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Radha Krishna
Sri Krishna is the Adi Purusam or Original Person or Enjoyer. In this consideration Sri Krishna is the only male. It can be easily stated that all jiva tattvas have Sri Krishna or are wedded to Sri Krishna as the husband. Srila Prabhupada expertly delineates the position of the Adi Purusam.
The need to construct this page and reference original texts is due to the fact that spurious interests, I will allege Male-Same-sex- Male MSM professors are attempting to interpolate homosexuality from either Sri Krishna or Radha. The latter case is becoming more novel as the current surge in Gay Rights is usually male driven with lesbians and bisexuals as a front to mitigate conflict as they are generally perceived more favorably.
I have been persecuted quite severely since at least 1986. There has been a very severe Chemical Assault - Scorched Earth ongoing since June17, 1987. There has been a condition called Radhanatha ongoing since February 12, 2007 where all surface water, various food products, and clothing are completely contaminated.
I am standing for my faith as a Ritvik Prabhupadanuga. If a preacher does not have the adhikari to clearly state the Vedic purport on issues as Gay Monogamy or Krishna's as the Identity of the Vedas, one should continue their search for diska-siksa.
Bhakta David Nollmeyer
Westwood CA - July 6, 2010
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Madhura-rati, or attachment in conjugal love, is described as follows: The conjugal relationship is experienced between the Supreme Personality of Godhead and the young damsels of Vrajabhumi, and due to their conjugal love they continuously exist in eight kinds of remembrances called madhura-rati. This intimate relationship brought about by conjugal love produces movements of the eyebrows, glancing, sweet words and exchanges of joking words.
The gopis, the young girls, serve Krsna in conjugal love. Above all of these are Srimati Radharani and Her assistants, the gopis Lalita, Visakha and others, who embody conjugal love. In this way all five mellows - santa, dasya, sakhya, vatsalya and madhurya - exist eternally in Vrajabhumi. They are compared respectively to copper, bell metal, silver, gold and touchstone, the basis of all metals. Srila Kaviraja Gosvami therefore refers to a mine eternally existing in Vrndavana, Vrajabhumi.
In the madhurya-rasa, one can become like Srimati Radharani or Her lady friends such as Lalita, and Her serving maids (manjaris) like Rupa and Rati. In conjugal love there are the damsels of Vraja, Vrndavana, and the queens and goddesses of fortune in Dwarka. No one can count the vast number of devotees in this rasa.
"It appears that Krsna enjoyed the rasa dance with the gopis when He was eight years old. At that time, many of the gopis were married, because in India, especially in those days, girls were married at a very early age. There are even many instances of a girl giving birth to a child at the age of twelve. Under the circumstances, all the gopis who wanted to have Krsna as their husband were already married. At the same time, they continued to hope that Krsna would be their husband. Their attitude toward Krsna was that of paramour love. Therefore, the loving affairs of Krsna with the gopis are called parakiya-rasa. A married man who desires another wife or a wife who desires another husband is called parakiya-rasa.
Actually, Krsna is the husband of everyone because He is the supreme enjoyer. The gopis wanted Krsna to be their husband, but factually there was no possibility of His marrying all the gopis. But because they had that natural tendency to accept Krsna as their supreme husband, the relationship between the gopis and Krsna is called parakiya-rasa. This parakiya-rasa is ever-existent in Goloka Vrndavana in the spiritual sky where there is no possibility of the inebriety which characterizes parakiya-rasa in the material world. In the material world, parakiya-rasa is abominable, whereas in the spiritual world it is present in the superexcellent relationship of Krsna and the gopis. There are many other relationships with Krsna: master and servant, friends and friend, parent and son, and lover and beloved. Out of all these rasas, the parakiya-rasa is considered to be the topmost.
This material world is the perverted reflection of the spiritual world; it is just like the reflection of a tree on the bank of a reservoir of water: the topmost part of the tree is seen as the lowest part. Similarly, parakiya-rasa, when pervertedly reflected in this material world, is abominable. When people, therefore, imitate the rasa dance of Krsna with the gopis, they simply enjoy the perverted, abominable reflection of the transcendental parakiya-rasa. There is no possibility of enjoying this transcendental parakiya-rasa within the material world. It is stated in Srimad-Bhagavatam that one should not imitate this parakiya-rasa even in dream or imagination. Those who do so drink the most deadly poison.
Krsna Book, Chapter 29
"Devotional service following in the footsteps of the gopis of Vrindaban or the queens at Dwarka is called devotional service in conjugal love. This devotional service in conjugal love can be divided into two categories. One is indirect conjugal love, the other direct. In both of these categories, one has to follow the particular gopi who is engaged in such service in Goloka Vrindaban. To be directly attached to the Supreme Personality of Godhead in conjugal love is technically called keli. This keli performance means to directly join with the Supreme Personality of Godhead. There are other devotees who do not wish direct contact with the Supreme Person, but who relish the conjugal love affairs of the Lord with the gopis. Such devotees enjoy simply by hearing of the activities of the Lord with the gopis.
This development of conjugal love can be possible only with those who are already engaged in following the regulative principles of devotional service, specifically in the worship of Radha and Krsna in the temple. Such devotees gradually develop a spontaneous love for the Deity, and by hearing of the Lord’s exchange of loving affairs with the gopis, they gradually become attracted to these pastimes. After this spontaneous attraction becomes highly developed, the devotee is placed in either of the above-mentioned categories.
This development of conjugal love for Krsna is not manifested in women only. The material body has nothing to do with spiritual loving affairs. A woman may develop an attitude for becoming a friend of Krsna, and, similarly, a man may develop the feature of becoming a gopi in Vrindaban. How a devotee in the form of a man can desire to become a gopi is stated in the Padma Purana as follows: In days gone by there were many sages in Dandakaranya. Dandakaranya is the name of the forest where Lord Ramacandra lived after being banished by His father for fourteen years. At that time there were many advanced sages who were captivated by the beauty of Lord Ramacandra and who desired to become women in order to embrace the Lord. Later on, these sages appeared in Goloka Vrindaban when Krsna advented Himself there, and they were born as gopis, or girl friends of Krsna. In this way they attained the perfection of spiritual life.
The story of the sages of Dandakaranya can be explained as follows. When Lord Ramacandra was residing in Dandakaranya, the sages who were engaged in devotional service there became attracted by His beauty and immediately thought of the gopis at Vrindaban, who enjoyed conjugal loving affection with Krsna. In this instance it is clear that the sages of Dandakaranya desired conjugal love in the manner of the gopis, although they were well aware of the Supreme Lord as both Krsna and Lord Ramacandra. They knew that although Ramacandra was an ideal king and could not accept more than one wife, Lord Krsna, being the full-fledged Personality of Godhead, could fulfill the desires of all of them in Vrindaban. These sages also concluded that the form of Lord Krsna is more attractive than that of Lord Ramacandra, and so they prayed to become gopis in their future lives to be associated with Krsna.
Lord Ramacandra remained silent, and His silence shows that He accepted the prayers of the sages. Thus they were blessed by Lord Ramacandra to have association with Lord Krsna in their future lives. As a result of this benediction, they all took birth as women in the wombs of gopis at Gokula, and as they had desired in their previous lives, they enjoyed the company of Lord Krsna, who was present at that time in Gokula Vrindaban. The perfection of their human form of life was thus achieved by their generating a transcendental sentiment to share conjugal love with Lord Krsna.
Conjugal love is divided into two classifications-namely, conjugal love as husband and wife and conjugal love as lover and beloved. One who develops conjugal love for Krsna as a wife is promoted to Dwarka, where the devotee becomes the queen of the Lord. One who develops conjugal love for Krsna as a lover is promoted to Goloka Vrindaban, to associate with the gopis and enjoy loving affairs with Krsna there. We should note carefully, however, that this conjugal love for Krsna, either as gopi or as queen, is not limited only to women. Even men can develop such sentiments, as was evidenced by the sages of Dandakaranya. If someone simply desires conjugal love, but does not follow in the footsteps of the gopis, he is promoted to association with the Lord at Dwarka.
In the Maha-kurma Purana it is stated, “Great sages who were the sons of fire-gods rigidly followed the regulative principles in their desire to have conjugal love for Krsna. As such, in their next lives they were able to associate with the Lord, the origin of all creation, who is known as Vasudeva, or Krsna, and all of them got Him as their husband.”
Nectar of Devotion, Chapter 16
Bhaktivedanta Book Trust. HDG A.C. Bhaktivedanta Swami Srila Prabhupada
http://www.harekrsna.com/philosophy/associates/rasas/madhurya-rasa.htm
Violence and Non-Violence
Srimad-Bhagavatam 1.8.50 Lecture
Los Angeles, May 12, 1973
Pradyumna: (leads chanting, etc.)
naino rajnah praja-bhartur
dharma-yuddhe vadho dvisham
iti me na tu bodhaya
kalpate shasanam vacah
[SB 1.8.50]
Translation: "There is no sin for a king who kills for the right cause,
who is engaged in maintaining his citizens. But this injunction is not
applicable to me."
Prabhupada: Explain.
Pradyumna: Nama om... (recites pranama mantras) The first part of this
verse, the first half of this verse, naino rajnah praja-bhartur dharma-yuddhe
vadho dvisham iti, this is a statement or an injunction of shastra, that
for the killing, or the vadha, dvisham, of the enemies, dharma-yuddhe,
in religious fight, rajnah praja-bhartur, of a king who is maintaining
his citizens He has to maintain his citizens. So if there is some
danger, then he has to eliminate the enemy.
Prabhupada: What is religious fight? Religious fight means you have got
right to kill your aggressor. If somebody takes your property, if
somebody sets fire in your house, if somebody kidnaps your wife, or
somebody is trying to kill you, they are called aggressor. So aggressor
should be killed immediately. It is not that somebody has become an
aggressor, and if I say, "Now I have become a Vaishnava, I'll not be
violent. I shall tolerate. Caitanya Mahaprabhu has taught us to be
tolerant like the tree or the grass. So I shall become tolerant. Let him
do." Just like Gandhi used to say. Somebody questioned him that "If
somebody comes and violates the chastity of your daughter in your
presence, what will you do?" He said, "I shall remain nonviolent." But
that is not shastric injunction. This is foolishness.
If somebody is aggressor, he must be killed immediately. Dharma-yuddha.
Yudhishthira Maharaja is thinking that "Although there was fight, the
fight was between our own men, my brother, my nephews, my grandfather.
So they are family members. I have killed them for my kingdom." He is
thinking in that way. He is a pious man. Violence is required. We don't
say nonviolence. Just as Caitanya Mahaprabhu, He gave us the
instruction, trnad api sunicena taror api sahishnuna: "One should be
tolerant, forbearing like the tree, like the grass." Amanina manadena:
"One should give respect to others. In this way one should chant Hare
Krishna mantra." Because in chanting Hare Krishna mantra, there will be
so many aggressors. The nature is so cruel. Just like Prahlada Maharaja,
a five-years-old boy. His only fault was that he was chanting Hare
Krishna, and the father was aggressor, giving him trouble so many ways.
So we must be prepared.
Therefore as there is danger... Suppose Caitanya Mahaprabhu has taught
us that "Be tolerant," but not that where violence is required we should
be tolerant. No. Just like while Nityananda Prabhu was injured by Jagai
and Madhai, He wanted to immediately kill him. Similarly, nonviolence
does not mean that in right causes also you will remain nonviolent. No.
You do not attack anybody unnecessarily. You do not kill unnecessarily
animal even, not even an ant. You should be nonviolent by your nature.
But when there is aggression, there are enemies, the shastra says,
dharma-yuddha. That is dharma-yuddha.
So praja-bhartur dharma-yuddhe vadho dvisham. Dvisham, envious. So they
must be killed. But Yudhishthira Maharaja was thinking in terms of fight
between the family: their friends, their nephews, their grandfather. So
he was thinking himself as culprit. But in dharma-yuddha... The
Pandavas, they tried to settle the issue. Actually, the kingdom belonged
to Maharaja Yudhishthira. It was inheritance from his father, Pandu. But
some way or other, they were cheated by the Kurus. They were sent to the
forest. In the meantime they grabbed everything. And when they came
back, so asked, "Give us some..., our ruling power,"so they would not
give. "No. Without fight, we shall not give." So the Pandavas, even
Krishna tried their best to settle up the issue, but there was no
settlement. So at that time, war was declared. That is dharma-yuddha.
They tried to settle up the fight, but it was not possible. When it is
not possible, then the last resort is to take to fighting. That is
dharma-yuddha.
The battlefield... It is therefore called dharma-kshetra. Dharma-kshetre
kuru-kshetre [Bg. 1.1]. That fight was right. And especially when
Krishna was present, it is already dharma-kshetra. Wherever... Just like
this is temple. Similar houses are there, many. Why it is temple?
Because Krishna is there. Therefore it is called dharma-kshetra, temple.
What is the difference between temple? In other houses there may be big
hall like this. There may be many men eating, sleeping. That is not
temple. Where actually God is there, that is called temple. Similarly,
although battle of Kurukshetra was a fighting place, because Krishna was
there, therefore it is dharma-kshetra. Wherever Krishna is there, that
is dharma-kshetra. Tatra tishthami narada yatra gayanti mad-bhaktah. So
those who are bhaktas, they can make every place a pilgrimage, because
they can sing the glories of the Lord and they can bring the Lord in
that place. So it doesn't matter whether if he is here or there, in
America or India. Wherever Krishna is there, that is dharma-kshetra.
Dharma-kshetre kuru-kshetre samaveta yuyutsavah [Bg. 1.1].
So that fight was quite sanctioned by the shastra. It is not the
Pandavas did wrong, no. They did right thing. But Yudhishthira Maharaja,
being too cautious, too religious, he is thinking that "I did not carry
out the injunction of the shastra that fighting is meant for the
enemies, not for the friends. So I have fought with my friends, with my
relatives, with my brothers. Therefore I am most abominable." That is
the nature of the Vaishnava. They always think of themselves as very
humble, meek. That is the trnad api... Personally, one should remain
very humble and meek, but that does not mean that when there is... For a
kshatriya, to kill the enemies, that is dharma-yuddha. That is
religious. Therefore there was section—kshatriya section, the brahmana
section, the vaishya section—that everyone is engaged in his own
occupational duty. So other section, brahmana, vaishya, shudras, if they
are in difficulty, they should lodge complaint to the king. Just like in
these days also, suppose one is wrong-doer. He has done wrong to me. I
cannot take directly to punish him. No. That you cannot do. You have to
lodge the complaint to the government agent, and if required, government
can kill him, sanction, "Kill this man. He is a murderer." So the
sanction should come from there. Similarly, these divisions, very
scientific. Killing business is for the kshatriya, not for the brahmanas.
Kshatriya, he can kill; there is no sin for him. The brahmanas are not
going to kill.
So this system—brahmana, kshatriya, vaishya, shudra—very scientific
system. Catur-varnyam maya srshtam guna-karma-vibhagashah [Bg. 4.13].
But now everything is lost. But to make people happy, the Vedic culture
is the most perfect. The kshatriyas are meant for fighting. Kshatriyas
are meant for ruling, punishing. These are meant for the kshatriyas.
They are exacting taxes. That is their means of livelihood. The
government can levy tax for expenditure. You cannot levy tax. So there
are living means of everyone. For brahmana, the living means: pathana
pathana yajana yajana dana pratigraha. Brahmana is meant for teaching
others and become himself a learned scholar. That is brahmana business.
Pathana pathana yajana yajana. He should be a great worshiper of Vishnu,
and he should teach others also. Just like we are not only worshiping
Krishna in our temple, but we are making propaganda. This is brahmana's
business. But if the government calls all our students to the draft
board, "Come on, fight," that is nonsense. Of course, they have got
clauses not to disturb the ministerial class. That exception is there.
Many of our students was excused from being called by the draft board on
the ground that they have adopted the religious, ministerial order. That
rule is prevalent everywhere, at all times.
So at the present moment the society is chaos because there is no proper
training for the particular class of man. A brahmana should be trained
up, a kshatriya should be trained up, a vaishya should be trained up, a
shudra should be trained up, catur-varnyam maya srshtam
guna-karma-vibhagashah [Bg. 4.13], according to quality. Why Vedic
culture has failed in India, it is simply remaining in name? Because
everyone claims to become brahmana, kshatriya, vaishya, by birth only,
no qualification. The brahmana has no qualification of a brahmana, and
because he is born of a brahmana father or brahmana family he is
claiming, "I am brahmana." This is not shastra's sanction.
So just see, here is a kshatriya, ideal kshatriya, Maharaja
Yudhishthira. How he is lamenting. He has done right thing; still, he is
conscious that he has killed his family members, bandhu. Bandhu bandhaya,
relatives. Then? Go on. Hm? Yes. What is the time? Chant Hare Krishna.
All right, chant more. Hare Krishna. (end)
