{"id":223,"date":"2008-08-18T11:43:35","date_gmt":"2008-08-18T06:13:35","guid":{"rendered":"http:\/\/kunjeshwari.com\/sweetblog\/?p=223"},"modified":"2008-08-27T16:20:49","modified_gmt":"2008-08-27T10:50:49","slug":"verse-2-part-1-why-does-the-poet-call-sri-krishna-as-vastu-or-object","status":"publish","type":"post","link":"https:\/\/kunjeshwari.com\/sweetblog\/sweet_books\/excerpts-from-sri-krishna-karnamritam\/verse-2-part-1-why-does-the-poet-call-sri-krishna-as-vastu-or-object\/","title":{"rendered":"Verse 2 – Part 1- Why does the poet call Sri Krishna as ‘vastu’ or ‘object’?"},"content":{"rendered":"
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Verse 2<\/span><\/strong><\/span><\/p>\n


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asti<\/span><\/em> svastaruni-kar\u00e2gra-vigalat-kalpa-prasun-\u00e2plutam<\/span><\/em><\/strong><\/span><\/span><\/span><\/h2>\n

vastu prastuta\u2013venun\u00e2da\u2013lahari\u2013nirv\u00e2na\u2013nirvy\u00e2kulam<\/span><\/em>,<\/span><\/strong><\/span><\/span><\/span><\/h2>\n

srasta\u2013srasta\u2013niruddha\u2013nivi\u2013vil\u00e2sad\u2013gopi\u2013sahasra\u2013\u00e2vritam,<\/span><\/span><\/span><\/span><\/em><\/strong><\/h2>\n

hastunyasta\u2013natapavargam\u2013akhilodaram kishor\u00e2kriti.<\/span><\/em> 2.<\/span><\/strong><\/span><\/span><\/span><\/h2>\n

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Translation<\/span><\/span> <\/span><\/span><\/strong><\/h1>\n

<\/strong><\/span>
He Who is motionless, is submerged in the sweet bliss arising from the resonating flute, Who is drenched by celestial damsels with the flowers of Kalpa-taru, Who is surrounded by thousands of Gopis with loosened skirt-strings, Whose hands pledge beatitude to the surrendered ones, Who is generous towards one and all, such an adolescent form is eternally present in Sri Vrind\u00e2van. 2.<\/strong><\/span><\/span><\/p>\n

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P<\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/h1>\n

ujyap\u00e2d Srila Kavir\u00e2j Gosw\u00e2mi says \u2013 Sri Lil\u00e2shuk was expressing his spontaneous love for Krishna in the poetic form, on his way to Vrind\u00e2van. <\/span>He was in ecstasy <\/span>and in two frames of mind – the state of a s\u00e2dhak<\/em> and the state of a siddha<\/em>. <\/span>His poems express two sets of principles \u2013 <\/span><\/span><\/span><\/span><\/h1>\n

\u00a9<\/span> <\/span><\/span><\/span>The principles of bhakti<\/em>, expressed through the feelings of a s\u00e2dhak<\/em>, and<\/span><\/span><\/span><\/span><\/h1>\n

<\/span><\/span><\/h1>\n

\u00a9<\/span> <\/span><\/span><\/span>The principles of ras<\/em> expressed through the realizations of a siddha<\/em>. <\/span><\/span><\/span><\/span><\/span><\/h1>\n

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Hence, every poem has two meanings \u2013 one from a s\u00e2dhak\u2019s<\/em> point of view, and another in siddha-swarup<\/em>. <\/span>Srila Kavir\u00e2j Gosw\u00e2mi has written more about his inner feelings (in siddha-deha<\/em>) and less about his superficial frame of mind (as a s\u00e2dhak)<\/em>. <\/span><\/span><\/span><\/span><\/span><\/h1>\n

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Sri Lil\u00e2shuk has uttered these verses in an ecstatic state. He did not speak them to propound some \u2018great principle\u2019 because one cannot possibly state principles in a love-crazy state. Yet these verses are charged with the principles of bhakti<\/em> and ras.<\/em> Actually when a pure devotee speaks, even while in an ecstatic state, his utterances never go against the principles of bhakti <\/em>and ras.<\/em> This is a characteristic of pure devotion. Whatever a pure devotee speaks, in whichever state, it is strictly in accordance with the very pure principles of bhakti<\/em> and ras<\/em>. Hence, although Lil\u00e2shuk\u2019s musings are devoid of purposeful statements of principles, his poems are full of devotion and love. <\/span><\/span><\/span><\/span><\/span><\/h1>\n

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Sri Lil\u00e2shuk is proceeding towards Sri Vrind\u00e2van in an ecstatic state of prem<\/em>. A few Vaishnavs are following him. They are asking him \u2013 “O Sw\u00e2min<\/span>1<\/sup><\/span><\/span><\/span><\/span><\/span><\/a> ! Where are you going so anxiously? What is awaiting you over there that makes you so anxious?\u201d <\/span>Hearing this Sri Lil\u00e2shuk\u2019s heart was overwhelmed with the ocean of Sri Krishna\u2019s sweetness. At the same time, Sri Krishna\u2019s opulence inspired him. He asserted that Sri Krishna is the Supreme Being and spoke about His pr\u00e2bhav<\/em>, vaibhav<\/em>, amsha-avat\u00e2r<\/em>, shakty\u00e2vesh-avat\u00e2r<\/em> etc. Thereafter he spoke about Sri Krishna\u2019s childhood and adolescent pastimes. He affirmed that Sri Krishna is the source of all Divine forms; His <\/span>chit-shakti<\/span>2<\/sup><\/span><\/span><\/span><\/span><\/span><\/a><\/em> and vil\u00e2s<\/em> are the sources of infinite Vaikunthas; His M\u00e2y\u00e2<\/em>–<\/span>shakti<\/span>3<\/sup><\/span><\/span><\/span><\/span><\/span><\/a><\/em> and opulence are the sources of infinite universes and that He is the sole shelter of all living entities. He is the most supreme, the most worshipped and the ultimate Truth. Srimad-Bh\u00e2gavatam ascertains that Sri Krishna is the only shelter and the only Object worth knowing – <\/span><\/span><\/span><\/span><\/span><\/h1>\n

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“Srimad-Bh\u00e2gavatam describes ten properties such as sarga<\/em><\/span><\/span><\/span>4<\/sup><\/span><\/span><\/span><\/span><\/span><\/a>, visarga<\/em><\/span><\/span><\/span>5<\/sup><\/span><\/span><\/span><\/span><\/span><\/a> etc. The tenth property or shelter is Sri Krishna. The great sages described the remaining nine properties, either directly or indirectly with the help of the \u2018shrutis<\/span>6<\/sup><\/span><\/span><\/span><\/span><\/span><\/a>\u2019. They did this so that we gain true knowledge about this tenth property or object that is Sri Krishna.\u201d \u2013 [S.B.2.10.1-2]<\/span><\/span><\/span><\/span><\/h1>\n

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When Sri Lil\u00e2shuk confirmed Sri Krishna to be the Supreme Being, He appeared before him in a sphurti<\/em>. At once, the poet recited this verse in ecstasy. <\/span>Firstly, let us discuss the superficial meaning of this verse. <\/span>Srila Kavir\u00e2j Gosw\u00e2mi says that the words \u2018vastu asti’<\/em> mean that \u2018some Object is always present in Sri Vrind\u00e2van. Here the word \u2018Vastu\u2019 refers to Someone Who exists in the past, present and future and Who never changes. In that case, is that \u2018Someone\u2019 the formless Brahman<\/em><\/span><\/span><\/span>7<\/sup><\/span><\/span><\/span><\/span><\/span><\/a>? <\/span>Not indeed \u2013 Sri Lil\u00e2shuk says \u2013 \u2018He has an adolescent form – He is an eternal Nava-Kishor<\/span>8<\/sup><\/span><\/span><\/span><\/span><\/span><\/a>\u2019. The formless Brahman<\/em> is nothing but the effulgence of Sri Krishna. <\/span><\/span><\/span><\/span><\/span><\/h1>\n

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“Krishna\u2019s effulgence is extremely brilliant. This effulgence is what the Upanishads call \u2018pure Brahman\u2019.\u201d \u2013 (C.C. \u00c2di.2.8). <\/span><\/span><\/span><\/span><\/span><\/h1>\n

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In Sri Git\u00e2, Sri Krishna has said \u2013 <\/span><\/span><\/span><\/span><\/h1>\n

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“I am the source of Brahman.\u201d\u2013 [B.G. 14.27) <\/span><\/span><\/span><\/span><\/h1>\n

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Sridhar Sw\u00e2mi has explained this verse from Bhagavad-Git\u00e2 in the following manner \u2013 <\/span><\/span><\/span><\/span><\/h1>\n

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<\/span>“I am the source of Brahman. I am intensified Brahman, just as the solar sphere is the intensified sunlight.\u201d <\/span><\/span><\/span><\/span><\/span><\/h1>\n

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Therefore, the Supreme Personality or the source of Brahman is complete with all six opulence<\/span>9<\/sup><\/span><\/span><\/span><\/span><\/span><\/a>. He is none other than Sri Krishna. To perceive Sri Bhagav\u00e2n as Brahman <\/em>(formless) is primary level. When we gain the entire knowledge of our original self, then our ignorance is destroyed and we can correctly perceive Brahman. When we get more realisation of our original self then we become \u2018\u00e2tm\u00e2r\u00e2m<\/em>\u2019 (self-contented or situated in inner peace). <\/span><\/span><\/span><\/span><\/span><\/h1>\n

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<\/span>“These \u2018\u00e2tm\u00e2r\u00e2m\u2019<\/em><\/span><\/span><\/span>10<\/sup><\/span><\/span><\/span><\/span><\/span><\/a> sages too are attracted by the qualities of Sri Krishna and perform devotional service unto Him.\u201d- (S.B.1.7.10). <\/span><\/span><\/span><\/span><\/span><\/h1>\n

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Sri Krishna\u2019s form, qualities and pastimes attract even the \u2018\u00e2tm\u00e2r\u00e2m<\/em>\u2019 sages. How sweet His beauty, qualities and pastimes must be! <\/span><\/span><\/span><\/span><\/h1>\n

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“Sri Krishna\u2019s beauty, qualities and pastimes are all attractive, all pleasing and totally filled with ras<\/em>. <\/span>It is so powerful that it makes us forget everything. Even a whiff of these wonderful qualities destroys our entanglement in sensual pleasures and our attempts to attain Moksha<\/em><\/span><\/span><\/span>11<\/sup><\/span><\/span><\/span><\/span><\/span><\/a> and Siddhis<\/em><\/span><\/span><\/span>12<\/sup><\/span><\/span><\/span><\/span><\/span><\/a>. Thereafter we become bound by the Divine power of Sri Krishna\u2019s mercy.<\/span><\/span><\/span><\/span><\/h1>\n

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Our heart refuses to follow any scriptural dictum as it is totally overpowered by the intense sweetness of Sri Krishna alone.\u201d <\/span><\/span><\/span><\/span><\/h1>\n

\u2013 [C.C.Madhya.28.30-32]<\/span><\/span><\/span><\/span><\/h1>\n

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The Krishna Whom Chaitanya-Charit\u00e2mrita describes is eternally in the form of an adolescent boy. In the case of a living entity, there is a difference between the body and the soul. The body changes and can be destroyed. However, the Divine form is not like that. <\/span>There is no difference between body and soul. His form is eternal, conscious and blissful. Hence, the scriptures call Him \u2018Vastu<\/em>\u2019. <\/span>Srimad-Bh\u00e2gavatam calls the Supreme Being \u2018Vastu<\/em>\u2019<\/span>13<\/sup><\/span><\/span><\/span><\/span><\/span><\/a> quite a few times. Here we present some examples – <\/span><\/span><\/span><\/span><\/span><\/h1>\n

“vedyam v\u00e2stavam \u2013 atra vastu shivadam<\/em>\u201d<\/span><\/span><\/span><\/span><\/h1>\n

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Meaning \u2013 “The real \u2018vastu\u2019<\/em> is the One Who bestows supreme bliss (Sri Bhagav\u00e2n). He is knowable by Srimad-Bh<\/span>\u00e2<\/span>gavatam.\u201d <\/span><\/span><\/span><\/span><\/h1>\n

\u2013 (S.B.1.1.2)<\/span><\/span><\/span><\/span><\/h1>\n

“bin\u00e2 \u2013 achyutad vastu param na v\u00e2chyam<\/em>.\u201d<\/span><\/span><\/span><\/span><\/h1>\n

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Meaning \u2013 “It is not worth talking about any supreme \u2018vastu<\/em>\u2019 other than Achyuta<\/em>.\u201d \u2013 (S.B.3.9.3)<\/span><\/span><\/span><\/span><\/h1>\n

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These statements prove that Sri Krishna alone is \u2018Vastu<\/em>\u2019. Srip<\/span>\u00e2<\/span><\/span><\/span><\/span>d Bhatta Gosw\u00e2mi says that, He exists in the devotees\u2019 hearts, so He is \u2018Vastu<\/em><\/span><\/span><\/span>14<\/sup><\/span><\/span><\/span><\/span><\/span><\/a>\u2019. However, this \u2018Vastu<\/em>\u2019 appears in Sri Vrind\u00e2van alone. Just as Sri Lil\u00e2shuk has said \u2013 <\/span><\/span><\/span><\/span><\/h1>\n

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“Dear Krishna, You play blissfully in the murky courtyards of the cowherds in Vraja, yet You feel shy to come in the pure yagnya\u2013sth\u00e2n<\/em> (sacrificial altar) of the Brahmins. <\/span>In Vraja, You answer the bellowing of cows, but You remain silent when the saints offer hundreds of glorifications. <\/span>Nothing stops You from being a servant of the Gopis<\/em>, but when the yogis who have controlled their senses want You as their Master, You shy away. Ohh! Now I realise that the only way to procure You is by possessing the pure love of the Vrajav\u00e2sis.\u201d – (K.K. 2nd<\/sup><\/span> Shatakam).<\/span> <\/span><\/span><\/span><\/span><\/span><\/h1>\n

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The root word \u2018vas\u2019<\/em> may also mean \u2018stupefy\u2019. This indicates the wonderfulness of Sri Krishna\u2019s ras<\/em>. It once again proves Sri Krishna\u2019s complete Supremacy. When the devotees are ecstatic in His love, they are stupefied and silently express tears and goose flesh. Hence, Sri Krishna is \u2018Vastu<\/em>\u2019. This \u2018Vastu\u2019<\/em> exists eternally in Sri Vrind\u00e2van and He has the form of a \u2018Nava-Kishor\u2019. <\/span>You may ask \u2013 Since all the incarnations of Sri Bhagav\u00e2n are \u2018Nava-Kishor\u2019, then to which incarnation is Sri Lil\u00e2shuk referring? <\/span>The second line answers this question \u2013 <\/span><\/span><\/span><\/span><\/h1>\n

<\/span><\/span>“prastuta-venu-n\u00e2da-lahari-nirv\u00e2na-nirvy\u00e2kulam<\/em>\u201d.<\/span><\/span><\/span><\/span><\/h1>\n

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Meaning: – “Who is motionless and submerged in the sweet bliss arising from the resonating flute.\u201d <\/span><\/span><\/h1>\n


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(to be continued)
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1<\/sup><\/span><\/span><\/span><\/span><\/span><\/span><\/a> Sw\u00e2min = a way to address a sany\u00e2si; a master<\/span><\/span><\/span><\/span><\/p>\n<\/div>\n

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2<\/sup><\/span><\/span><\/span><\/span><\/span><\/span><\/a> internal energy<\/span><\/span><\/span><\/span><\/p>\n<\/div>\n

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3<\/sup><\/span><\/span><\/span><\/span><\/span><\/span><\/a> external energy<\/span><\/span><\/span><\/span><\/p>\n<\/div>\n

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4<\/sup><\/span><\/span><\/span><\/span><\/span><\/span><\/a> Creation, evolution of gross body, enthusiasm<\/span><\/span><\/span><\/span><\/p>\n<\/div>\n

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5<\/sup><\/span><\/span><\/span><\/span><\/span><\/span><\/a> Creation by Brahm\u00e2, ejection, death, destruction, illusory elements<\/span><\/span><\/span><\/span><\/p>\n<\/div>\n

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6<\/sup><\/span><\/span><\/span><\/span><\/span><\/span><\/a> Vedic texts<\/span><\/span><\/span><\/span><\/p>\n<\/div>\n

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7<\/sup><\/span><\/span><\/span><\/span><\/span><\/span><\/a> see Glossary for all words in italics<\/span><\/span><\/span><\/span><\/p>\n<\/div>\n

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8<\/sup><\/span><\/span><\/span><\/span><\/span><\/span><\/a> newly budding youth<\/span><\/span><\/span><\/span><\/p>\n<\/div>\n

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9<\/sup><\/span><\/span><\/span><\/span><\/span><\/span><\/a> The 6 opulence -> aishwarya<\/em> (all-captivating and Universal Controller),gy\u00e2n<\/em> (all-knowledge), yashah<\/em> (fame due to excellent quality of speech, mind and body ), shri (beauty ), vairagya<\/em> (renunciation ), dharma<\/em> (righteousness )<\/span><\/span><\/span><\/span><\/p>\n<\/div>\n

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10<\/sup><\/span><\/span><\/span><\/span><\/span><\/span><\/a> the sages who successfully meditate on the Impersonal aspect of the Supreme Being and hence have achieved inner peace<\/span><\/span><\/p>\n<\/div>\n

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11<\/sup><\/span><\/span><\/span><\/span><\/span><\/span><\/a> liberation<\/span><\/span><\/p>\n<\/div>\n

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12<\/sup><\/span><\/span><\/span><\/span><\/span><\/span><\/a> supernatural powers<\/span><\/span><\/p>\n<\/div>\n

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13<\/sup><\/span><\/span><\/span><\/span><\/span><\/span><\/a> the only Object worth knowing<\/span><\/span><\/p>\n<\/div>\n

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14<\/sup><\/span><\/span><\/span><\/span><\/span><\/span><\/a> Since \u2018vastu\u2019 also means \u2018one that exists\u2019.<\/span><\/span><\/p>\n<\/div>\n<\/h1>\n<\/blockquote>\n<\/blockquote>\n","protected":false},"excerpt":{"rendered":"

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