Krishna lila from Gopal Champu

Transcript

This is an AI-generated transcript and may contain some errors.
Hare Krishna so there are also many Sanskrit compositions which are texts they can be sung but they are primarily texts so a composition which is a combination not just a random arbitrary combination but according to specific rules of both poetry and prose that is called as a champu and that’s why if you see the Gopal Champu there are two numberings in it you see this comes to another number one two three four five and then suddenly something else is one and then seven eight and then three there are two distinct numbering systems for the one numbering system for the verses and one numbering system for the text if you have to give a reference of Gopal Champu it is a little problematic because if you see poetry and prose both the abbreviation is P and P is also purport so actually Gopal Champu chapter 5 text 23 or verse 23 now it’s sort of problematic because in our bhagavad-gita verse is used to refer to the sanctus and text is used to refer to transmission so champu is a very and our acharyas have written on Mr. Vila in different ways um one way there’s three main ways basically one way is the direct commentary on the shiva bhagavatam so we have shivam shivam shivam shivam shivam shivam shivam shivam shivam shivam shivam so that is one way of explaining or elaborating on krishna that is by a commentary on krishna is typified in Gopal Champu and Anandam Jampu so Gopal Champu is by Jivagopal Champu these both these books are basically elaborations of the tension they’re not word by word but both but the same govardhan will be taken and it will be elaborated for example Radhamahara speaks a little the kind of that krishna and ishu damayana under the govardhan jain and what sudama was saying and madhumangala was saying so all this is a revelation to the acharyas so that is one kind of commentary it’s not exactly a word by word commentary but it’s an elaboration so both Gopal Champu and Anandam Champu fall in this category now among these two books Anandam Champu is relatively well known because it is easier to translate Jivagopal Champu is the scholar par excellence of Madhumangala and even when he writes on past times so he gives very detailed reasoning and the book was not very well translated till now it’s quite well done and third guide is there are books which focus exclusively on the Madhubalila Gopal Champu Krishna so these books fall basically in the category now I didn’t write in the purport of 1.1.1 or 1.1.2 serious students of Srimad Bhagavatam should study the commentaries of previous acharyas but of course there are conditions once you first come and study the Srimad Bhagavatam the purpose of going step by step is that we should the way Prabhupada is because Prabhupada has jumped without completing without scrutinising the serendipity of Prabhupada so as far as hearing is concerned we can hear generally not the enquiry part but there are books which are a little bit more into the Krishna Bhavana Amrit Mahakavya it’s something that Prabhupada recommended although that focusses more on Madhubalila but these are three categories especially Madhubalila books are to be very carefully read in fact many times my devotees read the 10th Canto of Srimad Bhagavatam also they may skip the Rasila section so we are at the level of Vishay and we are trying to go to the level of Vishayacharya so if a devotee is convinced about the need to give up sense gratification then I’ll tell you what you can also hear Radhakrishna Gopalachandra but often we are convinced of the need to go down to sense gratification come what way ena kena prakarena indriya kutti karishti so that is our unconsciousness so then we come to that determination to Vishayacharya we do not actually have given up Vishayacharya but then we come to the determination so the Gopalachandra it talks about Radhakrishna’s pastimes without going into any specific details and it is actually an elaboration on the whole 10th Canto so all the pastimes which are there in the 10th Canto they are elaborated a little bit more and some details are for so the Gopalachandra is basically a narration it’s like if you know how the Ramayana is recited the Ramayana was revealed to Valmiki Rishi and then he taught it to Love and Kush and then Love and Kush came to Ayodhya and then they all recite Ramayana and Lord Ram is sitting and hearing and all the citizens are sitting and hearing so like that in the Gopalachandra there are two Kathakars it’s like Love and Kush so there are Madhukanta and Siddhakanta so both basically mean straight field wives Madhu is also straight, Siddha is also straight so Madhukanta and Siddhakanta so these two reciters they assemble in the royal assembly of Vrindavan where Nanda Maharaj, Yashodamayi, Upananda, Aadharakhanda, Upananda, Abhidhanda, Sunanda, Nandana and Nanda Maharaj these five brothers along with their wives, their children, their daughter-in-law, Krishna, Balaram so all of them sit and they hear so Madhukanta is older so Madhukanta speaks one pastime in one day so they actually meet, hear the pastime and then they disperse and the next day Siddhakanta comes and speaks another pastime so that’s the second day Madhukanta hears, Siddhakanta speaks and sometimes when Siddhakanta is speaking, Madhukanta will ask him questions and when Madhukanta is speaking, Siddhakanta will ask him questions and in this way they churn the pastime more and more and they actually deliver the lecture very beautifully so the main characteristic of the Gopalchand Pooja the Gopalchand Pooja is different because the Gopalchandra elaborates the truth that was kidnapped by Ravana Ravana could not necessarily have seen it so similarly, in some places it is said that Raghavani was married to Abhimanyu and Jatila and Kutila were her sister-in-law and mother-in-law but this is all that happened to only the Maya and the fear was that we can never have her be not only touched by anybody else but she cannot even be in any way separated from Krishna and then Krishna comes back to Vrindavan he kills Jarasandha and then he comes back to Vrindavan and there actually Krishna and the Gopis get married to each other now the marriage of Krishna and the Gopis is also described in the Krishna Leela Krishna Leela is described in various places but the samambandhu of Krishna Leela comes in Krishna’s Bhagavad Gita apart from that Krishna Leela is described in Padma Purana, Vishnu Purana it is also described in the Hari Vamsha the Hari Vamsha is the appendix to the Mahabharata the Mahabharata primarily does not focus on Krishna it focusses on the Pandavas so it is a khila, khila means appendix but appendix is often used to coordinate something unnecessary something which can be read only by people who are interested in the technicality of the book and many people like appendix you can remove and nothing happens that is a modern medical idea and even if you don’t read it you don’t miss anything but if you want you can read it so Hari Vamsha is not like that so khila actually refers to something that comes at the end of a book but which helps one to understand the book better now that is a non-essential addition so Hari Vamsha is like that so like the Samhita, Hari Vamsha, Padma Purana, Vishnu Purana Brahma Purana also, Brahma Vaivarta Purana so these six are the sources of Krishna Leela and Krishna Leela is most detailed, most sweetly described and so when Sri Goswami is talking about Durahara and others then he is not just imagining six and that is how Sri Caitanya Mahaprabhu in his south Indian toon so like that Sri Goswami and Kuru Purana and showed that Ramayana, Kuru Purana actually Sita was never touched so like that Sri Goswami those who seemed agitated by the very thought that how can Radharani and of course we know Abhimanyu is just the shadow expansion of Krishna’s shadow so now modern people cannot understand this you have to stick to your rational way of thinking we can’t understand this but Sri Goswami actually also shows that those devotees who may have this sort of concern as in hear those concerns so which often when the Acharyas write then motivates us so deeply that it requires a very deep and devotional heart to understand so we will focus on Krishna Leela every pastime is described because every pastime is described so it takes time so now as we see in the Sri Goswami has written Naana Shastra Vicharane Kripuna Sadharma Samsthapakam that the Goswami studied various scriptures and based on them they established the Dharma so when Krishna was when Krishna appeared in this world he appeared in both places he appeared in Vrindavan and he appeared in Mathura so Vrindavan person appeared was Vrindavan Krishna in Mathura who appeared was Vasudev Krishna so Vrindavan Krishna is purely a Maharaj he doesn’t kill you just to get medals so actually when Nanda Maharaj when Vasudev brought now Vasudev is the father and Vasudev is Krishna the son when Vasudev brought Krishna he brought Vasudev Krishna and Vasudev Krishna and Vrindavan Krishna became one and when Uddhava took back Krishna so at that time he took back Vasudev Krishna and Vrindavan Krishna stayed in Vrindavan in an unmanifest form so Vrindavan Krishna never lived in Vrindavan now then after Krishna after Krishna started growing a little bit then Nanda Maharaj sent or rather Vasudev sent Kargacharya and then when the name giving ceremony was done both of them Balram’s name giving ceremony was also not done so now both these boys would always be together and as they were slowly learning a child has to first learn to identify with his name so now because both Krishna and Balram were always together so whenever the mother or the father would call Krishna both would turn whereas now they would not refer to him as Balram they would refer to him as Ram and whenever they would say Ram both would turn and then Nanda Maharaj Yashoda realised this is going to be a problem because both of them were not able to understand the difference in their names so then they decided to keep both of them and they kept both of them separately and then gradually Krishna and then Balram and Nanda Krishna both would turn and then Yashoda realised how they would perform their rituals and then gradually as they started speaking so first word that Krishna spoke was and then he spoke towards his father then because they were always still together so then they started calling each other so Balram would call Krishna Krishna or Karn and interestingly Krishna would never call Balram as Balram he would call him as Dauji Dauji means older brother so I later on saw in Krishna book also only on official occasions where Krishna is in a royal assembly at that time Krishna refers to Balram by the name Balramji or Lord Balram very respectfully but whenever you would call him by the name Balram you would call him Dauji so actually the western culture is such that there was one family had come to the temple not devotees had come so then I was going to meet them and tell them all this and then the wife calls the husband by the first name and actually now they say actually this is informal why do you have to have formality in the Indian culture the wife never calls the husband by the name it is a respectful address and that way now even if it is just formality but actually without the formality the essence cannot be maintained at some stage the essence may become so very deep and thick that the formality can be avoided but when the essence is not manifest then you reject the formality then at that time what happens is see actually intimacy comes after respect not before respect intimacy is a very close relationship so intimacy comes after respect not before respect then the modern idea is that respect is an obstacle to intimacy now without respect if we have if we just at a superficial level like sometimes now we may say that Pranupa disciples may refer to each other directly by the first name a Krishna Satsvarupa Maharaj we were talking about you know his earlier preaching and he may say oh at that time Hayagri went here and Kirtanand went there and they are talking intimately but if they are on a Vyasa Sundeva we talk about you know Ramanath Maharaj we have today one is very very intimate one has actually cultivated a respect but we should not assume that we have already cultivated it as devotees we should always refer to each other as Prabhu and should completely avoid short forms short forms are actually now in writing sometimes we may use the for managing purposes you write the camp you may write say the lecture will be given by RFP or whatever ADD or whoever it is but you know if you write a mail to here you cannot write dear RFP you should write the full name dear Radhe Shambhuji or respected Radhe Shambhuji sometimes for managing purposes like in B2G if there is an article so there even if I am referring to my spiritual master like I wrote my article about how I was introduced to Krishnakoshi there was officially so I have to write Ramanath’s form I cannot write Ramanath himself I have to write Radhe Shambhuji I cannot write Radhe Shambhuji because what happens B2G is for new people and especially for western people already the names are new and then first there is Radhe Shambhuji everything is new and suddenly Radhe Shambhuji changes convention that is adopted is keep the name as it appears in a formal way so that has required a certain solution and we can use it at that point and then as they further grow up now the word Balaram as we know it means there are many Ram there is Parashuram there is Raghupati Raghavaram and all of them are extraordinary they are all manifesting supreme lord but Balaram is that Ram who delights in the exhibition of power and we see that Balaram does that while while defeating Dhinukartur and Tulambartur and Ilabal so now Balaram on one side knows and because Krishna allows him to know but ultimately Krishna is the lord of Yogamaya so there are certain parts saying that even Balaram doesn’t know and Krishna causes Yogamaya even to in one sense temporarily cloud Balaram’s awareness to enhance the Neelam so now when Krishna and Balaram are small where is Krishna where is Krishna staying in his childhood or early infancy Gokul and from Gokul they go to Vrindavan so Upananda hears about how 3D men do come in Vrindavan so after that Upananda says of course the Damodaris also happen over there in Gokul and they are going in the car Parulimaya is also a different reason he was told not to go to school but they said you are not allowed Krishna to go so Parulimaya says how long are you going to keep us inside throughout our life it’s not possible like they try with Buddha also there is a prophecy that Buddha will either become king or he will become a mendicant so his father didn’t want him to become a sage so he kept him so that he would never see the sun but how long is that possible ultimately there has to be so one has to give knowledge and then one has to allow a person to be to be exposed to the material world in a different context but then they decided they cannot restrict him for too long then they allowed him to do it again so still they decided they will never allow Krishna to go out of the precincts of Gokul village and it was a village so Krishna and Balram were going along where are we going when will we go back home we are taking our home with us what do you mean now Balram was sitting and hearing and Balram is a little older generally older people want to show that they have more knowledge so Balram says Krishna Krishna do you see that tent over our cart that is our house oh Balram you are so you are so clever very clever Krishna started observing the forest and he said what is that and what is this what is this bird with so many colours and what is that bird it speaks like a human being what is that and Krishna is answering Balramji is watching Balramji wants to answer but he said I don’t want to answer and then finally they reached Vrindavan there is Jamuna in between then they had to cross Vrindavan and then the Brajwasis construct a sort of bridge over there you know it has three branches they make a bridge to Vrindavan and then they create an encampment over there and eventually they construct houses and Krishna is there so they are actually on this side of the Jamuna and they say Vrindavan is on that side so Krishna and Balram are very eager to see so they leave their mother’s cart and they go to the father’s cart and Nandamaharaj because he is the head of you see that Parajanyam Parajanyam is the grandfather and Parajanyam has a Kshatriya one wife is Kshatriya and one is a Vaishya so from the Kshatriya wife of Parajanyam he has Surasen sorry Devamit Devamit is the grandfather from Devamit from his Kshatriya wife Surasen is born and from his Vaishya wife Parajanyam is born and Parajanyam he marries Abhira now actually when a Kshatriya marries a Vaishya sorry when a Brahmana marries a Vaishya the daughter, the children who are born are called as Abhira and when Kshatriya marries a Brahmana that is called as Abhira so Krishna actually does not exactly belong to Vaishya and so Devamit had two sons one was Surasen and the other was Parajanyam and Parajanyam had five sons among them the head was Upananda and Nandamaharaj was the third son so for Surasen his son was Vasudevan that’s how Vasudev and Nandamaharaj are cousins so now Upananda he was the chief he was the oldest he was handed over the throne by Parajanyam Upananda himself came in the assembly of Parajanyam Vasudev, Devamit Surasen and he they were all assembled for the and he took the crown and he went and gave it to Nandamaharaj and endowed with qualities and abilities among them so I desire that the crown go to him and then it is described that just as Bhishma served Bhishma was older Vichitravidya was younger so just as Bhishma served Vichitravidya Vichitravidya was actually third brother Chitrangada was first and so Nandamaharaj was third similarly Upananda would serve Nandamaharaj so Nandamaharaj was officially the king if Upananda would give some advice Vichitravidya would never refuse Bhishma’s Tamil advice only Vichitravidya’s son Dhritarashtra and his grandson Duryodhana would always refuse their advice but Nandamaharaj if Upananda would give any advice he would give any advice immediately Nandamaharaj would follow it so there so because Nandamaharaj was the head Nandamaharaj’s chariot was very tall so he had to see ahead what is happening Krishna saw it so he went on the chariot and he told Nandamaharaj you put me on your shoulders and he stood on the shoulders laid out for us two Vrindavan and then Krishna and Balarama started becoming and on this side Kamsa was horrified how three of them they had all been killed but one by one he was sending all the demons but actually everybody was just so that is one characteristic of Krishna so like that Krishna played so Krishna Nandamaharaj did not use any weapon not a single demon was killed he used any weapon to kill them and second is there is no serious fight also the only serious fight is actually with Kamiya Kamiya a little prolonged otherwise Akasura comes and everything expands now Gopalji could describe why Krishna did this what had happened was the Kali Yata can take place just after Krishna enters there is Kaumar and there is Kaishu so that is how it is normally Kaumar Kaishur Kaumar is for 5 years Kaumar and then Paugand is for 5 years and then Kaishur comes gradually but in Krishna’s case everything was different because Krishna controls time so actually after 3 years only Kaumar ended and his Paugand started and his Paugand was only for 2 years and after 2 years the Kaishur started so it was like fast forward because Kaishur is the prime dealer but they didn’t feel like this for Yashodamayi and for his friends they did not feel that it is only 3 years but the Kali Yata took place when Krishna was actually nearing the Kaishu and Balaramji Yashodamayi was even more anxious and then all the Arjunas heard that Kali Yata has come Krishna sleeps on snakes why do you have to worry about snakes Krishna was shocked anyway he said you just stay here and Krishna will come back in sometime if you go our lunch will get delayed so Balaramji was thinking that Krishna as when I am Sheshna Krishna never plays like this with me he simply lies down and does pastimes with others he doesn’t do any pastimes with me but here this insignificant demoniac serpent of the material world is there and Krishna is playing with him why is he so fortunate Balaramji was thinking and actually Krishna he could have just jumped into the river and he could have defeated Kali Yata but he played with Kali Yata caught in the poise of Kali Yata you see there is no other pastime in which Krishna prolongs things of course with Indra, Krishna allows Indra to play out and Brahma also with Indra he allows him to go for 7 days and Brahma he allows him to go for one year although Vishwanath Chidambaram explains that although Brahmaji is in the hierarchy of the demigods senior to Krishna and Brahmaji did not have a malevolent intention malevolent means he was not angry, he had no desire to harm Krishna but he wanted to, he was wondering although Indra’s offence was greater than Brahmaji because Indra had a malevolent intention Brahmaji had no malevolent intention but if you look at the prayers now Brahmaji offers prayers Krishna and Indra both of them but Indra offers prayers Krishna replies to him when people become proud and this and that he speaks some things to them so why? because Krishna is more annoyed with Brahmaji than he is with Indra why? because Indra his activity brings about union between Krishna and his devotees whereas Brahma’s activity causes separation causes separation in fact of course there is union between Krishna and the elderly gopis who want to serve Krishna but Krishna and the gopis are not able to play although Krishna expands himself as the gopis identically Krishna does not deserve gopis only so he cannot have any leela with them because you know they are the same person although they are behaving in that way so that’s why Balaramji although he is Krishna he is same person but entirely different personality different moods and that’s how Krishna reciprocates for him why does Krishna have an affection for Duryodhana why? because that is just to increase the so why? Balaramji’s affection for Duryodhana and Kuberaji’s affection these are both created otherwise these people are actually so although they are negative their affection is there so anyway here Balaramji comes along and he is observing and why? and that is the first time so Radharani also comes along with the gopis Radharani has heard of Krishna Radharani has also heard the playing of Krishna’s flute and at that time Krishna for the first time performs the dance he is performing the dance for the pleasure of Radharani and because he wants Radharani to come and Radharani still Radharani and the gopis Radharani is still the early season of her a very early season of her teenage she is still in her early stage and then Krishna comes Radharani and Krishna return will be later but when Lord Ram goes to Mithila Mithila puru janamohakaram so it is described the Ramayana is described in both the Ramayana it is also described in the Ardhasma Ramayana which comes in the Brahmanda Purana so the Ardhasma Ramayana describes some details differently because there is yuga period so it is described that in the Ardhasma Ramayana it is described that actually Lord Ram came one day earlier to Mithila and he was wandering in the park he was going around because he was the prince of one kingdom he wanted to see how the other kingdom is and when he was in the park at that time Sita was also there and that time they met for the first time and then in the Valmiki Ramayana it is described that they met for the first time or they saw each other for the first time in the Ascending Yuga so anyway they saw each other for the first time the normal interaction that is there that is actually the eternal manifestation of love at first sight now what we have in material world is only permutative manifestation and what happens is there is love at first sight and there is hate after repeated sight or there is dislike after repeated sight but that does not happen because that relationship is purely internal so when Krishna and Yashoda now of course Krishna and Yashoda there is a pastime that Radharani’s eyes were closed and the eyes opened which is of Krishna but that is not in the Taisho age when they are in Taisho age and Krishna is performing there are always hearings about himself and eternal love is in the heart of Krishna before he enters the Kali he ties his belt so I describe that Krishna on one side because he has Kali has offended who? Garuda so Garuda will get out of this but in one of the Goswami literature it is described that because Krishna’s feet fell on Kali’s foot so Kali became completely purified all his poison went away and because Krishna rather Kali helped Krishna to please Radharani so Krishna became pleased with Kali and because Krishna became pleased with Kali Krishna made Kali into his own vehicle and he did not tell Kali to go away Kali stayed with him and whenever Krishna had to cross the Yamuna he would call Kali and he would ride on the back of Kali and he would sing so normally there is a snake snake has a jewel on its head but Krishna became the jewel on the hood of Kali