Академический Документы
Профессиональный Документы
Культура Документы
No. 1. 2. 3. 4. 5. Topic Day 3 Narration Days 4 and 5 Narration Final two days Narration Some Krishna Stories Einsteins God letter and Krishna Kathas Page No. 2 11 25 33 38
Dear All: His Holiness Sri Pundrik Krishna Goswami (from Sri Radha Ramana Temple, in Vrindavan, India) is conducting the Srimad Bhagavat Katha Saptah at: Echo Valley Clubhouse 27511 Echo Valley East Farmington Hills, MI 48334 Time: 6:30 PM to 9:30 PM (on weekdays) through October 5 10:30 am to 1:30 PM on Final Day, Oct 6 (Saturday) The narration is in ENGLISH. Please try to attend.
1. Day 3 Narration
The Katha started on Sep 30 (this past Sunday) but I, unfortunately, missed the first two days of shravanam. Yesterday, Swamiji told us the story of the Shrotaa the listener. As Swamiji told us, in the Katha, we always have two persons. One is the Vaktaa the speaker and the other is the Shrotaa - the listener. Both shrotaa and the vaktaa are assured liberation. Starting with the story of Ashwatthaamaa, and the atrocities he committed at the end of the Mahabharata War, Swamiji took us all the way through the story of Parikshit's curse and his decision to fast as he awaits his death on the banks of the Holy Ganga. Parikshit, grandson of Arjuna, received the kingdom from Yuddhishttira and was cursed by a haughty Brahmin boy (to die of a snake bite) in seven days, for a minor offense that he had committed. Parikshit accepted the curse as a blessing, since he now knew exactly the time of his death - which no one knows. He decided to fast and meditate for the last seven days and went to the banks of the holy Ganga. But, Parikshit was a just king. He governed his kingdom following Raja dharma. There was no question of committing any offenses by him in the conduct of his stately duties. Yet he was cursed. But, when Parikshit arrived at the banks of the Ganga, he was not left alone. All the great rishis and celestials arrived and surrounded him. The Shrotaa was ready. And, then the Vaktaa arrived in the form of the young sage Shukaacarya. Parikshit wanted to hear from the assembled rishis and the celestials something that divine that he could remember as he was preparing to die. But no one answered since Shukaacarya, the son of Veda Vyasa, who had composed the Srimad Bhagavtam, was to appear. Shukaacarya appeared like a Avadhoota - an unkempt ascetic who was stark naked. He attracted the attention a whole bunch of young children who were chasing him out of curiosity. Many young women were also curiously
Page 2 of 59
chasing him. Shukaacarya, of course, was in a holy trance, totally unaware of his surroundings, or himself. After Vyasa composed the Srimad Bhagavatam, he taught it to his son. His son turned into a total renunciate! There is a beautiful verse in the beginning of the Bhagavatam which states that when Shukaacarya left his home, the sage Vyasa, could not bear the separation from his son and started chasing him. Along the way, in a small lake a whole bunch of young ladies were frolicking and enjoying their bath. They were all starked naked. And Shukaarcaya passed them, totally unaware. Vyasa, who was chasing his son, and wailing, appeared. All the ladies immediately reached for their clothes and covered themselves. Vyasa chided them and asked why they did that? When my son passed you did not react but when I came you reacted and covered yourself. He wanted to know why. The young ladies replied, "Your son does not even know that we are women. But you do." Such is the glory of the Vaktaa who was to tell Parikshit, the Shrotaa, the story of Srimad Bhgavatam. Parikshit welcomed the sage and offered him a high seat among the assembled. Here ends the First Canto of the Srimad Bhagavatam and this is where Swamiji ended his narration yesterday. The questions that Parikshit posed to the sage will begin the narration of the story from the next session. In yesterday's narration, Swamiji told us about the atrocity committed by Ashwatthaamaa (to avenge the killing of his father Dronaacaryaa). Krishna wanted Arjuna to kill him. Draupadi was wailing since all her sons had been killed. But Ashwatthama was a Brahmin, and also the son of the guru. So, he should not be killed. But Krishna said, "He is also attataayee, one who has committed a heinous crime. The shastras permit such a killing. So, kill him," said Krishna. But Draupadi did not want him killed. Arjuna was in a bind. On the one hand, Krishna wants him to kill and on the other Draupadi, his wife, says do not kill him (although she was suffering the pangs of losing all her children). It was decided therefore to shame Ashwatthama instead of physically
Page 3 of 59
killing him. Loss of honor, loss good name is worse than death. Losing one's wealth is like death and it is a great loss. Losing one's body (due to death) is a greater loss. But, losing one's honor is an even great loss. (In verse 34, chapter 2, of the Gita, Krishna points this out to Arjuna - if he were to run away from the battlefield, he would be ridiculed by everyone who had assembled and that apakeertee is worse than death.) We remember great personalities even today, long after they are dead -- like our acaryas, Adi Sankara, Ramanuja, Madhavacarya, the Azhwars and so on, scientists like Galileo, Newton, Planck, Maxwell, and Einstein (I have been spending a lot of my time recently with articles where their works are being used), and great President and statesmen like George Washington, Abraham Lincoln, Kennedy, Mahatma Gandhi. One's fame and great name is to be cherished. And so, one must live a life that makes one worthy of such a honor in society. Ashwatthaama was therefore dishonored by a) cutting off his shikhaa (the tuft of hair on the back of the head that is grown and kept by all Brahmins, now with modernization, we have all lost our tufts) and b) removing a jewel from his head. Ashwatthaama had a great jewel he was born with. It was literally attached to him. That jewel too was removed by Arjuna (leaving a gaping hole in his forehead). That dishonor was the punishment that Ashwatthaama was given. Ashwatthama was a chiranjeevi - immortal - he really could not be killed. In his rage, over his father's death and now his own humiliation, he hurled the Brahmastra to kill the last of the Pandava heirs - the child in the womb of Uttara, the wife of Arjuna's son Abhimanyu. When the Brahmastra was released, no one could be spared. Uttara pleads with Krishna with the famous verse, "Traahi traahi Mahayogin". Arjuna asks Krishna what is to be done now. This fool only knows how to release the Brahmastra but he cannot withdraw it. Everything will be destroyed. Krishna tells Arjuna, "You know how to control the Brahmastra, so why don't you release
Page 4 of 59
your own Brahmastra and slow down the one released by Ashwatthaama, and "then you can withdraw them both." Arjuna is stunned by the solution that Krishna proposes. He tells Krishna, "Even my gurus did not teach me this." It was, however, Krishna's Sudarshana chakra that eventually saved the unborn Parikshit in Uttara's womb. But, he was still-born and all the ladies, Uttara, the mother, Draupadi, the grandmother, and Kunti, the great grandmother, all begged with Krishna to breathe life into the child. (There is another story associated with this about how Krishna was a Akhanda Brahmachari - only such a person could breathe life into the still born child, how is Krishna Akhanda Brahmachari with 16,108 wives? This has been recounted in an earlier email.) So Parikshit was saved. They say, in the glow of the Brahmastra, the baby in the womb was able to see Krishna with His Sudarshana chakra. And, all his life he spent looking for that great personality that he saw while in the womb - pari eekshati iti Parikshit -- one who intently peering and looking (eekshati) all around (pari) and so he got his name. When Krishna was ready to leave and seated in his chariot, Kunti came running and chanted one of the glorious hymns in the Bhagavatam, which Swamiji chanted from memory. This hymn includes many great verses and one should really commit them to memory. The hymn begins and ends with the same word (see canto 1, chapter 8, verses 18 to 43). It begins with "Namasye Purusham.." It ends with Yogeshwaraakhila gurO Bhagavan namaste". It begins with "I bow, namasye". It ends with "I bow to Thee, namaste". Let us recall a few verses here, in particular one that is stunning in the use of the word "vipadah". This means "calamity". We all want "sampad", not "vipad", as in the verse, "Apadaam apahartaaram daataaram sarva sampadaam". But, Kunti says give me "vipad" since every time there was a calamity that befell her and her family, Krishna appeared. So, she says, Vipadah santu nah shashvat yatra tatra JagatgurO l BhavatO darshanam yat syaat apunar Bhava darshanam ll 1.8.25 ll SB
Page 5 of 59
When I first read this sloka, I was stunned by the first word "vipad". Usually we talk about "sampad". Kunti recalls all the turmoils in one beautiful verse before this and then asks for "vipad" since it seems guarantee her the Bhava darshanam -- the very appearance Krishna before her. (And so should we, when calamities befall and believe in the appearance of Krishna in our lives!) The two beautiful verses before this are: KrishNaaya Vaasudevaaya Devakee-nandanaaya ca l Nandagopa kumaaraaya Govindaaya namo namahaa ll 1.8.21 ll SB Namah Pankaja-naabhaaya namah Pankaja-maaline l Namah Pankaja-netraaya namaste Pankaajanghriye ll 1.8.22 ll SB The first verse describes in simple words who Krishna is. He is the son of Vasudeva, He is the son of Devaki and brings her great joy, He is the son of Nanda Maharaja (foster father, husband of Yashoda) and He is Govinda, the charming cowherd, whom all of Vrindavana enjoyed along with all the gopis and gopas. The second verse describes Him some more but the key is the use of Pankaja repeatedly, the lotus. He is Padmanabhee - pankaja naabha -- the one with the lotus that springs from the navel atop which is seated Brahma. He is adorned with a garland of lotuses (like roses and other flowers we use). He is one with lotus-like eyes. And, He is the one whose lotus-feet we all seek. Kunti repeatedly says namah as she described the Lord in these beautiful verses. Krishna listened to Kunti's prayer and smiled. Yuddhishttira also came and stopped Krishna. He was completely tormented by the war and all the killing. He says exactly what Arjuna was lamenting about in the beginning of chapter 1 about the heinous sins committed by all the killing - of dear friends, of the gurus, of elders and family members -- how could he enjoy the kingdom. Krishna consoles him and tells him to go to Bheeshma was still lying on the bed of arrows awaiting the holy time of Uttarayanam so he could breathe his last. Swamiji now narrated to us the hymn that Bheeshma recites while all are assembled and Yuddhishttira asks for instructions (at the behest of Krishna) so that he could be
Page 6 of 59
consoled. We are all familiar with the questions posed by Yuddhishttira in the Vishnu Sahasranamam. Bheeshma reveals to Yuddhishttira that Krishna is the Supreme Being. He should not forget that it was Krishna who did everything, all the killing too (as mentioned in chapter 11 of the Gita, to Arjuna, in the Vishwaroopam chapter). We are all just mere instruments. When Bheeshma was instructing about all the dharmas, he mentioned "stree dharma", the dharma that is to be followed by strees - women. Swamiji said that Draupadi smiled when she heard Bheeshma mention this. Bheeshma wanted to know why she was smiling. (Swamiji said that there are 120 different ways we smile and each has a special meaning. Sometimes, our smile also means, "I don't understand anything".) Then Draupadi asked Bheeshma, "What happened to all this stree dharma that you mention when I was insulted and disrobed in the court of Duryodhana?" Then, Swamiji said, Bheeshma asked to be forgiven for that offense he had committed against her. He also said, "Dear Draupadi, see what I am going through. For that sin, I am now lying here on this bed of arrows and not dead yet." In Bheeshma's moving hymn, there are a couple of verses that are worth mentioning. Again, Swamiji was reciting from memory, in his glorious voice (I had my copy of the Bhagavatam with me and was reading the verses as Swamiji was singing them). In one of the verses, Bheeshma recalls how Krishna had made a vow that to bear any arms in the battle. Bheeshma knew he could not counter the Sudarshana chakra. After Krishna made His vow, Bheeshma made a vow that he would fight so fiercely that Krishna will be forced to bear weapons. And so he did on the day he fell. Bheeshma fought fiercely since Duryodhana had accused him of cheating him and not fighting to full capacity -- 60 of his 100 brothers had already been killed, what are you doing, Bheeshma, he asked? Are you with us or with the enemy. (Sounds familiar, doesn't it? If you are not with us... etc. http://www.krishnaimages.com/krishnabhishma.html, see also http://www.iskconbangalore.org/krishna-breaks-his-own-promise , http://in.answers.yahoo.com/question/index?qid=20090830113327AA3wOKy )
Page 7 of 59
http://www.dollsofindia.com/dollsofindiaimages/krishna-pictures/krishna-attacksbhishma-with-chariot-wheel-QC72_l.jpg So, Bheeshma fought fiercely. He even wanted to kill Arjuna that day. Arjuna did not know how to defend himself. That was one day Arjuna did not remember what to do. Krishna motivated Arjuna to fight and not behave like a coward - like the eunuch he had been during the ajnaatavasam part of their banishment - when they were supposed to live incognito. Arjuna's chariot was smashed into pieces and it appeared that Arjuna would now face certain death at the hands of Bheeshma. Then, in the heat of the battle, Krishna looked around and picked up the chariot wheel that was lying around, hurled it high above His head and rushed to Bheeshma to save Arjuna. It looked as if Krishna was actually holding the Sudarshana chakra in His hand and rushing to Bheeshma with a weapon - to kill the latter. Then Bheeshma said, "Krishna, I have now won. I have fulfilled my vow to force you to bear a weapon". Bheeshma dropped all his arms instantly and was then mortally wounded that day as the battle continued. But, lying on the bed of arrows, Bheeshma says, "It is the Supreme Being's mercy. He wants to fulfill every wish of His bhakta. Every word uttered by the bhakta must come true. Krishna did that so that my wish can be fulfilled."
Page 8 of 59
Swa-nigamam apahaaya mat pratignyaam Ritham adhikartum avapluto rathasthah l Dhrutaratha charaNobhya-yaacchalad-gurHari-riva hantum ibham gatotareeyah ll 1.9.37 ll SB In this verse from the hymn, Bheeshma says that Krishna knows all the agamas and shastras (swa nigamam) yet He appeared willing to renounce (apahaaya) them just to please His devotee - to fulfill my pledge (mat pratignyaam) to force Him to bear arms on the battlefield! In Vrindavana there is a temple (called Gita Mandir) where the deity is Krishna and holding the chariot wheel. Unfortunately, I could not get darshan that day since the temple was closed at that time and we could not stay until it opened (the rules of laid by the autodriver who was taking me around had to be followed!) The final sloka, before Bheeshma begins his hymn, has an interesting word which again stunned me when I first read it. The word used is "ameelita drik" which means "with wide open eyes". Usually, we read about "unmeelita" which means eyes closed. We go to the temple to see the Lord and then in His presence, we close our eyes instead of enjoying the beautiful sight. Bheeshma was ready to breathe his last. Krishna was standing right in front of him. So, as he sings his hymn, he kept his eyes wide open. Why close the eyes when that is the sight (darshanam) that we all want? And, so Veda Vyasa, when he described this scene says "ameelita drik" (see also http://www.scribd.com/doc/89443432/CosmologyLessons-from-The-Bhagavad-Gita). Then Krishna returned to Dwaraka. Everyone was awaiting His return. Everyone was talking about who He will come to see first. Rukmini said, it has to be her. His parents said, no He will come to see us. His devotees thought He will come to them. And so on. Of course, Krishna pleased each one of them. He appeared everywhere and each felt He had appeared first before them! Then Swamiji finished the narration by telling the story of Parikshit becoming the king and meeting Kalipurusha. And the curse that followed one day when Parikshit went on a hunt, was very tired and thirsty and entered the hermitage of the sage to
Page 9 of 59
ask for water. The sage was meditating and did not even feel the arrival of the king. Angered by that Parikshit took a dead snake that was lying nearby and put it as a garland around the neck of the sage. (Here we see the description of the sage 'meelita locanam", closed eyes.) The sage's young son was horrified when he found his father in that condition and cursed that whoever did it will die of a snake bite (by Takshaka, the king of the snakes) on the seventh day. And so, Parikshit, when he heard about this curse, was pleased since he unlike any other human knew the time of his death. And, he came to the banks of the Holy Ganga, fully resolved to spend the last seven days of his life fasting and meditating. And, then arrived Shukacarya. Parikshit, listened to the sage, night and day. He tells the sage "Don't worry about me. I am ready to listen to you night and day." (He seems to have forgotten about the sage, never mind!). And so it is that we listen to Bhagavta katha in seven days. When Swamiji was telling the story, it really felt like he should just keep talking -nonstop -- all night! But, then it was 9:30 PM and people had to have their prasadams and rush for work the next morning. And, so ended, the katha on the third day. Harinama samkeertanam, Govinda Govinda. Hare Krishna Hare Krishna Krishna Krishna Hare Hare l Hare Rama Hare Rama Rama Rama Hare Hare ll Hari Bol. Very sincerely V. Laxmanan October 3, 2012
Page 10 of 59
tooks us through quickly through all the Cantos. He provided us with a brief synopsis of the all topics covered here. He promised to take us through Canto 8 on the 4th day, but the narration actually ended with the story of the birth of Krishna, which is actually in Canto 10. Of course, we all stayed a bit longer to listen to the whole story. On the 4th day, Swamiji first mentioned the question posed by Parikshit to the sage Shukacarya. The sage was very pleased with Parikshits question and complimented him profusely with the following verse, which is the first verse of Canto 2, chapter 1, where Shukaacaryas narration begins. Vareeyaan esha te prashanahaa kruto lokahitam nrupa l Aaatmavit sam-matah pumsaam shrotvaadishu yah parah ll 2.1.1 ll SB The sage said, Your question, O king, is an excellent one. Its only objective is the welfare of all the worlds (lokas). You have asked me about what is worth hearing, remembering, and glorifying through singing. This is the hallmark of the great souls that they are ever eager to find answers to want transcends all. Parikshit had spoken to the sage as follows, after he was offered an exalted seat (final verses of Canto 1, chapter 19, verses 32 to 39), O Brahman (great sage, knower of the Absolute), we are so fortunate that have appeared here in our midst. It appears that Krishna Himself is very pleased with me since He not only gave me birth in the family of His aunt (i.e. Kunti), He has now also sent you here. Only by His grace could I have the darshanam of (the sight of) an exalted soul like yourself. You are the guru even for all the great yogi, so please let me ask you. (Tatah pruccaami samsiddhim yoginaam paramam gurum, verse 37). Please tell 1. What should a person, who is going to die, do, in every possible way? Yat kaaryam, mriyamaaNasya sarvathaa, verse 37. 2. What should be heard? Yat shrotavyam, verse 38. 3. What should be chanted repeatedly, japtavyam, verse 38. 4. What should be sung as bhajans - yat bhajaneeyam, verse 38.
Page 12 of 59
After reviewing the verses above, Swamiji quickly wanted to survey all the Canto through number 8, but he actually continued through Canto 10 and spoke briefly about the birth of Krishna. And so, appropriately, the narration began yesterday (5th day, Oct 4, 2012) with the story about the celebrations in Gokula, the house of Nanda Maharaja, where baby Krishna had been transported. If you recall, Mother Yashoda had actually given birth to a baby daughter but she did not know that and fell asleep after giving birth. (Things were obviously quite different back in those old days!) Of course, this was all part of the Lords Maya and leela since the baby daughter, who was Yogamaya incarnate, was to be switched and taken back to the prison by Vasudeva who came with the baby Krishna to Mother Yashodas bedside. And, so, in the latter part of the night (Krishna was born at exactly midnight) after baby Krishna mesmerized His parents Devaki and Vasudeva, the switch was made. As noted in earlier emails, and as also narrated by Swamiji, indeed the whole Universe had prepared itself for the arrival of baby Krishna. In the Srimad Bhagavatam, the narration of Krishnas birth begins as: Atha sarva guNOpetah kaalah paramashobhanahaa l 10.3.1 SB Even time, whose ravages who ravages we all fear and none can overcome, transformed and become the most beautiful (parama shobhanah) and filled with all auspicious qualities (sarva guNOpetah). All the planetary Gods turned into beneficiaries even planets like Shani which often bestow malefic results turned into their most holy selves. All the directions, all the waters, of all the oceans, rivers, lakes, ponds, and even puddles, turned into their most holy selves. Every fire, every waft of wind, every little place on the face of the earth, every town, every village, all the stars, all the galaxies, indeed the whole Universe was rejoicing and welcoming the birth of Krishna. The river Yamuna was completely flooded and overflowing since she (Yamuna Devi) told everyone that baby Krishna is coming and the waters from all over entered the Yamuna. She could not keep the secret to herself and wanted everyone to know about her own great blessing with Krishna coming to frolic on here banks.
Page 13 of 59
When Kamsa came to kill the baby (the 8th one was supposed to be his killer, as per a divine voice he had heard), the baby daughter turned into the eight-armed Durga and mocked Kamsa for trying to show his prowess with the weak especially a baby girl. She told Kamsa, Go show your bravery elsewhere. Your killer is born and He is gone. Now, wait for your death. Kamsas heart was filled with terror. But, he also decided to immediately release Devaki and Vasdeva from the prison and begged to be forgiven for the offense of killing the other six babies (the 7th was Balarama who was transported to the womb of Rohini, Vasudevas second wife, who was also living in Gokula; the 7 th baby was declared to Kamsa as being miscarried Canto 10, chapter 1, verse 8 and chapter 2 verses 7 to 15). Kamsa also started planning to find baby Krishna and kill Him. In the meanwhile, when day broke, and Mother Yashoda woke up, she saw the most beautiful sight imaginable the smiling baby Krishna on her side. Tears started rolling down her cheeks and turned into a stream that did Abhishekam for the baby. And as the morning sun rose and its rays fell on those tears, they glistened like pearls. As the flow of tears stopped and started dripping, drop by drop, it appeared as if a garland of pearls was being offered to the baby. The whole of Gokula found out about this most beautiful babys arrival and all came to see the baby. Nanda Maharaja, Krishnas foster father, immediately ordered Brahmin priests to come and perform all the jata-karma-samskaras, bestowed gifts, and offered prayers to all the Gods and the elders. Then Swamiji started telling us the story of Pootana and enthralled every one. Now, it is here we come to the part where Krishna closes His eyes. As I had mentioned in the previous email, when Bheeshma was lying on the bed of arrows, instructing Yuddhishttira and all the assembled rishis and celestials about all the dharma (the Vishnu Sahasranamam was also revealed at that time), Krishna stood right in fronto of Bheeshma. Vyasa says that, as he was ready to breathe his last, Bheeshma sang a devotional hymn and kept his eyes wide open saw that he
Page 14 of 59
could have full darshan of the Lord. Why close the eyes, when Krishna is present right in front on his own eyes? The verse from Canto 1, chapter 8 is given below. Tatopa samhrutya girah sahasraNeer Vimukta-sangam manaadi poorushay l KrishNe lasatpeetapaTe Chaturbhuje Purah-sthite-ameelita-drik vyadhaarayat ll 1.8.30 ll SB The last line says ameelita which means not closed, or wide open. It is the opposite of meelita, or nimeelita which is want we often encounter when one is describing a person who is meditating. Bheeshma too was meditating. He held full control of all his senses and assured that they are in no way attached to anything else (vimukata-sangam) except on the Lord (mana-aadi poorushay). But, he kept his eyes wide open. The sage, whose ashrama, King Parikshit went to get some water, since he was thirsty from all the hunting that he had been doing, did not see Parikshit. His eyes were closed as he was meditating. Parikshit saw the sage. But, all his indriyas, manas, and buddhi were fully in control and he had attained a state that well beyond the three states (jaagrat, awakened, swapna, dream, sushupti, deep trance), verses 25 and 26, Canto 1, chapter 8. Dadarsha munim aseenam shaantam meelita-locanam l 1.8.25 ll SB Parikshit did not realize what he was witnessing and felt that the sage did not welcome him or offer due respects to a visitor (atithi). He got angry and put a dead snake that was lying nearby as a garland around the neck of the sage and left. (Thus, when the sages son saw the sight of his father, he cursed the person who did it would die of a snake bite in seven days, see nimeelita later.) Now, let us came back to the story about the closing of the eyes by Krishna. One has to put this closing of the eyes in proper context hence the digression here. After all of Gokula was rejoicing with the arrival of baby Krishna, Nanda Maharaja went to Mathura since he had to pay taxes to the King. Taxes, yes taxes, were due. The annual tax day had arrived Canto 10, chapter 5, verse 19 - goes back many thousands of years!
Page 15 of 59
Nandah Kamsasya vaarshikyam karam daatum kuroodvaha ll Ka-ra here means taxes, karam datum means to pay or give taxes, vaarshikyam, is annual. So, baby Krishna came just in time for tax day - like all good babies do and Nanda Maharaja probably took the tax deduction that he was owed for the baby! Hahaha there is always fun with baby Krishna. Anyway, in Mathura, Nanda Maharaja also met Vasudeva after paying his taxes and informed Vasudeva (short vowel, Krishnas father) about the birth of his (i.e., Nandas) son! Amazing, isnt it? Vasudeva being told about the birth of baby Krishna by Nanda! Vasudeva offered his congratulations to Nanda on the birth of his son (verse 23, chapter 5, Canto 10) and expressed his happiness at being able to meet with Nanda on this joyful occasion. Vasudeva also enquired about Balarama who was living in Gokula with his mother Rohini and wanted to know if Nanda and Yashoda were also taking good care of Balarama too. (He never told Nanda the truth about baby Krishna.) Then he told Nanda to hurry back to Gokula since many bad things are happening (this was an indirect way of taking care of the welfare of Krishna by his father). Dont stay here for too long. There are calamities, I hear, going on in Gokula. Neha stheyam bahu-titham santyutpaataash ca Gokule; verse 31, chapter 5, Canto 10. Of course, there were calamities. Krishna leela had already started in Gokula and all demons were getting vanquished one by one, even by baby Krishna. So, Nanda Maharaja started his journey back to Gokula and was thinking about what Vasudeva had told him. Vasudevas (Krishnas fathers) words must be true. He was worried about any dangers ahead and prayed to the Lord as he started towards Gokula. Let me seek the refuge of Lord Hari. Let Him rescue us. There was a very cruel female raakshasee name Pootana (or Putana). She was very fond of eating small babies. Kamsa had ordered her to slay all the babies out of the fear he had since baby Krishna had escaped and he had encountered the Yogamaya in the prison when he went to kill baby Krishna. In the Srimad Bhagavatam, the sage Shukaacarya begins to tell the story of Putana, as follows.
Page 16 of 59
Kamsena prahitaa ghoraa Pootanaa baala-ghaatinee l Sishoonsh-ca-caara nighnantee pura-grama-vrajaadishoo ll 1.6.2 ll SB Na yatra shravaNaadeeni rakshoghnaani swakarmasu l Kurvanti saatvataam bhartuh yaatudhaanyaash ca tatra hi ll 1.6.3 ll SB In the second verse here, Shukaacarya says that only where people do not remember the Lord, or listen to His glories, only there one has to be afraid of rakshasas (yaatu-dhaanyaah). Then Shukaacarya starts describing Pootana. While narrating this story, Swamiji told us that Shukaacarya himself describes Putana. This is the only place where the sage describes a woman and her beauty. Yes, that gruesome raakshasi decided to come to Gokula and assumed a very beautiful form. This beauty of Putana is fully described in the next two verses by Shukaacarya (Remember, this is the same sage who could not tell a man from a woman, as told by the naked ladies were frolicking during their bath as he passed by, being chased by his father Vyaasa!) Swamiji told us about who Putana really was. In her previous birth she was the daughter of the King Maharaja Bali. When the Lord appeared as Vamana, He was born from the womb of Aditi, wife of the sage Kashyapa, who was later born as Devaki and had the Lord again in her womb. When Vamana appeared in front of Bali, seeing that beautiful and handsome young boy, Balis daughter was so enchanted she wanted a baby just like that young boy. And, so, as baby Krishna, the Lord decided to fulfill her wish, although she could not have him inside her womb. He decided that he will give her the pleasure of feeding Him with her breasts. This is story of the breast-feeding of baby Krishna by Putana. But, Putana came in a beguiling form so that she could get entry into Gokula and Shukaacarya describes her beauty. (Even in the kingdom of Indra, all damsels were extremely beautiful as told in Canto 8, chapter 5, verse 16 and 17. Bali came to conquer this kingdom of Indra and so Indra asked for Vamanas rescue Indra was Vamanas elder brother hence Upendra in Vishnu Sahasranamam, Upendro Vamanah Praanshuh Amogah)
Page 17 of 59
This daughter of Bali took the form of a beautiful damsel to etner Gokula. Her hair were adorned with beautiful flowers (of bela tree).She was wearing the most beautiful dress. When the ornaments in her ears would jiggle, her whole face would glow from the radiance of that ear ornament. She had huge breasts and a huge behind but a very slender waist. When she walked gaitfully and smiled she enchanted all the inhabitants of Vraja. Her smile, the glances she cast from the corner of her eyes, the lotus that she held in her hand and waved stole the hearts of all the gopis and the gopas. They all thought that Mahalakshmi had probably come to see Her own husband. Putana searched all over very quickly and found her way to the house of Nanda Maharaja and the baby Krishna. The baby was lying on the bed, sleeping. When Putana arrived, baby Krishna immediately knew who she was and closed His eyes! Shukaacarya says, Vibudya taam baalakamaarikaam Caraacaraatmaa-aasa nimeelitekshaNah l Anantam aaropayad ankam Antakam Yathaarogam suptam-abuddhirajju-dheeh ll 10.6.8 ll Here also we find nimeelita for closed eyes. Krishna saw her, recognized her and close His eyes. We also have an interesting simile here that of the snake (uraga, yathaa+uraga = yathOraga) and the rope (rajju) often used. A sleeping person might get bewildered and embrace a snake thinking it to be a rope and totally harmless. Shukaacarya says Putana embraced the baby Krishna in the same way. Remember the baby was sleeping and woke up and closed His eyes. But Putana is compared to the sleeping and confused person. Kaala means time and time is often compared to a serpent (as in Kaalasarpa). So, the embracing of the baby Krishna by Putana was like a sleeping confused person embracing a snake like a harmless rope. But the word Kaala also means death in Sanskrit. Putana had embraced death itself, unknowingly, while wanting to kill the baby. A lot of very profound thoughts are packed into this one verse. Why did he close His eyes when He saw Putana?
Page 18 of 59
Swamiji told us that he can talk forever about just this one topic. A few months ago, he said, he was in London and spoke about why baby Krishna closed His eyes for a whole month! Okay, I will tell you in brief, Swamiji said about why Krishna closed His eyes. In the commentary of this verse (in Hindi, by Gorakhpur Press) we again find many (21) interpretations given by various acaryas. 1. Baby Krishna knew she was going to feed him with poison from her breasts. She wanted a son like Him. He could not fulfill her wish by being born in her womb but agreed that He would drink from her breasts. But, what should He give her in return for the milk feast? The baby got thinking and closed His eyes, like we do when we want to think or meditate. 2. Baby Krishna wanted to recall her past. Oh, this is Balis daughter who wanted me for her son. He also wanted her to know that she was most welcome there using the language of love. In Hindi we say aankh maarna, or in Tamil kaan adikaradhu when we want to attract someone or show our appreciation especially addressed to females. So, baby Krishna just wanted Putana to know that He knew her game. 3. Krishnas two eyes are like the sun and the moon the entrances to Soorya loka and Chandraloka. Neither of them wanted Putana to gain entrance to their worlds and closed their doors shut. Hence, baby Krishnas eyes were shut. 4. When babies or young boys and girls dont like something they make a face and close their eyes. Now, this Putana wants to feed me with poison. What to do? I dont like this poison stuff? So, He closed His eyes. 5. Baby Krishna wanted to make a deal with Lord Shiva. He was good at drinking poisons and all. He wanted to invite Lord Shiva to come and join Him. Ok, Shambho, you drink the poison part and I will drink the milk part. Is that a deal? And so, in that thoughtful mood, He closed His eyes. 6. This Putana is Avidya incarnate. If I see her, she would be destroyed immediately. Let me close my eyes.
Page 19 of 59
These are at least six interpretations here (also thanks to Navin Aminha who has also been attending every single day and taking profuse notes in his laptop, notice his typing away yesterday with his eyes on Swamiji, i.e., did not even look at the laptop keyboard so not sure really what he was typing! Just kidding, one does not have to see as we learn from the Putana episode.) Here are some more from the Gorakhpur Press commentaries. 1. If I look at this Putana with compassion, being a female, I will not be able to kill her. If I look at her with anger (ugra drishTi) then she would be burnt to ashes instantly. Then nothing will be done. Let me close my eyes, for this leela. 2. This Putana is externally beautiful but is filled with hatred in her heart. It is not a good idea really to look at her. So, He closed His eyes. 3. This Putana went into all houses looking for babies she could kill. All of them are my bhaktas and good friends. How can I see the face of such a person who is thinking ill of my bhaktas? So, He closed His eyes. 4. The rakshasas, or asuras, are also His creations. But, when they start tormenting others and misuse their powers, they like a strict father who must discipline an errant child, the rakshasas have to be killed too. Now, it is time to kill Putana. But, at the same time, He did not want to see her pain while she was facing her last moments. So, He closed His eyes. And so on. Finally, the leela of feeding from Putanas breasts was completed. He drank to His heart content and filled His stomach. He let us her enjoy Maatru-vaatsalyam (the pleasure or mother hood) that she wanted as Balis daughter. She drank from her breast so forcefully that she started weeping and crying and said Muncha muncha which means let go, let go. She wanted Him to let go off her breasts.
Page 20 of 59
But, Krishna says, I do not know how to let go. I only attract my bhaktas. And, so He let her go off from her body and removed its life breath from it. There was a huge roar. All the directions trembled as Putana breathed her last. The whole earth trembled, the mountains trembled from that huge roar. Putanas real form appeared. And, when she was killed her huge corpse fell all the trees for a radius of six yojanas. But, the baby Krishna was still playing on her, unafraid. Then Putanas corpse started burning whose flames could be seen from afar, by Nanda Maharaja, as he was returning to Gokula. But, the smoke was a fragrant smoke and the flames were resplendent. Swamiji started singing and chanting the verses from the Srimad Bhagavtam all from memory. (I was reading from the book I had!) Mother Yashoda came and found out what had happened and that this Raakshasee Putana was trying to feed her baby Krishna. He washed him thoroughly and gave him a bath, yes a full bath, with a whole bucket of urine of the cow --- yes gomootram was used to purify the baby Krishna by His mother Yashoda. They also smeared cow dung on 12 different limbs; see Srila Prabhupadas translation of this portion of Canto 10.
http://i847.photobucket.com/albums/ab31/mahamargadasa/Krishna%20Book%20%20Pastimes%20of%20Krishna/ka065.jpg
Page 21 of 59
Even today, we use gomootram in purificatory rites and in installation of deities in temples. I have myself been designated to collect cows urine for this purpose and have visited local farms to fetch them. And so baby Krishna was washed and purified after the Putana episode and all His glories were sung by Mother Yashoda and the gopis who were all horrified at what happened to that poor baby when they were not paying attention for just a moment. Mother Yashoda and others prayed repeatedly to protect the baby, every limb of the baby. Let us read one of these verses now, chanted also by Swamiji. Cakryagratah sahagado Harirastu pashcaat Tvat paarshvayor dhanurasee Madhuhaa-janash ca l KoNeshu shankha urugaaya upar-yupendrah Taaksharyah ksihtau Haladarah Purushah samantaat ll 10.6.23 ll SB IndriyaaNi Hreesheekeshah praaNaan NaraayaNovatu l Shweta-dweepa-patih cittam mano YogeshwarOvatu ll 10.6.24 ll SB Agratah is in front. Paschcaat is from behind. Parshva is from the sides, Kona is the corners, upari is above, and kshitau is on the ground, the earth. Mother invokes all the deities to protect her baby in all these directions. Cakri (with Sudarshana chakra) in the front, Srihari with the gada in the back, Madhusoodhana, the one with the bow (dhanu) and the sword (asee) on the sides, Uraga with the shankha in all the four corners, Haladhara on earth, Indra above. Then in the next verse, she also wants protection for his indriyas by Hrisheekesha, for his Pranas (life breaths) by Narayana, the Lord of Shewtadweepa should protect His cittam, and the great Lord Yogeshwara should protect His manas. These hymns bestow the same upon all of us as well. http://vedabase.net/sb/en
Bhaktivedanta VedaBase: rmad Bhgavatam Preface Introduction SB 1: Creation SB 2: The Cosmic Manifestation
Page 22 of 59
SB 3: The Status Quo SB 4: Creation of the Fourth Order SB 5: The Creative Impetus SB 6: Prescribed Duties for Mankind SB 7: The Science of God SB 8: Withdrawal of the Cosmic Creations SB 9: Liberation SB 10: The Summum Bonum SB 11: General History SB 12: The Age of Deterioration Conclusion SB 10.6.19: Thereafter, mother Yaod and Rohi , along with the other elderly gops, waved about the switch of a cow to give full protection to the child r K a. SB 10.6.20: The child was thoroughly washed with cow urine and then smeared with the dust raised by the movements of the cows. Then different names of the Lord were applied with cow dung on twelve different parts of His body, beginning with the forehead, as done in applying tilaka. In this way, the child was given protection. SB 10.6.21: The gops first executed the process of camana, drinking a sip of water from the right hand. They purified their bodies and hands with the nysa-mantra and then applied the same mantra upon the body of the child. SB 10.6.22-23: [ukadeva Gosvm informed Mahrja Park it that the gops, following the proper system, protected K a, their child, with this mantra.] May Aja protect Your legs, may Ma imn protect Your knees, Yaja Your thighs, Acyuta the upper part of Your waist, and Hayagrva Your abdomen. May Keava protect Your heart, a Your chest, the sun-god Your neck, Vi u Your arms, Urukrama Your face, and vara Your head. May Cakr protect You from the front; may r Hari, Gaddhar, the carrier of the club, protect You from the back; and may the carrier of the bow, who is known as the enemy of Madhu, and Lord Ajana, the carrier of the sword, protect Your two sides. May Lord Urugya, the carrier of the conchshell, protect You from all corners; may Upendra protect You from above; may Garu a protect You on the ground; and may Lord Haladhara, the Supreme Person, protect You on all sides. SB 10.6.24: May H kea protect Your senses, and Nrya a Your life air. May the master of vetadvpa protect the core of Your heart, and may Lord Yogevara protect Your mind.
The Putana episode is about Maatru vaatsalyam which Putana also enjoyed and was liberated from that. We also find here the Maatru Vatsalyam of Yashoda. There is more to come with more leelas to show Yashodas vaatsalyam the Shakatvarta episode, the stealing of the butter, the eating of mud and the Damodara episode - she tries to punish her errant baby like all mothers do.
Page 23 of 59
Saccidaananda-roopaaya VishwasyOt-patyaadi-hetave l Taapa-traya-vinaashaaya Shree KrishNaaya vayam numahaa ll The above verse is the first verse of the Srimad Bhagavatam, in the sections preceding the first Canto. Swamiji chants this repeatedly every day in the beginning as we meditate. Here we find vayam, which is the plural form of the pronoun I Aham (I, one single person), Aavaam (Two of us, exactly two) and then Vayam, which means all of us We. In Sanskrit, we have singular, dual and plural, one, exactly two and many. Hence, we have to add numahaa not the usual namahaa. This is one of the rare verses where all of us are together asked to bow to Shree KrishNa. He destroys all the three types of afflictions (taapa traya aadhyaatmika, aadhibhoutika, aadhidaivika). He is the cause of the rise of this Universe (utpatti, or creation), the beginning of this Universe (aadi i.e., before the Big Bang) and the purpose for this Universe (hetu), or the three causes of creation, sustenance, and destruction. He is Bliss, He is Bliss, He is Bliss He is the very incarnation of this bliss that fills one with lasting joy and peace. Very sincerely V. Laxmanan October 5, 2012
Page 24 of 59
especially enchanting. They say the moon is at its brightest and fullest in this month. The faces of Goddesses like Saraswati and Mahalakshmi are often compared to the full moon of Sharad ruthu (sharad-indhu). In fact, the first chapter of the rasa-lila begins Krishnas face being compared to the face of Goddess Ramaa (Mahalakshmi), He is called Ramaanana = Ramaa + aanana (face), like in Gajaanana = Gaja (elephant) + aanana (face), for Ganesha. Ramaa means Mahaalakshmi. That is why we say Ramaapati, to describe Lord Raama, which means husband of Ramaa. And, He, Ramaanana, started playing His divine flute which filled the hearts of those who heard the tunes with love. The gopis were home and working on their household chores. Yet they were all attracted to the music and came to Krishna, abandoning all that they were doing. Krishna chided them and told them to go back to their families but they pleaded with Him to let them stay and enjoy their time with Him and His lila. Krishna consented to let them stay (what the gopis told Krishna is interesting in itself, we will cover this separately) and the singing and dancing began with each of the gopis feeling that she alone was enjoying Krishna. And to curb this growing pride and haughtiness of each, Krishna disappeared from their midst. Now, the gopis were heart broken and felt the pains of His separation. The next chapter (# 30) describes the intense pangs of suffering felt by the gopis. And, then they burst into a divine song (#31) which is called Gopika geetam, which Swamiji started singing (from memory again) and enchanted the whole audience. It was in a low humming voice. And slowly the audience started clapping spontaneously and everyone started enjoying the song that the gopis had sung as they described their pain from being separated from Krishna. And then Krishna appears suddenly in their midst (#32). It seemed as if the God of Love (Cupid) had himself appeared. Shukaacarya describes this DIVINELY. Taasaam avirabhoot Shaurih smayamaana-mukhaabhujah l Peetambhara-dharah Sragvee sakshaat Manmatha-manmathahaa ll 10.32.2 ll SB
Page 26 of 59
Manmatha is usually translated as Cupid, the God of Love (in Tamil we say Manmadan to describe a very handsome male). It is derived from the two words manas and manthanam. Manas means the mind and manthana, is the process of churning using a churning shaft like when we churn milk to produce butter from it as in Samudra manthanam the churning of the Milk Ocean by the Devas (the Gods) and the Asuras (the Demons) to produce the Divine nectar. The appearance of Krishna appeared like it was churning the mind. Since the manas controls all the indriyas the sensory organs all the senses were also being churned. Krishna consoles the gopis. Then begins the rasa-lila proper, also called the Maharaas (#33). Krishna appeared to be everywhere, with every single gopi and each one of them enjoyed Him intimately. So intimately that at the end of the description King Parikshit is tempted to ask the sage Shukaacarya, O sage, Krishna knows all the dharmas. He is here to establish dharma. He is the speaker (vakta) for all dharmas. He is the karta (doer, by setting an example) of all dharma. He is the abhirakshitaa (the protector) of all dharma. How did He then knowingly violate dharma by engaging in such inappropriate conduct with the wives of other men? Sa katham dharma sethoonaam vaktaa kartaa-abhirakshitaa l Prateepam-aacarad mahaan Brahman para-daraabhimarshaNam ll 10.33.28 ll SB VimarshaNam means touching, or brushing - physical contact. Daraa means a wife. Ironically, according to the rule of Sanskrit grammar, this noun is considered to be a male noun, although it means a wife! And para, means not yours, belong to someone else. Para-daaraah therefore means the wives of others (plural of daara is daaraahaa, many wives). Parikshit expressed his surprise at the intimate scenes described by Shukaacarya about the Maharaas. Guess what Shukaacarya tells Parikshit?
Page 27 of 59
The sage dismisses the question summarily as being unfit of enquiry and discussion by all ordinary mortals who are NOT at that level. Naitat samaacared jaatu manasaapi hyaneeshwarah l 10.32.31 SB Eeshwara means the King of Gods, or the Supreme among the Gods and is often used to describe Lord Shiva. (It is used occasionally to describe Krishna as well, as in the famous verse 61 in chapter 18 of the Gita Eeshwarah sarva bhootaanaam hrud-desherjuna tishTati.) Aneeshwara is an ordinary mortal or Not Eeshwara. Hi adds emphasis to the statement. Manasaa api means one should not even think about this, let alone enquire and discuss the topic seriously. Naitat = na + etat, not this. One should not even dare to think about this topic or discuss this. That is the advice of Shukaacarya. This is further amplified in the verses that following. The sage gives the example of Lord Shiva who drank the whole of the fierce poison called Halaahala produced during the churning of the Milk Ocean. No one else can dare to do it (drink such a poison). Talking about Krishnas Maha-raas in mundane terms is like trying to drink the Halaahala poison. One has to be at the level of Lord Shiva to do the latter. Likewise, before we can comprehend this rasa-lila we have to elevate ourselves to some higher level. And so, Shukaacarya dimisses Parikshits question. The following verse, part of Shukaacaryas answer is very telling. Gopeenaam tat-pateenaam ca sarveshaam eva dehinaam l YOntah-carati SOdhyakshah kreeDanane-neha dehabhaak ll 10.32.36 ll SB Antah means inside and carati means moving freely, i.e., One who is residing and moving freely within. The One who is freely moving within all the gopis (gopeenaam), their husbands (tat pateenaam), and indeed all those with a body (sarveshaam eva dehinaam) it is He who is the Lord (Sah+ adhyakshah, SOdhyakshah). It is He who is the real enjoyer of all. It is He who is enjoying here
Page 28 of 59
through this sport (kreeDana+ena+iha). He is the enjoyer within every single body (dehabaak). This verse mirrors exactly what Krishna tells us in chapter 13 of the Gita, where He describes the meaning of kshetra (the field or activities, similar to other fields where we see various forces acting like gravity field, electric field, magnetic field, the field of nuclear forces, the field around a black hole etc.), and the kshetragnya (the knower of the field). As chapter 13 begins, The kshetra, Krishna says, is this body (Idam shareeram Kaunteya kshetram ityabhidheeyate) and the one who knows that is the kshetragnya (Etat yO vetti tam praahuh kshetragnyam iti tad vidah), as told (tam praahuuh) by those who know about these topics (tad vidah). Then, in the next verse He adds, Kshetragnyam ca api maam viddhi sarva kshetreshu Bhaarata l Kshetra kshetragnyayor jnanam yat tat jnanam matam ma-ma ll 13.3 ll BG Here Krishna says, O Bhaarata, i.e., Arjuna, descendant in the line of Bharata, and know also (ca api viddhi) that I am the kshetragnya in all the kshetras. When we first of these verse in chapter 13, where Krishna says this body is the kshetra, we all tend to think of our own bodies. When He says the kshetrgnya is the knower of the body, we fancy ourselves as the kshetragnya, the one who is somehow separate from the body that we all have. And there our understanding (or misunderstanding) ends. But, Krishna adds that He is real knower in all the bodies - in all the kshetras. We merely fancy ourselves to be performing within the body, assuming that we do understand the difference between the body and the indweller within the body (which is emphasized in chapter 2, verses 11 to 30). Now, Shukaacarya is reminding Parikshit of this same teaching in a different context. Dont even think about the Raasa-lila and make such foolish enquiries until you understand who is the kshetragnya in all the bodies, the bodies of the gopis, the
Page 29 of 59
bodies of their husbands, and bodies of all. He is the Lord of all. He is the enjoyer. He is enjoying with this sport. This is Shukaacaryas response to Parikshit, and indeed all of us, who think of the Raasa-lila in amorous and vulgar terms as a sport and something to be looked down upon with shameful horror. What is this description doing in such a Holy scripture? we tend to think, after King Parikshit. If this is not enough of a response, just think about what Parikshit is told next. Shukaacarya says, When that night of Brahma had finally elapsed, the gopis, although unwilling, returned to their homes, as they were ordered to do so by Krishna (Vaasudeva). Brahmaraatre upaavrutte Vaasudevaanu modite l AnicchantyO yayur goyah swa-gruhaan Bhagavat-priyaah ll 10.33.39 ll SB Here Shukaacarya refers to the night of Raasa-lila as a night of Brahma. Let us try to understand what this means. Brahma lives for 100 years and each year has 360 days with an equal duration of night time after each day (Raatrim yuga sahasraantaam, verse 17, chapter 8 of the Gita). One day and night of Brahma, taken together, is called one kalpa. Thus, Brahmas lifetime is 36,000 kalpas. Each daytime is made of 1000 Chaturyugas (Sahasra yuga paryantam ahar yad BrahmaNo viduh chapter 8, verse 17, here by yuga Krishna means the four yugas together). The four yugas taken together, last for 4.32 million years (the fourth of these yugas, the Kaliyuga, which we live in, lasts for 432,000 years) and so the daytime of Brahma equals 4.32 billion years. The night time of Brahma is of equal duration. So, Brahma-ratri, taken literally, means a time duration of 4.32 billion years.
Page 30 of 59
Think about this. Was that how long that Rasa-lila lasted? Why does Shukaacarya says Brahma raatre? Is he speaking figuratively? Or, is there a literal meaning to be attached. What happened during Raasa-lila? Did time itself slow down as described by Einsteins theory of relativity, using the following mathematical equation (from his first 1905 relativity paper)? t = t [ 1 (Ux/tc2)] /[1 (U2/c2)]1/2 = t [ 1 (Uv/c2)] /[1 (U2/c2)]1/2 (1) I have added this equation here deliberately to bewilder you, the reader. Yes! Here x and t are distance and time as perceived by ordinary observers, like the distance x traveled by a car and the time t it takes to cover the distance. The ratio x/t is what we mean by speed, or velocity, v = x/t. In Einsteins theory, the concept of times t and t is developed using two observers, A and B, with their own but identical clocks, who are moving relative to each other at a fixed speed U but the speed of light c is the same for both A and B. The first observer A, measures distance x and perceives the time t shown by the clock A. The second moving observer B, perceives the time t, shown by clock B, which is given by the above equation. After setting U = v, t = t[1 (U2/c2)]1/2 = t, where = [1 (U2/c2)]1/2 . Einstein calls this special case, U = v, as the rest frame in which events are to be observed. He then explains the meaning of the time t by computing the approximate value of the time difference, (t - t) = t(1 ) (U2/c2)t since the parameter 1 + (U2/c2) + the higher order terms. The time difference (t - t) increases as U increases and approaches the speed of light c. The time t perceived by the observer B, moving at U, is not the same as our time t. Or, as they say, the rate at which the clock B is ticking is slowing down! Is this Brahma-ratri? If we start interpreting like this (i.e., try to get too wise, using theories we do not understand fully), was everyone moving at some speed approaching the speed of light? The framework in which Parikshits question was posed is like the understanding of the person who (ab)uses the theory of relativity!
Page 31 of 59
What did happen during the Raasa-lila? If these are questions that you can answer, then you can also answer the question posed by Parikshit about Krishna sporting with para-daara. What did happen is the merging of the individual soul with the Supreme Soul. That is what YOntah carati Sodhyakshah kreeDanena iha dehabhaak really means. The individual souls, which normally perceive their separateness, forgetting their association with the Lord, were now merged and fused into One. That is Raasa-lila. The final verse of the Rasa-lila, also chanted by Swamiji, to wrap up the discourse for this Katha session goes as follows: VikreeDitam vrajavadhoobhir idam ca VishNoh ShraddhaanvitOnuyaat atha varNayet yah l Bhaktim paraam Bhagavati pratilabhya kaamam Hrud-rogam aashu apahinot-yacireNa dheerah ll 10.33.40 ll Roga means disease. There are two kinds of diseases that we suffer from. The diseases of the body (physical ailments, like cold, cough, fever, cancer, diabetes, etc.) and the more important diseases of the mind and heart. There is both a physical and mental component to health. That is also the difference between the words anaamayah and niraamayah. We encounter the former in the names of the Lord in Vishnu Sahasranamam (PoorNah Poorayitaa PuNyah PunNyakeertih Anaamayahaa) and the latter in the famous sloka Sarve santu niraamayaahaa. The hrud-rogam mentioned in the last line refers to this mental health, the disease of the mind, or the heart, that we suffer from. One can be physically healthy but without mental health. Without a healthy mind, or, as they say, a healthy heart, there can be no peace. There is no joy. There is no happiness even with a sound body. A sound mind is just as important. In this final verse of the Divine Raasa-lila Shukaacarya tells us that those who read this raasa-lila, those who speak about it and spread its message will all be blessed
Page 32 of 59
instantly with a sound mind and a sound heart. He will bless us with great devotion (bhaktim paraam). He will cure the diseases of the mind or the heart hrud-rogam aphinoti. He will cure it instantly aashu. Even those who hear this Raas-lila will enjoy the same blessings. Thus, ended the discourse of Swamiji. This is only a temporary ending. He has promised to return to fill us some more with this nectar. Very sincerely V. Laxmanan October 7, 2012. P. S. In subsequent emails, I will try to add a few more stories covered in the Srimad Bhagavatam, which were only mentioned briefly by Pundarik Maharaj-ji and also cover, briefly, the topics that were covered on the days when I did not attend (based on notes taken by my good friend, Navin, who attended all 7 days.)
composing the Mahabharata, the sage had also made it easy for all to access the meaning of the Vedas themselves including women and shudra classes so that all could know about their dharmas and karmas (verse 30). Still the sage Vyasa was feeling a sense of dejection. He felt unfulfilled. He began to wonder if all that he had done had somehow failed in its objective of establishing the ultimate of all Bhagavad-dharmas: the dharma that attracts all the swan-like devotees of the Lord and the dharma that is dear to the Lord Himself. Let me provide the verses 30 and 31 in their entirety, which contain the above. Tathaapi bata may daihyO hyaatmaa caivaatmanaa Vibhuh l Asampanna ivaabhaati Brahmavarcasya-sattamah ll 10.4.30 ll SB Kim vaa Bhagavataa dharmaah na praayeNa niroopitaah l Priyaah Paramahansaanaam ta eva hyacyuta-priyaahaa ll 1.4.31 ll SB As Vyasa was seated in this pensive and contemplative mood, the celestial sage Narada appeared before him and advised that he should compose the one Purana that he had failed to compose thus far the one that speaks of nothing but the glories of the Lord Himself. Narada concludes with the following verse, which is the final verse of chapter 5 of Canto 1. Tvam apyadabhra-shruta vishrutam Vibhoh Samaapyate yena vidaam bubhutsitam l Aakhyaahi duhkhair muhur-aarditaanaam Samklesha-nirvaaNam ushanti naanyathaa ll 1.5.40 ll SB Narada addresses Vyasa here as Vibho, one whose knowledge is full and lacking in no way. He is adabhra-shruta one who has heard perfectly and that needs to be heard. Narada tells Vyasa to complete his work (yena samaapyate) by now telling what will bring a sense of fulfillment even to those who are most learned (bubhutsitam, in second line). He tells Vyasa to start speaking about that which would console those who are feeling again and again (muhur) the severe pangs of sorrows (duhkhair aarditaanaam). Let them consume some needed medicine.
Page 34 of 59
And so, it is that the Srimad Bhagavatam was composed to tell us the glories and the stories of the Lord Himself, who was born as baby Krishna, in Mathura and grew up in Gokula and then lived in Dwaraka and finally went back to Vaikunta. Chapter 10 of the Srimad Bhagavatam, which describes the birth of Krishna and all His subsequent lilas is the very heart of the Srimad Bhagavatam. The five rasa-lila chapters, discussed in the last email, are considered the five life breaths of the whole Bhagavatam. And, in this chapter we encounter various Krishna stories. Of these, we already heard the story of Putana whose beauty was described directly by the sage Shukaacarya himself the sage who we were told could not tell a man from a woman when the Bhagavatam begins. Putana was the daughter of Maharaja Bali and saw the Lord as the young and most beautiful, in His dwarf form, Vamana. She was so enchanted, she wanted a son just like Him. But, because of her demoniac tendencies, she joined Kamsa and became the perpetrator of the heinous crime of killing young babies, after baby Krishna escaped. So, she came to Gokula, or Vraja, and found no baby as she searched every home. They were all magically hidden from her view since the Lord wanted to protect them. The only baby she saw was Krishna, lying asleep in His bed. When Putana arrived (she was able to get past all the inhabitants of Gokula because of her enchanting beauty), baby Krishna woke up, briefly, and immediately closed His eyes. Why did He close His eyes? This can be discussed over and over, said Swamiji and he had discussed it himself for over a month recently in London. A few reasons were mentioned in the last email. Twenty-one (21) reasons are listed in the commentaries of this story by various scholars and acaryas in the Gorakhpur Press editions of the Srimad Bhagavatam. Now, let us hear one more story told by Swamiji on the 6th day of his narration. All mothers put a black dot on the cheek of their babies. It is supposed to ward-off evil glances of those who are enchanted by the beauty of the baby and wish it ill. But, this baby Krishna was dark and dark all over. What could poor Mother Yashoda do? There was no way she could put a black dot on to Him. May be she could put a white dot, that is all. (In fact, there is a white dot on the chin of Lord Venkateswara in Tirupati! Actually, they smear the white paste used to make the
Page 35 of 59
naamam on to the chin of the Lord and there is an interesting story associated with it, not now, some other time.) Baby Krishna also wanted to crawl out and cross the door step but was always getting stuck. (BTW, one is NOT supposed to step on to a doorstep, since this is considered to be the residing place for the Lord Narasimha - always cross a doorstep.) One day He managed to crawl out and got into a puddle and got his body all smeared in mud. When Mother Yashoda saw Him, she got angry and started almost swearing at Him, You dirty boy, you drank from Putanas breast. Are you a pig or something?. Baby Krishna smiled. Yes, He was a pig as Varaha in a previous avatara! This is maathru vatsalyam. To Mother Yashoda, Krishna was always just her baby, never the Supreme. Neither does Krishna want any of us to approach Him in any other way not with Aishwarya bhavam that He is the Supreme - but in Vaatsalya or Maadhurya bhavam, like Mother Yashoda did, or Sakhya bhavam, like Arjuna did, or the gopis did (Maadhurya), Balarama did, and Uddhava did and so did many others. One day, baby Krishna would not fall asleep. Mother Yashoda put him on her lap and told Him she will tell Him a story and then He must promise to fall asleep. But, while she is telling the story, He must say Hmm so she knows He is awake and listening to the story. Here goes the story. Mother Yashoda (MY): The Lord was born as Raama (son of Dasharatha and Kausalya). Baby Krishna (BK): Hmm MY: He married Sita. BK: Hmm MY: They struggled a lot. Had to go to the jungle. BK: No hmm now, too painful. MY: They lived in PancavaTee. There, Sita was abducted by Ravana.
Page 36 of 59
BK: No hmm again, too painful. The story continues and baby Krishna jumped out of Mother Yashodas lap and roared out, Saumitra, bring my bow, I will kill that demon, Ravana. Mother Yashoda was surprised. How does He know the name Saumitra for Lakshmana? Then baby Krishna came back to the lap and fell asleep and left her wondering. This is NOT exactly as told in the Srimad Bhagavatam, but an interesting story told by Pundarik Swamiji. He also told the story of Ravana and Vali (elder brother of Sugreeva). Ravana was afraid of Vali since he could not conquer Vali. When they got into a fight, Vali picked Ravana up and put him in his armpits and kept him there (squeezing hard) for months together. In fact, in Sundara Kandam of Valmiki Ramayana, this is how Hanumaan introduces himself. He tells Ravana that he is the messenger of King Sugreeva, the brother of Vali. Of course, I am sure, you remember Vali, he adds, speaking to Ravana. This was to strike terror in Ravanas heart. Then, he adds slowly, By the way, Raamaa killed Vali with just one arrow that pierced through seven trees before hitting Vali. Baby Krishna reacted when the story was about those who are tormenting His bhaktas. No one can torment the Lords bhaktas be it Sita (story of Kakasura, the the son Indra, who took the form of a demon crow) or any other devotee, like the King Ambarisha (story of Durvasa and the Sudarshana chakra). As mentioned earlier, the entire Bhagavtam was composed to console the bhaktas who are suffering in many ways in this world aakhyaahi duhkhaair muhur aarditaanaam, samklesha-nirvaaNam ushanti naanyathaa the concluding message of sage Narada to Vyasa there is no other remedy for this pain. Very sincerely V. Laxmanan Oct 9, 2012.
Page 37 of 59
Page 38 of 59
experiment, during a solar eclipse, was also conceived by Einstein himself. Likewise, a direct test of the concept of relative time is possible. Unfortunately, most attempts to test special relativity have been focused on complicated tests, such as the recently failed Faster Than Light (FTL) neutrino experiments. The same applies to the Bucherer experiments with the electron mass increasing as predicted by Einsteins relativity, and the highly controversial Kaufmann experiments, see also http://prola.aps.org/abstract/PR/v53/i7/p511_1. --------------------------------------------------------------------------------------------------Everyone has heard about Einstein. He is known for his famous equation, E = mc2, and his theory of relativity. Here E is energy, m is mass, and c the speed of light. Even a middle school kid knows this equation. Einsteins theory, published in 1905, provides a startling new conception of the meaning of time. Before Einstein, time was believed to be an Absolute quantity. In his Principia, Newton introduces the idea of time as follows. Absolute, true, and mathematical time, of itself and from its own nature, flows equably without regard to anything external and by another name is called duration.. etc.. Einstein, however, said that time itself is must be considered as a relative quantity. Why? Because, according to Einstein, the speed of light c is a universal constant and is the same for all observers, regardless of their state of motion. Before Einstein arrived on the scene, the speed of light was considered to vary, depending on the state of motion; just as the speed of a car A depends on whether you are standing on the roadside, like a traffic cop, or moving alongside car A, in another car B, in a lane next to the car A. The theory of electromagnetism, developed by James Clerk Maxwell (click here), in the 1870s, predicted the existence of electromagnetic waves, which travel at the speed cem = (ab)-1/2 where a and b are the constants in the force laws for the electric and the magnetic force, called the electrical permittivity (a) and the magnetic permeability (b), respectively. When Maxwell computed the speed cem, from then known numerical
Page 39 of 59
values of a and b, he was amazed to find out that the speed cem c, the then already known value for the speed of light. Thus, Maxwell suggested that, perhaps, light is also a wave of electromagnetic origin. Maxwells electromagnetic theory has, of course, been confirmed beyond any doubt. Radio waves, TV, X-rays, gamma rays, microwaves, mobile phones, and modern satellite based communications, would all be impossible without Maxells electromagnetic waves. But, long before this, Maxwell had decided to test his own theoretical predictions and designed an experiment to measure the differences in the speed of the light wave due to its motion through the ether. Unfortunately, Maxwell died at the very young age in November 1879, at the young age of 49 (in the same year that Einstein was born!) The experiment that Maxwell had planned was eventually performed by Michelson and Morley, in 1887, at the Case Western Reserve University, in Cleveland, Ohio, USA. Just as the speed of a rowing boat will depend on whether it is moving upstream, or downstream, or across, a flowing river, the speed of light was supposed to vary as the earth moved through the ether, during its annual journey around the sun. However, the Michelson-Morley experiment failed to detect any difference in the light speeds. Michelson, who received the Nobel Prize in 1907, click here, was indeed an expert on the measurement of light speed and had devoted all his life to this perfecting these methods. The null result of the Michelson-Morley experiment was a great disappointment for Michelson, personally, and also of great concern to physicists of the late 19th century (see Lord Kelvins Two clouds lecture, click here). It remained a puzzle until Einstein arrived on the scene in 1905, and dismissed the very notion of the ether itself as being superfluous when he developed the special theory of relativity. It simply starts with the assumption that the speed of light is a universal constant! Based on the postulate of the universal constancy of the speed of light, (a postulate means we must accept it, without discussion, and proceed to examine the consequences of the assumption), Einstein then derives the following equation for
Page 40 of 59
time which changed physics forever. This is also the reason why Einsteins God letter is taking such importance. Einsteins equation for time is given below. t = t [ 1 (Ux/tc2)] /[1 (U2/c2)]1/2 = t [ 1 (Uv/c2)] /[1 (U2/c2)]1/2 (1) In equation 1, x and t are distance and time as perceived by ordinary observers, like the distance x traveled by a car and the time t taken to cover the distance. The ratio x/t is what we mean by speed, or velocity, v = x/t. Setting x/t = v gives the second equality. In Einsteins theory, the concept of times t and t is developed using two observers, say A and B, with their own but identical clocks, who are moving relative to each other at a fixed speed U but the speed of light c is assumed to be the same for both A and B. The first observer A, measures distance x and perceives the time t shown by the clock A. The second moving observer B, perceives the time t, shown by clock B, which is given by the above equation. If U = 0, t = t and the two clocks show the same time. If not, t t and the two clocks will deviate. Now, setting U = v, t = t[1 (U2/c2)]1/2 = t, where = [1 (U2/c2)]1/2 . Einstein calls this special case, U = v, as the rest frame in which events are to be observed. He then explains the meaning of the time t by computing the approximate value of the time difference, (t - t) = t(1 ) (U2/c2)t since the parameter 1 + (U2/c2) + the higher order terms, if we use the binomial expansion (click here). The time difference (t - t) increases as U increases and approaches the speed of light c. The time t perceived by the observer B, moving at U, is not the same as our time t. Or, as they say, the rate at which the clock B is ticking is slowing down! Einstein also derived a new expression for how distances change due to the motion of the observer. This is given by equation 2. x = (x Ut) /[1 (U2/c2)]1/2 = (x Ut)/ (2)
The relative nature of distance was recognized by Galileo, Newton, and Maxwell, long before Einstein. However, the denominator of equation 2 was taken as 1 and the distances were related by x = (x Ut). Since time t was considered to be the same for all, before Einstein, i.e., t = t, if the speed of an object v = x/t, according
Page 41 of 59
to observer A, its speed was v = x/t = x/t = (v U) according to observer B. Likewise, the speed of light c also varied, depending on the motion of the observer, i.e., c = c U. But according to Einsteins relativity postulate c = c. This obviously means that a new mathematical expression for t is needed. The expression for x is also modified for the same reason. If we reflect on this some more, there is nothing surprising about Einsteins equation 1 for the time t (called time dilation) or the new equation 2 for the distance x (called length contraction). Einstein has essentially converted his assumption into a set of elegant mathematical results of the (special) theory of relativity. Equations 1 and 2, i.e., time dilation and length contraction, are indeed the consequences of the assumption (or postulate) regarding the speed of light. Einsteins subsequent conclusion, that the speed of light can NEVER be exceeded, is also a consequence of the same assumption. The equation for the velocities v and v, from which Einstein concludes that speed of light is the highest speed that can ever be attained, is given below. Since, v = x/t and v = x/t it follows that these two velocities are related by (first derive the equation for v and solve for v): v = (v + U)/[1 + (Uv/c2)] (3)
These equations can be found on pages 48 to 51 of the book The Principle of Relativity, Dover Publications (1952), which contains the English translation of Einsteins original papers. Equation 3 is given at the very bottom of page 50. After deriving the result in equation 3 (which is a consequence of equations 1 and 2), Einstein shows that if the relative speed of the two observers U = c, the speed of light, it follows that v = (v + c) /[1 + (v/c)] = c. Hence, Einstein concludes that the velocity v of an object can never exceed the speed of light c and this speed represents the maximum speed that can ever be attained. The interested reader can learn to derive equations 1 and 2, following the steps outlined in Introduction to the theory of relativity, by P. G. Bergmann (Dover Publications, 1976). Einstein has written the foreword to this book. Bergmann was a close associate of Einstein at the University of Princeton.
Page 42 of 59
The 1905 theory is called the special theory of relativity, since the effect of gravity was not considered. Einstein only considers the motion of charged bodies, such as an electron, under the influence of electromagnetic forces. The electron was the only freely moving charged body known in 1905. The proton, neutron, or bodies like neutrinos, the last of which attracted attention in 2011, were not known in 1905. Reports published in Sep 2011 claimed that the extremely light particles called neutrinos were moving faster than the speed of light in some special experiments. (This claim was later withdrawn as being erroneous, click here.) Although the results are clearly a consequence of the new assumption (about the speed of light) introduced into physics, the implications of these new results bewildered even the physicists of the late 19th and early 20th centuries. The Nobel laureate Lorentz (who received the Nobel Prize in 1902, click here), had tried to derive the same equations in 1904, before Einstein, but he had assumed time t = t and c is not equal to c. This approach led to confusing results about how the mass of a body (like the electron) varies with speed. The Lorentz results were not understood easily. Einsteins approach seemed more elegant and provided a clearer picture and also led to the startling conclusion of E = mc2, which Einstein presented in a separate and short paper, a few months after the first was published. Thus it is that theory of relativity, and the predictions such as E = mc 2, have been held with awe and still engage the attention of all. The simplest and most direct experiment of all, that can test the special theory of relativity, is as follows. This is described by Einstein to conclude the section 4 entitled, Physical Meaning of Equations Obtained in Respect to Moving Rigid Bodies and Moving Clocks. In the last sentence of this section Einstein states, Thence we can conclude that a balance-clock at the equator must go more slowly by a very small amount, than a precisely similar clock placed at one of the poles under otherwise identical conditions. Einstein is telling us to test equation 1 directly. Since the time difference (t - t) will keep on increasing as time t increases, following the equation (t - t) (U2/c2) t, all we have to do now is to place:
Page 43 of 59
1. One clock at the South Pole (where humans are present and conduct many scientific experiments) and, 2. Another identical clock on the equator, say at Singapore, which is practically on the equator. Even better, place at least three clocks along the equator, one in Africa, one in South America, and one in Asia. Then watch these clocks tick away and measure the time difference (t t) shown by the clock pairs. The more the time t that has elapsed, the greater will be the time difference. The only restriction is that we must use a balance-clock as Einstein puts it, i.e., a clock that does NOT rely on the force of gravity in anyway, like a pendulum clock. Such clocks, called atomic clocks, see diagram on next page, are now available with accuracies in excess of femtoseconds, or even better. (Although gravity is used to cause the ball of atoms to fall through the microwave cavity, the light emitting process, responsible for time-keeping, does NOT rely on gravity.) One femtosecond is 10-15 second, which is one billionth of a microsecond, which is one millionth of a second. A femtosecond is one millionth of a billionth of a second. Just watch the two clocks tick away for a month, a whole quarter, a whole year, and so on. There will be no need for anyone to be embarrassed, or resign, if such a simple test is conducted. With all the current interest in Einstein and his God letter, I do hope, physicists in a position to arrange for such a test take this suggestion seriously. Finally, in response to the Lorentz results regarding the variation of the electron mass with velocity, in different directions (so called longitudinal mass in the direction of motion, x, and transverse mass in the perpendicular directions, y or z), Einstein is bold enough to suggest that they must be erroneous conclusions. The expression for force = mass x acceleration must be interpreted carefully, says Einstein (see page 63 of above cited reference). In the longitudinal direction, the force Fx = m3(d2x/dt2) can be treated as Fx = (m3)(d2x/dt2), which means the mass has changed, or as Fx = m[3(d2x/dt2)], which means the acceleration has changed according to the postulates of the theory of relativity.
Page 44 of 59
An atomic clock. A simplified version of the NIST description. The clock works by trapping a ball of atoms (in the region where the six laser beams overlap) which are then bounced up and down through the microwave cavity by the two vertical laser beams. These beams are pulsed on and off, giving the atoms a gentle upward push. The atoms ball rises, about a meter, and falls under the influence of gravity. It passes through a microwave cavity, once on the way up, and once on the way down. The atoms interact with the microwave signal. If the frequency is perfectly matched, the atoms will emit light. This light is collected by the detector and the microwave frequency adjusted to maximize the detector signal. Once linked to the atomic resonance, the microwave frequency is a periodic signal that can be used for timekeeping just like the pendulum in a grandfather clock. NIST/Jeffrey Aarons. http://www.learner.org/courses/physics/visual/img_lrg/atomic_clock_nist.jpg http://www.top50states.com/images/hemisphere-map.gif
Thence we can conclude that a balance-clock at the equator must go more slowly by a very small amount, than a precisely similar clock placed at one of the poles under otherwise identical conditions. A. Einstein, 1905. Einstein is saying, Place a clock on the South Pole and another identical clock on the equator and watch them tick away to test his (special) theory of relativity.
Page 45 of 59
In an earlier section, on page 54, Einstein states very clearly that according to the principle of relativity the electrical charge has the same value for both the observers A and B moving relative to each other. The same applies for the mass m. Thus, Einstein NEVER considered mass to be a function of velocity, although Lorentz had already expressed this view in his 1902 Nobel lecture. That would violate the principle of relativity. It was Max Planck (who founded quantum physics) who suggested the compromise, since physicists had to grapple with the meaning of the force equations emerging from the special theory of relativity. This may be found on the footnote on page 63 and is beyond the scope of the present discussion. In summary, a simple and direct of the special relativity idea of the time t and the time difference (t - t) shown by identical clocks is suggested here. Second, the currently widely held view of the idea of mass varying with speed must also be carefully re-examined since it violates the very principle of relativity as emphasized by Einstein himself. Also, modern attempts to define the speed of light contradict the experimental basis of Maxwells equation cem = (ab)-1/2 and essentially turn both a and b into defined quantities, since the permeability b is taken as a defined quantity and so is the light speed. No experiment has yet been performed (the present author has indeed studied most of the tests on special relativity) where the velocity of an object (and electron, or a neutrino) has been measured directly by measuring both the distance traveled x and the time t taken to travel the distance. The FTL neutrino experiment was the first to measure both x and t using independent measuring instruments for distance and time. The neutrino experiment failed but the direct determination of the time difference (t - t) is still of both scientific and general interest. Also, it should be noted that the daily rotation of the earth, about its own axis, in a time defined as 24 hours, is still the most fundamental reckoning of time. This is now called Universal Time (UT1), click here for more details, and here. No one has any control on UT1. Again, by definition, this period of 24 hours into minutes and seconds; 60 minutes per hour and 60 seconds per minutes. Hence, one Earth day, by definition equals 86,400 seconds. However, we no longer define one
Page 46 of 59
second as 1/86400th the time taken to complete one rotation of the earth. The SI unit for time defines one second as time taken for EXACTLY 9,192, 631,770 oscillations of the cesium-133 (Cs133) atom in its ground state. After Galileo discovered the law of the pendulum, the pendulum clocks replaced the sundials and other clocks such as the hour glass (sand running through a small hole) and the water clocks. Now the atomic clock has replaced the pendulum clock (with some other timekeeping standards along the way). Atomic clocks are very precise and will deviate by only 1 second in about 20 million years. The International Atomic Time (TAI) is the average value of more than 200 atomic clocks in various laboratories around the world. This is continuously compared with the UT1. The Earth day, on average, is about 0.002 second longer than the 86,400 seconds measured by the atomic clocks. A leap second is added (to TAI) when the deviation reaches 0.9 seconds. ****************************************************************** And so, everyone now wants to know about Einsteins views on God, supposedly handwritten, in a letter, about a year before he died (see details about this letter, click here). And, if you have money, you can still bid to own the letter. The bidding started at $3 million. Einsteins letter, addressed to the Jewish philosopher Gutkind, appears to be his response to some remarks found in a book written by Gutkind, entitled Choose Life: The Biblical Call to Revolt (1952, H. Schuman, 1st edition). In this letter (and the following is a direct quote as reported in the news articles cited), Einstein wrote the word God was nothing more than the expression and product of human weaknesses, the Bible a collection of honorable, but still primitive legends which are nevertheless pretty childish. These remarks are now engaging the attention of all that God is nothing more than the product of human weakness. After reviewing the parts of this God letter that are available on the Internet, it appears to me that Einstein was much more interested in taking exception to
Page 47 of 59
Gutkinds view that Jews are a chosen people (while happily acknowledging himself to be a Jew) and, therefore, also took the time to write to Gutkind. It was not really a discussion about God but about Jews being a chosen people. Along the way, the message seems to have gotten a bit garbled, about God being the product of human weakness. Perhaps, Einstein was taking exception to the Jewish viewpoint of God. Within the context of the exchange with Gutkind, is it possible that the human weakness that Einstein is referring might just be directed at the Jewish people and not to be interpreted more generally? Other well-known Einstein quotes do not support the view of God that we find in this letter. Two notable ones are his statement, science without religion is blind and religion without science is lame, or God does not play dice, to express his misgivings about probabilistic basis for quantum physics ironically, the subject of the 2012 Nobel Prize in physics! In the last email, we already read about the sage Veda Vyasa and his dejection, which ultimately led him to compose the Srimad Bhagavatam. If you think that Veda Vyasas accomplishments supersede those of Einstein, then you know the answer to this human weakness assertion. Using the Vyasa yardstick, Einstein must clearly be wrong. Some of the responses in the Yahoo message board, to this news story were thoughtful and interesting and I quote here. (Unfortunately, I am unable to provide the screen names of these posters. I did try to revisit the message board again but was unable to retrieve the messages cited here.) The first is a quote by Goethe about Lord Byron (click here). Lord Byron is only great as a poet. As soon as he starts to think, he is a child. The poster of this message said that the above quote also summarizes Einsteins views about God. Einstein is only great as a physicist. As soon as he starts thinking, he is a child. If Einstein were to say, Mozart is no good, nobody would be paying any attention, said another poster on the same message board. Yet, another poster, had the following but sad story to tell. He wrote that many years ago, as a young man, he was in a car accident. He was driving carefully, at about 40 mph. All of a sudden a car from the opposite lane swerved into his lane and hit him head-on. He was in the hospital for many months and during all that
Page 48 of 59
time, he thought and thought about why this happened to him. He concluded that there is NO GOD. How can there be a God, to let something like this happen to me? He had done nothing wrong. Yet, he was put through this suffering. His conclusion was there is NO GOD. Obviously, this was many years ago and this man, who met with this accident, has lived to share this story once again, years later. And, it is also obvious that he still is bitter about the whole experience and still believes, THERE IS NO GOD. That is the saddest part of the messages (more 660 at last count) that I read about the Einstein God Letter. Everyone is chiming in with an opinion but there are many messages that are definitely tilted against Einstein. One even went as far as to call him an atheist A----. You know! The world is very cruel and there are cruel people who will not hesitate to say anything about anybody. Anyway, click here to read a nice lecture by Srila Prabhupada, Is Krishna God? Here it is stated that in 1966, when Prabhupada was founding the Hare Krishna movement, someone suggested that it should be called International Society for God consciousness. Prabhupada changed it to International Society of Krishna Consciousness, or ISKCON, since God is too vague. Prabhupada wanted everyone to know that when he spoke about God, he was speaking about a very specific personality (for want of a better word) Krishna. That brings me to the verse from Bhagavatam also cited by Pundrik Krishna Goswamiji in his discourse (click here). What is the greatest loss of all? 1. When someone loses his or her wealth, it is a great loss. It is like experiencing death itself. 2. Losing ones life, which means losing this body, is also a great loss. (This also implies that one lives even beyond this body.) 3. Losing ones good name is an even bigger loss. The third point is what Krishna reminds Arjuna in the Bhagavad Gita, chapter 2, verses 34 and 35. The great Mahabharata war was about to begin. Krishna is Arjunas charioteer. Arjuna commands Krishna to move his chariot so he could
Page 49 of 59
survey the battlefield and see the enemy closely. Then, inexplicably, Arjuna suffers from a total nervous breakdown, drops his arms, and refuses to fight. (This is the topic of chapter 1 of the Bhagavad Gita.) Krishna tells Arjuna that if he were to run away, his good name and honor will be sullied forever. He must fight. All these great warriors, who hold you in high esteem, will think of you as a coward who ran away from the battlefield. That dishonor, O Arjuna, Krishna says, is worse than death itself. (MaraNaat ati-ricyate, verse 34, chapter 2). It is the good name of great leaders, philosophers, and scientists (like Einstein) that continues to live beyond their bodies. One has to live a life that makes one worthy of remembering. That is what a good name is all about. What is worse than all these three? Is there anything else worse than this? Yes. The biggest loss of all is losing the memory smaraNam - of the Lord. It is OK to dismiss God, to deny God, and even to hate God. That is what Kamsa did, Sishupala did, Ravana did, and Hiranyakashyapu and Hiranyaksha did. Although they were filled with hatred in their hearts, for the very idea of God (for Kamsa and Sishupala He was named Krishna, for Ravana He was named Rama, for Hiranyakashyapu and Hiranyaksha, He was named Narayana), they were still constantly thinking about God. Kamsa, Krishnas maternal uncle, was filled with terror and constantly thinking about Krishna. It had been prophesied that the eighth son born to his sister Devaki (Krishnas mother) would be his killer. So, Kamsa imprisoned his sister and killed every baby born to her. Yet, when the eighth son (incarnation of the Lord as Krishna) escaped from the prison due to the Divine will. Kamsa lived in constant hatred and fear. In modern times, even fanatic atheists like E. V. Ramaswamy Naicker (known affectionately as EVR, or Periyar, to his followers), who founded the atheist movement in the state of Tamilnadu, India (and the political party DK which was the forerunner to the modern DMK, AIADMK, etc.), spent all their energy and time thinking about God and denying His existence. (EVRs atheist movement, also called the self-respect movement, has attracted scholarly studies recently.)
Page 50 of 59
The point is they were all still blessed with His smaraNam His memory. They never forgot Him. The loss of His memory, when we cannot even think about Him for a moment, is the biggest loss of all. We will discuss this point in more detail in the next email. http://www.prabhupadavani.org/Bhagavatam/SB_index_I.html, See canto 3, chapter 2. http://smtp.hathayoganyc.com/en/teachings/books/prabhuji/bhakti-yoga-the-yogaof-love/chapter-6-part-7-dasyam.php/?PageNumber=2
Very sincerely V. Laxmanan October 9, 2012 The companion article discusses the Bhagavat Katha in brief (click here), as narrated by Pundarik Krishna Goswami Maharaj of the Radha-Ramana temple in Sri Vrindavan Dham, India, see http://www.scribd.com/doc/108831479/BhagavatKatha-Saptah
Page 51 of 59
Srimad-Bhagavatam
His Divine Grace A.C.Bhaktivedanta Swami Prabhupada Translation from Sanskrit and purports (first 9 Cantos and partially the 10th) Disciples of His Divine Grace Translation from Sanskrit and purports (Rest of the 10th Canto plus 11th & 12th) Sriman Amal Bhakta Das Narration and special audio effects. 2004 Krishna Productions Inc. Used with permission.
THE NARRATOR: Amala-bhakta dasa is a direct disciple of Srila Prabhupada and an ordained minister of ISKCON. He has been teaching yoga in general since 1958 and Bhakti Yoga in particular since 1976 and has recorded many of Srila Prabhupada's books. Press the button below to discover many other amazing recordings that will bring you to new heights in the devotional service of Lord Krishna, the Supreme Personality of Godhead.
Canto 1: "Creation"
Sb1.01 Sb1.02 Sb1.03 Sb1.04 Sb1.05 Sb1.06 Sb1.07 Sb1.08 Sb1.09 Sb1.10 Sb1.11 Sb1.12 Sb1.13 Sb1.14 Sb1.15 Sb1.16 Sb1.17 Sb1.18 Sb1.19 Questions by the Sages [read along] Divinity and Divine Service [read along] Krsna Is the Source of All Incarnations [read along] The Appearance of Sri Narada [read along] Naradas Instructions on Srimad-Bhagavatam for Vyasadeva [read along] Conversation Between Narada and Vyasadeva [read along] The Son of Drona Punished [read along] Prayers by Queen Kunti and Pariksit Saved [read along] The Passing Away of Bhismadeva in the Presence of Lord Krsna [read along] Departure of Lord Krsna for Dvaraka [read along] Lord Krsnas Entrance into Dvaraka [read along] Birth of Emperor Pariksit [read along] Dhrtarastra Quits Home [read along] The Disappearance of Lord Krsna [read along] The Pandavas Retire Timely [read along] How Pariksit Received the Age of Kali [read along] Punishment and Reward of Kali [read along] Maharaja Pariksit Cursed by a Brahmana Boy [read along] The Appearance of Sukadeva Gosvami [read along]
Page 52 of 59
Canto 2:
Sb2.01 Sb2.02 Sb2.03 Sb2.04 Sb2.05 Sb2.06 Sb2.07 Sb2.08 Sb2.09 Sb2.10
Canto 3:
Sb3.01 Sb3.02 Sb3.03 Sb3.04 Sb3.05 Sb3.06 Sb3.07 Sb3.08 Sb3.09 Sb3.10 Sb3.11 Sb3.12 Sb3.13 Sb3.14 Sb3.15 Sb3.16 Sb3.17 Sb3.18 Sb3.19 Sb3.20 Sb3.21 Sb3.22 Sb3.23 Sb3.24 Sb3.25 Sb3.26 Sb3.27 Sb3.28 Sb3.29 Sb3.30 Sb3.31 Sb3.32 Sb3.33
Canto 4:
Sb4.01
Page 53 of 59
Sb4.02 Sb4.03 Sb4.04 Sb4.05 Sb4.06 Sb4.07 Sb4.08 Sb4.09 Sb4.10 Sb4.11 Sb4.12 Sb4.13 Sb4.14 Sb4.15 Sb4.16 Sb4.17 Sb4.18 Sb4.19 Sb4.20 Sb4.21 Sb4.22 Sb4.23 Sb4.24 Sb4.25 Sb4.26 Sb4.27 Sb4.28 Sb4.29 Sb4.30 Sb4.31
Daksa Curses Lord Siva [read along] Talks Between Lord Siva and Sati [read along] Sati Quits Her Body [read along] Frustration of the Sacrifice of Daksa [read along] Brahma Satisfies Lord Siva [read along] The Sacrifice Performed by Daksa [read along] Dhruva Maharaja Leaves Home for the Forest [read along] Dhruva Maharaja Returns Home [read along] Dhruva Maharajas Fight With the Yaksas [read along] Svayambhuva Manu Advises Dhruva Maharaja to Stop Fighting [read along] Dhruva Maharaja Goes Back to Godhead [read along] Description of the Descendants of Dhruva Maharaja [read along] The Story of King Vena [read along] King Prthus Appearance and Coronation [read along] Praise of King Prthu by the Professional Reciters [read along] Maharaja Prthu Becomes Angry at the Earth [read along] Prthu Maharaja Milks the Earth Planet [read along] King Prthus One Hundred Horse Sacrifices [read along] Lord Visnus Appearance in the Sacrificial Arena of Maharaja Prthu [read along] Instructions by Maharaja Prthu [read along] Prthu Maharajas Meeting with the Four Kumaras [read along] Maharaja Prthus Going Back Home [read along] Chanting the Song Sung by Lord Siva [read along] The Descriptions of the Characteristics of King Puranjana [read along] King Puranjana Goes to the Forest to Hunt, and His Queen Becomes Angry [read along] Attack by Candavega on the City of King Puranjana [read along] Puranjana Becomes a Woman in the Next Life [read along] Talks Between Narada and King Pracinabarhi [read along] The Activities of the Pracetas [read along] Narada Instructs the Pracetas [read along]
Canto 5:
SP5.01 SP5.02 SB5.03
along]
SB5.04 SB5.05 SB5.06 SB5.07 SB5.08 SB5.09 SB5.10 SB5.11 SB5.12 SB5.13 SB5.14 SB5.15 SB5.16
Page 54 of 59
SB5.17 SB5.18 SB5.19 SB5.20 SB5.21 SB5.22 SB5.23 SB5.24 SB5.25 SB5.26
The Descent of the River Ganges [read along] The Prayers Offered to the Lord by the Residents of Jambudvipa [read along] A Description of the Island of Jambudvipa [read along] Studying the Structure of the Universe [read along] The Movements of the Sun [read along] The Orbits of the Planets [read along] The Sisumara Planetary Systems [read along] The Subterranean Heavenly Planets [read along] The Glories of Lord Ananta [read along] A Description of the Hellish Planets [read along]
Canto 6:
Sb6.01 Sb6.02 Sb6.03 Sb6.04 Sb6.05 Sb6.06 Sb6.07 Sb6.08 Sb6.09 Sb6.10 Sb6.11 Sb6.12 Sb6.13 Sb6.14 Sb6.15 Sb6.16 Sb6.17 Sb6.18 Sb6.19
Canto 7:
SB7.01 SB7.02 SB7.03 SB7.04 SB7.05 SB7.06 SB7.07 SB7.08 SB7.09 SB7.10 SB7.11 SB7.12 SB7.13 SB7.14 SB7.15
Canto 8:
SB8.01 SB8.02 SB8.03 SB8.04 SB8.05 SB8.06 SB8.07 SB8.08 SB8.09 SB8.10 SB8.11 SB8.12 SB8.13 SB8.14 SB8.15 SB8.16 SB8.17 SB8.18 SB8.19 SB8.20 SB8.21 SB8.22 SB8.23 SB8.24
The Manus, Administrators of the Universe [read along] The Elephant Gajendras Crisis [read along] Gajendras Prayers of Surrender [read along] Gajendra Returns to the Spiritual World [read along] The Demigods Appeal to the Lord for Protection [read along] The Demigods and Demons Declare a Truce [read along] Lord Siva Saves the Universe by Drinking Poison [read along] The Churning of the Milk Ocean [read along] The Lord Incarnates as Mohini-Murti [read along] The Battle Between the Demigods and the Demons [read along] King Indra Annihilates the Demons [read along] The Mohini-murti Incarnation Bewilders Lord Siva [read along] Description of Future Manus [read along] The System of Universal Management [read along] Bali Maharaja Conquers the Heavenly Planets [read along] Executing the Payo-vrata Process of Worship [read along] The Supreme Lord Agrees to Become Aditis Son [read along] Lord Vamanadeva, the Dwarf Incarnation [read along] Lord Vamanadeva Begs Charity from Bali Maharaja [read along] Bali Maharaja Surrenders the Universe [read along] Bali Maharaja Arrested by the Lord [read along] Bali Maharaja Surrenders His Life [read along] The Demigods Regain the Heavenly Planets [read along] Matsya, the Lords Fish Incarnation [read along]
Canto 9:
SB9.01 SB9.02 SB9.03 SB9.04 SB9.05 SB9.06 SB9.07 SB9.08 SB9.09 SB9.10 SB9.11 SB9.12 SB9.13 SB9.14 SB9.15 SB9.16 SB9.17 SB9.18 SB9.19 SB9.20 SB9.21 SB9.22 SB9.23
"Liberation"
King Sudyumna Becomes a Woman [read along] The Dynasties of the Sons of Manu [read along] The Marriage of Sukanya and Cyavana Muni [read along] Ambarisa Maharaja Offended by Durvasa Muni [read along] Durvasa Muni's Life Spared [read along] The Downfall of Saubhari Muni [read along] The Descendants of King Mandhata [read along] The Sons of Sagara Meet Lord Kapiladeva [read along] The Dynasty of Amsuman [read along] The Pastimes of the Supreme Lord, Ramacandra [read along] Lord Ramacandra Rules the World [read along] The Dynasty of Kusa, the Son of Lord Ramacandra [read along] The Dynasty of Maharaja Nimi [read along] King Pururava Enchanted by Urvasi [read along] Parasurama, the Lord's Warrior Incarnation [read along] Lord Parasurama Destroys the World's Ruling Class [read along] The Dynasties of the Sons of Pururava [read along] King Yayati Regains His Youth [read along] King Yayati Achieves Liberation [read along] The Dynasty of Puru [read along] The Dynasty of Bharata [read along] The Descendants of Ajamidha [read along] The Dynasties of the Sons of Yayati [read along]
Page 56 of 59
SB9.24
Canto 10:
SB10.01 SB10.02 SB10.03 SB10.04 SB10.05 SB10.06 SB10.07 SB10.08 SB10.09 SB10.10 SB10.11 SB10.12 SB10.13 SB10.14 SB10.15 SB10.16 SB10.17 SB10.18 SB10.19 SB10.20 SB10.21 SB10.22 SB10.23 SB10.24 SB10.25 SB10.26 SB10.27 SB10.28 SB10.29 SB10.30 SB10.31 SB10.32 SB10.33 SB10.34 SB10.35 SB10.36 SB10.37 SB10.38 SB10.39 SB10.40 SB10.41 SB10.42 SB10.43 SB10.44 SB10.45 SB10.46
Page 57 of 59
SB10.47 SB10.48 SB10.49 SB10.50 SB10.51 SB10.52 SB10.53 SB10.54 SB10.55 SB10.56 SB10.57 SB10.58 SB10.59 SB10.60 SB10.61 SB10.62 SB10.63 SB10.64 SB10.65 SB10.66 SB10.67 SB10.68 SB10.69 SB10.70 SB10.71 SB10.72 SB10.73 SB10.74 SB10.75 SB10.76 SB10.77 SB10.78 SB10.79 SB10.80 SB10.81 SB10.82 SB10.83 SB10.84 SB10.85 SB10.86 SB10.87 SB10.88 SB10.89 SB10.90
The Song of the Bee [read along] Krsna Pleases His Devotees [read along] Akrura's Mission in Hastinapura [read along] Krsna Establishes the City of Dvaraka [read along] The Deliverance of Mucukunda [read along] Rukmini's Message to Lord Krsna [read along] Krsna Kidnaps Rukmini [read along] The Marriage of Krsna and Rukmini [read along] The History of Pradyumna [read along] The Syamantaka Jewel [read along] Satrajit Murdered, the Jewel Returned [read along] Krsna Marries Five Princesses [read along] The Killing of the Demon Naraka [read along] Lord Krsna Teases Queen Rukmini [read along] Lord Balarama Slays Rukmi [read along] The Meeting of Usa and Aniruddha [read along] Lord Krsna Fights with Banasura [read along] The Deliverance of King Nrga [read along] Lord Balarama Visits Vrndavana [read along] Paundraka, the False Vasudeva [read along] Lord Balarama Slays Dvivida Gorilla [read along] The Marriage of Samba [read along] Narada Muni Visits Lord Krsna's Palaces in Dvaraka [read along] Lord Krsna's Daily Activities [read along] The Lord Travels to Indraprastha [read along] The Slaying of the Demon Jarasandha [read along] Lord Krsna Blesses the Liberated Kings [read along] The Deliverance of Sisupala at the Rajasuya Sacrifice [read along] Duryodhana Humiliated [read along] The Battle Between Salva and the Vrsnis [read along] Lord Krsna Slays the Demon Salva [read along] The Killing of Dantavakra, Viduratha and Romaharsana [read along] Lord Balarama Goes on Pilgrimage [read along] The Brahmana Sudama Visits Lord Krsna in Dvaraka [read along] The Lord Blesses Sudama Brahmana [read along] Krsna and Balarama Meet the Inhabitants of Vrndavana [read along] Draupadi Meets the Queens of Krsna [read along] The Sages' Teachings at Kuruksetra [read along] Lord Krsna Instructs Vasudeva and Retrieves Devaki's Sons [read along] Arjuna Kidnaps Subhadra, and Krsna Blesses His Devotees [read along] The Prayers of the Personified Vedas [read along] Lord Siva Saved from Vrkasura [read along] Krsna and Arjuna Retrieve a Brahmana's Sons [read along] Summary of Lord Krsna's Glories [read along]
Canto 11:
Sb11.01 Sb11.02 Sb11.03
"General History"
The Curse Upon the Yadu Dynasty [read along] Maharaja Nimi Meets the Nine Yogendras [read along] Liberation from the Illusory Energy [read along]
Page 58 of 59
Sb11.04 Sb11.05 Sb11.06 Sb11.07 Sb11.08 Sb11.09 Sb11.10 Sb11.11 Sb11.12 Sb11.13 Sb11.14 Sb11.15 Sb11.16 Sb11.17 Sb11.18 Sb11.19 Sb11.20 Sb11.21 Sb11.22 Sb11.23 Sb11.24 Sb11.25 Sb11.26 Sb11.27 Sb11.28 Sb11.29 Sb11.30 Sb11.31
Drumila Explains the Incarnations of Godhead to King Nimi [read along] Narada Concludes His Teachings to Vasudeva [read along] The Yadu Dynasty Retires to Prabhasa [read along] Lord Krsna Instructs Uddhava [read along] The Story of Pingala [read along] Detachment from All that Is Material [read along] The Nature of Fruitive Activity [read along] The Symptoms of Conditioned and Liberated Living Entities [read along] Beyond Renunciation and Knowledge [read along] The Hamsa-avatara Answers the Questions of the Sons of Brahma [read along] Lord Krsna Explains the Yoga System to Sri Uddhava [read along] Lord Krsna's Description of Mystic Yoga Perfections [read along] The Lords Opulence [read along] Lord Krsna's Description of the Varnasrama System [read along] Description of Varnasrama-dharma [read along] The Perfection of Spiritual Knowledge [read along] Pure Devotional Service Surpasses Knowledge and Detachment [read along] Lord Krsna's Explanation of the Vedic Path [read along] Enumeration of the Elements of Material Creation [read along] The Song of the Avanti Brahmana [read along] The Philosophy of Sankhya [read along] The Three Modes of Nature and Beyond [read along] The Aila-gita [read along] Lord Krsna's Instructions on the Process of Deity Worship [read along] Jnana-yoga [read along] Bhakti-yoga [read along] The Disappearance of the Yadu Dynasty [read along] The Disappearance of Lord Sri Krsna [read along]
Canto 12:
SB12.01 SB12.02 SB12.03 SB12.04 SB12.05 SB12.06 SB12.07 SB12.08 SB12.09 SB12.10 SB12.11 SB12.12 SB12.13
Page 59 of 59