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  1. Question 4: Still, one thing is not understood. Deva sthrees could have simply got married to KaNNan and enjoyed Him as His spouses. They could have got their prayers fulfilled; instead, why should they be born as Gopa sthrees, leave their husbands, in-laws, children and run to KaNNan? Why should KaNNan allow this? How can this be establishment of Dharma? This act is against the manushya dharma. Answer: Firstly there are two issues that need to be understood. The husband-wife, father-son relations are all not permanent- everyone knows. These all come due to this sareera sambandham (due to the association with this body). For this body, these relations come. They are present as long as this body exists. After that these relations vanish. In next birth different parents, children, spouse etc. Thus the relations are only temporary and are for this birth. Being a wife, husband is due to the body taken by this Jeevathma and these roles will change next birth. But the relation between Paramathma and Jeevan is always permanent. He is Swami; We are dAsars. This is always so. It is natural for all jeevaathmas. It is no way associated with the body of jeevathma and does not change when bodies change for various births. Whatever number of births we take, this relation will never ever change. unthannOdu uRavEl namakku ingu ozhikka ozhiyaadhu, Govinda – says GodhA PiraaTTi. Hence desiring for the Lord, devoted to Him, performing service to Him are all to be sought after. They are normal for jeevathma and are perfectly in accordance with dharma, saasthrAs. This is to be actually the welcome one and should necessarily be sought after by every jeevan for redemption. To achieve that and in course of achieving the same, if there is a choice between this versus the bodily relation, one can choose the relation (eternal) with the Lord. There is absolutely nothing wrong with that. Kaikeyi wanted to coronate Bharathan and let him separate from the Lord Rama. But Bharatha, who wanted to serve the Lord, brushed aside even the bodily relation of Kaikeyi as his mother as she was the stumbling block for that service. He hated her for such thoughts and preventing him from performing kaimkaryam for Rama. For us, the Bhagavad, BhAgawatha anubhavam alone is prime and important. It is in line with our nature. If the relations are in line with this want of ours and they work towards, support the same for us, then they can be with us; if they work against this and do not support our Bhagavad BhAgawatha anubhavam, they can be brushed aside like Bharathan. Nothing wrong. The cowherd women did that. It is no way termed as incorrect; in fact, it is most appropriate for jeevaathma by its nature. This is very clear in Srimad Bhagawatham. When KaNNan sees them devotedly running towards Him leaving the elders, husbands, children, and others- and asks: “what do you want me to do for You all? Go back quickly and serve your husbands. Do not leave the dharma meant for women and ladies, wives and mothers? This not correct. Do not come here. If you want, you do keerthanam, sing my name, utter my name and think of me from your homes. Go home. ” Gopikas could not control their tears. Their throats choked. Their eyes welled. Their hearts broken. Their words did not come out of their mouths, tongues refused to co-operate due to the emotions and sorrows. Mouths quivered. Our KaNNan- our Lord- KaNNan- is he saying this? Our only Master, Swami- to Him we belong to- does He ask us not to come to Him any more and ask us to go back? They started appealing to Him. yathpathyapathyasuhadhAmanuvrtthiranga sthreeNAm swaDharma ithi DharmavidhA tvayOktham | asthvEvamEthadhupadESapadham tvayeeSE preeShtO bhavAmsthanumruthAm kila bandhurAthmA || kurvanthi hitvayi rathim kuSalA: sva Athman nithyapriyE pathisuthAdhibhiraarthidhai: kim | thanna: praseedha paramEswara maasma ChinDhyA ASAm bruthAm tvayi ChirAth aravindha nEthra || Husband, children- serve them- You are advising us. Let that be there. You are the permanent relation for all jeevans. You are darling bandhu too for us. You are the AtmA for us as well. Due to our puNya, paapams, the karma phalam, there is only dukkham (sorrows) due to these relations and association with them. What is the use of that? You are Priyaml darling for us. The buddhimaans (intellect) realizing this eternal relationship with You and Your darling form, ParamAthmic nature, would get eternal enjoyment from You only. ParamEswaraa! PankajaakshA! Lotus eyed lord- most merciful One! Please bless us, do not break the love that we have for You from time immemorial and for long time. This is what is Parama hitham for Jeevathma. Most pleasing to the Lord as well. One should have longing for Bhagavad vishayam,. Interest and longing for other matters- one should attempt to get rid of. For that one should always contemplate on : God alone is eternal relation for us. All others are only temporary. Due to karma, these relations exist. Thes sukhams, dhukkhams are due to Karma. This is what is insctruced bt Sage Yaagnyavalkya to MaithrEyi and is in BrahadhAraNyaka Upanishad. Gopikas realized this from their experience; and enjoyed His relationship with them. KaNNan also [as is His nature as the most merciful Lord who runs to devotees to be with them] blessed them with such experience. This greatest ultimate of all saasthrAs is established to us in this Gopika charithram. KaNNan also, in order to establish this wonderful Bhaagawatha saasthra dharmam, made this act as His leelA; and blessed them especially. He wanted His avathAram to glorify this jeevathmA’s longing for association and relationship with Him for ever and desire for enjoyment of His swaroopa, roopa sowndharyam. That was one of His yet another special [visEsha] Dharma sthApanam. Thus, it lays down the path for the highest Vaishnava, prapannan quality and way of life and establishes the most wonderful way of VaidIka life. Gopikas are the highest form of devotees and prapannans the world has ever seen. This is the greatest of Upanishad DharmA, the pinnacle of saasthrAs. The jeevathmAs’ nithya niroopAhika ananhaarya sEshathvam is well established in Gopika Charithram. The Paramabhakthi [intense devotion] of Gopa sthrees! What a great devotion! What a mind set of Them ! what a manO bhAvam! All deeds completely in accordance with saaathrAs- [not disliked or hated by even their spouses!] These marvelous dhiva chShtithams of KaNNan as leelAs should always be contemplated, enjoyed and read, listened to by us; if one does that, the desire for lowkika kaamam would vanish; the desire for sensual pleasures would disappear slowly and KaNNanukkE Avathu kaamam (desire for KaNNan alone) would linger and grow in us. Swamy desikan says: This charithram on Gopikas is the best medicine for the diseases [like Kaama, krodham] in our minds. This is the one praised and prayed by Rishis and Saints. raagAdhirOga prathikAra bhUtham rasAyanam sarvadhaSAnu bhAvyam | AsIdhanuDhyEyathamam muneenaam dhivyasya pumsO dhayithOpavhOga: || [4. 101] Srimad BhAgawatham also mentions bhakthi parAm prathilabhya kAmam hadhrOgam ASvapahinOthi aChirENa DhIra: – based on which swamy Desikan composed the above sloka. Here, the sains follow this charithram and and declare and enjoy as the Grandest One- says Swamy. He refers to Sri NammAzhwAr “kuravai aacchiyarOdu kOttathum” and then “en appan than maayangaLE ninaikkum nenjudaiyEn. [i am blessed with the mind that contemplates only on my Father’s leelAs and dhivya chEsthithams]. Thus we enjoyed the Gopika charithams. We need to touch upon one of last slokas of Yadhavaabhyudhayam before completing this series for completion’s sake. That tells us how one should enjoy the KrishnAvathAram. nAreeshtaChhA miyamithadhiyO nAkanAThESwarathvam samyOgE Cha pravaNamanasa: SASvatham brahmacharyam | athraikasyAm purinivasatha: sarva lOkADhikathvam niDhyAyantha: swarithamatharan dhustharAm thasya leelAm || The subjects discussed here are: 1. Bhagawaan Sri KaNNan is Devaadhi Devan- He was always at the beck and call of Gopika girls. Once when one girl complained to Him that her legs are paining and can not keep walking. He lifted her and carried her on His shoulders. Thus he listens to his devotees and allows himself to be at their service. But we should not be misled to believe that He is not the Lord. He listens to these young girls of Gopas and the young Gopa boy friends. Though he does that, He is the lord of all Devas, Devaadhi Devan. Devendra, Brahma, et al came and prayed to Him and praised Him. We are bounded to someone due to our karma and its association on us. It is mandate on us. There is no esacpe and it is due to our karma bandham. For SarvEshwaran, it is not the case. He is bound down and tied down to devotee’s pleas and requests due to his own sankalpam. “kaTTuNNa paNNiya peru maayan- paNNiya is important. All this is due to His mercy and anugraham on the devotees and that’s why comes Sri KrishNAvathArams says Srimad Bhagawatham. anugrahA bhakthAnAm maanusham dhEhamAsThitha: Thus listening and heedimng to the request of His devotees, He thus becomes easily accessible and sowlabhyan. That is His Greatness. That is the greatness of Sri KrishnaavathAram. KaNNan alone is SarvEshwaran. He alone due to His sowlabhyam blesses the devotees should be fully and properly understood – this is what is contemplated by KaNNanallaal Deivam illai; [There is no God other than KaNNan]. Can there be any one equal to Him with such Parathvam and still exhibit such greatest sowseelya, sowlabhyathvam! 2. KaNNan- who was involved in his affair with sthrees- is eternal Brahmachaari! - KaNNan had 16000 women as his spouses and was conducting his family with each one of them individually – as seen and enjoyed by Sage Narada. He also had enjoyed being united with Gopa sthrees. In spite of all these, KaNNan is declared as the eternal ever Nithya Brahmachari. When Pareekshith was born from utthara’s womb, it feels as a charcoal [due to AsvatthAmA’s asthira’s power]. The only lineage – heir from Paandava vamsa was Pareekshith and hence they were grief struck looking at the lifeless char coal child. It was told by one of the elders that if pure Bramachari’s foot touches the child, it would be alive; become normal and active- said KaNNan. But none dared come near as they felt scared that their true nature would be revealed. [sri Ramanuja defines the term Brahmacharyam in GitA BhAshyam as: “not having even a thought at any time that women are the objects of enjoyment”. What a great and wonderful definition!] Thus, since none came forward, Bhagawaan KaNNan himself come forward: If I am the true purest Brahmachari and if I am SarvEshwaran, let the child come back alive and become normal. ” He touched the baby’s body in full with His divine Lotus Feet. Immediately the baby became fair complexioned and was full of life, alive and crying. In front of everyone, this had happened. This is mentioned by Swamy Desikan: vimOhanE vallabagEhineenAm na brahmacharyam bibhidhE thadhIyam | sampathyasthE bAlakajeevanam thath sathyEna yEnaiva sathAm samaksham || Thus KaNNan is the purest Brahmachari is Sathyam. It was also true that He had played and enjoyed with cowherd women; 16000 spouses; How could that both be possible. Answer is: Only Bhagawaan can make that happen. We should never ever equate Him with us. Sage Narada once – came into Krishna’s palace saw KaNNan welcoming him and asking his wife to bring waters for argyam, pAdyam etc. and honoured the sage; in the next house he went into and saw KaNNan eating with his wife serving him; third house he saw Him doing ThiruvArAdhanam; fourth house, he was playing dhAyam with his wife; The wonderstruck Narada came out and after some time, all KaNNans came out to become one to board the chariot and reach the palace. He realized the Lord’s Iswarathvam and sang in praise of Him. The Lord too replied to the Sage: oh Brahma rishI! I am the one instructing DharmA. I am also following the same in strict sense. I have come here to protect dharma and establish the same. Do not worry.” He conducted his grahAsthama dharmam with His 16000 spouses; with no grievance from any one. KaNNan Himself says in GitA: DharmAvirudDhO bhUthEshu kAmOsmi-. Swamy Desikan also says: AvidhitharaChanEna swEna pArThAya gItha: Swayamajani kaama: kO(S)pi DharmAvirudDha: It is possible only for Bhagawaan. The ultimate GrahasthAsramam and the love, desire’s extent therein was well established here and to establish that dharma, this leelA of KaNNan was played. By the GopikA charithram, the greatest Upanishad Dharmam was established and shown to us… The Lord’s ThirumEni (Body) is completely Suddha sathvam, aprAkrutham- unaffected by matter (that we see and have). Hence, His natural Brahmacharyam can never change. It is also told that with His mere sankalpa (will), He gave the sambOga sukham to Gopikas. Sage Suka says the same in: avarudDha sairEtha: his brahmacharyam thus never changed or was affected. KaNNan only blessed them with His grace and anugraham and granted what they desired for. He never desired the same for. He did not consider them as objects of enjoyment and hence in Ramanuja’s definition he was full Brahmachari and Nithya Brahmachari. 3. The One who resided in the corner of Dwaraka is the Lord of entire worlds. When Jarasandham came to fight in the battle field, KaNNan [in order to protect the people from destruction from the battle] built a city in the centre of an ocean and stayed there with His people. Jaraasandhan and others mistakenly thought that He felt scared and hence ran away. They laughed at His running away with fear. But as a matter of fact, they were completely shivering with fear. It is completely wrong to belittle KaNNan as the one staying in a corner of Dwaraka city. He is the Lord of all. He is Devas’ Devan. He is the One who grants to these Devas what they grant to their devotees. As a matter of gratitude, they gave little of what He had given them, when he built this Dwaraka city. KubEra gave away some wealth. Varunan gave Him some horses. Devendra gave the paarijatha tree etc. They grabbed the opportunity to show their gratefulness. One should enjoy KrishNAvathAram thus and contemplate on His glorious deeds and leelAs. Then only can one get rid of the maayaa (samsaaric affliction). If one learns in half baked manner about His dhivya chEshthithams, then we will end up arguing with kutharkam and never ever be able to cross the ocean of samsara. Thus with Gopika charitham, the highest Upanishad saasthrA and VaidIka dharmam is established. We should place our heart and mind at the lotus Feet of KaNNan and Swamy desikan thus established the same in Yadavabhyudhayam. Anything found good in these posts is only due to the wonderful original article written by Sri U Ve Dr Vasudevachar Swami from Swamy Desikan’s excellent analysis. Mistakes, errors, omissions are entirely mine. Written by Shri Madhavakkannan
  2. Question 2: What are the avathArams for? DharmasamsThApanArThAya- to establish and protect dharma. Sri Rama being the Eka pathni vrathan, followed strict codes of saasthrAs and set an example for us. KaNNan hugged these Gopikas; played with them; and Vedas and saasthrAs may roar saying He is Parathvam and is unaffected; But is that approapriate for KaNNan to do that? hugging other women? Can that be termed as establishing Dharma? How can we say that He followed saasthrAs and established, protected Dharma in His KrishnA avathAram as avathaarams? Answer: Same question was raised by Parvathi to Rudra: Rudra replied promptly” swaSareeraparishvangAth rathi naasthi varaananE.. – We, jeevathmAs are in each body. We are always united with our bodies. There is absolutely no dhosham for that. There is no enjoyment also with that unity; There is no ApAsam also in that. Only when we hug the body which does not belong to us – it is different and hence a paapam- dhOsham etc.. Then only does the problem arise. Iswaran – vibhu; He manifests everywhere; antharbahischathas sarva vyApya nArAyaNasthitha: – Narayanan manifests and pervades everywhere inside and outside of everything and everyone; We are all His sareeram; He houses Himself in us and He houses us all as well; He hugs His own body- can it have dhosham? was Rudra’s quip.. This aspect is mentioned by swamy desikan in the above sloka- as vibhO… He manifests and pervades everywhere. Even for that matter, vaayu, air spreads everywhere and hugs all. Is it his paapam? Is it dhosham? When Vaayu himself doe not do anything worng, what can we mention about the SarvEshwaran? We are all his sareeram and when He hugs us- there is no dhosham thus. Even Chathu mukha Brahma and others longed for being born in Gopa kulam to be hugged by KaNNan; Vishnu purANa also mentions this: vyApi vaaayuriva sthiTha: Generally- among humans- there are kaamukhars (those who are mad after sensual pleasures and carnal desires); There also few virakhthars (those who detach themselves from getting such thoughts and are vairAgis) They even spurn thinking of women and hate them as mere one collection of flesh, bones, blood. OOnidai chuvar vaitthu enbu thooN naatti- says Thirumangai AzhwAr- This body is with the lowly hair, the wall of skins, flesh; bone as pillars and reinforcing members to support. Thus these two kinds of people exist in the world; Sri Krishna did not have mOham (desire) for these Gopikas and their bodies; Not dwEsham (dislike or hatred); They are His body after all. Not due to his karma, but by His own very nature as Their Lord. How can there be desire or hatred? Swamy Desikan says this in Yadavabhyudhayam: na khalvamushya pramadhAmadhAnDhyam na kuthsanam tatthadhabhIshtadhAthu: | na DharmasamsThApana vADhaganDha SuddhAnuChinthayA hi Subhasya leelA || Thus, KaNNan, hugging His own bodies namely Gopikas, there is nothing against dharma; In fact, the hunsbands of these Gopikas should have got angry at these acts; Never did they get angry. Because KaNNan was in their hearts and they too belong to Him; Bhagwaan entered into their hearts as well, lured them with His divine charning form and united with their jeevans… thaan otti vandhu, thani nenjai vanjitthu, oonotti vandhu uyirinil kalandhu… [says NammAzhwAr in Thirumaynozhi]. These people had the same experience and enjoyment. Thus for the, there was nothing wrong seen in KaNNan’s acts and they could not talk ill about KaNNan. It is one of KaNNan’s leelAs. Sage Sukha mentioned in Srimad Bhagawatham: gOpInAm tathpathInAm Cha sarvEShAmEva dhEhinAm | yO(S)nthasvarathi sO(S)Dhyaksha: kreedanEnEha dhEhabhAk|| Sri Vishnu purANa refers to this. Swamy desikan thus touches upon of all of them as vibhO: to assert these truths. Question 3: Ok. Everyone and everything is His sareeram; When such is the case, why did KaNNan choose only those Gopasthrees specially; and in particular? Why did He bless them with such enjoyment? If He does not have humanly desires, anger and hatred as He is the Lord, why did He have to hug the Gopa sthrees? Gopikas also- why did they fall in love with Him? Even if KaNNan- being the Lord- does not have any dhOsham, and is not affected by paapam, punyam and he is not affected by Karma- still the poor Gopikas get these dhoshams as they desired for another Purushan [other than their own husbands].. How can KaNNan be a party to such paapams committed by Gopikas? Answer: Once, the Apsarasthrees [dancing damsels] in deva loka, by hearing about the most beautiful – dhivya sowndharyam of the Lord Sriya: Pathi Sriman Narayanan and prayed to Him continuously like penance for blessing them with his dhivya sowndharya roopam for them to enjoy. Bhagawaan appeared before them and said, “Do not worry. I am pleased by your prayers. I will fulfill your desires. I will appear as KaNNan in Gokulam during Krishna avathAram and you all appear as Gopa sthrees. Your prayers will be fulfilled. “ Thus He blessed them with His divine body and its charm. They were born as these Gopa sthrees. This purANA explains. Thus due to their puNya phalam, their past prayers, they are blessed with this Anandham and it is Bhagawaan’s organizing things to fulfill His devotees’prayers. None gets any dhOsham due to these acts. Punya paapams also vary for humans and Devas. Devasthrees thus do not get any dhosham due to these acts and their past prayers only get answered. Also it is told that rishis in Rama avathAram wanted to enjoy His dhivya sowndharya ThirumEni when they enjoyed seeing His ThirumEni; Rama let them be born as Gopa sthrees probably for their prayers to be fulfilled as well. All his avathArams had to meet very many conditions and fulfill all these inter related incidents. This is mentioned by swami Desikan as aChapilasparSanamAthraleelA.. In the next sloka he says.. thatthadhabhIShtadhAthu: Question 4: Still, one thing is not understood. Deva sthrees could have simply got married to KaNNan and enjoyed Him as His spouses. They could have got their prayers fulfilled; instead, why should they be born as Gopa sthrees, leave their husbands, in-laws, children and run to KaNNan? Why should KaNNan allow this? How can this be establishment of Dharma? This act is against the manushya dharma. [Good question... Let us see in the next series] Anything found good in these posts is only due to the wonderful original article written by Sri U Ve Dr Vasudevachar Swami from Swamy Desikan’s excellent analysis. Mistakes, errors, omissions are entirely mine Written by Shri Madhavakkannan
  3. Krishna, Rama avathArams are the most enjoyable and divine and they always enchant us with the wonderful deeds of the Lord. AzhwArs and Acharyans have deeply immersed themselves in these avathArams in particular and had seen the same Rama, Krishna in the archA mUrthys in Dhivya Desams. These special Rama Krishna avathArams have got a speciality in them. The Sarvagnan, SarvEshwaran, Sarva shakthan, the Supreme Lord- who is unparalleled and Peerless- who has none equal to or above Him… oppAril appan- ParamAthmA- PurushOtthaman- Jagath kaarNanan; Jagath rakshakan- The Only One who could grant mOksham [mOksha pradhan]; the Ultimate enjoyment for NithyasUris and mukthAs at Srivaikuntam.One can go on describing and extolling His positions, Roopam, Swaroopam, vibhuthi (rulership) i.e. this world [leelA vibhUthi] and Paramapadham [Nithya vibhUthi], His innumerous kalyANa guNas… In spite of such Greatest qualities, His dayA [compassion] is Supreme and the most important One; manisarkaay- padaathana pattu- For the sake of human beings- what all troubles; briths (as avathArams) He undertakes. He took the avathArams in the lowly human forms – and stoops down so low with such east accessibility to illiterate Gopas, GopikAs, pasu (cows), pakshis (jatAyu), monkeys, boatmen- hunters (Guha), et al. His sowlabhyam [coming down so low] and sowseelyam [easily accessible for all] is amazingly true and present in such Greatest Parathvam… He moved with everyone equally and attracted them all with His sowlabhyam and sowseelyam. He is thus possessed with the most wonderful gunAs –namely Sowlabhya, Sowseelyams. Rama is addressed as Gunvaan- mentioning this gunA especially. KrishnAvathAra sowseelyam is Ultimate and there is no match for that. aRivonRum illAdha Aykulatthu- He appeared in the group of cowherd folks who were completely illiterate; having no saasthra jnAnam- did not even know how to eat with right hand or left.. [idakkai, valakkai theriyaadha].. He mixed with them as if He had been a cowherd Boy for ages and even Devendran, Chathu mukha BrahmA were all misled. He reared cattle; tendered calves; played with Gopa boys, shared their food, taking a bite from their palms; played with Gopikas and danced with them… He allowed Himself tied down to a mortar by the illiterate Gopa lady (YasodhA) and NammAzhwAr marveled as His such a sowseelyam and fainted for about six months it is told [etthiRam? etthiRam] . This sowseelya gunA which can not be seen in anyone else in such grandest proportion is the natural swabhAvam for the Lord.. It is His one of His inherent kalyANa guNa for the sake of us- due to His mercy, dayA on us. How many of us understand that? Hardly any. The Lord Himself says in GitA- avajAnanthi maam mUDA! …. Sa mahatma sudhurlabha: Ravana talks lowly about Rama coming to the forest, leaving His coronation for His younger brother; Sisupalan talked in un-parliamentary language (sudusol) about the deeds of KaNNan- as cowherd Boy. avyaktham vyakthimApannam manyanthE maam abuddhaya: | param bhAva majaanantha: mamaavyayam anutthamam || I, who was born as the son of Vasudevar, am being considered as if born due to the bondage with Karma; and they do not understand my supreme sowseelya guNaa. The same holds good for all His avathArams. Without understanding His true nature and guNAs, we (people) talk low about His deeds performed during these avathArams. Those who do that are foolish; and who equate Him with them as humans and evaluate His actions in their view point as humans. Still, it continues. Even today such talking goes on. Even sincere devotees sometimes get doubts on His vaali vandham, Gopika dance etc.. The Lord Himself tells Vaali: sookshuma: paramudhuehEya: Dharmam is very subtle; it is not easily comprehensible. KaNNan played with gopa sthrees – and even today many of us are not able to digest; But we, srivaishnavites, should never get such thoughts about His such grandest deeds. But it is essential to get our doubts cleared so that we reinforce our devotion on Him stronger and it grows from strength. There is no better time that talking about it now on His janmAshthami. Please forgive me if I am again trespassing where fools do rush in where angels fear to tread. This is only to clarify the foolish arguments and thoughts in us. Swamy desikan himself most mercifully has enlisted the Freqently Asked Questions on this incident and answered to clarify our doubts. It is Swamy who blessed us with the unparalleled abhaya pradhAna saaram to clarify many aspects on Saranagathi during RamavathAram. Swamy mentions in his yaadhavaabhyudhayam about Krishna avathAram and let us enjoy them and get our doubts cleared. [reference: the most brilliant article written by Naavalpaakam SrI U VE Dr Vasudevachariar Swamy, Trivandhrum in Sri Hayagriva Priya and I was so lured by the article that I wished to share with all of you- anything good in these posts is only due to the wonderful original article and Swamy Desikan’s excellent analysis. Mistakes, errors, omissions are entirely mine. Sri Vasudevachar Swamy is the one who wrote the Tamil meanings for Swamy Desikan Dhivya sahasranaamam released and as blessed by Srimad PaRavaakkOttai Andavan Swami. Also, asmadhAchAryan His Holiness Srimad PaRavaakkOttai ANdavan Sri Gopala Desika Mahadesikan Swami had delivered a two hours upanyasam on this subject few years ago on a sravaNam day - wonderfully quoting the very reference which is in this article. It is Acharya anugraham that I am able to find the same reference in this article and we share here now] It may take a few posts and the article is a bit long and hence we will cover it as a series. suraanganaabhi: samayE Gruthaayaam swEnaiva gOpAkruthi bhUmikAyAm | akarmavaSyasya vibhOsthadhAseeth arChAphalasparSanamaathraleelA || [from Yadavabhyudhayam- 8.67] This sloka - a wonderful sloka - has answers for many questions. Question 1: The ultimate pinnacle of Sowlabhyam [eLimai] – joined hands with Gopa sthrees and enjoyed being with them, united with them. Even some of them were married [to others]. They too were happy being with Him. This is against saasthrAs. Does this deed bring a bad name for KaNNan? Answer: We should first of all, not think that He [bhagwaan] and us- as one jaathi (one group). He is Iswaran; Lord; ruler of all of us; It is His sankalpam even for our very existence; breathing. He is never touched by punya, paapams; He is akilahEya prathyaneekan (untouched by imperfections; or bad guNAs); He is not bound by Karma at all; His birth is an avathAram for the sake of us. We are all bound always by Karma; We are tied down by our papams and punyams. He is above vidhi nishEdha saasthrAs; SaasthrAs are for us to be on right track for getting rid of our paapams, and accrual of punyas and to please Him as SaasthrAs are His agnyA- instructions. Sage Vyasa also says clearly: aroopavadhEva hi tathpraDhAnathvaath. Bhagawaan DOES not belong to human race; He is in manidha jaathi at all. We can not hold Him down with the rules laid down for us. Also, We can not compare and equate our actions with his dhivya chEshtithams )leelAs); Can we lift the huge Govardhana mountain with the little finger as a Boy? Can we dance on top of many heads of poisnous snake Kaalingan? Sage Suka takes the example of Rudra himself to explain this in Srimad Bhaagawatham: Bhagawaan’e leelAs are very many. Rudra’s leelas are few; Even them, we can not do or perform. Rudra drank the poison and did not perish [as it was Deva kaaryam and the Lord Sriman Narayanan blessed him to undertake the task]. Can we drink poison and survive? When such is case with Iswaran, why to talk about SarvEswaran? Hence, KaNNan does not belong to us – human race. Iswaran; Parabrahmam- is He. Veda declares Him as apahathapaapma. Swamy EmperumAnAr Sri Ramanuja comments this as: by His nature, He is not bounded by Karma [apahathakarmathvam, karmavaSyathAgandharahithatattvam ithyarTTha:] So, if some of His acts appear to us the acts of paapam, He is unbounded and untouched by such acts at all. Hence, will paapam never ever affect or come to Him due to these acts?- the question does not arise at all for Him… Swamy desikan touches upon this aspect in the above sloka with the word.. akarmavaSya.. Thus He does not belong to jeeva jaathi; and also He is our Ruler, Lordship and Isawaran and due to both aspects, He does not get affected by Karma and Punya paapams says engaLAzhwAn in the commentary on Vishnu purANa for the same subject under IswaratvEna apahathapaapmatvaat.. Hence no dhOsham for Him. Written by Shri Madhavakkannan
  4. From the album: Krishna-lila in Vraj : Кришна-лила во Врадже

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