Srikrishna- the Lord of the Universe

by Shivaji Sawant

  The Sankhyayoga is the most difficult of the scriptures to comprehend, and even harder to practice. But once it is comprehended thoroughly, the Jivatma, individual soul, can easily move in the past, present and future as well as through the three worlds – heaven, earth and the nether world. It can attain velocity higher than air and light. While learning, or doing the self-study of this scripture, a being can attain a few Siddhis or powers effortlessly. A true yogi, however, should never make use of such powers, as it ultimately leads to the ruin of the spiritual power.

  The state of Samadhi is said to be achieved when the being ultimately unites with the infinite, endless Paramatma, through the potency of the awakened Kundalini, after breaking through the Aperture. The One who performs any small or big tasks while in the state of Samadhi is known as ‘Yogeshwar’.

  A being that feels contented with the state of Samadhi and leaves the body voluntarily attains Moksha, the final salvation. The one who, without any expectation of attaining such Moksha, lives his life for the sake of pure Love and pure Karma; who easily leaves the body simply like a fruit separating from its stem and dropping down from a tree, is called the ‘Yogayogeshwara’! The principles of life that he utters casually prove to be the guidelines for humanity for ages. As these principles are carried forward from age (Yuga) to age, the One who is an authority on them is called ‘Yugandhar’, an epoch-maker.

  Aacharya, whose eyes had closed automatically while sharing the exclusive information about Sankhyayoga, opened them completely and looked directly at me. For a long time he silently and steadily kept staring at me. Then throwing a glance around, as if it was either intended for all or for none he said, “Who knows, such a visionary, epoch-maker ‘Yogayogeshwara’ may exist amongst you pupils!” By now I had gotten used to his mysterious statements like this one. So, to avoid this complicated subject I asked him with my usual smile, “Aacharya it would be nice if you could please explain to us some of the fine arts that you have mentioned so far, like ‘Tandul-kusumavali, Udakghata, Dhaaranamatruka, and Aakardnyana’!

  Hearing my words Aacharya laughed innocently like a child and said, “Okay then, listen, ‘Tandul-kusumavali’ is drawing colourful designs using rice and flowers. ’Udakghata’ is playing water games or spraying water using a spray-gun. ‘Dharanamatruka’ is the art of boosting one’s memory. ‘Aakardnyana’ means obtaining complete knowledge of underground mines. And finally, the art of the day! Especially you must listen to it Srikrishna, it is called ‘Chhalikayoga’!” He looked at the baffled faces around and laughed loudly like a child again.

  While listening to Aacharya’s words all eyes unwittingly turned to me. I responded with a smile, “I know this art very well! ‘Chhalikayoga’ means acting with shrewdness, using deceit with good motive! But please tell me more about the following arts Aacharya – Sampathya, Manasikavyakriya, Aksharmushtikakathan, Abhidhanakosha and Mlenchhit kala-vikalpa.” I astutely changed the subject.

  “It is very simple. Sampathya means listening to what the other person says and repeating it word to word afterwards. In short, it means imitating another person, or making a duplicate. Manasikavyakriya means instant poetry; Aksharmushtikakathan is conveying a message only through hand gestures without using words. Abhidhanakosha is fluent elocution, and Mlenchhit kala-vikalpa is the knowledge of foreign languages.”

  Now the attention of all the pupils in the cottage was focused on the subject of fine arts. Taking advantage of that I purposely asked Aacharya to make him talk more about the subject, “Gurudeva, you made a fleeting reference to fine arts such as Durvachayoga, Vastragopana, and Kriyavikalpa. It would be better for all of us if you could elaborate on those.”

  Aacharya smiled to himself and saying ‘okay, okay’ he elaborated on those fine arts.

  “Srikrishna, Durvachayoga means explaining complex words in an easy manner. Vastragopana means sewing torn clothes correctly, in short, to sew a patch if required. And Kriyavikalpa, the other art that you mentioned needs a lot of expertise. It means changing the effect of the action of a thing. For instance, giving heat from water instead of coolness or creating coolness from fire instead of heat.

  All of you must be already well acquainted with the arts of playing some musical instrument, dance and dramatics before arriving here. Let me elaborate on dramatics. Drama only reflects life. In the auditorium, the audiences naturally move their sight from left to right which is same as the direction of the earth’s rotation. Therefore, the setting on the stage should be arranged in an increasingly meaningful and attractive way from the left to right. That is why stage-setting is considered as an independent art. The introduction of the artists, comedy and light events should always take place in the left corner of the stage. Major conflicts and battles should always be portrayed in the centre of the stage. It proves more effective to show conspiracies and deaths in the deep right corner of the stage.

  You must be knowing well about the arts of Ratnapariksha, testing of gems, Shayan-rachana – preparing beds, Deshbhashadnyana – knowledge of provincial dialects, Malagunfana – making beautiful garlands and Dyuta – gambling.” “Aacharya, is Dyuta considered an art?” asked Uddhava, who rarely asked a question. “Yes, if Dyuta is played without treachery and for the sake of entertainment, it is considered an amusing game.”

  Aacharya started explaining many more types of fine arts one after the other. Visheshaka-chhedya means creating moulds to apply vermilion powder on the forehead, Pushpastarana means making a level bed of flowers, Dashana Vasana Nagaraga means decorating teeth, clothes and various body parts artistically. Manibhumikakarma means painting the house according to the season. Udak-vadya means playing the Jalataranga. Chitrayoga means transforming an old man into a younger looking one. Keshashekharapiyojana is making of coronets. Karnapatrabhanga is making ear-rings from leaves and flowers. Gandhayukti means creating aromatic fragrances. Bhushanayojana is wearing ornaments suitable for each body part. Indrajala means using deceptive techniques in war.” “Srikrishna, do you need more explanation about the art of Indrajaala?” Aacharya asked, with his gaze fixed on me. “Not at all. Please continue Aacharya.” I answered with a smile.

  “Kauchubharayoga means beautifying an ugly person or a thing.”

  While listening to the meaning of each fine art from Aacharya, occasionally the pupils giggled softly, as they came to know how multifaceted life was.

  “Bhakshyavikarkriya is the process of preparing varieties of food. PanakaRasa is the process of making decoctions of medicinal herbs. Sutrakarma is the art of tracery, drawing vines and creepers. Suchitaranga is sewing. Prahelika means creating riddles. Pustakavachan – reading, Keshmarjana – head massage, and Yantramatruka – building machinery are also considered fine arts.”

  “Aacharya, what could be the exact meaning of the word ‘yantra’?” Balaramadada asked a question. He was not quite loquacious, but whenever he spoke, it was always precise and engaging.

  Aacharya waited for some time, then answered calmly, “A machine is a collection of various parts that catches momentum due to the inbuilt construction. So to speak the chariot that brought you to the aashrama is also a machine. Don’t forget that the foundation of a machine is a wheel!”

  Thus our knowledge-acquiring period in the aashrama went on continuously for sixty-four days. We learnt a great variety of things in these sixty-four days! We learnt so many subjects with minute details that it is difficult even to name them. These sixty-four days were equivalent to sixty-four yugas. We became proficient in various subjects such as all the vidyas, sixty-four fine arts, the Vedas, the Upanishadas, Mimansa, Brahmanyas, Aranyakas, and Puranas, etc. And the day dawned – the day that I could never forget in my whole life – the day of Gurudakshina, time to pay remuneration to our Guru!

  Aacharya woke up way before sunrise today. He bathed in river Kshipra, performed his morning rituals and came to his cottage. He sat on the deerskin and started meditating to give his blessings to all the pupils and best wishes for
their future life. He had already transcended his body.

  The four of us were the first ones to wake up after him, even among us I was the first one! Balaramadada, Uddhava and Sudama woke up after me. The four of us left together. We collected the cane baskets of our belongings from the aashrama storekeeper. By this time, we could hear the pupils in other huts waking up to the routine sound of the conch. It was still dark. In the dim light of the early dawn we started walking on the faintly visible whitish trail towards the lake where we usually swam. Don’t know why, but for some reason Sudama was very quiet today. I asked Uddhava, “Udho brother, what was your most favourite topic in the teachings of Aacharya? Astravidya, Shastravidya or the sixty-four fine arts?”

  “What I liked most dada, is the unforgettable, profound philosophy of life that Aacharya shared with us. I feel that for the Gurudakshina, I should stay right here in the aashrama at the feet of Aacharya and keep serving him for the rest of my life instead of returning home. Offer my whole life to him as a Gurudakshina.” Uddhava had transformed completely now. Smiling, I patted his shoulder while walking.

  I asked dada, “Balaramadada, what touched you the most in the company of Aacharya?” His chest puffed up with pride as he instantly answered, “I liked Aacharya’s teaching of the Yuddhakala, warfare, the most. Here, I understood in greater depth the wrestling that we had learnt from Kelinandakaka.

  Finally, I asked Sudama, “Sudama, dear friend, from Aacharya’s teachings what made the most impact on you?” He did not hear my question at all. He was in a totally different mood, thinking or worried about something. Shaking him vigorously I asked, “Where are you lost Sudama? I am asking you, what did you like the most, from Aacharya’s teachings?”

  He answered stutteringly, “I... I liked his teachings about the ideal family life.”

  By this time our quartet had reached the big Neel sarovar. We gently put down our cane baskets in the meadows on the shore, untied the knot of the robe behind our necks and tucked it around our waist to get ready for swimming. All four of us entered the lake. The water was warmer than usual. Dada asked with the authority of an elder brother, “How come you brought us here today instead of going to Kshipra? Your actions are always puzzling!”

  “It will be crowded with all the pupils bathing in the Kshipra today, dada. Besides, there are no lotus flowers in the Kshipra like the ones in this lake. I am thinking of taking some of these for Gurudeva.” I smiled and answered while swimming swiftly in the lake.

  We dispersed casually and swam for more than half an hour. Far away in the east the sun ascended through the forest of Avanti. The forest woke up.

  In the aashrama many groups of pupils that had formed as a result of their friendship, had already offered their Gurudakshina to Aacharya and were returning home in their chariots. Near the ‘Kashyapa’ gate, the main gate of the aashrama on the eastern side, many royal chariots were already waiting in line.

  The sun was fully visible now. I could see Dada, Uddhava and Sudama getting onto the grassy meadow beside the lake, tired of swimming around in the waters of the lake. They took out their clothes from their baskets, wore them and waited for me.

  I kept swimming for a long time, intentionally! It was my last important day in the forest of Avanti. In my mind, I was constantly going through Aacharya’s teachings, while my arms were moving through the water. Aakash – Aa means up to, Kash means space, the space as far as the sight can reach. Prithvi – Prith means ample; that which is ample is Prithvi. While I was absorbing the meaning of Jala in each particle of my blood, I was also treasuring the golden brilliance of the sun in my eyes, as much as possible. This was a very unique experience. I could strongly feel that I had fully found the ‘Sri’ in me with various meanings after I was initiated by the Aacharya.

  The sun was quite high in the sky now. “Srikrishna, dada, dear friend, come out now.” I could clearly hear the shouts coming from the meadows on the shore. I circled around in the lake for one last time while plucking off as many blue lotuses as I could, some of them were still buds and some were partially blossomed. Holding a big bunch of those under my arms I came out of the lake. Pulling up the peel of one lotus stem up to the petals with my nail, I fastened it tightly around the bunch, and handed it to Sudama.

  Meanwhile Dada and Uddhava were dressed in their royal attire and Sudama had put on his Brahmin dress – an ear cap, a long robe and a dhoti with red border. Sitting in the meadows I dried my body thoroughly in the sunlight. Then I got up. Uddhava brought my cane basket in front of me and opened it. The moment it was uncovered I was amazed at Aacharya’s ingenious foresight. There it was, resting on top of everything –the fragrant Vaijayanti garland, freshly woven with luscious white flowers! A mere look at it brought to mind in a flash many many expressions of Radha, my beloved soul-mate in Gokul.

  Uddhava gently picked it up and handed over to me. I filled my chest with its fragrance, and tenderly placed it on the green meadows. I got dressed in the royal attire wearing the articles that Uddhava handed to me one by one. I tied the shining, bright, soft yellow dhoti around my waist and wrapped a blue silk shawl over it. Then I wore the ornaments on my arms and hands; put the pearl necklaces around my neck. One of these had a large ‘Kaustubh’ jewel in it. Dada came forward and put the decorated, peacock-feathered golden crown glistening in the sun on my thick, black, curly hair.

  Finally, Uddhava picked up the freshly woven Vaijayanti garland resting on the grass and put it around my neck. At first, the large, intense, clear eyes of my ruddy-complexioned, moon-faced dear friend Uddhava widened, and in amazement he went back a couple of steps. Smitten, he simply kept staring at me. Then with an ebullient heart he spoke rapidly, “Dada…dear dada! I cannot take my eyes off you today! It feels like at this moment even the sun in the sky must be blushing, looking at the splendour of a hundred suns reflecting from your beautiful face! I must drive away the effects of any evil eye. Wait a moment!” While saying all this he literally pulled out a single blue lotus from the bunch in Sudama’s hands and moving it up and down from my head to toes three times, within moments he uttered a chant to remove any ill effects of an evil eye. Then he threw the blue lotus into the blue lake. His action created ripples on the lake. I instantly laughed at the innocence of his actions.

  We started walking towards Aacharya’s cottage to offer the Gurudakshina. Dada and Uddhava were leading. My dear friend Sudama and I followed. Intentionally I let dada and Uddhava go ahead a little more. Lingering behind with Sudama I affectionately patted his shoulders and asked him, “Dear Sudamana, I have been watching you since early morning. Why do you look so gloomy today? Why are you so quiet?” He stopped and said, “Friend, I find myself in a quandary today. My poor parents from Saurashtra haven’t sent any Gurudakshina for Aacharya. They cannot afford it. What should I offer to Aacharya in Gurudakshina today?” Suddenly he stopped walking as if someone was forcing him to stop. In a flash his face as fair as a Prajkta flower darkened with unbearable agony.

  “That’s all? Be rest assured Sudamana. I didn’t give you that bunch of blue lotuses without reason. Have I ever done that before? Offer these flowers at the feet of Aacharya as the Gurudakshina with full devotion and ask for his blessings. Trust me, he will give you better blessings than the others.”

  Sudama stopped and looked at me. His sadness had vanished.

  The sun was almost overhead when we reached Aacharya’s cottage. All other pupils had already offered their Gurudakshina and returned to their respective countries with Aacharya’s blessings. Aacharya’s cottage was remarkably silent now.

  The four of us stood in front of Aacharya. As I signalled, first dada and then Uddhava moved forward. Dada kneeled down and put his head on Aacharya’s feet. As he was about to speak, Aacharya spoke with his eyes closed, in the meditative trance, “You are Balarama, the prince of Yadavas!”

  Dada was astonished to see that Aacharya had recognized him with closed eyes. He bowed down and said humbly, “Yes Aacharya
, I am Balarama. My baba Vasudeva and Maharaja Ugrasena of Mathura have sent milch cows and a troop of horses along with ornaments as the Gurudakshina. I have already submitted those in the aashrama store. Please give me your blessings for the journey of my life.”

  It felt like Aacharya smiled slightly. He kept his hand on dada’s head and still with his eyes closed he said, “Your whole life will be prosperous. The whole world will sing your praises as the ‘Elder’. But remember one thing, try to restrain the short temper that overpowers your mind at times! May all your wishes be fulfilled!”

  Then Uddhava moved forward. He kneeled and put his head on Aacharya’s feet and remained in the same position.

  With his eyes still closed, unmistakably recognizing his touch Aacharya said, “You are Uddhava, the son of Devabhaga and Kansa of Mathura.”

  “Yes Aacharya, it’s me Uddhava.” Big, innocent-eyed, round-faced, fair Uddhava said with utmost humility, “Aacharya, I have deposited clothes in the aashrama store for all the teachers along with you and food grains for all. Please oblige me kindly with your auspicious blessings for my life’s journey.”

  Aacharya raised his hand and in a very deep, unique tone he said, “Uddhava, you are a true devotee. Only you are capable of being a beloved devotee of a visionary, an epoch-maker. You will serve one such loving, visionary Yogi. The world will recognize you as his confidant. In your later life, you will have to perform an unpleasant duty, for which you will have to harden your heart. Farewell son, you have my full blessings.” He put his hand directly on Uddhava’s head.

  Only the two of us were left now – Sudama and myself. I gestured with my eyes. Moving forward with utmost humility Sudama put the bunch of blue lotuses at Aacharya’s feet and put his head on the bunch of flowers. He instantly choked, and started weeping. It was the heart-wrenching awareness of his poverty.

  His Guru was present in front of him, in person, the all-knowing, omniscient Guru! He half opened his eyes. Still in a meditative trance Aacharya consoled Sudama, patted him with the words, “You are Sudamana. You are called ‘Kuchaila’ due to the worn-out garments that you wear. But, in fact you are ‘Suchaila’ as your innocent, loving soul is dressed up in the unique outfit of Virtues from your previous deeds. The treasure of divine friendship that you possess is one of a kind. You will be recognized in the whole world for that unique friendship. So, as a best friend, always cherish the treasure of that friendship. You have my blessings.”