Gopi Vastraharana - Facts from Bhagavatam

            Today is Sri Rama Navami. Let us invoke HIS blessings to purify our mind, so we can grasp Dharma, for holding on to it we can definitely get Self-realization. In today’s India, abusing even Rama and Krishna for getting cheap political mileage or for easing the conversion to the imported Abrahamic ideas is more than the norm. We studied this trend that is being infected under the garb of Secularism – a potent Hinduphobic tool. 

Krishna must be booked for eve teasing, mocks a well known strong hinduphobic politician, Veeramani. Many Hindus register protest, but the secular educated masses devoid of bhakti or personal study of Bhagavatam secretly wonders, maybe such characters maligning may know more than all the great sages of Sanatana Dharma. To set right these and other subtle questions, we are going to dive into a synopsis of Bhagavatam episode and analyze it.

Storytime – The stealing of the Gopi’s clothes

            The tenth skandha deals with the leelas of Krishnavarata. This episode occurs when Krishna is around 6-8 years. It must be noted that there were Gopis of all ages from six to eighty, not only diverse in age, but also their spiritual progress. Amongst them this episode recounts the youngest of Gopis. During the first month of Hemantha season (winter), the Kumarikas amongst the Gopis indulge in the worship of Devi Katyayani. At sunrise, they took bathe in cold river Kalindhi, subsist only on vrata food with the sole prayer of having Nanda’s son, Krishna as their husband. This is a practice that has parallels in the south, where Andal follows similar procedure.

            This devout prayerful worship went on every dawn for a month; the girls would march to the river, singing songs on Krishna loudly. One day after depositing their clothes on the bank, they continued singing even as they sported in the river. It may be noteworthy to remember these Kumarikas were naked in the river.  Krishna, eager to bestow the fruits of the rites, collected all the clothes and deposited on a nearby Kadamba tree. He spoke loudly to these maidens to come out of the river collect their clothes. At first the girls thought it was in jest. As weeks of fasting and cold made them shiver in the river, they started pleading. They wondered if such a behavior was in accordance with Nanda’s son. They praised Krishna’s beauty even as they highlighted their pitiable situation. The girls declared they were HIS handmaidens. As a person of propriety, they declared Krishna must return the clothes or else, they will report to his father, who was also the village chieftain. Their repeated pleas produced no impact.

            Seeing Krishna’s resolve and smile, the girls came out covering their private parts with their palms. The pleased Krishna smilingly reminded that according to Dharma shastra, bathing naked is a violation of their vow and a transgression of varuna devta. (Na Nagnah Snanam Aachareth). To atone for this, He suggests the girls place their hands in salutation on the heads and prostrate the ground and then get their clothes. It must be constantly in the backdrop that Krishna is the sole provider of fruits.  Once they understood their mistake, they immediately followed his instructions and Krishna graciously returned their clothes. Though it appears that Krishna seems to have abused and used as toys, the Bhagavatam further records the girls felt no resentment and were not ready to move from the place. They stood there stealing bashful glances at Shyamasundara, their minds enthralled by HIS presence and proximity.

            The Gopis wanted to merge with Krishna, something any deep lover would feel, to lose the identity. In the worldly plane, this can be maximum felt for few seconds in communion. He advises them communing with Paramatma is rising above the body-mind-intellect identity. Krishna mindful of the deep desires of the Gopis assures their emotions will fructify in due course of time. He addresses them as Sati, virtuous women. 

            In the Rasa Lila episode, one can clearly understand the bursting of emotions that surge through the hearts of Gopis gradually elevating them to the highest possible human perception of Krishna. As a prerequisite, one has to give up body consciousness, which is exactly what we learn in this episode.

Deeper insights:

            To get a better grasp of this episode, let us pose some of the most popular wrong ideas and abuses, so we can destroy the deep Tamas that rises even in most cultural Hindus due to the shadows of characters like Veeramani. Before we proceed we must define who is a cultural Hindu – This makes up the majority of the Hindu masses, who neither have time to read scriptures or learn it by seeing wrong portrayals on TV or social media, who have no connection or pride about the roots nor do these people cleave themselves off the cultural practices that binds the nation. Read more about them in the Confused Modern Hindu.

How can we be sure he was around 6-8?

If we take Bhagavatam as the source to abuse Krishna, then isn’t it logical that the only source for these episodes is only Bhagavatam. One must not forget that after this episode, Krishna has many other pastimes like giving salvation to the women who fed him, obstructing Indra yajna followed by the lifting of the Govardhan, his morphing as Govinda besides the Rasa Lila. So we can be fairly certain of his rough age.

            For the self certified skeptics and with deep tamas, earlier in third skanda, Shuka records Vasudeva bringing Krishna to be raised in Vraja by Nanda as a covered fire for eleven years on account of Kamsa.

ततो नन्दव्रजमितः पित्रा कंसाद्विबिभ्यता एकादश समास्तत्र गूढार्चिः सबलोऽवसत् (Bhagavatam 3-2-26)

tato nanda-vrajam itaḥ pitrā kaṁsād vibibhyatā ekādaśa samās tatra gūḍhārciḥ sa-balo 'vasat

It is not a logical leap to understand that Krishna left Vraja at eleven and had many pastimes after this episode, so one can comfortably arrive at the age as 6-8.

How can we be sure of the age of the girls?

The media for titillating the masses and also some of the medieval texts where the poets took  latitude to highlight that Rasa Lila was above the physical communion chose to portray the Gopis as perhaps older teens. It must be firmly noted that Bhagavatam repeatedly refers them as Kumarikas. From the choice of words and other descriptions given, it is obvious that these were pre-pubescent girls. It is obvious Ved Vyasa wanted to clearly distinguish Kanyas, who are much older and Balika, a word that refers to girl children. One important clue is in the fact; they were all naked in the river, ignorant of the shastras, yet displaying their childish side. It has been with deep Hindu culture that no girl after puberty goes out naked, be it with her friends or alone, giving firm credence to the idea that the girls were pre pubescent. Hence the popular portrayal of them as much older women is not only mischievous, but at the root of all deliberate defamation and abuse.

           

How do we know there was no sexual perversion like the ones who abuse?

As noted, the basis of this abuse is deep ignorance in the minds of the public. The issue is we try to understand Paramatma with a silly human construct, worse yet we want to impute the dirtiest vasanas of our mind. The colored prism of our understanding coupled with the lack of realization that Bhagawan is Pure Consciousness only forms the basis for even entertaining such questions. The ones who hurl choicest epithets like Veeramani are a different breed and have different motives.

            It is one thing to claim whatever we want, is there proof from the same scripture? Answer is a resounding yes. Krishna is highly pleased with the worship and devotion of the Gopis and grants their deepest desire to immerse themselves into HIS SUPREME SELF. He asks them to wait for a futuristic time. 

            Krishna clearly declares that DESRIE (Kama) directed towards HIM with the intention of being absorbed in HIM does not result in sensual enjoyment. Just as a boiled grain loses its germinating capacity, association with Krishna destroys all sensuous nature of Kama.

न मय्यावेशितधियां कामः कामाय कल्पते भर्जिता क्वथिता धानाः प्रायो बीजाय नेशते (Bhagavatam 10-22)

na mayy āveśita-dhiyāṁ kāmaḥ kāmāya kalpate bharjitā kvathitā dhānāḥ prāyo bījāya neśate

           

Why is Krishna exploiting these innocent girls, is this not a classic case of eve teasing?

            Even ahead of the Sri Krishna’s entry into the scene, it is very evident what the Kumarikas were after and the intention of HIS coming is declared even at the outset as to fulfill their desires and prayers. The girls were intent on having Krishna as their husband. Though the prayer is to Katyayani, Krishna declares in Bhagavad Gita that HE is the sole dispenser of the fruits of actions. He repeatedly declares HE is the dhaata, the dispenser. So in order to fulfill the Gopis sincere prayers, when HE HIMSELF is nearby, what special form HE needs to take. Also HE is the fruit the Gopis want, which only HE can provide. It makes logical sense.

            One must note that after Krishna returned the clothes, they were comfortable not only wearing them in his presence, but will not budge from the place. One of the highest forms of Bhakti, declared in the Shastras is Nayaka-nayika bhava. The Supreme is envisioned as Purusha, this is not the proverbial male in the human sense. This was the attitude of Andal, a great Tamil Vaishnavite saint, Mira Bai of the Rajputs and even many Saivite saints like Ramalinga Swami (Vallalar) of Tamil Nadu. To reduce this to mere sex and flesh level is not mere blasphemy but the perversion of the mind at its worst.

            Krishna’s approval of their prayers and a promise to give them a special experience at an appropriate time was the only thing that makes the Gopis return home reluctantly, yet with their hearts brimming with love and emotions for Krishna. The Bhagavatam doesn’t record one instance of any Gopi ever complaining against Krishna. It records numerous instances of complaints about HIS stealing of butter, but not of the hearts.

Is there a deeper significance of this episode?

            From Dharma shastra level, Krishna is eager to correct the mistake of HIS devotees, so that they can progress in the spiritual journey and attain HIM. He goes over and beyond to ensure they are taken care. We see innumerable instances in the Mahabharata, where HE bends so many practices, established dogmas to protect the Pandavas, especially Arjuna. Here HE merely makes sure the Gopis follow the established Principles.

            We already noted though the worship is carried out to the Devi form, HE being the fruit of their prayer and also the fact HE alone is the sole dispenser of the fruits, Krishna merely takes advantage of their prayer preparation time.

            From a Vedantic point of view, the body, the panchakoshas need to be relinquished for any spiritual aspirant to realize. It is well established in the science of Vedanta. To transcend the body, it takes a lot of Sadhana. To immerse completely with Paramatma, one must get rid of the name-form complex (nama rupa). For the highly evolved spiritual aspirants in Gopis, the spiritual master, yogeshwara, wants to aid in their journey by forcing them to be cognizant of this crucial milestone. Infact, HE holds their hands to cross this threshold.

            So whether we take it from an esoteric Vedantic or the deep bhakti views, one can only melt at the compassion of Krishna and HIS eagerness to raise each one of us. That is why HE aptly earned the epithet, Bhaktavatsala, the lover of HIS devotees.

What can we do against characters like Veermani?

            This purely depends on the individual capacity and to the level we grasp Dharma. But there is something we all can do. Get correct knowledge directly from the sources. Spend sometime erecting a fortress around yourself. Strengthen it with Sadhana and Shastras. Practice Kshatriyata to the extent our spiritual foundation supports. The worst we can do is being apathetic and indifferent or talk false Vedanta telling let us ignore such characters. Even Ravana or Hiranyakashipu or Duryodhana refused to accept even when Paramatma HIMSELF appeared to impart wisdom. This only implies if we do not raise ourselves be in as Bhakta, Jnani or even in Karma Yoga, we do not deserve to be rescued. Lies thrive only when there is no TRUTH, just like absence of light is darkness. It is upto us to dispel this darkness we have cast upon ourselves.

            Can we use the abundance of negative thinking all around us as an inflection point, one to ponder that we all have a huge role to play in the society, which we can never effectively do if we do not start from within.

            May on this auspicious day of Rama Navami, we fervently make a sankalpa to not only seek the TRUTH within, but also in our scriptures. Let us stop making the media and other perverted platforms as the source of our shastras. Let us take every effort to slowly, yet surely take some time off the busy lives, chasing ephemeral trinkets and spend few minutes at the lotus feet of Rama. It may be Krishna or Shiva or Devi. Still let us not forget that the divinity expressing in the different roles is the same.

Om Tat Sat    

Tyaga - the quintessential message of Sri Krishna's life

            Tyaga, the spirit of renunciation is at the very essence of Sanatana Dharma. All the diversity, structure and rigidity of the shastras are mere aid to inculcate this trait. The different methods of self realization – jnana, bhakti, karma yoga, dhyana amongst others center on infusing this essence. To realize that we are not this body, mind or intellect and sense beyond -to feel the atman within takes a spirit of tyaga bhava. To traverse beyond requires one to be well established in tyaga. Tyaga bhava is centered on a higher vision. It uplifts the individual practicing it. To understand it better, let us look at some common worldly examples.

            The secular world lacks the deeper philosophical roots behind tyaga and hence fails to grasp the real essence of it. A person may go without food due to poverty or disease, yet it does not translate to one fasting.  Similarly person fasting for mere health reasons fails to grasp the idea behind upavas, where the sadak is training how not to feed the senses. The superficial results could be the same, yet the mental and spiritual growth associated with the latter is missing. Imagine the time tested practice of honoring guests as devas (athithi devobhava). The host doesn’t hesitate to sacrifice his/her own food for the sake of the guest.

            In modern times, under the name of jihad, deluded terrorists sacrifice their own lives to take other people’s lives, fantasizing a hallucinatory afterlife. On the other hand, we have soldiers who gladly give up their life to defend the nation’s cause. Both do similar job of taking others lives and giving up their own.  Again it is obvious that higher the vision, greater is the benefit to the practitioner and society at large.

Story time: Krishna the ultimate role model

            The role models provided by avataras like Krishna and Rama are perhaps too difficult to emulate, nonetheless, they set the high standards for entire humanity to attempt. Krishna’s entire life is a message of living with tyaga bhava. Though being the Supreme Paramatman, HE subjected HIMSELF to the rules of HIS own creation. Vishnu is referred as Yajnovai Vishnu, the real yajna is out of the karuna HE feels for the created, HE descends to our levels to uplift us. This is the real Yajna spirit, casting aside even HIS full glories, subjects HIMSELF to the limitations of the created world.

            As soon as Krishna was born, to honor the feelings of his parents – Vasudeva and Devaki, HE retracts his four arms form, to become a normal human baby. HE renounces the place of birth immediately, keeping the focus on the purpose of HIS birth. Again setting the example for us to keep our minds on an elevated vision.

            Having reached Gokula, becoming the adopted son of Nanda and Yashoda, Krishna makes it filled with so many wondrous leelas that can make even the stone hearted brim with bhakti. Yet after elevating the gopas and gopis to the highest realms of spirituality, HE left them, again for the higher purpose. He did send Uddhava as a messenger, stays tuned about the gopas and gopis, yet HE teaches us that despite the deep involvement, love and interest, the ability to Tyaga at an appropriate time is paramount. The mission of eliminating Kamsa, the central purpose of his Avatara elevates his action to tyaga bhava automatically. Lesson for lesser mortals, keep the vision on the highest.

            Jarasandha, owing to the widowhood of his two daughters, married to Kamsa was irritated to the core. He repeatedly attacked Mathura with his powerful 23 akshouhini army, 17 times. Though Krishna and Balarama defended it successfully every time, they are unable to eliminate Jarasandha who was fated to end his life at the hands of Bhima much later.  Krishna renounced Mathura to keep the people under his umbrella safer, away from wars and give them a prosperous life. Krishna not only renounced Vrajabhoomi and his most favorite cows, but also Mathura, even getting dishonor and disgrace being called runchor, the one who ran away from a battle. Again keeping the higher purpose of prosperity to the masses, above getting a label from the society.

            Krishna’s promise to not lift weapons as a pact with Arjuna is challenged by his staunch bhakta – Bhishma, who vows to make Krishna break his promise. He mounts such a strong attack that the Pandava army is getting demolished under the watch of Krishnarjuna. Krishna again demonstrates tyaga – to fulfill the vow of Bhakta brings more pleasure to Paramatma than his own. So he gladly plays part in the drama to take Sudarshana chakra to both fulfill Bhishma’s vow and to motivate Arjuna at the same time. Again a wondrous demonstration of keeping the mental vision on something elevated than normal. 

            At the end of the Mahabharata war, Krishna accepts Gandhari’s curse as a blessing. The entire clan of Yadavas, Bhojas and Vrishnis were let to pay for their bad karmas, though they all prospered under the umbrella of Krishna. Krishna did not bestow any special favors even on HIS own kith and kin. Being the unchallenged race, they could have dominated the earth, thereby spoiling HIS entire mission. Having Tyaga bhava (spirit of renunciation) is more about keeping the mind on a very high selfless vision, rather than a barter or trading deal.

            Perhaps the best example of Krishna’s life message comes shortly after he exits this worldly drama stage. Arjuna, HIS most special friend, one who received the ultimate gift of Bhagwan’s wisdom in Bhagavad Gita, is given a final lesson. The warrior par excellence whose exploits need no introduction is given a special mission to take all the women and children from Dwaraka to Hastinapura. Arjuna faces the worst defeat of his life at the hands of mlechchas, mere robbers who take away many women and plunder the wealth the caravan was carrying. Aghast and ashamed, Arjuna seeks Vedvyasa’s counsel who informs that devoid of Bhagwan’s grace, this is the fate of even the most powerful. Krishna renounced Arjuna to give the world a huge lesson that everything happens due to HIS grace.  (Read more in The shifting line of Dharma perception)

            Krishna’s entire life appears to be one of demonstrating Tyaga to all around HIM.

Mapping Tyaga to the individual 

            Human beings are very unique. They have a well defined body with sense organs, an established mind that can gaze both within and without and a wonderful intellect. (Read more on BMI chart – Swami Chinmayananda’s teaching aid). Yet we see a very wondrous phenomenon, if we observe with a subtle mind. The intellect, the faculty that helps one to discriminate good and bad, real and unreal often takes a back seat. It is very evident when one is consumed by emotions like anger, passion or anything that can forcibly blunt its role. When one gets habituated to consistently not deploying the buddhi (intellect), it takes a backseat, letting the manas (mind) run the show.

            One must not confuse buddhi as the ability to handle smart activities or intelligence displayed by the brain. Having wrested the dominance from buddhi, the manas that primarily performs the role of an aggregator of information from the senses, starts steering the chariot of the jiva. The jnana indriyas (five senses) are always outward looking to bring the latest information to the manas for processing. Every experience, however subtle, leaves an impression on the manas and is called the vasanas. The vasanas generate raaga (likes) and dvesha (dislikes). As the vasanas dictate the terms due to their preferences, the manas becomes a literal slave to them. We see this not just in addicts to smoking, drinking or food, but in the pattern how we live with limited potential, despite having inexhaustible reservoir of options to grow. 

            Rishis, having realized the divinity of their Selves and others, offered numerous options to free the limiting factor. The best one is from Krishna in Bhagavad Gita Chapter 6, Sloka 5.

            Krishna’s simplest recipe is to raise the buddhi to the feet of the Supreme Being. With this feat, the buddhi that gets purified and more saatvic, merges into the Cosmic Self, just as a doll made of salt loses its identity trying to fathom the depth of the ocean. Because the focus is on elevating the buddhi, it comes with a litany of good characters. (Read more in Whom does God love? – Part 1, Part 2 and Part 3). Higher the vision, greater is the freedom. This uplifts the manas that is usually immersed in the sense objects or vasanas. As the manas merges into the Cosmic Self, the sense objects and sense pleasures lose their vice like hold on the Jiva. In this state the Jiva having tasted a superior non sensory eternal pleasure renounces the inferior sense and manas dependant pleasure. This constitutes the foundation for the trait all aspirants hope to cultivate – TYAGA.

Translating Vedantic insight into practicality

            The above esoteric understanding may either seem too profound for the novice and also to those who need more practice in dharma. Yet we can try to extract the essence of these insights and apply in daily life. 

• Human interactions can be diverse, yet can be simply organized as exploitive, barter/trade, duty, charity and yajna spirit. It is obvious to understand the gradation of attachment to I-ness and the expanse of vision in each case. As one begins to focus in doing one’s duties, rather demand for rights alone and do charitable acts devoid of the ahamkara, the tyaga bhava increases resulting in making every action as a yajna, where the results benefit the larger society.

• Another key aspect to remember is the intention behind the action matters perhaps more than mere action. With an elevated vision, the choice in our life no longer is between good or bad, but between good and great. Adhering to duties, higher values and ideals, not out of compulsion but by choice is a good practical starting point. Parting with unnecessary attachment to emotions that bind us back to our vasanas is a big part of tyaga application.

• One of Mahabharata wisdom advises for the sake of a village, sacrifice of a few houses may be in order and the cause of a nation, a few villages may be sacrificed. This simple wisdom gives us the practical application how a doctor amputates a limb or two to save the life of a patient. Tyaga happening in a secular context though praiseworthy is still not yielding the highest dividends. Tyaga happens without any preconditions or expectations.

 

• Having the subtle understanding of Dharma is imperative to discern. This comes only by constant satsang coupled with conscious deliberate cultivation of saatvic traits.

 

• At the body level, the highest level will be giving up one’s life for a higher cause. Yet waging an inner battle over our own vices is deemed as superior as the stakes are beyond just the body. Not yielding to vasanas this internal soldier marches on. Real renunciation is not running away from responsibilities or actions, but renouncing the I-ness of the doer (kartha) and submitting to the Cosmic Will.

• Expanding the vision to include the welfare of all creations is a side effect of the tyaga of the ahamkara, mamakara, the EGO. With this tyaga, the jiva automatically propels closer to Paramatma, yet such a feat benefits the entire Universe. Tyaga is merely renouncing the limitations imposed by the EGO and accepting the eternal, ever existing divinity. What a small price to pay for, yet since the EGO resists purely because it becomes inconsequential. 

• Higher the vision behind the tyaga bhava, higher is the lift. As the vision encompasses more, beyond the immediate self, one’s family or small cross section of the society; including the entire humanity or even known universe of five elements (prapancha), the jiva gets more and more liberated from its own bondage and realizing its own true nature.

 

        May we all be guided by the wondrous example of Sri Krishna’s life of Tyaga. May HIS example stir our buddhi to be drawn to emulate it in our lives. May we grow more rooted in Dharma and Atmachintana.

Om Tat Sat