The Charm in Krishna’s Beauty

Eye contact is the biggest source of causing attraction and distraction. It is but natural, in our movements and actions, we touch upon objects and people not merely by hands, but by all our senses. Human mind is naturally drawn to beauty, pleasure and love.

In some way or the other, we tend to develop an attachment. Sometimes we keep thinking of what we touched. Sometimes even to the extent of imagining, owning, being with and dreaming. Maya, as they call it!

In the Vaishnava Bhakti tradition, this takes a profound meaning. We have to charter an effective way to overcome attachment to the worldly desires. They are all said to be Temporary, even if not totally false. While this world is said to be a sensory lower world, most exhibiting behaviours akin to other species; human life is to realize superior attachment. A sense of belongingness to the eternal, the divine.

Like Hath Yoga, Bhakti does not propose forced suppression of desires. A forced renunciation will leave unfulfilled-ness. Ungratified person would not succeed. His huge efforts would turn fragile. Eventually leading to indulgence all over again.  Knowing this, Bhakti alternately proposes this remedy which is considered to be a powerful tool in spiritual practice.

Substitution: Through easy and gradual practice of Dhyana and Jnana, (not with the intent to perform Pranayam or Asanas), one has to begin to substitute by filling the senses and the mind with a higher divine beauty. Once tasted, this will make passion for mundane and illusory attractions fade away.

This world is just a reflection of the higher spiritual world. Then why run after a reflection? Why not fall in love with the original?  The storehouse of unlimited beauty, knowledge and energy is Krishna himself. Best way is to think of Krishna’s body and beauty as has been authoritatively personified by saints and scriptures.

Krishna is very close to our imagery. Though meditation could begin simply by chanting his holy name, since we are discussing how an object can be substituted to provide higher alternative food to the senses; one may just stare at the lotus feet of Krishna. This would make senses to immediately surrender, destroy ego and live with humility.

Whatever our senses need, the form of Krishna offers that. Be it his Pitambar clothing contrasting his cosmetics and perfumery; his ornaments and garlands, from curly hair to the peacock feather adorning his forehead. His smile, the Tribhang Mudra and his flute. All these elements are so exquisite, yet purifying. His beauty surpasses any other beauty in the world.

Worldly beauty may have some virtues too since it is also a reflection of Krishna. But once the original has been tasted, one no longer yearns for the temporary substitutes found in the material world.

The gist of the article is captured in a Hindi message which I flash to my devotee WhatsApp group in India every morning. Translation of this message already forms the conclusions formed in this article.

A very Hare Krishna to all readers.

Substituting desire. Image generated on Gemini.

The Yoga of Arjuna’s Grief

Of course, the very word ‘Anxiety’ or a state of ‘Grief’, give a negative connotation; but Srimad Bhagwad Gita tells how they themselves can become instruments to come out of that state. They help in moving forward in life. A sort of ‘Move On’ usage as is in vogue in modern times.

Let us look at Arjuna’s state of anxiety. He was grief-struck right in the middle of the battlefield. He was though accompanied by a trusted friend, Lord Krishna himself.

So, first learning from here is, people in distress cannot be left alone to their own destiny. If they are wise enough to recognize their own state of mental health, they would confide into a trusted friend or relative. Why we say ‘trusted’ is because, that dear one is dear since he is willing to spend time, hear him out and do the necessary counselling. To be with somebody, especially during the hour of a person’s distress, is a great softener and life saver. Exceptions of disability apart, God has not created any life completely dependent on another. Contrarily, God has built in enough energy in every life to cope up with all ups and downs. Afterall, Life would not be life, if were not eventful.

Then how does one take it from Gita, from here? Arjuna is at the verge of exhibiting suicidal tendency. He is unwilling to be an instrument in the imminent death of his friends and relatives, the likes of his Guru Drona and Bhishma, the Grandsire of the Kuru dynasty, standing before him to give up their lives for the sake of Duryodhana, albeit who represents the opposite of righteousness.

This aspect of Yoga has mostly been ignored by the great authorities on Bhagwad Gita. Beginning from Rudra Avtaar Bhagwan Shankaracharya Mahabhag – Though he compiled the Gita of 700 shlokas as we continue to follow till date, but he started the commentary on Shlokas only from the second chapter. Ramanuja, Madhva and Srila Prabhupada interpreted with devotional perspective while Lokmanya Bal Gangadhar Tilak in his book ‘Gita Rahasya’, focused purely on Karma Yoga. Just like the names of following 17 chapters are very context specific, the name of the first chapter, “Arjuna Vishad Yoga” equally conveys complete context and subject matter of the first chapter.

What follows can be seen in the gestures, symptoms and words from the ‘Yoga’ of Arjuna’s grief.

In a state of anxiety, thoughts become unusually intense. Mental turmoil leads to a thought process. A person’s conscience is awakened. He begins to contemplate like a wise man. He imagines alternatives. He analyses the practical consequences from every angle. He believes he is confused and is unable to take a decisive stand. If one is aware of his depression, he can seek help and advice from a therapist and guide like Lord Sri Krishna.

Arjuna did the same. Inspired by the physician in the form of Lord Krishna, he began to demonstrate his own wisdom, his apprehensions on the outcome of war; and in the process, also the symptoms of his grief. Thus, the Yoga of Grief became the Yoga of Self-Realization.

The benefit of this kind of a sudden shock which Arjuna received is that, one tends to turn towards God. If we don’t seek refuge in him, which exist in the form of various scriptures of all religions, then whom should we seek refuge in? Seeking refuge means, letting go of our ego. Once he did so, and having listened to the advice of his friend attentively, he could shun inhibition. He came out of that shyness, that nervousness, which was stopping him from doing what he really wanted to do.

Krishna’s discourse in Gita was essentially meant to rescue Arjuna from a very distressful state of mind. From shock treatment to imparting spiritual knowledge and awakening him to the level of pure consciousness, Aruja’s Yoga became the foundation for higher thinking, higher knowledge.

A wise person suffering from depression and sadness can quickly come out of that unfortunate state of mind with the help of a capable friend. The gist of the article is captured in a Hindi message which I flash to my devotee followers in India every morning. Translation of this message already forms the conclusions formed in this article.

A very Hare Krishna to all readers.

Arjuna in a state of shock. Image created on Gemini.