थे विनियोज्यते॥२१॥
विष्णुं जिष्णुं महाविष्णुं प्रभविष्णुं महेश्वरम्।
अनेकरूप दैत्यान्तं नमामि पुरुषोत्तमं॥२२॥
पूर्वन्यासः
श्रीवेदव्यास उवाच ---ॐ अस्य श्रीविष्णोर्दिव्यसहस्रनामस्तोत्रमहामन्त्रस्य॥
श्री वेदव्यासो भगवान ऋषिः।
अनुष्टुप् छन्दः।
श्रीमहाविष्णुः परमात्मा श्रीमन्नारायणो देवता।
अमृतांशूद्भवो भानुरिति बीजम्।
देवकीनन्दनः स्रष्टेति शक्तिः।
उद्भवः क्षोभणो देव इति परमो मन्त्रः।
शङ्खभृन्नन्दकी चक्रीति कीलकम्।
शार्ङ्गधन्वा गदाधर इत्यस्त्रम्।
रथाङ्गपाणिरक्षोभ्य इति नेत्रम्।
त्रिसामा सामगः सामेति कवचम्।
आनन्दं परब्रह्मेति योनिः।
ऋतुः सुदर्शनः काल इति दिग्बन्धः॥
श्रीविश्वरूप इति ध्यानम्।
श्रीमहाविष्णुप्रीत्यर्थं सहस्रनामजपे विनियोगः॥
अथ न्यासः
ॐ शिरसि वेदव्यासऋषये नमः।मुखे अनुष्टुप्छन्दसे नमः।
हृदि श्रीकृष्णपरमात्मदेवतायै नमः।
गुह्ये अमृतांशूद्भवो भानुरिति बीजाय नमः।
पादयोर्देवकीनन्दनः स्रष्टेति शक्तये नमः।
सर्वाङ्गे शङ्खभृन्नन्दकी चक्रीति कीलकाय नमः।
करसंपूटे मम श्रीकृष्णप्रीत्यर्थे जपे विनियोगाय नमः॥
इति ऋषयादिन्यासः॥
अथ करन्यासः
ॐ विश्वं विष्णुर्वषट्कार इत्यङ्गुष्ठाभ्यां नमः।अमृतांशूद्भवो भानुरिति तर्जनीभ्यां नमः।
ब्रह्मण्यो ब्रह्मकृद्ब्रह्मेति मध्यमाभ्यां नमः।
सुवर्णबिन्दुरक्षोभ्य इत्यनामिकाभ्यां नमः।
निमिषोऽनिमिषः स्रग्वीति कनिष्ठिकाभ्यां नमः।
रथाङ्गपाणिरक्षोभ्य इति करतलकरपृष्ठाभ्यां नमः।
इति करन्यासः॥
अथ षडङ्गन्यासः
ॐ विश्वं विष्णुर्वषट्कार इति हृदयाय नमः।अमृतांशूद्भवो भानुरिति शिरसे स्वाहा।
ब्रह्मण्यो ब्रह्मकृद्ब्रह्मेति शिखायै वषट्।
सुवर्णबिन्दुरक्षोभ्य इति कवचाय हुम्।
निमिषोऽनिमिषः स्रग्वीति नेत्रत्रयाय वौषट्।
रथाङ्गपाणिरक्षोभ्य इत्यस्त्राय फट्।
इति षडङ्गन्यासः॥
श्रीकृष्णप्रीत्यर्थे विष्णोर्दिव्यसहस्रनामजपमहं करिष्ये इति सङ्कल्पः।
अथ ध्यानम्
क्षीरोदन्वत्प्रदेशे शुचिमणिविलसत्सैकतेर्मौक्तिकानांमालाकॢप्तासनस्थः स्फटिकमणिनिभैर्मौक्तिकैर्मण्डिताङ्गः।
शुभ्रैरभ्रैरदभ्रैरुपरिविरचितैर्मुक्तपीयूष वर्षैः
आनन्दी नः पुनीयादरिनलिनगदा शङ्खपाणिर्मुकुन्दः॥१॥
भूः पादौ यस्य नाभिर्वियदसुरनिलश्चन्द्र सूर्यौ च नेत्रे
कर्णावाशाः शिरो द्यौर्मुखमपि दहनो यस्य वास्तेयमब्धिः।
अन्तःस्थं यस्य विश्वं सुरनरखगगोभोगिगन्धर्वदैत्यैः
चित्रं रंरम्यते तं त्रिभुवन वपुषं विष्णुमीशं नमामि॥२॥
ॐ शान्ताकारं भुजगशयनं पद्मनाभं सुरेशं
विश्वाधारं गगनसदृशं मेघवर्णं शुभाङ्गम्।
लक्ष्मीकान्तं कमलनयनं योगिभिर्ध्यानगम्यं
वन्दे विष्णुं भवभयहरं सर्वलोकैकनाथम्॥३॥
मेघश्यामं पीतकौशेयवासं
श्रीवत्साङ्कं कौस्तुभोद्भासिताङ्गम्।
पुण्योपेतं पुण्डरीकायताक्षं
विष्णुं वन्दे सर्वलोकैकनाथम्॥४॥
नमः समस्तभूतानामादिभूताय भूभृते।
अनेकरूपरूपाय विष्णवे प्रभविष्णवे॥५॥
सशङ्खचक्रं सकिरीटकुण्डलं
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सहारवक्षःस्थलकौस्तुभश्रियं
नमामि विष्णुं शिरसा चतुर्भुजम्॥६॥
छायायां पारिजातस्य हेमसिंहासनोपरि
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