Re: God in Hindu Dharma
Not to mention how he harasses the children of Gokula. In a commentary to Periyazhwar Thirumozhi, Embar, the cousin of swami rAmAnuja (and coincidentally named SrI Govinda Perumal) indicates that Krishna, even as a child used to frighten the young kids at Gokula by scaring them. How? When the kids were looking, he would suddenly manifest his two other arms holding sudarshana and panchajanya, raising them up slowly from his back, with a wicked grin on his face.
The kids would become frightened and start crying. The mothers would look, but all she would see is kutti kannan just sitting there innocently, with 2 hands and an unassuming expression on his face!
There is also another anecdote involving Embar and Krishna. The araiyar sevai (actors who enact the divya prabandham) was going on. The araiyar (name of the actor) was enacting the following pasuram from Kulasekhara Azhwar's Perumal Thirumozhi:
"varudhiyEal, en sinam thErvan nAnEA"
Here, Kulasekhara Perumal has transformed into a Gopika who is anxiously waiting for Krishna. She tells Krishna, "I am waiting for you for so long. Once you come, I will express my wrath."
In trying to express this emotion, the araiyar made a gesture as though he was kicking, to indicate that when Krishna comes, the Gopika would kick him out of fury.
Embar instead, made a gesture to the araiyar to change his pose. Accordingly, the araiyar corrected his earlier gesture and now made a sign of indifference, as though the Gopika was turning away from Krishna.
What is the intent behind this? Embar felt that if the Gopika kicked Krishna, he would actually be very happy about it. BhagavAn loves to be close to his devotees, who consider him alone to be the refuge and none other. So the act of kicking would make the feet touch Krishna's body and he would be happy about it (remember the incident where Bhrigu kicked him and Vishnu messaged his feet).
But the notion of Kulasekhara azhwar is to act in a way to express anger. So that means the Gopika will try to look away and not talk to him, to be indifferent and stay away from Krishna. This will make Krishna anxious. When his devotees are far away from him, even his ornaments and weapons wilt and lose their shine. When they are near to him, his radiance is magnified, as expressed by the following sloka:
na tE rUpam na chAkArO nAyudhAni nachAspadam
tathApi puruShAkArO bhaktAnAm tvam prakAshasE
Your great auspicious characteristics, your effulgent body, your auspicious personality, your divine weapons, your supreme abode of srI vaikunta and all that is within it, are not indeed intended for you. You, along with all these, are meant for your devotees. Though basically independent, you become the property of your devotees. Your svarUpa, rUpa, guna-vibhUti exist only for your devotees and not for you. Due to this, you shine brightly with absolute greatness (brahmatva - he who is great and he who gives greatness to others) as stated in the Purusha Sukta.
Why does BhagavAn, who is avApta samasta kAman, ie, self-satisfied, specifically need an abode such srI vaikuntam and a form such as shanka-chakra-gadAdhari? SrI rAmAnuja beautifully states that he needs it not for his own purposes. They all belong to his devotees and he has manifested them for that purpose only.
[CENTER][COLOR="Black"][COLOR="Red"][COLOR="DarkRed"]No holiness rules over my freedom
No commands from above I obey
I seek the ruin, I shake the worlds
Behold! I am blackest ov the black
Ov khaos I am, the disobediant one
Depraved son who hath dwelt in nothingness
Upon the ninth I fell, from grace up above
To taste this life ov sin, to give birth to the "I"[/COLOR][/COLOR][/COLOR]
[B]~ "Blackest Ov the Black" - Behemoth.[/B]
[url]http://www.youtube.com/watch?v=3P-JdwtK1DY[/url] [/CENTER]
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