Devi of Dvaarka - haikus and other offerings to (or about) Rukmini

DEVI of DVAARKA

Within Her strong embrace
She cradles His separation
from Raadha !

She cradles Radha's homesick Syamasundara, but She also has a Krishna of Her own, that loves only Her... Ok, Her and Satyabhama!



"The body of Sri Krishna was tied with ropes in Nandagopa's house in Goukula, but is now always tied with the delightful rope of love in the form of the horripilated arms of Rukmini who embraces Him. Even a capable person will be brought under control by love." (18.19)

"Being immersed in the sea of joy Rukmini offered Her surging tears of joy at the feet of Her husband, Sri Krishna. Meditate upon the region of the braided and ornamented hair on the heads of Rukmini and Sri Krishna. Sri Krishna's hair is supreme, black and very much like the mass of the chowry-deer's tail and wears a crown shining with gems of various kinds. Sri Rukmini's is shining and bears a mass of blossomed flowers." (19.10)

"Each of the four arms of Sri Krishna was useful individually in holding the saranga bow in war, in pulling the fine bow string, in taking up the bow from the quiver, and in yoking the arrow to the bow. Even in the secret love-sports one of His hands was useful in holding the plait of Rukmini, two in embracing Rukmini and the other in holding Her cheek to Sri Krishna who was drinking the nectar of Her lower lips." (19.36)

"The necklace of pearls, though born in a good bamboo and though having a good thread and rounded gems does not find a place between the (plump and hard) breasts of Rukmini even as people born in a good family, though having good qualities and behavior, do not find a place near hard-hearted persons. What is the use of a good family or groups of good qualities near hard-hearted people?" (19.35)

Sri Vadiraja Tirtha also glorifies repeatedly the limbs of Sri Rukmini and Sri Krishna:

"Let the lower lips of Rukmini, queen of Sri Krishna, be for the prosperity of virtuous persons. Sri Krishna ...became always free from old age and death by the drop of nectar from that lip which is similar to the very ripe (red) bimba fruit and which is very beautiful." (18.59)

"Though the nose ornament of Rukmini is made of pearls (though it has obtained moksa), it is always attached to Her soft lips. Being hit by the arrow of Rukmini's sidelong glances, it becomes merged in its luster... Will there be any strain on the part of Rukmini to captivate Sri Krishna who is also a nitya-mukta (eternally liberated) What then of others?" (19.3)


"Rukmini is the gem born in the ocean of the dynasty of the Vidarbha king or the milk ocean that has no sacrificial grass and bamboo. That Krishna is the ornament of the Yadavas who are born in the lunar dynasty. Know the connection of these two -- Krishna and Rukmini -- as suitable for the continuation of the dynasty." (15.33)

Satyabhama Rukmini Krishna... and Dwarakanatha with His flute! How sweet!

MANGALYA DASHAKAM

Om VasudevAya nama :
KAtyAyani mahAmAyE mahA yOgeenyadheeshwari
nandagOpa sutam dEvi patim mE kuru tE nama :

O mother Kaatyaayani, the one who bewilders the world with your maya, o great Goddess who rules over all the yogis, salutations to you, make the son of Nanda Gopa my husband.

RUKMINI'S PRAYER TO SRI KRISHNA TO BE HER HUSBAND

shruthvA gunan bhuvana sundara shrunva thAm thE nirvishya karnha vivarai: harathOngathApam | roopam drushAm drishimathAm akhilArtha lAbham tvaiychyutha Avishathi chittam apathrapam mE ||

Having heard O immortal Lord, most handsome in all worlds, of Your excellences - which, entering deep into the heart through the apertures of the ears, dispel the agony of the hearts, O beloved one- as well as of Your charming eyes, my mind has been set on You, shame having fled away from it.

kA tvA mukunda mahathee kula sheela roopa vidyA vayOdra vinhAdhAmabhi: Athmathulyam |
dheerA pathim kulavathee na vrunheetha kanyA kALE nrusimha naralOka manObhirAmam ||

What noble, firm and high-born maiden, O bestower of liberation, will, not on her coming of age elect You as her husband-You, O lion among men, who are Your own peer in point of pedigree, good disposition, comeliness of form, learning, youthfulness, opulence and glory and ravish the mind of all mankind.

thanmE bhavAn khalu vrutha : pathiranga jAyAm AthmArpithashcha bhavathOthra vibhO vidEhi |
mA veerabhAgam abhimarshathu chaidhya ArAd gOmAyu van mrugapathEr balim ambujAksha ||

Hence you have indeed been elected by me as my husband, O darling, and this body has been bestowed on You. Pray take me to wife here. Let not Sisupala touch the hero's share like a jackal defiling the quarry of a lion, O lotus eyed Lord.

poorthEshta daththa niyamavrutha dEva vipra guruvarchanAdibhi: alam bhagavAn parEsha: | ArAdhithO yadi gadAgraja Ethya pAnhim gruhnhAthu mE na damagOsha suthA dayOnyE ||

If the almighy Lord (Narayana), the Supreme Ruler, has thoroughly been
propitiated (by me) through works of public utility, sacrificial performances, charitable gifts, religious observances, fasting, offering worship to Gods, the Brahmanas, elders and so on, may Sri Krishna (the elder Brother of Gada) and not others such as Sisupala come and espouse me.

shvObhA vinitvamajithOdvahanE vidarbhAn guptha : samEthya pruthanApathibhI : pareetha: :
nirmathya chaidhyam agadhEndra balam prasahya mAM rAkshasEna vidhinOdvaha veerya shulkAm ||

Duly reaching Vidarba incognito at a time when the marriage is going to take place the following day, O invincible Lord and surrounded by the generals of Your army and completely crushing the forces of Sisupala and Jarasandha, marry me
according to the Raakshas style, winning me as a prize of valour.


antha : purAntharachareem anihathya bandhoon tvA mudvahE kathamithi pravadAmupAyam | pOrvEdhyu rasthi mahathE kuladEvi yAthrA yasyAm bahir navavadhOr girijAm upEyAth ||

If You urge, "How can I marry you without killing your relations, living as you do within the four walls of the gynaeceus?" I tell You beforehand the means. On the eve of the marriage a grand procession will be go out to the temple of Goddess Ambika (our family deity).

yasyAngri pankajarajas napanam mahAnthO vAjhchanthi umApathi rivAatmathamO apahathyai | yarhyambujAksha na labhEya bhavath prasAdam jahyAmasoon vrathakrushAn shatha janmabhi: yAth ||

If however I do not secure Your grace, O lotus eyed Lord - a bath in the dust of whose lotus-feet great souls like Lord Siva seek to obtain for dispelling their darkness-I shall lay down my life, (already) withered through fasting, (each time I am reborn) in the hope that the grace may be secured (perhaps) after a hundred births.

Brahmana UvAcha
ithyEthE guhya sandEshA yadudEva mayA hruthA : | vimrushya karthum yachhAthra kriyathAm thadanantharam ||

These are the secret messages brought by me, O Sri Krishna. Considering them, whatever is worth doing in this connection should be done without delay.

namasyE thava ambikE abheekshanham svasakthA nayuthAm shivAm yooyAth pathir mE BagavAn Krishna thadanu mOda thAm ||

In this song from Rukmini parinaya mahakavyam by a 16th century poet Narayana, Lord Krishna expresses His feelings of separation for Rukmini Devi to His messenger:

In all the sides of the path of my vision lives My darling as if in front of Me, but union is not (possible); days and nights pass.

O female messenger! Surely Rukmini steals My mind.

If My voice speaks at all out of pleasure, only the flattering words for the princess are delivered.

O female messenger! Surely Rukmini steals My mind.

My heart indeed feels the pains by the poison of the Cupid even that is burnt by the fire of separation, juice of which has already been stolen away.

O female messenger! Surely Rukmini steals My mind.

Listen to the secret lamentations of the newly bereaved Hari as charmingly narrated by the best of men of the city of Bauda.

O female messenger! Surely Rukmini steals My mind.

Every limb of Mine has been rendered emaciated night after night, no sleep comes to my eyes. Every moment I see Her in illusion, therefore please proceed for Our union.

Twenty-Six Qualities of Srimati Rukmini Devi

from Rukmini Avatara

1. ruciraananaam - whose face is charming
2. hriyaa, vriiDaa - shy
3. satii - exalted, of saintly character
4. buddhi - possessing intelligence
5. lakSana - possessing auspicious bodily markings
6. audaarya - magnanimous
7. Siila - of proper behavior
8. sadRSiiM bhaaryaaM - an ideal wife
9. deviim - the divine goddess
10. asitaapaaNgii - dark-eyed
11. mohiniim - enchanting
12. mahatii - aristocratic
13. dhiiraa - sober-minded
14. kulavatii - of good family
15. lakSaNaabhijn~aa - an expert knower of bodily symptoms
16. aaraadhito - an unending river of devotion
17. mat-paraam, aatmaarpitaS - dedicated exclusively to Krishna
18. anavadyaaNgiim, Sobhaam - of flawless beauty
19. Sucismitaa - sweetly smiling
20. varaaroha - of lovely hips
21. bimba-phala-adhara - glowing red bimba-like lips
22. Syaamaa - firm breasts
23. calantiim kalahaMsa - walking with the motions of a royal swan
24. su madhyamam - shapely waist
25. govinda-hRtamaanasaa - whose mind is stolen by Krishna
26. gunASrayaam - a repository of all good qualities

The Story of Sri Sri Rukmini-Vitthal of Pandharpur

Vittoba is a form of Krishna; the name Vittoba means Father Vitthala. The Vithoba-Rukmini are the Divine couple. Of Krishna's eight wives, Rukmini is considered to be His most favourite and beloved because of her saatvic character and Her devotion to Him. The story of Rukimini's marriage to Lord Krishna is a very interesting love story. Rukmini's father, the king of Vidarbha, decided to give away Rukmini in marriage to Shishupala, the king of Chedi. Her brother also consented to the marriage and the wedding preparations were in full force. Rukmini, however was in love with Krishna even from Her younger age because she heard so much of His virtues. So to escape Her arranged marriage to Shishupala, She sent one of her confidantes to Krishna with a message. Krishna along with Balarama came down to Vidarbha and took away Rukmini in a chariot and killed Shishupala in the battle followed. On reaching Dwaraka He married Rukmini.

One day it so happened that Lord Krishna felt homesick, and was reminded of His early days in Vraj. He particularly remembered his his love, Radha. By His divine powers He brought Her to Him and seated Her by His side. Just then his queen, Rukmini, entered the room. Neither of Them noticed when Rukmini entered the room, and Rukmini, feeling terrified, hopeless and jealous all at once (fearing that Krishna's love for Her had ended) fled Dwaraka...

Lord Krishna immediately set off in search of Rukmini. He first went to Mathura, then to Gokul, where He played with the cows, the milkmaids and cowherd boys. Then they too joined in the search. They all went to Mount Govardhan in search of Rukmini. They reached the banks of the river Bhima in the Deccan. Then Krishna left his companions at Goplapura, and he entered Dandirvan forest alone in search of Rukmini. At last he found Her and managed to calm anc comfort Her, assuring Her of His love.

Together, Krishna and Rukmini came to Pundalik's ashrama. But at that time Pundalik was busy attending to his parents. Though he knew Lord Krishna had come to see him, he refused to pay his respect to the God before his duty towards his parents was done. He, however, threw a brick outside for lord Krishna to stand upon. Impressed by Pundalik's devotion to his parents, Lord Krishna did not mind the delay. Standing on the brick he waited for Pundalik. When Pundalik came out and begged God's pardon, Lord Krishna replied that far from being displeased, He was pleased with Pundalik's love for his parents.

Lord Krishna then ordered the worship of Vithoba, or Krishna who stood upon a brick. An imposing temple was built at the place (Pandharpur in Maharastra) where Krishna and Pundalik had met. Inside the temple stands Krishna's image on a brick with image of Rukmini at his side.

I did not know that there was so much affection for a co-wife Careful Talasiga ji !

A poetic offering to Rukmini devi (re: Talasiga).

I like this one much better than your previous haiku!... thanks

In Her palace
Everything has a place
Even the tears on His face .....

In His heart
Everyone has a place
Each woman the sole proprietor
Of His love

DEVI OF DVAARKA

The freedom is his reality
The prison, the Maaya
He loves

The reality is, o Talasiga (knower of brahman)
That in His embrace the dividing lines
Dividing hearts, dividing souls and selves
Become so blurred that even if He goes
Sometimes you can see He still is there
Sometimes feeling His embrace in your heart...
Ah! A prisoner He is, and you
In His heart a prisoner too!

(I'm sorry, I stink at poetry)

Also, might I suggest that your first "haiku" might have made a good offering for Radha or any sakhi or manjari, but since this is the place for offerings *to Rukmini devi* I simply had to step in... You understand.

Rukmini is so happy to see Krishna loving many women! All the wives and all the gopis- Her heart is so happy to share Her Beloved with everyone. How could Krishna not love such a woman?

If He weeps, She wipes His tears. At times
Also the silk of Her dupatta receives
The teertham of the sweat of His passion

By stealth, Goddess of Fortune
Found Braj broken devotion
Most prized wealth

Vraj devotion is prized for its simplicity.
If Vraja prema is marred by complexity
It is not Vraja prema at all.
Vraja's love: special for directness

Spontaneity arising from the soul
Direct. If then, sometime, such love be found
Not in Vraj but Dwaraka
Where then does the broken pot of Shyam's heart lie?

Is Vrindavana a village
Limited by geographic lines
Or do its borders reach into the heart and soul?

Krishna left His flute with Radha, right?
Yet He was seen, flute in hand, in Dwaraka last night!

As the tears on His cheeks
Trickle to Her lips
She tastes the dust of Braj !

The dust of the feet of Braj's devotees
On the lips of Rukmini?
An intoxicating combination:
Two of Krishna's favorite tastes combined.
What a lucky Guy!

This devotion can only ever
be broken in and found in
Braj

as you wish!

However, at least notice that "vrajendranandana" is different than "dwarakanaatha"

and that Rukmini is not necessarily *only* good for drying the tears that Her praana naatha cries for Radha. Maybe He loves Her, too? Please?

Aren't there enough Krishnas for all? Well, I know the truth- whether you agree or not is up to you.

I have to stop doing this! I am so tired!

One of the ways we get our kicks is arguing about Radha's superiority. She is the adhisthatri-devata of the hladini shakti. We can't help it. Look what Raghunath Das says,

sadA rAdhA-kRSNocchalad-atula-khelA-sthala-yujaM
vrajaM santyajyaitad yuga-virahito’pi truTim api |
punar dvArAvatyAM yadu-patim api prauDha-vibhavaiH
sphurantaM tad-vAcApi ca na hi calAmIkSitum api ||

gatonmAdai rAdhA sphurati hariNA zliSTa-hRdayA
sphuTaM dvArAvatyAm iti yadi zRNomi zruti-taTe |
tadAhaM tatraivoddhata-mati patAmi vraja-purAt
samuDDIya svAntAdhika-gati-khagendrAd api javAt ||

(Sva-niyama-dasaka, 3-4)

I know this is how you get your kicks! I on the other hand am so weak that I cannot handle your "kicks" and feel I have been nearly "kicked to death..."

Well, have fun kicking the mahishis around like footballs... I hope Radha will not mind too much when She sees Their smashed hearts on the bottoms of your shoes.



And that is *exactly* how some girls feel for Krishna. But unfortunately for them, clinging to His feet no matter where He goes, and loving Him no matter what the circumstances, is not something He or anyone else can appreciate.

So, have fun... I am done. I got your point. I'm outta here!

But God love you and keep you... I hope the best for you!

Rukmini's Beloved

Though his garbs are many and flowing
His heart is one and unswerving
When Sudama found this out
His poverty ceased

Talasiga muses:-
Even a fortress of pleasures
Cannot fend
Sweet memory's arrow !

.
.

All these women who love Krishna are expansions of Radha, isn't that right? I'm surpised that you can stand to see even a fragment of Svaminiji in pain. I cannot.

Hmm... so interesting our moods clash so much, yet the object of our affection is the same... watch out Talasiga... I see a "catfight" coming on

I'll take both you and Jagat on... let's go girls! hehe

What about Rupa Goswami?

Mahaprabhu said of Rupa: "I met him at Prayag, and was deeply impressed by his virtues. His poetry is sweet and pleasing, and embellished with literary ornaments. Without such poetic skill, propagation of the divine flavors will be impossible. All of you, please give him your blessings so that he can constantly describe the Vraja pastimes and the nectar of divine love." (CC 3.1.197-199)

Welcome to all poets!

May all our pleasures and pains
flow into the stream
of our love for God.

Rupa Goswami was a great poet, without question, who understood the moods of the different types of women who love Krishna extremely well. And when Mahaprabhuji was in Radha bhava especially I'm sure Rupa's verses pleased Him quite a lot.

You being in the line of Rupa Goswami, also know the different varieties of heroines quite well of course, and exactly what will "get to" them, if you should desire to hurt them in some way. I don't know why one would desire such a thing. I don't recall Rupa Goswami ever using poetry to hurt others.

If you desire to show Radha's ontological superiority, that is just fine. But talking about all these instances that are meant for a specifically *manjari* audience to relish... well the fact remains that although this is a Gaudiya website, it is accessible from any major search engine, and some people in the early stage of sadhana (stumbling upon it accidentally), perhaps not knowing what manjari bhava sadhana is (surprising for you, perhaps!) might take your cute little poems that sound something like

An Ode to Rukmini:

O Rukmini devi!
Krishna kind of loves You,
but not really.

To be absolute truth and not just a fun bhava-soaked manjari opinion. What I am saying is, please be a bit more careful. When I was just starting out I read a lot of such things on the net and was plunged into despair.

What will you tell me now? I suppose "well dear, despair is part of what we aim for... just more rasa to relish." Anyway, I've said what I wanted to say. Let us say all these things for whom such a thought is joyful rather than hurtful. This is "Gaudiya Discussions" but certainly manjaris are not the only ones that count as Gaudiyas? Or are they? Hmm...

Anyway, just a suggestion there, girls.

Speaking of Rupa Goswami, here is one of my favorite quotes from him:

Once Visakha, speaking false promises, tricked an unwilling gopi-friend into meeting with Krsna in the forest: gopi: You always cause me great trouble and suffering. visakha: With my crooked words I am gradually teaching you what is right. Gopi: You have cheated me. Visakha: O proud girl, even though you may try to attack Krsna, striking Him with the movements of the dancing girl of your eyebrows, He will defeat you and bring you under His control. O elephantlike girl, I shall then see the great independent elephant of Krsna enjoy transcendental pastimes with you.

Of course, we don't expect you to be able to see the difference between samanjasa rati and samartha rati: that's the whole point. Everyone thinks that their own mood is best, and few are able to step out of their own preferences to judge impartially.

But believe me, we do not minimize Rukmini's love for Krishna. Krishna left Radha to become Rukimini's husband. Do you not think that this is a sharpened harpoon that is permanently lodged in the hearts of the gopis, which any attempt to remove only tears these wounded hearts further?

And if the Gaudiya Vaishnavas like Jiva had to invent a story like Gopala Champu to show that Krishna was really thinking of Radha all the time he was in Dvaraka, and ultimately came home to be reunited with his Radha--is that not just wishful thinking on their part?

No we would never minimize Rukmini's glories. Are her prayers in 10.52 not most glorious and amongst the most beautiful in the Bhagavatam?

Of course, judging purely impartially, it does look just a little calculated. You know, "Hey Krishna! I am (the best) princess, you are (the best) prince. I think we are suited for one another. So come and get me, before the jackals get the prey intended for the lion, etc. Better come and save me or I'll kill myself." A real damsel in distress. What's a heroic type like Krishna the Kshatriya supposed to do? You know how it was--"You kidnap her, you gotta keep her." (Like the Powell doctrine: "You break it, it's yours."

On the other hand, the gopis are forced to say, "We're just a bunch of country girls. What could you possibly see in us, when you're surrounded by all these goddesses of fortune in Dvaraka? We're going nuts here in your absence and you don't give a hoot. And yet, we can't stop pining for you for a second."

The Gaudiya vichar is based on bhakti. Going nuts is higher than making deals. And we know what Krishna responds to, right? Let's say it all together, Satyaji --

p - r - e - m - a - b - h - a - k - t - i..

And therefore, tarra!! The Bhagavatam says of the queens of Dvaraka, not just once, but twice--







But Radha? Oh--






Show me where it says that about Rukmini....

Oh Jagatji, we are all nuts. Dvaraka in Bhagavatam is not the only Dvaraka, but that's another discussion altogether...

Yes, you know I would like to tell you now what is *really* bothering me, which is nothing more than the idea that "you have to go through Radha to get Krishna..."

NOT for the reason you would think... simply because when one adopts a mood of "love Radha, OR ELSE you don't get Krishna," then it makes Radha look like a scary ogre who wants to take Krishna away unless you bow down.

Rather, I like to think it is Her charm, kindness and Her absolutely wonderful SEETHING prema-filled heart that would attract people and make them love Her. Not the threat of what will happen if you don't!

THAT is what I have wanted to say this whole time, but could not somehow find the words. Radha is not a creepy troll looking to take Krishna away from women... on the contrary, She is the best friend of all sweet girls who are willing to share Him with others (especially Her) and She can understand the pain of a woman's heart. She is just wonderful!

She is "the one who is wounded" who "knows what a wound means..." and "the jeweler " who "knows what it means to have a jewel..."

Time for a Meera bhajan... Radhe Radhe!

he rî maim to prema dîvânî, merâ dard na jâne koya
sûlî ûpara seja hamârî, kisa bidha sonâ hoya
gagana maNDala pai seja piyâ kî, kisa bidha milana hoya
ghâyala kî gati ghâyala jânai, kî jina lâî hoya
jauhar kî gati jauhar jânai, kî jina jauhar hoya
dard kî mârî bana bana Dolûm baida milâ nahim koya
mîrâ kî prabhu pîra miTaigî jaba baida sâmvaliyâ hoya

Oh, I'm mad with love. No one knows my pain.
My bed is over the gallows. How could I sleep?
My lover's bed is in heaven's mandala. How could I get to Him?
The one who is wounded knows what a wound means, what it means to be burned.
The jeweler knows what it means to be a jeweler, what it means to have a jewel.
Afflicted by pain, I wander from forest to forest. Can't get a doctor.
O Lord, Mira's torment will be wiped out when the doctor is the Dark Lover.

NO, it is not just wishful thinking. Both at the same time are true. Radha and the gopis can count on the fact that He NEVER forgets them and if He ever leaves, He always comes back- those who say otherwise be damned.

Quoting Bhagavatam... interesting idea here... bhagavatam seems not to be geared towards an audience (especially a gaudiya audience) in madhurya bhava... ie. the attitude that "even though" the gopis were just simple cowherdesses having lust for Krishna, the Supreme Lord Himself played with them. Hmm... actually that would be a good subject to bring up in a separate thread, perhaps...

anyway, to address your question:



That was characteristically harsh of you... I can tell you are Lalita sakhi's girl

Hehe



Well, it doesn't say that about Radha in Bhagavatam that's for damn sure!

I do think that description is lovely, however.

Well, you see, one day Krishna was lying in bed with Rukmini and started thinking about Radha. He was so distracted that Rukmini inquired what was wrong. Krishna was reluctant to tell his wife that his heart was with another, so it took a long time before he was able to reveal his feelings to her. Finally, it came out, and so Rukmini realized that if she wanted to win him, she would have to adopt some of Radha's bhava and tactics.

And that is perfectly natural, because when you are in competition, you naturally seek every advantage. And so she started singing songs and writing poems, trying to follow Radha's bhava. And some of them were pretty good, too. But Rukmini could never stop being Krishna's queen. She is who she is, and can never be anything else.

Just like in the Brihad Bhagavatamritam, Gopa Kumar goes to Vaikuntha, and Narayan thinks, "Boy am I ever lucky to have a Vraja bhakta here. I have to do everything I can to keep him around." And so he hides his two extra arms, dresses up like a cowherd boy, goes out with him every day to graze the cows.

And Gopa Kumar is enjoying it all very much. But the trouble is, every evening they come back to the palace, and Narayan has to go back to being Narayan. And Gopa Kumar's heart yearns for the real thing.

That's what happens to Krishna when he's with Rukmini.

At least Gopa Kumar has a vrajendra nandana Krishna to run to. Imagine if he got to Vraj, but Gopala was missing Vaikuntha so much, Gopa Kumara was nothing more than a burden to Him?

That would make you cry would it not? I tell you, it would tear my heart in shreds...

I tell you truly, Rukmini has a HUSBAND that will never abandon Her, and He is not in Bhagavatam, and He is NOT your Radhika's Krishna. Radha never has to share Her Krishna with Rukmini. No, He is in Her heart, and Her HUSBAND will never abandon Her at any time.

Narayana will never be good enough for Gopa Kumara. Just so, Radha's Krishna will never be good enough for Rukmini, and Rukmini's husband just won't do it for Radha. Please do not think for a moment that there is only one Krishna... one Krishna for billions of women? What a terrible thought...

How do you see competition everywhere? I am bewildered by this mood.

All the gopis (ok, except maybe for Candraavali who is quite stubborn) share Krishna. All the wives share Krishna. Where is the competition? Yikes!

Not billions but an unlimeted number of women. Lol! And T-R-E-M-B-L-E Satyabhama.

You are the one who threw down a gauntlet, did you not? And now you don't see any competitive spirit? Sounds like sour grapes!!!

And you should know better, for it was your namesake who was so jealous that she made Krishna go all the way to Indraloka to bring back the parijata tree, just so she could outdo her sisters!!

But of course the gopis don't want to see Rukmini or Satyabhama in pain (and this gopi does not want to see this Satyabhama in pain, either), because after all, he is with them, and if they are all upset, how are they going to serve him? And if they cannot serve him, then who will? So in actual fact, Radha will serve Rukmini's lotus feet if she thinks it will increase Krishna's happiness.

Could this become another Rupa favorite?

Once, as Radharani was enjoying pastimes with Krsna, Visakha addressed Her: My friend, listen, I shall now whisper something in Your ear. Please do not force the moon of Your face to become so pale. Rest it against Krsna. Allow it to be reflected in the sapphire mirror of His chest. No other doe-eyed gopi is reflected there.

Sorry to mention it, but isn't it Dvaarakaa as opposed to Dvaarak?

Yes, it is indeed DvArakA.

That ain't the end of the story, girls, and you know it!

Ok, I sent this email to Jagatji, but he asked me to post it, so here goes...

*edit*

Just about separation. I was talking about Gopala Champu recently to someone. The situation is that Radha and Krishna are married in the eternal lila, but they still get together every evening to listen to stories of the good old days in the prakata lila.

Jiva quotes this verse twice :

prapaJce niSprapaJco'pi prakaTayasi bhU-tale
prapanna-janatAnanda-sandohaM prathituM prabho

"Even though you are beyond the material nature, you appear within it on the surface of the earth, in order to bring unlimited fountains of joy to those who have surrendered to you."

There are interesting commentaries, but I like Vishwanath, who says that Krishna's pastimes in this world are like diamonds on black velvet--the contrast makes them doubly beautiful.

So, though after being united with Krishna, they would never again be separated with him, they remember the intensity of the separation and the maximizing of joy in samriddhiman sambhoga when after all that pain they were united.

There are three philosophical solutions to separation : the adhyatmika solution (Knowledge. God is everywhere, so where is the separation?); the sphUrti solution (Krishna comes and appears internally to the devotee). These are both totally unsatisfying to the devotee. Only Krishna's direct physical embrace will still the heart.

At this point, I'll personally settle for anything, even a telephone call.

JAYA HO! Oh my goodness...

I am praying to get His darshan like those Mexican Catholics that saw Mary's face in the brown marks on a burnt tortilla... ANYTHING!

But no, my tortillas are just tortillas. For the moment, anyway...



You got it!

Rather funny. I wrote that silly remark about a telephone call, and a few minutes later, I got a call from a disciple of Ananta Dasji named Pran Govinda Das, calling me from Radha Kund.

Now that's the first time that's happened. I did not get Santa Claus, but I got an elf, next best thing!!

Look forward to many more, Jagat. That's how Krishna operates.

One day I was at rock bottom and I asked Krishna for help- the next day I met a very special friend who seemed to know me better than I know myself.... oh, Krishna works very quickly.

Hey, I should go buy some tortillas, huh?

Yes that is right. Unfortunately I have fallen into colloquialism as people in my Hindi speaking community tend to say Dwaarak. I will fix this up. Thank you.

I was sent this magnificent letter as a PM. The devotee who wrote it obviously put a lot of work and emotion into it, and so I will share it with you. Especially out of sympathy for Satyabhama, who has been looking for allies. It's a wonderful piece of learned and devotional writing and I think it's author should come forward and be acknowledged. Jai Radhe!

But Krishna is not unkind to anyone!! It only appears that way. And neither do any devotees truly disrespect any of Krishna's other devotees, no matter what they may say.

You may find my sense of humor weak, but your wonderful response is just what I was trying to tease out of you. Let's fight about Krishna and his devotees' glories. We will see who can inundate the other with the most nectar. There will be no losers, only immortals!!

But to comment: Whoever said that Krishna is cruel to his queens? He is cruel to Radha!! The queens have him, and Radha doesn't. She is jealous and so are we. (What mistress is not jealous of her lover's wife?) And jealousy sometimes makes us say mean things. But our hearts swell rich with our sour grapes.

Besides, what effect
do our milkmaid tears
have on those she-buffalo?

The writing style seems extremely familiar... I think it is an old ally rather than a new one... thank you though.

And for the record, I heartily second everything written in that exquisitely-crafted email you have received.



No, it's no fun and it hurts.

You have a fortress of well-crafted intellectual arguments to protect yourself. But Radha, the gopis, the wives, only have the intimate knowledge of the beauty of His heart...

Krishna never abandons any woman. It is not that any of the women has Him more than the others. Any "competition" in the stories is "to heighten rasa"... but rest assured Krishna does not let any of His women down in the long run.

He has showered so much love on me. Imagine then how much He must love your Svamini. If I were to tell you of the love He has shown me- if I could make you feel it- you would bite your silly tongue...

Just don't worry. Krishna is with you, crazy girl...

Tell that to Anand, who seems to have given up on sweet Venu Gopala altogether.

I fear that if Krishna came back to Radha, begging forgiveness, Anand-ji would plant a kick on His head so hard that He would be knocked unconcious... seeing this, I could not be held responsible for my reaction....



With all due respect, I am having a hard time identifying it as a sense of humor...

Forgive me if I act my age
I'm a little girl and not a sage.

Our Sri Rupa is soopah-doopah!
Don't like her? You're a bheng in a kupa!



====

The brain and the heart had a fight
that lasted a day and a night.
The brain said, "It's dawn",
the heart looked forlorn
and said, "I still can't see the light."

That's why I say: though a prince without
he tires of his manners and graces.
In the palace the jokes of cowherd-dom
just redden the mahishis' faces.

Anand can't give up on her Gopal,
she's just doing what she can.
If you can't win him with sweetness,
you try to win with mAna.

So the brain said to the heart,
“Will you acquiesce
If I go fetch your glasses?”

I think I went and ruined a nice thread... Sorry...

It's about time you dropped the pomp and circumstance, Jagat. No use in veiling your sentiments under intellectual jargon. Putting on such high-class "airs" is not at all becoming for a little girl such as yourself.



It was a terrible thread to begin with. No offense, Talasiga!

Let's end it, shall we?

Bh R S 2,4,122

When Madhusudan, took the Parijata tree and placed it in Satyabhama's private garden, with great celebration, no one could discern the intense jealousy of Rukmini because of her excellent manners.

The bee says to Radha, "Mother! Don't talk like this. Don't you know that Krishna thinks of you all the time. He is disturbed by his love for you and finds no peace in your absence. That is why he has sent me--he is concerned about your feelings of distress and loneliness. But if you do not have a kind word for him, he will go on suffering."

Radha: "We know that Krishna is so lusty that he cannot spend any time at all without the company of women. If he can't find anyone to his liking in Mathura, only then he will think of us and send a messenger like you to pacify us and bring us there. But you can't tell us that the kshatriya women in Mathura probably won't accept him because he is just a cowherd. We know that the goddesses in the heavens and the snake-wives in the netherworld are all ready to drop their husbands in a moment to run to him if he goes there and as much as winks at them. So what difficulty would he have in finding female companions in Mathura? It would not take any effort on his part, nor any expense, because merely by smiling that charming smile of his, they give themselves to him as his slaves. But they should remember that his smile really is wicked. The guy is a cheater and he'll make love to them once and drop them, for he is constantly in search of novelty.

What to speak of all these other women--Narayan's consort Lakshmi herself worships the dust of his feet in the hope of receiving his embrace one day. The Nagapatnis said these things in their prayers, and we have heard about that from Paurnamasi. So who the hell are we? First of all, we are human beings, not gods. Then we are cowherds, not princesses. And finally, we are neither in the heavens nor the city, but far away in this lonely forest of Vrindavan.

(All this is said with Radha shaking her head in humility, yet her voice betrays envy and pride, which further reveal a love for Krishna that is greater than even Lakshmi's).

Radha continues: The word uttama-sloka should properly be used for someone who is kind to the distressed. Krishna does not show such virtues, so how can he be given this epithet? If he has no sympathy for distresed souls like ourselves, then how could he possibly appropriate such a title for himself?

(d'après Vishwanath's Sarartha-darsini)

The following is taken from Beauty, Power and Grace, a book I worked on for Mandala Media. The text is written by Krishna Dharma, with input from myself.


Rukmini’s entire body is praiseworthy, whereas only Krishna’s hand can be called beautiful (i.e., he holds the Sudarshan disc in his hand). She triumphs over the three worlds easily by any one of her limbs, whereas Krishna had to step over them with his lotus feet (in his incarnation as Trivikram). Rukmini’s entire face is itself as beautiful as the moon, while Krishna is only moon-eyed. Thus it is right and just that Krishna found her to be superior to himself, so we ask her to protect us. (Dhvanyaloka)

Although some cultures allow men to have more than one wife, even one that is most tolerant to polygamy would find the idea that any one man might have over 16,000 wives quite preposterous. Even the harems belonging to past emperors and kings rarely numbered more than a few dozen. Who could ever have the energy or resources to maintain so many thousands of women? And even if he did, it would be a mathematical impossibility, for if the man saw each wife for one day at a time, each wife would see him only once every fifty years.

Nevertheless, the Vedas inform us that when Krishna appeared on earth some five thousand years ago, he married 16,108 wives, each of whom was an expansion of the Goddess of Fortune, Lakshmi. Of course, Krishna is identified in the epics and Puranas texts as the Supreme Person, the origin of all divine incarnations, so perhaps for him it is not so wonderful. The Bhagavata Purana further describes that he was able to be present with each and every wife at the same time. The sage Narada personally witnessed this by visiting each one of the 16,108 palaces Krishna had built for them in his city of Dwaraka.

Krishna had at first married only eight wives by his own choice, but was later solicited to become the husband of a further 16,100 princesses after he had released them from the clutches of an evil king who held them prisoner. Even so, he went on to father ten sons, who were all said to be the incarnations of various gods, in each one of his wives.

The first of all of Krishna’s wives, and generally considered to be the chief among them, was Rukmini. The Hindu tradition holds her to be a full incarnation of the original Goddess, Lakshmi. Just as Krishna is said to be the “fountainhead” of all incarnations of Vishnu, so is Rukmini said to be the origin of all the goddesses or divine consorts who act as his wives in his numerous appearances.

Rukmini appears in this world as a most beautiful princess who is the object of desire for many princes, yet she herself desires only Krishna as her husband. As she is the divine energy of the Supreme, intended for him alone, it is understood that anyone who would wish to have and enjoy her is positioning himself in opposition to God.

We shall see in the adventures narrated below what ultimately happens to such persons. As with all goddess manifestations, Rukmini is to be approached and worshiped as the eternal consort of the Supreme Godhead. When prayed to in this way, she can bestow upon us unlimited transcendental bliss, far superior to the ephemeral enjoyment of sensual pleasure. Rukmini, who can be seen in some temples standing next to Krishna on the altar, can give us access to Krishna in the divine realm of Dwaraka, where he eternally appears as a powerful ruler.

Along with Rukmini, the other seven principal goddesses who married Krishna are Satyabhama, Jambavati, Nagnajiti, Kalindi, Lakshmana, Mitravinda and Bhadra. The stories of how he married these and the other 16,100 are contained in the Bhagavata Purana.

Rukmini Betrothed to Sishupala

Rukmini’s story begins with her birth as the daughter of a powerful king named Bhishmaka. This king ruled over a quarter of the entire earth and some called him the reincarnation of the saintly King Janaka, the father of Sita Devi. Bhishmaka had four sons and one daughter, the exalted Rukmini.

Bhishmaka was fond of saints and sages and would often entertain them in his palace. Rukmini would tend to their needs, serving them their food and helping them with their religious rituals. As she did so, she would hear their conversation. The sages often spoke of Krishna, who at that time was living in Dwaraka, the great city he had constructed on an island just off India’s western coast. They would talk about his exploits and personal qualities, which Rukmini found extremely attractive.

When Rukmini had grown up to become an accomplished and beautiful young woman, her father began to discuss her marriage with his eldest son, Rukmi.

“We must find her a suitable match. In beauty, grace and all other feminine attributes she is no less than the goddess Lakshmi. I have received petitions for her hand from all over the world, but she is only interested in one person, Krishna. In my view, this would be a good match. Krishna is a very mighty ruler. Indeed, the sages describe him as Vishnu himself. Who could be a better husband?”

Rukmi pulled a face. “I am not so sure, Father. Krishna comes from a village background—he grew up as a lowly cowherd. I have heard that he is tricky and unreliable. What is more, he has fought many battles against our great friend and ally, King Jarasandha. In my view, he is the wrong man for my sister.”

Bhishmaka tried to convince his son otherwise, for he knew that Rukmini would be deeply dismayed if she could not wed Krishna. But Rukmi was adamant.

“No, Father, leave this to me. I will arrange her marriage with King Sishupala. In any event, I have heard that Sishupala has sworn to kill Krishna, and we would hardly want Rukmini to become a young widow, would we?”

Rukmi smiled at his father. Bhishmaka sighed. He knew Rukmi was the only one in the family who preferred Sishupala to Krishna, but out of affection for his eldest son he acquiesced to his request. Perhaps it was destined to be. And if it was not, then how could it happen anyway? After telling Rukmi to make the necessary arrangements, the king retired to his chambers.

When Rukmini heard that she had been given to Sishupala without her approval, she was distraught. “How can they even suggest such a thing?” she tearfully asked her maidservant. “Sishupala hates Krishna.”

“I know. I have also been told he is a harsh and angry man, given to drinking and gambling.”

“Well, I am not just going to let this happen,” Rukmini declared. “I think there is something I can do.”

She decided her only hope was to contact Krishna directly and ask him to snatch her away. Without telling anyone, she wrote a letter and then secretly summoned an old Brahmin whom she knew to be trustworthy. When he arrived she said, “Good sir, I am depending on you. Please take this letter to Krishna in Dwaraka. You must tell nobody about this.”

“It will be my pleasure, dear princess. To see Krishna is the perfection of the eyes.”

The Brahmin left that very night, making his way unnoticed out of Bhishmaka’s city and on toward Dwaraka. Within a few days he arrived at that great city and went to see Krishna, who received him with all respect.

“Welcome to you, learned sage. Please take my seat.”

Krishna rose from his throne and helped the old Brahmin sit upon it. Calling for a bowl of water, he then personally washed the Brahmin’s feet and asked after his welfare. When the Brahmin had rested and taken food, Krishna inquired why he had come.

“I am anxious to know what has brought you here. Is there some problem in your kingdom? What may I do for you?”

“My lord, I bring a message from the black-eyed princess, Rukmini.”

The Brahmin began to read Rukmini’s letter: “My dear Krishna, having heard about your beauty, power, wisdom and character, I have shamelessly fixed my mind upon you. Who can equal you in any way? Simply hearing about your activities relieves one of all distress. What great benefits must then come of associating with you! I have therefore chosen you to be my husband.”

Krishna smiled as the Brahmin spoke. He had also heard about Rukmini’s many superb qualities and had decided that she would make an ideal wife.

The Brahmin continued to read from the letter: “Please come quickly and rescue me, for I am to be wed to Sishupala. Do not let the jackal steal what is meant for the lion. Bringing your troops in battle array, kidnap me from the midst of my relatives. Crush their forces and win me with your valor.”

Rukmini informed Krishna that there was soon to be a grand procession in her city that she would attend. “That will be the ideal moment. Please come and take me then, if it so pleases you. If you do not, then I will give up my life, and then keep on taking birth until I can be with you.”

Having finished reading the letter, the Brahmin looked up at Krishna and said, “There is not much time, Lord.”

Krishna took the Brahmin’s hand. “Just as Rukmini’s mind is fixed on me, so is mine rapt in thoughts of her. I can hardly even sleep. I shall go there and deal with Rukmi and his forces, according to her wish. I shall take Rukmini from their midst just as one extracts blazing fire from wood.”

Krishna then called for his chariot. When the golden car was yoked to its four horses and ready to depart, Krishna had the Brahmin mount it and then followed him aboard. He issued orders to his charioteer and the four horses sped away, seeming to rise up into the air. Sending up a great cloud of dust, they raced toward Bhishmaka’s capital, Kundina. They reached the outskirts of the city in a single night.

Krishna Kidnaps Rukmini

Rukmi wasted no time in arranging for his sister’s wedding. He sent out a messenger to have Sishupala come at once. Meanwhile, the city was decorated with brightly colored flags and festoons. It had been thoroughly cleansed and the streets were sprinkled with perfumed water. Rukmini’s impending marriage to Sishupala was announced everywhere. The temple deities were worshiped to invoke auspiciousness, and priests made all the necessary preparations for the ceremony.

Soon Sishupala arrived, bringing with him a vast army of infantry, horsemen and elephants. They entered the city with great pomp, creating a tremendous clamor of horseshoes and iron chariot wheels on the broad stone streets. Bhishmaka greeted Sishupala respectfully. “Welcome to my city. The ceremony will take place tomorrow. Please rest now.” He showed the prince to his luxurious quarters and then went to see Rukmini.

The princess was alone in her chamber. She repeatedly pulled back the silk drapes on her windows in the hope she might see Krishna. If he did not come soon, her wedding to Sishupala would take place according to her brother’s plan. The thought was unbearable. Should she take her life right away? But what if Krishna came that night, or even the next day during the ceremony? But why should he? Why would such a great personality accept her? He could marry any woman on earth, or even in the heavens. Probably he had laughed at her letter. It was simply her bad fortune. Maybe she had offended some deity, perhaps the great Lord Shiva or his wife Parvati, whom she worshiped every day. She might have made some error in that worship, making the goddess unfavorable toward her. It could be that she herself was the reason Krishna had not come.

Rukmini paced back and forth in her room, wringing her hands and shedding tears, vexed by a thousand reasons why Krishna might not come. When her father looked in on her she tried to smile, not wanting to upset him. She knew that he too had wanted her to marry Krishna. It was her cruel-hearted brother who had selected Sishupala.

“Please do not cry, my gentle princess,” the king said, stroking her forehead. “All will be well. Who knows what may happen tomorrow?”

The king had heard rumors that Krishna might try to kidnap his daughter, a method of winning a girl often chosen by heroic fighters.

Rukmini looked at him hopefully. “All I want to happen is for Krishna to accept me.”

Bhishmaka smiled and, after consoling her a little more, went to his own rooms.

When morning came, Rukmini’s many servants dressed and decorated her in preparation for the ceremony. They spoke to her as they worked, but she hardly heard a word they said. Her mind was fixed on Krishna. He had to come now or all would be lost. Suddenly she felt her left eye, arm and thigh twitch, a highly auspicious sign in a woman. At the same time, Sishupala and his followers experienced the same thing, which for a man means the very opposite.

Suddenly the old Brahmin came into Rukmini’s room. She jumped up at once. “What news do you bring, good sir?”

The Brahmin’s face was effulgent and his movements serene. “Excellent news, princess. Lord Krishna has arrived in Kundina. His brother Balaram is not far behind him.”

Rukmini’s heart pounded. She dismissed her maids. After they were all gone, she asked the Brahmin what Krishna had said. When she heard that he intended to take her away she cried with joy. “Gentle Brahmin, your news is wonderful. I cannot possibly repay you.”

Rukmini looked around for something to give the Brahmin, but seeing nothing suitable she simply bowed to him. He told her that her pleasure was payment enough and then took his leave.

Bhishmaka, hearing that Krishna and Balaram had arrived in Kundina to see the wedding, ran out to greet them. He made many offerings to them and worshiped them with great attention. “Blessed am I to see you both today,” the king said. “Please make yourselves comfortable in my palace. At noon, the wedding will commence.”

Many citizens had also come onto the streets to greet Krishna. They prayed that he and Rukmini would be united. None of them liked the idea that she would marry Sishupala.

Just then Rukmini came out of the palace like the full moon rising in the east. Surrounded by her maidservants and Brahmins chanting sacred mantras, she made her way in procession toward the temple of Durga for the traditional worship before the wedding. Many instruments played, drums were beaten and conch shells blown. There were singers, bards and courtesans in the procession, as well as many beautiful girls bearing gifts of garlands, scents, clothing and jewelry meant for the deity. The king’s soldiers, weapons at the ready, guarded the whole procession on all sides.

Rukmini entered the temple and bowed to the Goddess on the altar. She prayed quietly. “Ambika, wife of Lord Shiva, mother of the universe, be kind to me. Let Krishna become my husband.”

Rukmini then worshipped Durga with all kinds of paraphernalia and offered her choice foodstuffs. When the worship was complete, she came out of the temple, holding her maidservant’s hand. As soon as she appeared on the sunlit street, the many kings and princes present were held spellbound by her beauty. They gazed at her graceful form, which was as alluring as the illusory potency of God. Her lovely face was adorned with gold earrings and her eyes with dark mascara. Around her thin waist was a jewel-studded belt that held her silk dress close to her body. Hoping to see Krishna, she glanced about as she walked slowly, her dark hair falling in ringlets around her reddish cheeks and her hips moving from side to side.

Some of the kings almost lost consciousness as they stared at her. They toppled from their horses in a heap on the ground, their weapons clattering around them. Passion seized their hearts and they hopelessly longed to hold or even touch Rukmini, who desired only Krishna.

With the ends of her finely manicured fingernails, she pushed some strands of hair away from her face and looked out of the corner of her eyes at the kings. Then, all of a sudden, an extraordinarily effulgent prince caught her eye. Although she had never seen him before, she was certain it was Krishna. His blackish complexion, exquisite features and celestial ornaments all brought to mind the stories she had heard about him. She saw him looking at her with an intense gaze, as though recognizing his eternal partner, and felt a ripple of excitement go through her body. There was no doubt: this was Krishna.

As Rukmini walked by Krishna, he set his chariot into motion. Reaching down, he seized her hand and pulled her aboard. He then moved slowly off with the princess by his side, looking around at the other kings as if daring them to challenge him.

King Jarasandha, ever a sworn enemy of Krishna, spoke out furiously. “What is this? How can we allow this to happen? A mere cowherd is stealing our honor, along with this maiden. It is just like a jackal taking away a lion’s kill.”

The other kings rallied around Jarasandha. “Yes! This cannot be tolerated. Let us take up arms at once and challenge this brazen wretch!”

Krishna’s chariot began to pick up speed. Behind him, the kings issued orders to their armies: “Give chase to Krishna. Kill him and bring Rukmini back.”

With bows and swords in hand, they rushed after Krishna. But before they could catch him, Balaram and the forces he had brought from Dwaraka intervened and a fierce battle commenced.

In Krishna’s chariot, Rukmini trembled fretfully. This was all her fault. What if her brothers or father were hurt? Krishna reassured her, “Do not be afraid, Princess. This fight will soon be over.”

The opposing forces shot iron arrows and hurled spears, lances and spiked balls at one another. Shouting out their war cries, they clashed furiously. Thousands of warriors were slain in a very short time; strewn over the battlefield were their hands, still clutching swords or clubs, as well as their heads, decorated with shining earrings. Under Balaram’s leadership, the army from Dwaraka quickly overpowered Jarasandha and his allies, who began to flee. They went back to Sishupala, whose face was downcast and shrouded in darkness. His hated enemy Krishna had taken Rukmini. The pain of it was hard to bear.

Jarasandha tried to console him. “Do not be sorry. Happiness and distress come and go with time. There is nothing we can do here. Krishna has been successful today, but our chance to avenge this humiliation will come soon enough.”

Rukmi, however, had no intention of letting Krishna escape. He could not stand the thought of his sister marrying a man he detested. Taking a division of soldiers, he skirted around the Dwaraka army and rushed after Krishna. He made a grave vow as he pursued his kidnapped sister. “If I do not recover Rukmini, I will never reenter my city again.”

He managed to catch up with Krishna and roared out a challenge, “Evil defiler of your own people! Stand and fight! See now my power.”

Rukmi at once shot three long arrows at Krishna that glanced off his armor. His angry voice rang out again.

“Release my sister, vile one! You are like a crow stealing the sacred food from an offering to the gods. Stop now before you are made to lie on the battlefield by my sharp arrows.”

Krishna made no reply, recognizing Rukmi’s words to be nothing more than boastful posturing. In a matter of seconds, he shot back a number of powerful arrows that killed Rukmi’s four horses and his chariot driver. With two more arrows he broke apart Rukmi’s bow and cut down his chariot flag. In a frenzy, Rukmi grabbed and hurled every weapon he had in his chariot. Iron bludgeon, three-pointed spear, mace, pike, javelin, darts and daggers—all flew toward Krishna, who cut them down by means of well-aimed arrows.

Rukmi then jumped from his chariot and rushed at Krishna, sword in hand. Like a bird flying into a gale, he flew toward the implacable Krishna. Krishna met him with a volley of arrows that knocked his sword from his hand and broke apart his shield. Krishna then took out his own sword, but as he did so, Rukmini fell at his feet.

“Spare him, please. He is my brother; let him go.”

Rukmini shook in fear and her throat choked up in sorrow. Her brother might be a fool, but she loved him nevertheless.

Krishna assured Rukmini that he would not kill her brother. Even so, he seized hold of the hapless prince and tied him up with strips of cloth. He then took a razor-sharp dagger and shaved off half of Rukmi’s hair and moustache before setting him free.

By then Balaram had caught up with them. Seeing the miserable-looking Rukmi, he said to Krishna, “My dear brother, the punishment you have given this prince is worse than death for a noble warrior. You have so shamed him that he will be unable to show his face anywhere.”

Balaram saw Rukmini feeling sorry for her brother and he said to her, “Do not lament, gentle lady. No one suffers anything but the result of his or her own acts. In ignorance men are driven to perform various deeds out of pride and attachment. Though such acts inevitably lead to suffering, the true self never suffers. Like a dreaming man, the soul merely imagines his distress. Spiritual realization dissipates all pain by awakening self-knowledge. Fix yourself in this knowledge and do not grieve.”

As Rukmi shuffled away, Balaram went on instructing Rukmini. She felt soothed by his words. After all, her brother was still alive and she herself had become Krishna’s consort. Her dream had come true. Thinking of this, she became cheerful.

For his part, Rukmi swore to take vengeance on Krishna, but true to his vow not to return home without him, he headed off to find another place to live.

Rukmini’s Mood

In her married life with Krishna, Rukmini displayed the mood of perfect submission. Among Krishna’s many wives, some, such as Satyabhama, were argumentative. Satyabhama would often sulk, becoming upset and making various demands that Krishna felt obliged to fulfill. But Rukmini’s mood was different. On one occasion, Krishna decided to put it to the test.

Satyabhama had just made him go all the way to the heavenly planets to fetch her a special celestial plant, the Parijata tree, after she had seen the sage Narada offer Rukmini a flower from it. Krishna had never seen Rukmini become angry or jealous with him, and he thought that surely this incident would provoke in her at least a little jealousy. However, Rukmini showed not the least sign of resentment and continued to assiduously and selflessly serve her husband. Wanting to see if anything could ever agitate her, Krishna decided to tease her.

One day, Krishna was relaxing on Rukmini’s bed while she gently fanned him. She appeared resplendent in a crimson sari decorated with gold and girdled with a belt studded with priceless gems. Her necklace glittered and her golden bangles jangled pleasingly together. She seemed to be showering nectar as she waved a fan made of peacock feathers to keep Krishna cool.

Admiring her incomparable beauty, Krishna smiled at her and said, “My dear queen, many kings as powerful as gods sought your hand. They had so much wealth, power and influence, as well as physical might and generosity. Why did you reject them in favor of me? Why did you spurn Sishupala, who is surely more qualified than I? He is a king from a noble line, whereas I come from a family of humble cowherds.”

Rukmini frowned slightly but continued to fan Krishna, who went on speaking.

“I have made enemies of mighty monarchs and have been forced to build my home here in the sea. Like my devotees, I have no interest in material possessions. What can I offer you? You were meant for better things, fairest one. Ours is an unequal match. Only through folly did you choose me. Now you should rectify your error. I suggest you select a better person to be your husband, a first class man of the royal order who can help you achieve all your desires.”

The hand in which Rukmini held the fan dropped to her side. She stared disbelievingly at Krishna. What did he mean? They had been married for years and already had many children. Krishna still spent so much time in her company. Had he become tired of her? It was completely out of character for him to address her in such a way. She had been so sure of his love, but he seemed serious. Plainly, he was suggesting a separation. The mere thought of such a thing made Rukmini’s heart tremble. Her mind became confused. It was utterly bewildering.

Not sure what to say or do, Rukmini scratched the floor with her toes. Tears darkened by her eye shadow ran down her cheeks and dripped onto her breasts, which were decorated with red cosmetic powder. Her head dropped and the fan fell from her hand. Suddenly she fainted, falling headlong to the floor like a tree toppled by the wind, her hair and ornaments scattering.

Krishna jumped up to catch his distraught wife. He had not meant to cause her any pain. Obviously, his joking words had been taken too seriously. Manifesting four arms, he gently lifted Rukmini onto the bed and stroked her face, straightening her disheveled hair. As she opened her eyes, Krishna began to console her.

“Most beautiful lady, forgive me. I spoke only in jest. Knowing your devotion for me, I wanted to see what you would say. I also wanted to see the beauty of your face while your lips trembled in loving anger. I wanted to see the reddish corners of your eyes throwing angry glances at me and your exquisite eyebrows knitted in a frown. Householders nearly always enjoy joking with their wives, and I was simply indulging in that pleasure. Do not think otherwise, O timid one.”

Rukmini regained her composure and smiled bashfully. She looked lovingly at Krishna and said, “Actually, everything you said was true. We are certainly not an equal match. What woman could equal you, the Lord of all moving and unmoving beings? Even the gods worship you, but only those who are free of all material desire attain you. I wish for no one else as my lord. Those other kings you mentioned are inferior creatures, no better than dogs or jackals. How can they be compared to you? And how could I even think of leaving you? Please bless me that I always remain unswervingly attracted to you.”

Krishna took Rukmini’s hand. “I have now seen the strength of your love for me. Even though shaken by my cruel words, your mind could not be deviated from me. In all my palaces I could find no other wife as loving as you. I am unable to repay you.”

Fully pacified by Krishna’s words, Rukmini smiled and resumed her service to him.

Make no mistake. Though a woman may find herself in Dvaraka as a wife of Krishna, that does not mean that said woman is Lakshmi or even comparable to Sridevi in any way. Some devotees may hope to one day be wives of Sri Krishna in Dvaraka. That does not mean that a devotee who wants to be Krishna's wife is the equal of Lakshmi! On the contrary, they aspire to something which they are told is "impossible" to achieve, and that once they finally acheive the object of their devotion, His heart will look upon them in disgust.

Radha has been made into a Goddess par excelance- the "Lakshmi" of Vrindavana... while devotees who merely want to love Krishna are looked upon as "competing" with the "poor, distressed" Goddess. If the Goddess Herself is distressed by the begging of saranagathas at the Lord's feet, then our situation indeed looks bleak.

Yet the KIND Krishna within the heart promises that everything will be okay in the end. Sridevi and Bhudevi are very gracious, and I'm sure Radha will be too...

And the bhava of Gadadhara Pandit was also pure and profound; but his nature was yielding, like that of Rukmini Devi. Prabhu wanted to see him angry because of love, but he did not get angry because of his knowledge of Isvara. As a pretext, Prabhu showed signs of anger, and when he heard of it, terror was born in the heart of the pandit, as previously, when Krsna joked with her, terror arose in the heart of Rukmini...............


.... On the way, Svarupa said to the pandit, "Prabhu has been indifferent to you; why did you not come and reproach him for it? Why did you endure it like a coward?"

The pandit said, "Prabhu is the self-dependent omniscient crest-jewel; I do not think that I should be impudent to him. What he says, I bear, taking on my head; he himself will be merciful, judging what is fault and what is not."

So saying the pandit came to the door of Prabhu, and weeping fell at the feet of Prabhu. Smiling a little, Prabhu embraced him, and he spoke to him sweet words, making sure that everyone heard, "I drove you, but you did not move; you said nothing in anger, but endured it all. Your mind was not budged by my trick; you have bought me, by your most deep and simple bhava".

CC Harvard ed. Antya Lila end of chapter 7

Dvaraka, Gaura and the highest dhama

If we are going to have this web site overflowing with Krishna katha, I figure we might as well get some of the katha straight:

First of all, Radha has not “been made into a Goddess par excelance – the “Lakshmi” of Vrindavana…” She IS the Supreme Goddess from whom all other goddesses manifest, including Lakshmi devi.

She is not “poor”, and definitely does not become “distressed” by competition. Competing with Radha, what candid idea.

Sridevi, Bhudevi, and even Krishna are all very gracious BECAUSE Srimati Radharani is gracious. If there is any distress in Radha’s mind it is that Krsna might lose His power of attraction due to being separated from Her. Then where would we all be? She is the sustainer of Love and therefore of life itself.

To me She is "just another girl who loves Krishna." No matter how much She is "Supreme," some people will only feel meaning in existence when they can serve Lord Krishna directly. I think Radhika would identify with such a sentiment. She may be supreme, but no matter how long She looks in the mirror at Her Supreme Self, She will never be satisfied... She needs Krishna.

Maybe what they say about Krishna loving Radha's devotees more than His own is true... by the same token, I am damn sure that even if Radha's servants can't understand simple loving devotion to Krishna, Radha CERTAINLY understands and empathizes with the plight of such women.



At any rate, Srimati Radharani is love and grace itself... She is so gracious that She causes love for Krishna to arise within the soul. In whatever form that may take, Radha and Krishna are responsible for it. So if the desire of the soul is to love Krishna directly, it is Their desire that the soul love Them in that manner.

And Radha, being grace and mercy and love itself... She will NEVER allow any of Krishna's women to suffer. She will never allow their hearts to feel anything other than complete fulfillment. She has Krishna, and She gives Krishna. Her jealousy is a big sham to hide Her generosity. In fact, I am ABSOLUTELY certain She desires to share Her Shyam will ALL women who love Him, just as She shares Him with Lalita, Visakha, Citra, Tungavidya, and all the other Vraja devis. As the "Supreme Goddess" that is both Her duty and Her pleasure.

Radha's servants CAN'T understand simple loving devotion to Krishna? I am afraid there is a contradiction here. To be Radha's servant one HAS to understand simple AND complex devotion to Krsna.



Of course Radha empathizes with ANY plight, but which one especifically are YOU talking about? I was under the impression that the women you are talking about are the kind that are very happy in Krsna's arms. So where is the question of "plight" for them? Unless they are afraid that Krsna is not really that intersted in them and thinking instead of, say, Radha...

But if you are talking about just ANY plight, certainly Radha and Her devotees can empathize with such. Heck, if Mother Theresa could, why wouldn't Radharani?



Just "another" girl, eh? Is that what Krsna says?

I was just reminded of my own couplets,

Forgive me if I act my age
I'm a little girl and not a sage.
So...
Our Sri Rupa is soopah-doopah!
Don't like her? You're a bheng in a kupa!

Some time ago, babu reminded me of my search for my "inner kanishtha." I realized that the above was a manifestation of it.

The point is that we argue for the fun of it, but "de gustibus non disputandum." The affairs of the brain and the heart are different.

(Hum, I don't know about that, I am on the edge of my seat here.)

But here goes:


What about Candravali? Radha has some objection to Candravali's style of love for Krsna.

Srimati Radharani's DUTY is to her family, husband etc. and yet, she abandons her duty. Make no mistake, Her acts of love are NOT out of duty.

Hear it from her, as Kaviraja Goswami narrated it:

Ah, such love. Besides Radha, only Gaura has experienced this prema.

And perhaps Madhavendra Puri?

"Having said this, Caitanya recited a sloka composed by him (Madhav Puri); by the moon of the sloka he illumined the world. As the scent of the best of Malaya-grown sandal increases as the wood is rubbed, so it is with the exposition of this sloka. As the Kaustubha gem among jewels, so is this sloka among the poetry of rasa. This was a sloka spoken by Radha Thakurani; by her grace it was expressed in the voice of Madhavendra. Gauracandra tasted it, and there was no fourth person (able) to taste it.

CC Madhya 4.

Hope you don't mind I'll post the sloka tomorrow. Perhaps it's inappropriate here, but what was said just reminded me of it

Yes, true. It has been so said of Madhavendra Puri. The sloka is there, indeed.

Yes, that is Radha... that is the Radha I know...

Please don't think my Radha is "just another girl" comment was meant to downplay Her greatness. Quite the opposite in fact. Krishna is Paramatma, Purushottama... but His greatness is not His most beloved quality; rather, it is His soulabhyam... His approachability and accesibility.

The same (for me) is true for Radha. She is the Supreme Goddess? Ok, but I would just like to sit with Her and talk for long hours about Krishna... that is how I see Radha. I just can't see Her any other way, and for me, that is Her greatness... Her accesibility, Her love for Krishna, and Her love for the other girls...




Jagat, this is not at all fun. Rather, I feel that my relationship with (many of) those in manjari bhava sadhana is unneccisarily strained, and would like to come to some kind of understanding here...




On one level: She is the Supreme Goddess, right? With what do any of us love Krishna but with Radha's love? The bhavas of all the bhaktas are manifestations of the Lord's Dayaa... even Candraavali's...

On another level: Candraavali certainly pisses Radha and Her sakhis off by "coming in the way" of Her union with Krishna... but this is all part of the "play" of course... there is anger amongst the vraja devis in "competition," but not true anger. It's all the churning of the sea of rasa... really, there is no other reason for all their (or our) arguing other than to bring out emotions in relation to Radha-Krishna...

In reality there is enough Krishna for everyone, just as there is enough Radha for everyone (unlimited number of manjaris, yet somehow everyone gets adequate chance to serve Her personally in an intimate setting... hmmm...) So there is no need to worry.

That's right, those who just want to have fun got to Disneyworld. (Jagat, take no prisioners, I say.)

Anand, Jagat... do you take issue with the mahishis and Candraavali only, or any woman who wants to love Krishna directly? Would Lalita smooching Krishna make you uncomfortable? How about someone like Dhanishta? Or even Syama? Just wondering...

Not me, not at all. Especially Dhanishta, I would love to see her smooching with Krishna.

Look, what Krishna does is none of my business. He is kind to all the jivas and responds to everyone according to their desire. If some fortunate gopi thinks that she can please Krishna in that way, then she is welcome to try. I am sure he will reciprocate.

As for me, I just accept that Radha is capable of pleasing Krishna in ways that I never could. So I prefer to particpate in her lila and serve her. Simply by identifying with her as her intimate friend, I share in everything she experiences and feel that this is far superior to anything I might be able to experience with Krishna directly.

From the siddhanta point of view--she is the hladini shakti, the divine moiety, his other half. I am just a tiny jiva and any power I got to please Krishna would be coming from Radha anyway, so I say, what the heck, I'll just go with her gang and join in the fun as she makes it. And I know that she has some special things planned for me to do whereby I'll be able to add spice to the punch. So I am not afraid of being left out.

As far as getting kissed by Krishna, I suppose it's a risk I'll have to take. Strange as it may sound to some, their union is more fun for me than anything else.

Hey, that's exactly what I wanted to hear. You actually feel HAPPY and WANT to participate in Their leela exclusively... I really appreciate that. Oh, thanks!



I'm getting teary... hehe

I received this nice post from someone in a PM. I asked permission to post here along with my answer:



I don't see the two as contradictory. Nor do I see the siddhantic position as not having a positive effect on the former. Indeed, the two seem to me to be mutually nourishing.

siddhAnta boliye citte nA koro alasa
ihA hoite kRSNe lAge sudRDha mAnasa

The point being not that one dogmatically attaches oneself to a dogma, but that the dogma provides a rationale to the sadhaka for following his taste.

For me, the supreme truth is Radha and Krishna yugala murti. My service is not really to one or the other, but to their union and their lila, in other words to their love and joy.

I bask in their love. I revel in their love. I find my fulfilment in their union.

(Newly added comment) Of course, I must say that I rather sympathize with your encounter with "manjari bhava fundamentalists." I think that some kind of fundamentalism is an unfortunate necessary step that accompanies almost every new bit of knowledge. As one progresses to the higher reaches of spiritual understanding, I believe that this tendency is reduced. Nevertheless, I would hope that Rukmini bhaktas, and sambhogeccha-mayi devotees, etc., would not feel to badly about those who have been attracted to serving Srimati Radharani.

But I hear you. So please excuse me if I am heavyhanded in my "fun."

CONTINUED CORRESPONDENCE



I must say that I deeply appreciate this insight of yours and I am delighted that you chose to share it with me. I do agree with you.

I think that this kind of challenge to dogma inevitably comes. In Vraja-lila, of course, it is expressed in the opposite way. I think I have made the point before several times (in agreement with what you are saying above), that Krishna's aisvarya is seen as an undercurrent in a devotee's consciousness, never entirely absent, but nevertheless only a backdrop for the principle feelings of deep personal intimacy.

In fact, when it comes to siddhanta, I feel pretty much the same way about Brahmavada. In the sense that for me our achintya-bhedabheda tattva looks like such a full circle that one may be a Brahmavadi who loves Krishna, but thinks he is a manifestation of Brahman, and only chooses to go on with bhakti (muktA api lIlayA vigrahaM kRtvA bhagavantaM bhajanti), but that kind of expression ("Brahman is playing in Nanda's courtyard") does not irritate me, but is rather amusing.

Nevertheless, there is a distinction between siddhi and sadhana, and we are somewhere in that hazy area. So, we'll go on remembering Radha's glories. She is our Deity, and we treat her like a Deity no matter who she is. And even if we stop thinking of her as "hladini shakti" she will go on being Krishna's incomparable mistress no matter what.

There is a verse something like, yo'si so'si namo'stu te. "I bow down to you, whoever you are."

Just one thing about the siddha pranali. It's not so much about restricting our self-definition in an absolute manner. This is an objection that some geniuses in the anti party have thought up. It's rather about extending our sense of community. Just like the gopis on Katyayani vrata, who are joining their friends to pray for Krishna as their husband. They do not cease being individuals for all that, but they find joyful community with those who share these secret emotions.

And it is indeed very difficult NOT to be a botheration to others, especially when one has a strong and distinct personality, as is likely to happen when one is a theist. You'll always rub someone the wrong way. But yes, even though I try to define my theological position, I strongly feel that Vaishnavism is a part of Hinduism, and that theistic, polytheistic or otherwise, Hinduism is rather laissez-faire when it comes to dogma.



I wrote the following in an article, which I hope that you will forgive me for quoting:

1.2 Rasa and siddhanta

At the beginning of GC, Jiva Goswami clearly describes the scope his work is to take:

yan mayA kRSNa-sandarbhe
siddhantAmRtam Acitam /
tad eva rasyate kAvya-
kRti-prajña-rasajñayA //

The ambrosia-like conclusions
compiled by me in the Krishna-sandarbha
can here be savored by the palate
that is learned in the poetic art.

KrishnaS is the fourth volume of Jiva's major theological work, in which aspects of Krishna's nature are described, primarily according to the revelation of BhP but with the support of other puranic and tantric materials. Though in the above verse Jiva refers to the siddhanta or demonstrated conclusion of the arguments presented there as being ambrosia-like in its own right, which as a seasoned exegete he no doubt deeply felt, he also seems to admit the inadequacy of a purely argumentative approach to the truths he held dear. Thus, not totally satisfied with his previous efforts, he sought to give expression to these conclusions in a poetic form. Indeed, in view of the impetus given to the theological understanding of rasa by Jiva's predecessor Rupa, it would seem that such an effort was essential. Jiva's theological ideas had to pass a “rasa-test,” as it were, for Rupa had indicated that his theory of divine esthetic was an objective criterion for determining the relative superiority of different forms of the supreme:

"Though according to spiritual laws Narayan and Krishna are not different in essence from one another, nevertheless Krishna is demonstrably superior by the criteria of the divine esthetic; his form is the resting place of rasa."(2)

This emphasis on rasa has its roots in BhP itself, which invites the connoisseurs of poetry (rasikas) to taste the poetic flavor of the Lord (bhAgavataM rasam).(3) Jiva also confirms the value of rasa as an independent marker of truth in his introduction to the Uttara-campu where he puts rasa and siddhanta on an equal footing in a dual compound:

We take shelter in the goddess of sound,
who takes the form of the Bhagavata,
the essence of all the Veda.
Through her rasa and siddhanta
even a new work of poetry becomes authoritative.

Finally, at the very end of the Uttara-campu, two verses again stress the word rasa:

I have humbly demonstrated the fulfillment of the rasas
by following the sequence of Krishna's activities.
According to one's own personal enthusiasm for them,
let any one of them be venerated by any devotee.

But,

Krishna, like a cook, achieves the fulfillment of rasa
for the pleasure of the rasikas
by following the proper sequence.
One who follows this sequence
and attains fulfillment on arriving at the end,
shows by attaining supreme success
just how clever he is.(5)

Here, though in the first verse Jiva takes a liberal position in indicating that the devotional position one takes is dependent on taste, and that one is free to choose whichever form or pastime of the Lord suits his or her fancy, he still emphasizes in the latter verse that he has arranged the lila according to his understanding of their relative superiority, according to both rasa and siddhanta. The word for clever (vaidagdhya used here is particularly associated with the concept of rasa.

For all the importance placed on the word rasa in the above verses, Jiva's predilection for siddhanta, even the siddhanta of rasa, rather than rasa itself is nevertheless apparent throughout GC. In the discussion that follows, an attempt is made to delineate not only the salient conclusions of the KrishnaS that form the backbone of GC (many of which are explicitly stated in GC itself), but also those found in the works of Rupa Goswami and Jiva's commentaries upon them. Indeed the latter discussion is perhaps of greater importance, for it is in these works that Jiva has defended his vision of Krishna on the basis of Rupa's conceptions and identified his views with those of his spiritual master.

There is more Does Krishna marry the gopis in the end?

Nice one.



To Jagat's PM buddy there...

"yo'si so'si" I think Advaita Acharya said that to Mahaprabhu. I'll try to find the source.

Actually Mahaprabhu said that jokingly to Advaita in Madhya 15.11.

Here's the full verse, from R.G. Nath's commentary:

"rAdhe kRSNa rame viSNo sIte rAma zive ziva
yAsi sAsi namo nityaM yo'si so'si namo'stu te"

The reference is given as "Tantra." It is actually intended as a verse to Lord Shiva, so Nath takes it as a recognition by Mahaprabhu that Advaita Prabhu is Sadashiva tattva.

It is astonishing what the art of message writing can accomplish. Would we have the same Queen today had the then Princess boldly declared: “Let me marry Him or else I will scratch Myself to death!”

I thought you would have reccommended that the "Princess" boldly declare "Let Me marry Him or else I will scratch Him to death!"

Anyway... feel confident that your Radhika has Krishna wrapped around Her little finger, probably because the heat of your angry stares has made Him take shelter of the cool moon-rays of Her lotus face.

Not recomended for princesses, no.

Look, please consider this Satyabhama as being part of another universe totally... my mere existence is hurting you, it seems, so please don't strain your heart by thinking of me.

If at all you think of me, think of me in Vrindavana and as a friend of your Svamini, ok? After all, my Smt. Andal/ Bhudevi is with Sri Hari everywhere. In Tiruppavai, Andal is in Vrindavana and asking Nappinnai (Tamil version of Radha if you will) to please lend Krishna to Her and Her girls so that they may worship Him (along w/ Nappinnai Herself of course). Ok, so this is the attitude of my ishta devi.

As for Her incarnation as Satyabhama, Her mood was fiery for a reason, and if I thought you cared to hear about Her, I would explain to you the Satyabhama I know... anyway, I am sure you are not interested.

No problem.

Talasiga sighs:-
Even the trees
Suffer separation's fever.
Only tears can ease

I am here far from Gopala and you whine to me about the separation of those with whom He is dancing at this very moment? SHAME Talasiga-ji. I am done with this conversation!

You are here
in the Devi of Dvaarka !
- the dung in her rose garden .....

You are right- I am a dung heap and I am stinking up your rose garden. Please tell me more.

(my previous post was meant in jest by the way- I hope you realized that)

No matter- if a seed of bhakti is planted in a dung heap, perhaps someday something good will grow from that.

Only the dung from highly loved cows tends the roses of Dvaarka. That dung comes a long way from a special place. The Devi knows this and it is the highest scent at the palace of Dvaarka.

The Devi is in her garden now. It is high noon and it is dry, very dry. It is noon and yet it is dark for clouds are looming. Just look now! See!

Black Cloud Deva
Rains heaven sent earth scent
on the Devi of Dvaarka !

How nice of that neela megha syaama... it's about time this place got some water.
See, even the cowdung is mourning- it is dry as dust.

As heaven sent earth scent
trickles down from her cheeks
She tastes the dust of Braja .....

Ok, you win.

Actually, truly there is nothing good about Dvaraka. Vraja is the place to be. I repeat- nothing to interest you in Dvaraka. Nothing at all good or desireable about Dvaraka. So don't bother going there in your mind or thinking about Dvaraka. Nothing to see in Dvaraka.

Are you sure you are not talking about DvaraKansas city?

Oh no, there is a lot to do in DvaraKansas... I mean Kansas City. There is a lovely Hindu temple here if you would like to come visit. Krishna and Radha are just lovely.

Humm, I see. That's what is missing in Dvaarka then.

Really, I have invited you to Kansas City to visit my temple. We don't have to talk like this anymore.

Rather than making this the garden of Rukmini or of Radha, let's make this the non-sectarian garden now, shall we? We are not full-blown gopis or wives yet. We are sadhakas. And this kind of talk hurts. So let's stop it.

I am sorry, I wasn't being mean. I was just playing. I don't have red slippers but can I still come to Kansas?

Oh, I think you and everybody else were playing. For me it is like- I am in the minority here and everywhere else. Other people get out of weird situations like in ISKCON where they tell you "since you haven't purged yourself of anarthas" you have no right to love Radha-Krishna. But then eventually you find someone who will tell you, "no, dear, you can love Them NOW and They will love you back." Or if not a specific person, then at least a tradition.

For me it is "no," from ISKCON, "no" from GM, "no" from raganugas, "no" from everybody. So I am not playing here. I have nothing to prove that Krishna will not mind if I want to love Him- I only have my faith in His kindness. So this is not fun for me. But I didn't want you to think you had hurt me. I am trying to smile and play along. Anyway, I am OK, but let's stop this nonsense and just love Him/Them together. I would love to hear about Radha-Krishna's leela together. Maybe let's start a thread about that.

And yes, you are more than welcome to come to Kansas, and I will take you to my temple and make you some dosas and idli-sambhar and whatever else you want, and you can stay in our guest bedroom. Athithi devo bhava...

Coconut chutney. And gulabjums. Thank you so much.

O yes, and I will be coming by broom. From the East, is that a problem?

As you wish! I will be awaiting you with my striped stockings and my winged-monkey helpers, sister.

In addition to gulab jamuns I will be making laddus as well, as they seem to be my Balagopala's favorite... I hope you don't have an aversion to eating too many sweets.

Wait! Maybe I will be coming from the West. Silly me, I have no sense of direction...

Too much sugar, I suppose...

The wicked witches come only from the west and east. You must be coming from the north.

Satyabhama, can you see it coming? Madhava waking up from his jetleg and splitting us like a thunderbolt?

Yep! I am just waiting for it.

On the other hand, if we start talking about Dvaarka again, We may get to stay here. So please, tell me more about Dvaarka?

Um...

If thinking of Dvaraka stresses you out, then please don't think of it at all.

For me, Dvaraka is like...

*I chickened out and deleted this message- sorry*

Thanks for sharing.

Well, as far as I understand, or as far as I have heard, Dvaraka is within that realm which is free from anxiety. So I never think of Dvaraka in a way that might stress me out. I envision there more like a place for calculated (to some degree) devotion, where there is a bit of awe mixed with the spontaneity and risks of irrestricted love.

*this one too*

As for awe, somebody once said to me something like "When we serve Radharani's lotus feet, it is not because we are experiencing awe and reverance so much as that we are trying to fully relish Her overwhelming sweetness." That is also the case with Krishna in Dvaraka. The wives don't serve Him because they think they will go to hell if they don't or something to that effect, but rather because His lotus feet are so intoxicatingly sweet and they desire to relish them over and over again.

I guess maybe it is "calculated devotion," or "lesser rasa" or whatever... but it doesn't really matter. Whatever comes naturally is what you have to go with. Therefore, I will never be able to convince you that Dvaraka has anything to offer (I think I actually mentioned that there is absolutely nothing good about Dvaraka, thus no need to analyse it) nor will you ever convince me that Dvaraka is in any way the home of "cop out" devotion or any such thing. Just as Hanumanji is only happy as a servant of Ramacandra, we can only be happy in our own place, expressing our devotion in our own way. (kind of like it is better to do one's own dharma poorly, than to do another's well)

This reminds me of a story; let me see if I can find it...

Here is the story

"In Treta Yuga, after the Rama Ravana War, Sri Rama had promised Anjaneya that He would grant Him darshan in the Dwapara Yuga. His elder brother Balram took pride in that he was elder to Sri Krishna and that he was an expert in handling weapons, particularly mace and plough. Satyabhama, wife of Sri Krishna, thought highly of her beauty and believed that it was her beauty that lured Sri Krishna. Sri Krishna had wanted to put an end to the pride of both Balram and Satyabhama.

"He sent Sage Narada and Balram to invite Anjaneya to His abode. When Balram introduced himself as Balram (which means a strong Ram), Anjaneya became angry because no Ram was greater than His Lord Sri Ram. Balram was beaten by Anjaneya very badly. Balram ran away from Anjaneya but returned with an army only to be beaten up again by Anjaneya. He again ran away from Anjaneya. This time Sri Krishna asked Balram to go to Anjaneya and inform Him that Sri Rama wanted to meet Him. Hearing the name of Sri Rama, Anjaneya hugged Balram and asked for pardon for all the trouble given to him. He took Balram on His shoulders and proceeded to Dwaraka.

"At Dwaraka, Sri Krishna asked Satyabhama to dress up as Sita Devi and be ready to meet Anjaneya. She dressed up adorning all kinds of ornaments but Sri Krishna, not satisfied, sent her back. He then asked Rukmini to give darshan to Anjaneya as Sita Devi. Hearing the name of Anjaneya, Rukmini became very happy. In her enthusiasm to meet Anjaneya, she did not wear any ornaments except for a kumkum tilak on her forehead. Anjaneya entered the room and found Sri Rama and Sita Devi in place of Sri Krishna and Rukmini.


http://www.vikraman.com/MaruthiPramanam.htm

The part I thought was interesting was that Anjaneya was so peeved because "No Ram was greater than his Lord Sri Ram." Just goes to show how very specific the bhakta's tastes can be- the tastes of a daasa just as much as that of anybody else. And it also seems that Hanuman was not at all interested in seeing Lord Krishna, unless it was Lord Krishna AS Sri Raamacandra. Thus, the Lord (or Lady) of the heart cannot be replaced by anyone, even if that "someone" is really the same person. Anjaneya even *needs* to see Rukmini AS Sita, and will not be satisfied otherwise.

srInAthe jAnakinAthe cAbheda paramAtmani/
tathApi mama sarvasvam rAma Kamalalocanah//

Sri Hanuman says;
Although Srinatha and Janakinath are one and the same supreme self, still the lotus-eyed Rama is my all-in-all.

YOU GOT IT!

Devi of Dvaarka
Treasurer of Braj
Laissez-faire capitalism .....

The Devi's Ledger

Ek gopi, dwi gopi, teen gopi, chaar
panch gopi, chhe gopi, Jay Giridhaar !

oh my goodness

Saat gopi, art gopi, nau gopi, dus
gyaara gopi, baara gopi, Jay Vrajaras !

sadA rAdhA-kRSNocchalad-atula-khelA-sthala-yujaM
vrajaM santyajyaitad yuga-virahito’pi truTim api |
punar dvArAvatyAM yadu-patim api prauDha-vibhavaiH
sphurantaM tad-vAcApi ca na hi calAmIkSitum api ||

Even if I am separated from my beloved Lord and Lady for an eon, I will not abandon this land of Vraja, the site of their overflowing, unequalled play, not even for a moment. No I will not leave, not even if the Lord of Dvaraka, with all his bloated opulences, personally invites me. I will not even go to see what he looks like.

gatonmAdai rAdhA sphurati hariNA zliSTa-hRdayA
sphuTaM dvArAvatyAm iti yadi zRNomi zruti-taTe |
tadAhaM tatraivoddhata-mati patAmi vraja-purAt
samuDDIya svAntAdhika-gati-khagendrAd api javAt ||

On the other hand, should I ever get wind that Radha has completely lost her senses and left for Dvaraka, where she is rumored to be clinging fast to Krishna's chest, then I will make my decision in a split second and fly from Vraja to join her, traveling at the speed of mind, faster than even Garuda can.

======================

Once,
the burden of separation became so heavy
that Radha fled the confines of Braj
where even the Yamuna's black waters
seemed like molten tar.

But when she came to the gates of Dwaraka,
dressed in rags,
the Prince could not spare even one
of his 16,000 forms
to see her.

That is the power of the queens,
who think such kindnesses
will help Radha find peace in forgetfulness.

======================

sadA rAdhA-kRSNocchalad-atula-khelA-sthala-yujaM
vrajaM santyajyaitad yuga-virahito’pi truTim api |
punar dvArAvatyAM yadu-patim api prauDha-vibhavaiH
sphurantaM tad-vAcApi ca na hi calAmIkSitum api ||

Even if I am separated
from my beloved Lord and Lady
for an eon,
I will not abandon this land of Vraja,
the site of their overflowing, unequalled play,
not even for a moment.

No I will not leave,
not even if the Lord of Dvaraka,
with all his bloated opulences,
invites me personally.

I will not even go to see what he looks like.

gatonmAdai rAdhA sphurati hariNA zliSTa-hRdayA
sphuTaM dvArAvatyAm iti yadi zRNomi zruti-taTe |
tadAhaM tatraivoddhata-mati patAmi vraja-purAt
samuDDIya svAntAdhika-gati-khagendrAd api javAt ||

On the other hand,
should I ever get wind
that Radha has completely lost her senses
and left for Dvaraka,
where she is rumored to be
clinging fast to Krishna's chest,

then I will make my decision in a split second
and fly from Vraja to join her,
traveling at the speed of mind,
faster even than Garuda.

======================

Once,
the burden of separation became so heavy
that Radha indeed lost her senses
and fled the confines of Braj
where even the Yamuna's black waters
bubbled like molten tar.

But at the gates of Dwaraka,
where she waited, dressed in rags,
the Prince could not spare even one
of his sixteen thousand forms
to see her.

That is the kindness of the queens,
who think such mercies
will help Radha find peace
in forgetfulness.

======================

And Krishna's words,
spoken from the palace tower
as Radha became tiny in the distance,
"I swear, there are only a few more demons to kill,
only a bit of the earth's burden left to remove,"
fluttered like leaves to the ground
in the breezeless air.

...

...

...

In the month of Caitra,
on a quiet moonlit night,
whispers were heard
on a high Dvaraka wall.

Soldiers came
with weapons raised
but found
only empty shadows.

Krishna stands
on a dark balcony
and his queen
who knows it too.

Radha cries
for her long lost love
with tears hot
like the quiet sea below.

Prema makes our Krishna dance,
She makes the gopis dance.
And she herself is also there,
spinning in whirlwind trance.

So there they are, like tops, all three,
dancing for eternity.

Lord Brahma says,

eSAM ghoSa-nivAsinAm uta paraM kiM deva rAteti naz
cittaM vizva-phalAt phalaM tvad-aparaM kutrApya ayan muhyati
sad-veSAd api pUtanApi sakulA tvam eva devApitA
yad dhAmArtha-suhRt-priyAtma-tanaya-prANAzayAs tvat-kRte

"O Lord, what other rewards can you give
these dwellers of the herdsman village?
I have thought long on this and it brings me nought
but confusion, for there is no greater prize in the world than You.

And yet, you gave yourself to even Putana and her folks,
for simply pretending to love you. And these here
have given all--their homes, their wealth, their friends,
their children, their lives, their hopes--to you."

Va!
Khoop Bhalo!

...

And the power of the Prince is such
That Raadha came there
Dressed in him !

Dressed in Rags


For those of you who like singing we can sing this haiku in Raag Todi.
My own alaap (invocatory movement) follows (just a snippet):-

Pa Pa PaPa (and the power) dha Pa Ma --------- (of the Prince -----)
ga re ------ (is such -------) 'Ni 'dha 'Ni (that Raa dha)
re ga (came there) Maga re Sa---------------- (dressed in him mmmmmmm)

then a scalic movement with mahamantra:-

'Ni re ga re ga Ma, Pa dha Ni re' Sa' ---------
Ni Sa dha Ni dha Pa Ma, ga re Sa --------

key to the indic TONIC SOL-FA NOTATION that I use here

BTW, a series of ---------- means sustain the note.

This too is a meaning of Chaitanya Mahaprabhu!
The garb of vipralambha! - What is union without it?