<\/p>\n Sri Sri Gour-Nity\u00e2nandou Jayatah<\/p>\n \u00a0<\/p>\n Sri Sri R\u00e2dh\u00e2krishn\u00e2bhy\u00e2m Namah<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n Sri Sri Geet-Panchak<\/span><\/strong><\/p>\n \u00a0<\/span><\/strong><\/p>\n Sri Sri Venu-Geet<\/span><\/strong><\/p>\n \u00a0<\/span><\/strong><\/p>\n \u00a0<\/p>\n <\/span><\/p>\n \u00a0<\/p>\n \u00a0<\/span><\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n <\/span><\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n Srimad-Bh\u00e2gavatam describes the purva-r\u00e2g<\/em> of the Braja-beauties in the Venu-geet (twenty-first chapter of the tenth skandha<\/em>). Earlier, Srip\u00e2d Shuka Muni had briefly narrated the purva-r\u00e2g <\/em>of Sri Krishna and the Brajadevis<\/em> in the fifteenth chapter[1]<\/sup><\/span><\/span><\/span><\/span><\/span><\/span><\/a> during Sri Krishna\u2019s \u2018uttar-goshtha-leel\u00e2[2]<\/sup><\/span><\/span><\/span><\/strong><\/span><\/span><\/span><\/a><\/em>\u2019 \u2013<\/p>\n \n \u00a0<\/p>\n “tam gorajashchhurita-kuntala-baddha-barha-<\/em><\/p>\n vanya-prasuna-ruchi-rekshana-ch\u00e2ru-h\u00e2sam,<\/em><\/p>\n venum kwanatam-anugair-anugeeta-kirtim<\/em><\/p>\n gopyo didrikshita-drisho\u2019bhhhhyagaman samet\u00e2h.<\/em><\/p>\n \u00a0<\/em><\/p>\n peetw\u00e2 mukunda-mukha-s\u00e2ragham-akshi-bhringaihs-<\/em><\/p>\n tapam jahur-virahajam vraja-yoshitato\u2019nhi,<\/em><\/p>\n att-sat-kritim samadhigamya vivesha goshtham<\/em><\/p>\n sabreedah\u00e2savinayam yadap\u00e2nga-moksham.\u201d<\/em><\/p>\n \u00a0<\/em><\/p>\n Krishna cow-hugs<\/p><\/div>\n \n \u00a0<\/p>\n Meaning – “Govinda was decorated with the cattle\u2019s hoof-dust; He looked extremely handsome with the peacock-feather and the ornaments of wild flowers. He cast loving glances all around and stole everyone\u2019s hearts with soft smiles. He was playing on His flute, while the gopa<\/em>-boys glorified Him. The Braja-beauties, eager to behold the fascinating Son of Nanda Mah\u00e2r\u00e2j, came together and approached Him.\u201d<\/p>\n \u00a0<\/span>\u00a0<\/span>– (Srimad-Bh\u00e2gavatam 15.42-43)<\/p>\n \u00a0<\/p>\n The Brajadevis<\/em> drank the \u2018Mukunda-mukha-kamal-madhu\u2019 <\/em>(the honey of Mukunda\u2019s lotus-like face) with their honey-bee-like eyes and soothed their hearts and bodies that were burning in His absence. Sri Krishna too saluted their bashful, laughing, sweet gaze and entered His home.\u201d<\/p>\n \u00a0<\/p>\n After mentioning<\/span> this incident of purva-r\u00e2g<\/em> in short, Srip\u00e2d Shukadev Muni described the sweet song of the flute in the twenty-first chapter and he has illustrated in detail the purva-r\u00e2g <\/em>of Srimati R\u00e2dh\u00e2r\u00e2ni and the other gopis.<\/em><\/p>\n \u00a0<\/p>\n In the beginning stages of puberty, the gopis<\/em> had heard Sri Govinda\u2019s hypnotizing flute-song and had beheld His all-mesmerizing beauty. At once, they had fallen in deep anur\u00e2g <\/em>with Him. Their anur\u00e2g<\/em> gradually enhanced and took<\/span> them to the climax of purva-r\u00e2g<\/em> \u2013 this is the summary of Venu-geet.<\/p>\n \u00a0<\/p>\n This topic is very important for the practicing devotees, for it is not only relishing for us, but it is also the topmost subject for meditation. Therefore, before we immerse into Venu-geet, we wish to discuss briefly about the purva-r\u00e2g<\/em> of the Brajadevis<\/em>. \u00a0<\/span>\u00a0<\/span><\/strong><\/p>\n \u00a0<\/span><\/p>\n Prem-ras<\/em> has two types of sweetness \u2013 viraha<\/em>[3]<\/sup><\/span><\/span><\/span><\/span><\/span><\/span><\/a> and milan<\/em>[4]<\/sup><\/span><\/span><\/span><\/strong><\/span><\/span><\/em><\/span><\/a>.<\/em> As a result \u00a0<\/span>\u2013<\/p>\n \u00a0<\/p>\n “We can classify the sweet prem<\/em> of the Braja-b\u00e2l\u00e2s<\/em> into two \u2013 vipralambha[5]<\/sup><\/span><\/span><\/span><\/strong><\/span><\/span><\/span><\/a><\/em> and sambhog[6]<\/sup><\/span><\/span><\/span><\/strong><\/span><\/span><\/span><\/a>.\u201d<\/em> \u2013 (U.N. Shring\u00e2r-bhed-1)<\/p>\n \u00a0<\/p>\n “Viraha<\/em> enriches the sweetness of milan<\/em>.\u201d \u2013 (U.N.)<\/p>\n \u00a0<\/p>\n The bliss of milan<\/em> is directly proportional to the pangs of viraha.<\/em> Viraha<\/em> is of four kinds \u2013<\/p>\n \u00a0<\/p>\n \u00a0<\/em><\/p>\n Prav\u00e2s<\/em> can be classified further into two \u2013<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n Milan<\/em> is also of four types \u2013<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n “Viraha<\/em> not only enriches milan,<\/em> but it is a ras <\/em>by itself and it is highly enjoyable. In fact, it is more blissful than milan<\/em>.<\/em> When the lovers are permanently in the states of passion and love, then during viraha,<\/em> they constantly remember each other and get each other\u2019s sphuran.<\/em> They embrace one another with their eyes and body in their minds. They continuously kiss and make love to each other in meditation. Thus, we can see that viraha <\/em>is, in reality, full of conjugal bliss.\u201d<\/p>\n \u00a0<\/p>\n \u2013 (\u00c2nanda-Chandrik\u00e2 purport of U.N.)<\/p>\n \u00a0<\/p>\n This is why the ancients have stated \u2013<\/p>\n \u00a0<\/p>\n “Of milan<\/em> and viraha<\/em>, viraha<\/em> is greater and not milan.\u00a0 <\/span><\/em>However, <\/strong>in milan<\/em>, there is<\/span> only one Sri Krishna, while in viraha<\/em> the universe becomes full of Sri Krishna.\u201d<\/p>\n \u2013 (Anubhavishnu)<\/p>\n \u00a0<\/p>\n We can see many such thoughts and examples in the texts written by the Gosw\u00e2mis. Those who wish to explore further these delightful topics should definitely go through these texts. Anyway, we are sure that Venu-geet reveals the purvar\u00e2g <\/em>of the gopis<\/em>.<\/p>\n \u00a0<\/p>\n To realize the sweet pastimes of Sri Sri R\u00e2dh\u00e2-M\u00e2dhav, it is necessary to know a little bit of philosophy. Srimati R\u00e2dh\u00e2r\u00e2ni and the Brajagopis <\/em>are non-different from Sri Krishna\u2019s swarup <\/em>and are His great Hl\u00e2dini shakti<\/em> or blissful potency.<\/p>\n \u00a0<\/p>\n “Just as the musk and its fragrance are inseparable, and the fire is non-different from its burning property, similarly R\u00e2dh\u00e2 and Krishna are non-different from each other. They assume two forms simply to enjoy leel\u00e2-ras.<\/em>\u201d \u2013 (Sri Chaitanya-Charit\u00e2mrita)<\/p>\n \u00a0<\/p>\n Just as the One Being has divided into two to savor the ras<\/em> of leel\u00e2<\/em>, Srimati R\u00e2dh\u00e2r\u00e2ni too has manifested countless gopis<\/em> from Herself to add flavor to the sweetness of the leel\u00e2s<\/em>. Also, Sri Krishna and the gopis<\/em> have accepted the parakiy\u00e2 bh\u00e2v<\/em> to enrich the wonderful ras<\/em> of sweet <\/strong>eroticism and to enhance the supreme attraction for each other.<\/p>\n \u00a0<\/p>\n “Ras<\/em> reaches the height of exultation when the mood is parakiy\u00e2<\/em>, and we do not find it anywhere else other than in Braja.\u201d \u2013 (Sri Chaitanya-Charit\u00e2mrita )<\/p>\n \u00a0<\/strong><\/p>\n Pastimes such as the R\u00e2s <\/em>dance in Brind\u00e2van are most extraordinary because of parakiy\u00e2 bh\u00e2v<\/em>. The pleasure is heightened because the gopis<\/em> and Sri Krishna are not available for each other. As a result, the Supreme Being Who is Rasamay <\/em>has had to devise various ways and means to unite with His beloved Gopis. He had to conceal His original divinity and reveal human-like emotions; and this is why His Braja-leel\u00e2s<\/em> are so sweet.<\/p>\n \u00a0<\/p>\n Sri Chaitanya-Charit\u00e2mrita says \u2013<\/p>\n \u00a0<\/p>\n “Amongst all the pastimes of Sri Krishna, His human-like pastimes that He has performed in a human-like form, are the best. Here, He is dressed as a cowherd boy on the threshold of youth holding a flute, groomed like an exquisite dancer and appears just right to perform human-like love-sports.\u201d<\/p>\n \u00a0<\/p>\n \u00a0(to be contd…)<\/span><\/p>\n \n
<\/div>\n![\"Krishna](\"http:\/\/kunjeshwari.com\/sweetblog\/wp-content\/uploads\/2009\/03\/krishna_cowhugs_2.jpg\" "\\"krishna_cowhugs_2\\"")
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