Krishna Seva

[Sital]

Jai Shree Krishna

Yes This is what I have been waiting for Pusthidasji, your wonderful summaries of these stanzas. I never realised prior to this how lovely the background and the actual contents of the 41 Pad is, also how much it is interlinked with the Yamunastakam.

Thank you so much

JSK
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Madhurkomalkant padavali namami
Sital

[Pushtidas]

Jai Shree Krishna
and
Jai Jai Shree Gokulesh

Thank you Sitalji, yes Yamunaji herself is a wonderful swaroop, her every action, reactions and task she does with that glorified strength, yet she stays behind her Priyatam (Krishna) and let Him enjoy the limelight of these deeds and actions.

As we engross ourselves in 41 Pada of Shree Yamunaji we will find some amazing virtues, elements and qualities of this most loved swaroop in Pushtimarga. I personally enjoy reading writing about her, it is her grace that I am able to do so, I am grateful to her and vaishnavs who have encouraged me. Shree Hariraiji Prabhucharan has also played a vital part in showing and enhancing her swaroop so we can really know her.
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Dasa nu das
Pushtidas

[Pushtidas]

Jai Shree Krishna
and
Jai Jai Shree Gokulesh

Interpretation (vivran):

Piya sanga ranga bhari, kari kalole
Sabanko sukh daina, Piyaso karate sen
Chitmai taba parat chain, jabhi bole || 1 ||


Shree Hariraiji Prabhucharan started this stanza with ‘Piya sanga ranga bhari…’ and here Aapshree jumps straight into the relationship of Shree Yamunaji and Shree Thakorji. The fundamental characteristics of the couple, He portraits the chemistry of love and the graceful games they (Yamunaji and Thakorji) enjoy and play. This is really a detail of the vision, of course, best and most credibly presented in this stanza itself, by the visionary Shree Hariraiji Prabhucharan himself. In short, Aapshree says the vision was ocular, not mental, and that the content is mainly visionary leelas (Krishna games).

Shree Yamunaji is the fourth Svaminiji of Shree Thakorji, in Sanskrit this position is describes as ‘Turya-Priya’ (the forth Svaminiji). The word Turya was first used in Yoga-Shastra (study of meditation). The meditation has four levels, and all the levels are given specific names, the last stage of meditation is called the ‘Turya’. In this fourth Turya meditation mode, a sage’s soul is said to reach Brahma state, that is, he is said to initiate his soul into Brahma entity where he enjoys Brahma-Ananda.

Shree Yamunaji is fourth Svaminiji, she is Priyaji of Brahma that is lover of Shree Krishna, and hence she does give and take Ananda to Brahma. So this administered devotion to Brahma swaroop by Shree Yamunaji is at that peak, in fact, it is beyond the apex of Brahma-Ananda achieved by Sage on the fourth level of meditation.

Shree Yamunaji always experience Nitya (daily) Leela and always attain the most gracious eternal pleasure, she enjoys the blissful form of Thakorji, perfect in all respect, she ever blissfully raises that pleasure from herself which is only for Thakorji and extremely scarce to attain. She saturates the leela ras with her spiritual beautiful self and offers it to Thakorji. She is forever in His service, day and night. She prioritises Thakorji’s happiness, feels the pleasure and quenches herself in Bhava-ras. This is the quality of nirguna (transcendent) group and that is why she is Yuthadhipati (Leader of the group) transcendent leader. Buckled with this quality, she is most loved Priyaji (Thakorji’s beloved) in Leela- Parikar (games in illo tempore and its group) and these Parikar nicknamed her as Pranvallabha.

Shree Thakorji loves her dearly and all day games (Divas kalin Leela) are performed on her banks. Yamunaji is always with Thakorji as water (jal) swaroop and Priyaji in Nikunj (spiritual resident). All the above qualities and the elements prompted Shree Hariraiji Prabhucharan to start this stanza with ‘Piya sanga ranga bhari…’ and rightly so. Shree Yamunaji has taken a vital stand in Shree Krishna’s leelas and in His Bhutal leelas. She is part of His life, soul and love. She is definitely Pranvallabha, Krishna’s life and soul.

Next we look into the reasons behind why Shree Hariraiji wrote ‘…kari kalole…’
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Dasa nu das
Pushtidas

[Nital]

Jai Shree Krishna,

How beautiful....don't know what else to say! Waiting with great anticipation for the next posting. Thankyou Pushtidasji for the lovely summaries.

JSK

[Pushtidas]

Jai Shree Krishna

Nitikaji the subject itself is such a beautiful one so obviously the narration would be that good, hope that I am doing the justice to the subject.
Thank you for your encouragement and interest in the posting.
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Dasa nu das
Pushtidas

[Pushtidas]

Jai Shree Krishna
and
Jai jai Shree Gokulesh,

Kari kalole…

Once Shree Hariraiji has establish the relation by saying ‘Piya sang ranga bhari…’, Aapshree then shows the hidden character of Shree Yamunaji by adding, ‘kari kalole.’ Here Aapshree admits by revealing Shree Yamunaji’s and Krishna’s relationship at an apex, which entails performance of worship consists of (carrying out) the lover’s games. Aapshree is reflecting the consensus of lovers tradition, places the composition of this Ektalish Pada stanza where, this concept of society in which lovers like Yamunaji and Krishna have no conflict that is seen as the equilibrium state of society on a spiritual level.

According to Prem-Shastra (Lovers’ guide) a lover will declare or confess (Abhivyakta) her love by gesture (havabhava) and sweet nothing talk (madhur vani). This is mostly appropriate to enhance the lover’s game. She will show all sixteen virtues (sodas Shringar) to enhance lover’s game (Pranay-leela) which in turn exonerates them from social rules and regulation with its reality. They move from reality to their love nest and this way they make each other happy. No lover will see the cloud of sadness on his/her lover’s face, thus Yamunaji always made that love commotion (kari kalole) to keep a rapt of love, happiness and fascination concentrating on Thakorji’s pleasure to the exclusion of everything else by showing or suggesting deep emotions of joy or ecstasy. These blissfully happy hours are the hours, which Shree Hariraiji Prabhucharan is describing when Aapshree wrote ‘kari kalole.’ This type of kalole is also known as alambanvibhava (the happy commotion), the sweet nothing talks and havabhava are known as udipanvibhava. This kalole enhances the exotic, striking unusual, very colourful exciting suggestions of ecstasy, those familiar lover’s games.

Whenever Shree Yamunaji meets Thakorji she indulges in making Him happy, she thinks of different ways to make Him happy, thus plays different games and sometimes innocently plays pranks to create varieties in love commotions (variety is the spice of life). We see Yamunaji also enjoying the games and one can observe this on her banks where her (water) waves go up and down as if she is jumping up and down with ecstasy and joy. The swish and swoosh, the soft smooth whistling, with rustling sounds she swiftly moves towards Thakorji when he visits her banks. She appears through the water and giggles, laughter audibly but not loudly to disturb the surroundings. Her suggestive eyes carry an uncontrollable and recurring urge to make fun with Shree Thakorji and to entice Him to play the game of priya and piyu. She will dance in the water and sing to Him with ‘Bhuj kankanam’ (by jingling her bangles together to give sweet music of love to her singing). She sets the happy mood and introduces manoraths where she can entice Shree Krishna to do kalole with her. Shree Hariraiji by now is becoming bold and describes the foreplay before the swaroop indulge into vihar.

It is no surprise when Aapshree added ‘kari kalole’ as the Blessed lord Krishna Himself is the Graced soul’s reward, Yamunaji is Grace and it is this grace that is her reward for her Blessed Lord Krishna, a specification of foreplay and of how to get that promise for Bhakta, may be new, and it is certainly important for her, namely, that Krishna comes to the devotee in the same form of Himself, or by means of the same quality, by which He becomes manifest to them on earth.

The first line of this stanza ‘Priya sanga ranga bhari, kari kalole’, is really to relay the happiness between Lord and His Priyaji (Yamunaji) and as two lovers set atmosphere, a kalole (foreplay) before indulging in ratri-vihar. I put my hat down to Shree Hariraiji for being so bold and to reveal the personal appetites of great alokik (spiritual) lovers and also the way it is revealed taking the socio-structure of that period when this Pada was composed. My humble bow at your lotus feet, Shree Hariraiji Prabhucharan, with this gesture we will move on to next line of the stanza where Aapshree reveals His reasons why Thakorji and Bhaktas adore this little lady.
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Dasa nu das
Pushtidas

[Nirupa]

Jai Shree Krishna

Pushtidasji, your writing has left me speechless. Throughly enjoying it thank you.

We have not had an opportunity to see this side of Shree Yamunaji where She plays these pranks, especially innocent ones. Pushtidasji is it possible to narrate at least one story (or more) that enhances this characterstick of Shree Yamunaji as Priyaji?
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Jai Shree Krishna
Darshan Abhilasi
Nirupa

[Pushtidas]

JSK

Thank you Nirupaji for surfing on KS.com.

Correction, Yamunaji innocently plays pranks (not innocent pranks) and yes, you are right we do not have many stories on this area of her relation with Krishna.

Although there are few stories on the subject, I will soon translate this from a sanskrit book called 'Turiys Priya krishna Piyari'. Please bear with me as we have Janmastmi Utsava and I will be occupied in this manorath. I promise I will soon write that story a.s.a.p.
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Dasa nu das
Pushtidas

[Nirupa]

Jai Shree Krishna

Thank you for correction Pushtidasji. That's ok, in your own time.
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Jai Shree Krishna
Darshan Abhilasi
Nirupa

[Pushtidas]

Jai Shree Krishna

Thank you Nirupaji, here is an innocent prank which was played on Shree Krishna by Shree Yamunaji. This prasang (story) is very unusual and in fact, it is a rare prasang, I was fortunate enough to hear it from my Pujiya Shree Guruji. This prasang is not found in any of Pushtimarg books, but in 1970 when I visited Baradiya’s Baithakji (Shree Gusainji’s Bethakji, India) I heard the same story from Heerama, the ardent Bhagvadiya, and now I want to share this with you in satsang tibari.

In Priya Kunj, Shree Yamunaji was with several sakhis and they all were listening to Nitya Leela and enjoying leelas immensely. It was within the concept of Leela, Shree Chandravaliji asked Yamunaji, ‘Maiya, do you not feel sad when Thakorji leaves you and visit Swaminiji?’

She said, ‘No Chandravaliji, I do not feel sad at all, because although Thakorji leaves me to visit Shree Swaminiji, He is still with me, so I do not feel lonely or sad.’

Chandravaliji looked surprised, but knowing how close Shree Krishna and Shree Yamunaji are, she felt that there must be a lovely leela behind what Shree Yamunaji is saying.

Shree Yamunaji smiled at Chandravaliji’s and said, ‘Don’t look so puzzled, I am really a very lucky woman.’

‘I know you are a very lucky lady, but surely you do get ‘hilag’ (the pangs of separation) when Shree Thakorji is not with you?’

Chandravaliji looked at Yamunaji; she was looking very auspicious with that enticing smile. She asked all the Sakhis to come closer, closer where Shree Yamunaji was sitting.

‘Dreadful is this hilag, the pangs of pains, but a woman must not weaken in this course as you know the duty is proper to a woman and mine is to attend to Him. I have three main duties; these three are Thakorji, Svaminiji and Bhakta. This can be classified by those who are expert in the treatises on the duty, have their minds on external things, they teach the duties that relate to the body alone as the duties proper to a person.’ Shree Yamunaji said.

‘O Maiya, the dear one, we have heard of the duties on earth where three main duties are classified as duties related to her husband, his children and his friends, let it be so; for you are Priyaji, the very basis of tatsukh. You are, as we all agree, the greatest love of Shree Thakorji and Svaminiji, also love of all Bhaktas.’ Chandravaliji was excited, ‘Maharaniji you are their very self.’

Shree Yamunaji smiled and replied, ‘Chandravaliji, that duty which you just described is for earthly person and those who are experts in this duty have their minds on external things, and as I said before, these are related bahiya (external) body alone but the duties I am relating to is not taught by them.’

‘O Queen of tatsukh, we do not understand the duty which you are referring to. With your grace we would like to hear about the other, non lokik (non-earthly) duties of woman.’ All the sakhis put their hands together and with humble voices requested Maiya.

Shree Yamunaji smiled and replied, ‘the other type of duty which I am referring is called “atmanam” that is the Self duty. What you said, Chandravaliji, about woman having to do the duty that is proper to her, I grant that this is true. For the husband and the others is not the very essence of duty, nor are they even the basis. They are, rather, merely the instruments in our performing duty. In atmanam we have two aspects of duties, it must be performed and it must be learned. Shree Svaminiji and Bhaktas are the instruments in performing it, and my Beloved Krishna in learning it. Therefore this “attending atmanam duty” which I speak of should come first of all with respect to Thakorji (Krishna), otherwise one will not even learn what duty is proper to me or to the woman who wants to indulge in atmanam duty. The words of Shree Thakorji are primary, and before His words, we were ignorant of duty.’

Chandravaliji and the Sakhis listened to the alokik duties which Shree Yamunaji was describing. They were amazed that Shree Yamunaji was revealing her personal attitude towards her duties.

Shree Yamunaji continued, ‘And duty never becomes evident apart from worshiping Thakorji. Therefore this makes me worship Him (Thakorji), so that what He has taught me has come to full accomplishment. For the doer of teaching, that is Thakorji, alone is “the basis of teachings” and object of some duties are superior to oneself, of other duties, on a same level with oneself. My duty is to please Him whenever I get the opportunity, and He does bestow grace in such a way that it is difficult to comprehend His ways and styles.’

‘O Maiya fill us to fullness with your sweet words; we want to know what grace Krsna has bestowed to His favourite Maharani.’ Sakhis were bewildered and dazed with Yamunaji’s confession of Grace.
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Dasa nu das
Pushtidas

[Trushna]

Wow, very well depicetd Pushitdasji, please continue!!! I feel like I'm watching a movie,

Maiya is a very clever lady! Seems like she has told the Sakhis so much in such a short space:
- Thakorji is the Gift and the Giver of Himself
- He is the Teacher and the Lesson
- Nij Icha Karishyati
- Duty to Him comes foremost Yet worshiping Him goes beyond duty!

What happens next?
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Yadi Shree Gokuladhisho dhrutah sarvatmana rudhayi, tathi kimparambruhi loukikai vedikai rapi
Jai Shree Krishna

[palna]

Jai Shree krishna,
Well analysed Trushnaji, i enjoyed your deductions. Pushtidasji, it seems you have a plea to continue.....
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Prem Bandhan Ajab Gajab, Brahmaganth sami aa ganth, na tutai na chutai

Palna na Koti Koti Jai Shree Krishna

[Pushtidas]

Jai Shree Krishna,

Well, Trushnaji, your deduction was absolutely spot on. Thank you Palnaji for sportmanship and lovely support.

Trushnaji if someone worships Krsna desiring the things of the world, materialistick absorption, he becomes afflicted in very way; but if an afflicted one worships Krsna, the world perishes utterly for him.

Well hmmm...here is the next posting of the event. Enjoy and reflect your thoughts.

‘I am sure you all want to do darshan, but Shree Krsna is waiting and I have to meet him soon.’ Yamunaji replied.

‘Oh no Maiya, please delight our eyes with darshan and make our minds that wise.’ Everyone pleaded to Shree Yamunaji. Yamunaji observed how these sakhis prayed so fervently for the darshan, she could feel their vibes that the Sakhis began to think they themselves were the reason for Maya not granting their pleas and all the sakhis refute this notion by pleading, praying and asking politely again and again, till Shree Yamunaji had to gracefully grant their pleas.

‘Well sakhis, what you are about to see and witness, is quite unique in its entirety and has been praised by many sages and poets and with His (Thakorji’s) grace, it also destroys sin; you will have that fortune to see such vision, it endowed with splendour of Shree Krsna leela.’ Shree Yamunaji smiled and the added, ‘Here is the darshan you have been asking for.’

They all stared at Yamunaji in anticipation. The temporary suffering of hilag and darshan were about to be removed, they all detached themselves from surroundings and concentrated on Shree Yamunaji. As such waiting, the hilag moment was to be removed by Shree Maharani Shree Yamunaji by renunciation – Detachment. The avoidance of outer surrounding’s association and then association with sacred action will renounce them completely, and having utter Detachment destroys all the suffering.

All the sakhis gazed at Yamunaji. She kept on smiling, but nothing happened.

‘Shree Yamunaji, we can’t fathom your grace bestowed on us, but we can’t see (or do darshan) as you promised.’ Chandravaliji and the sakhis joined their hands and requested.

Shree Yamunaji smiled and motioned them to stand behind her. They all got up and walked behind her. They all stopped and gazed at Shree Yamunaji’s pithickaji (her back) in amazement. From behind, Shree Chandravaliji and the sakhis joined their hands and requested.

Shree Yamunaji smiled and motioned them to stand behind her. They all got up and walked behind her. They all stopped and gazed at Shree Yamunaji’s pithickaji (her back) in amazement. From behind, Shree Yamunaji gave darshan as Shree Radhaji (Shree Swaminiji).

‘O Yamunaji, do you get confused with dual personality?’ Visakha Sakhi asked.

‘No, not at all,’ she smiled at Visakha and then continued, ’Not at all, I really do not think much about the dualism. But after saying this, I do think that my master (Thakorji) goes out to Vraj, driving the herd, I think of His feet. They are lovely as lotuses feet, they are walking on pebbles, blades of grass and sharp stubble. That saddens me.’

‘Sure Yamunaji, our minds become clouded with grief for him, when we think of Him and the hot sun and all that.’ Visakha uttered with shade of grief vividly covering her face.

Yamunaji smiled and put both her palms on her (Visakha’s) shoulders and continued, ‘That is right Visakha, Thakorji lead those blessed cows of Vraj into wilderness and they wander and graze where there are no paths. Therefore He too must walk where there is no path. He wears no sandals (paduka or shoes), so that the earth and all that lies on it may be graced by the touch of His feet. Besides, He would not wear the hide of very animals He is protecting. And so, His feet, lovely as lotuses, are walking on pebbles, blades of grass and sharp stubble.’

‘His feet, since they are like lotuses, should rightfully stand only in water, or in some place that filled with water.’ Visakha said.

‘And if they are still more beautiful than lotuses, they should have their rightful dwelling-place in Svaminiji or in us.’ Chandravaliji said with excitement in her voice.

‘Yes Chandravaliji, I agree. There are three kinds of terrain in the forest: the hilly areas, the wilderness, and the border areas. He has to walk through all that, so I worry and think to my self: “Must go there myself and rest His feet on my bosoms.” Therefore, when the Blessed Lord comes at twilight, then I see the Blessed Lord, and passion arises in my mind.’ Shree Yamunaji said.

‘Hi hi Maiyaji, you are so passionate (rasasvah)?’ Visakha went all pink as she spoke.

‘Hmmm, once Thakorji is with me then I want Him to relax and give Him all the comfort He deserves. I know He has to see Shree Svaminiji also, with all that walking with herd, His lotus feet are tired and another yatra (travelling) to Svaminiji will tire His lotus feet. So I show him Svaminiji’s form for Him to relax till He is able to travel. I act as His Svaminiji and also His Priyaji.’ There was a twinkle in Yamunaji’s eyes as she spoke.

The Svaminiji’s swaroop has brought that peace and happiness in Shree Yamunaji. The happiness seeps into her torso, and she explains that this is the reason she never feels lonely even when she is in anavasar (not in front of Thakorji). So she never feels the hilag when Thakorji is not with her in physical mode.

At this moment Krsna came to Priya Kunj to meet Shree Yamunaji as this was the rendezvous of today’s meeting. As He reached the front gate, He saw Yamunaji chatting with few sakhis. He decided to go from the back garden and to His surprise, Svaminiji was sitting and chatting. Obviously Yamunaji had not changed her back from Svaminiji to her normal selves; hence Thakorji was deceived by the swaroop delusion.
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Dasa nu das
Pushtidas

[Vasant Punjabi]

Jia Shri Krishna,

Excellent, enjoying every bit of it.

Thank you very much Pushtidasji for sharing such beautiful episodes with us on tibari.

Trushnaji and other gopis on this site please, your questions are welcome as it makes it more interesting.
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Vasant Punjabi.

"Shri Vallabh Shri Vithal Sukh-kari naa-me nishpap thai nur-nari,
------Nitya Lila nitya nautam shruti na pame par."----

[Trushna]

Jai Shree Krishna,

Thankyou Pushtidasji and Vasantji, your enthusiasm and and conviction with the theology of Pushti Marg inspire us all to want to learn more.

Pushtidasji its really comforting to know the dual personality of Maiya's Swaroop, im pleased for her and astounded by the strength of her devotion. What happens next? OH OH what will Thakorji do next?
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Yadi Shree Gokuladhisho dhrutah sarvatmana rudhayi, tathi kimparambruhi loukikai vedikai rapi
Jai Shree Krishna