Srikrishna- the Lord of the Universe

by Shivaji Sawant

  “The virtuous, truth-loving eldest Pandava Yudhishthira who has endured suffering due to the circumstances, goes astray! Even when he has a golden opportunity to show his prowess! Why? And how? One can create everything from nothing. How should one shape a mind, which is basically shapeless,

  with sanskaras? Rather how futile is the pride that ‘I am the creator’.

  “I had envisioned a certain picture of the entire Aaryavarta based on the exceptional qualities of the Pandavas. I had much higher expectations from Indraprastha than from Dwaraka.

  “A formally crowned king like Yudhishthira who is responsible for his subjects went astray due to the addiction of gambling; put the kingdom, his brothers along with his wife at stake. The descendants of the royal dynasty of Hastinapura dared to drag a lady in her menses into the gambling arena to fulfil their perverse desire for revenge. They dared to touch the vesture on her body in front of all venerable elders in the arena. Maharathi Karna, who is such an exceptional devotee of the Sun god, who at that time should have saved her honour by taking off his body armour and covering her with it, wished to disrobe her in front of all. All these are countless expressions of many human minds that are unfathomable to anyone.

  “The eldest among my beloved cousins played the same kind of gambling game once again even after losing everything in the first game. He lost everything that he has achieved and is dear to him. He has accepted living in the forest and incognito. He left for the forest without meeting his close friend like me, that too with my dearest, best, most virtuous friend Arjuna! Even Arjuna left without meeting me as he couldn’t explain his brother’s idiocy to me. My dear sakhi Draupadi, who I consider as my dear sister and because of whom all these unimaginable, despicable events took place also left without meeting me.

  “All such things happen due to the illusions of the mind. Unless a man’s mind is moulded he doesn’t become a man. These bitter experiences of life have brought me here. It is futile to dream about anything. It is impossible to mould human minds.

  “I studied many Yogas like Dhyanayoga, Sankhyayoga and Jnanayoga devotedly in the aashrama of Aacharya Sandipaie.

  I considered Premayoga as the essence of my life. I am heartbroken that all this is just useless and therefore I have turned my back on all and come here at the feet of the aacharya; to find total peace of mind. He should now expound to me what is right.”

  The entire cottage filled with uneasy silence. All eyes were now on Aacharya Ghor Angirasa who was sitting on the high seat with his eyes closed.

  Aacharya exclaimed without a moment’s delay, “This is what is called Vishadayoga - Melancholy! As beyond the sky there is the endless, dark space which one can never see, the Vishadayoga of the mind is endless. Srikrishnaa, I know very well that you are well aware of what Vishadayoga is. You yourself are way beyond it. I will explain exactly why you have come here.”

  Stunned, we pricked our ears along with the disciples.

  “You have come here to make all around you and the future generations understand what the Melancholy of a mind is, from your own example. The experience of the Night makes us realize the importance of the Day. The exposure to darkness helps us realize the value of Light. Madhusudana, you are well aware of what is Vishada (melancholy), valour, darkness and light. Grandsire Bhishma himself has addressed you as Vaasudeva. I say that Bhagvan Vaasudeva, you are the Light that every being is in quest of.” Aacharya muttered something vaguely like – ‘Arpanam astu’ and went into a meditative trance. Our first day in the Angirasa aashrama was over.

  On the very first day, my Lord had won over the hearts of everyone in the Ghor Angirasa aashrama of Prayaga.

  Our days in the Prayaga aashrama were becoming increasingly memorable. All three of us missed Hastinapura, Indraprastha and Dwaraka every single day. But each one of us made sure not to mention it in our discussion. The aashrama was located on the banks of river Ganga but a bit far away from the confluence. From the other side, Yamuna had united with river Ganga in the confluence. Yamuna was a bit farther away. Yet both the brothers inadvertently turned to Yamuna for their baths. I also followed them to Yamuna. Once I gathered my courage and asked, “Oh Lord, what if you let even river Ganga have an opportunity of your visit?” The Lord looked at me with a smile and answered, “Daruka, I was taking Uddhava to bathe in the Yamuna only because I wanted you to express your desire to bathe in the Ganga. Your forefathers were from the region on the banks of river Ganga. I knew that someday you would want to go and bathe in Ganga. Now from tomorrow we will go only to the confluence to bathe. Then there will be no question of Ganga or Yamuna at all. If you try you may be able to see the invisible river Saraswati also!”

  The five tufts of hair on our heads had grown quite long now. At the back of our heads we had four tufts on four sides in a small circle, and one in the centre a little longer than others, all knotted tightly at the end, and rest of the head was shaved. On the first day, when we looked at each other’s heads we couldn’t stop laughing. When the aashrama chief came to our cottage hearing our commotion we stopped immediately. After all we were formally initiated disciples of Ghor Angirasa who were supposed to undergo arduous tests. Eventually we got used to these five tufts.

  We were acquainted with all the disciples of the aashrama. Our stay here blossomed with varied colourful experiences like peacock feathers with beautiful eyes. I felt blessed hearing the invaluable discussions which I had never experienced before.

  The discourse room of the main Aacharya-cottage would overflow with disciples from various countries. Then Aacharya would enter from the inner room with two aashrama chiefs on both his sides. The disciples chatting with each other in whispers would immediately become quiet and standing up quickly they would pay their respects to Aacharya. Aacharya would stand on a raised grass platform from where the entire discourse room could be seen. The aashrama chiefs would quickly stand on both his sides. The chief in charge of the conch would blow and produce an extended conch sound indicating the time of prayer. Then everyone including the Aacharya would join their palms in prayer and close their eyes. The congregation would begin the common prayer.Everybody would wait for an exact gap of a few moments in the same rhythm and then begin the Guruvandana on a common note.

  Once the aacharya took his seat all the disciples would sit down on their grass mats. Here too aacharya himself had instructed us to sit in the very first row of the disciples. Aacharya would glance once at all the disciples with loving, affectionate eyes, giving all his blessings. He would close his eyes again for a few moments and would open them only after confirming the subject of the discourse in his mind. All the disciples would be eager to hear the topic of the day. Aacharya would again glance all over and with a smile declare the topic – ‘Sankhyayoga!’ A few disciples would then repeat the word to themselves, look at each other intentionally and be all ears, focusing their attention.

  Beginning with ‘Dear Disciples’ the words from the sage would flow like the current of river Ganga. Then we would keep listening to him as if in a trance. ‘The joys and sorrows of life are created by the Body and Mind. The Atman – Soul is beyond that. The one who becomes aware of its existence would never be distressed about anything – would never feel melancholy. He also doesn’t get carried away by the pleasures of the body and mind. He only gets engrossed in the joy of his own Soul. He immerses himself in that joy.’

  Now all the disciples listened attentively. The words of the Guru were opening the truths of life one after the other like smoothly unrolling a bolt of a fine fabric. Aacharya described what ‘Asthira Buddhi’ – unsteady Mind is and elaborated on the requirement and significance of ‘Susthira Buddhi’ – a steady Mind. ‘The experience of Atman, the soul, is hard earned, and once it is earned it is equally difficult to comprehend it properly. For that a ‘Sthitaprajna’, one with a stable mind, is required who regards pleasure and pain as equal. Aacharya didn’t just stop by mentioning the word ‘Sthitaprajna’; he continued to clarify
every characteristic of such a person by giving examples from daily life.

  This Sankhyayoga was very important. Aacharya continued talking about the same topic many days after. The disciples asked him their doubts from time to time. Aacharya’s discourse got really interesting when he started expounding Karmayoga. What is Karma? What are the manifestations of Karma? He explained everything very beautifully. He clarified well that a being is never free from Karma – even in the state of sleep.

  I strongly noticed that during the discussions about Karmayoga the Lord asked aacharya many confusing questions. Even Uddhava Maharaja participated in these discussions many times. The three of them thoroughly discussed words like Karma, Akarma, Vikarma and their definitions. One’s strong basic temperament makes one perform various Karmas. That basic temperament needs to be kept under control by disciplining one’s senses. Kama or desire is what forces one to commit sins against one’s own wish. If one keeps it under control by self-restraint, he achieves a godly quality. The essence of these ardent discussions about Karmayoga was that Karma without any expectations in return is the greatest kind of Karma. Above all, if one passes away while doing Karma without expectations, for serving one’s Swadharma, it is considered even better, as good as gold with fragrance.

  The one who serves one’s Swadharma without expecting anything in return automatically develops good relations with many people. He becomes a Vibhuti, a hero, during his lifetime itself. Like a lighthouse, he guides the generations to come, with his revolutionary thoughts! On the day of the conclusion of the discussion of Karmayoga, aacharya asked my Lord with reference to the lighthouse, “What do you say Srikrishna, what is your opinion about this?”

  The Lord simply answered “It is possible!”

  Aacharya’s discourse was getting more profound now. We were now not missing Hastinapura, Indraprastha and Dwaraka as much as we used to. Aacharya’s discourse was the reason behind it. For us the aashrama itself had become Hastinapura, Indraprastha and Dwaraka. Once in a while a wise sage from the Himalayas visiting the holy place of Prayaga would come to the aashrama. Aacharya would give his detailed introduction, mentioning his authority, his knowledge, and Gurukul. To honour the sage as a guest he would request him to give a discourse about many important topics such as Jnanavijnanayoga, Sanyasayoga, and Dhyanayoga. He would ask him many subtle questions, humbly stepping down to a subordinate position. He would ask, ‘Which one is greater Sanyasayoga - asceticism or Karmayoga - duty?’ Uddhava Maharaja would also enthusiastically participate in their discussions. He would firmly assert that Sanyasayoga is indeed great. The guest would also second his opinion. Then Aacharya Angirasa would deliberately present the greatness of Karmayoga and make the debate interesting. But the disciples would get confused. They would be unable to decide whether Sanyasayoga is great or Karmayoga. My Lord would simply keep listening to the discussion smiling mischievously in between. In the end Aacharya Ghor Angirasa would ask him, “Srikrishna, how come you are not saying anything? What is greater in your opinion?” The Lord would smile and answer, “A Karmayogi becomes a Sanyasi simply by practicing the detachment of a Sanyasi by his own volition, and Sanyasayoga doesn’t prevail without Karma. Therefore, in principle they both are the same!”

  Hearing this answer the disciples would feel satisfied that the half hour long discussion had concluded appropriately. Even Aacharya Ghor would agree with them.

  As a part of our daily chores, all three of us would go to the forest to collect the wood, sacrificial sticks and wild fruits. My Lord who used to sit on the golden seat in the Sudharma royal assembly of Dwaraka would put the bundle of firewood from his shoulder onto the ground and sit on a boulder, his forehead full of perspiration. Instead of the yellow vesture he would be wearing a saffron dhoti. Sometimes I would strongly miss my beloved wife Hayamati, young Daruki and his brothers and the residence in Dwaraka. But I wouldn’t say a thing, because

  the Lord would never mention even a single one of his eight wives, a single one of his eighty sons and even Charu. Uddhava Maharaja was after all unmarried. But since his big brother

  never mentioned anyone he would also not mention his father, mother or brother at all. I would keep quiet thinking how I could broach the subject that these two never even alluded to. When I was in Dwaraka I would cross the creek, and go to the forests of Aanarta, especially to collect the wild creepers for grooming the horses and the sturdy wood of the Kikar tree to be used in making the chariot wheels. Therefore, whenever I went to the forest here I would remember the chariot and the horses. Our Garudadhwaja chariot and the four white horses – Meghapushpa, Balahaka, Shaibya and Sugriva – everything had been deposited in the aashrama repository as soon as we got our initiation.

  Now aacharya himself was enjoying while delivering the discourse. While speaking about the important topic of Dhyanayoga he expressed a very beautiful thought. He said, “A person should emancipate himself on his own. One should never lose courage, because in reality we are our own brothers or enemies.” He was equally engrossed while explaining the topic of Vibhutiyoga. In very simple words he said, “It is very important for one to know one’s surroundings as much as to have a knowledge of ‘self’. Life becomes easier once one knows who he is.” He suddenly asked my Lord, “Tell me Srikrishna, have you understood who you are?”

  Without a moment’s delay the Lord answered with a smile, “Vaa…Su…De…Va! Because everybody calls me so and believes me to be!” My deft Lord eluded even the aacharya’s trap of words.

  The days in the aashram got more engaging. All of us disciples would be agog to listen to aacharya’s discourse and couldn’t wait to hear the signalling sound of the conch to go towards the Aacharya-cottage to hear his ambrosial words. It had been one month since we came here. Day after day aacharya’s discourse about Brahmavidya was getting more elaborate and profound. While talking about the important subject of Bhaktiyoga the aacharya got entranced. He said, “An ardent devotee of the Almighty wonders whether it is better to worship the Lord in the form beyond attributes or in a manifest form? The only answer to this is – both are equal. The worship of god beyond attributes takes one closer to the Almighty easily. The worship of a manifest form, without keeping any expectations also reaches same height as the worship beyond attributes. Even that takes one close to the Almighty.” While presenting such thoughts aacharya would forget even the lunch time. The disciples would feel full with the extraordinary thoughts they had just heard.

  A month and a half had passed by since we came to the Angirasa aashrama. The five tufts on our heads had grown considerably long now. Our knowledge in the brains under those tuft roots had also enhanced quite a lot. We had completely become one with the aashrama now. It was as if it had become a family unit comprised of all the disciples, venerable aacharya who drenched us in the knowledge of Brahmavidya, aacharya’s aides offering us the knowledge of various subjects under the guidance of aacharya, all the chiefs of various aashrama stores, and animals such as cows, dogs, and horses.

  While expounding the topic of Purushottamayoga, Aacharya Ghor Angirasa said, “Sansar doesn’t mean following your daily routine living with your wife and children. The word ‘Sansar’ means the entire world that is visible to one’s eyes or the tangible universe. Just as there is a Sansaravriksha – the tree of Life, there is also a Brahmavriksha – the tree of the knowledge of the Supreme Soul, Paramatma. But as its roots are visible at the top and branches at the bottom it is not easily recognizable. Inner vision is required for that. The one who recognizes it is called the ‘Purushottama’ – the Supreme Being. The one who goes beyond his own family life and works towards his life’s mission becomes a Yogayogeshwara Purushottama!” At this point aacharya questioned Uddhava Maharaja with a smile, “Uddhava, have you seen such a Supreme Being – Purushottama?” He also answered instantly, “Yes! But I cannot disclose his name. As you had told us, truth should be only recognized and experienced. It cannot be discussed.” He answered perfectly. He too di
dn’t get caught in the clasp of aacharya’s question.

  While talking about Jnan and Vijnanayoga aacharya’s bearded face with a strip of cloth wrapped around his mouth became much more radiant. That radiance was getting expressed from his eyes only. He simply said, “Jnana, knowledge, means information about a particular subject. Ajnana is unawareness in a particular subject. Vijnana is specialized knowledge in a particular subject. What is the kind of Jnana that you are learning in this aashrama about Brahmavidya?” Aacharya questioned all the disciples. One after the other almost all disciples answered ‘Gurudeva, it is Vijnana’. I also gave the same answer.

  In the end aacharya looked at my Lord and asked, “Srikrishnaa, the knowledge that you gained in this aashrama – is it simple Jnana or Vijnana? What do you think?” My Lord who had enamoured everyone by this time and who had become the aashrama’s favourite, replied smilingly, “Gurudeva, the correct answer to this question will be given by my dear friend – my brother Uddhava. Aacharya should consider his answer as my own.”

  Honouring his dear dada’s wish Uddhava Maharaja answered aacharya’s question politely, “The Jnana that you have imparted to all of us disciples since the last two months is not mere Jnana. It is neither specially a Vijnana – the specialty in one subject. It is Prajnana!! It is the knowledge that enlightens one providing the reason of our four basic instincts i.e. hunger, sleep, fear and copulation; and beyond that, it is the knowledge of the weightless energy that pervades the entire universe; the knowledge of its continuous undulations! That is Prajnana Gurudev!”