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Sri Krishnaya Namah!

Sutra 6:
"Yagnathva mattho bhavathi; sthabdho bhavathi; athmaaraamo bhavathi."
Possessed by which a jeeva becomes mathha (sub conscious state), 
sthabdha(nischala / sthanu / in daze) and then totally at peace/bliss 
(athmaraama), is bhakthi.

Sutheekshna (a disciple of Sage Agasthya), upon hearing the news of Rama's 
arrival to his ashram, becomes mattha and then he saw Lord coming towards 
him, becomes sthabdha. He just can't come to normalcy, even after the Lord 
approaches him, takes his name, shakes him and then sprinkles water on him. 
He was dazed, but when he came to normalcy, he was in total bliss, i.e., 
aatmaraama.

Here matthha means an experience being experienced by bhaktha which is 
devoid of ego. It is a stage where he becomes emotional and lose his 
conscious, totally absorbed with the fact (of Rama's arrival, here).

Prahlada in SMB says - bhaktha, unmindful of external world, sometimes 
laughs, sometimes cries, sometimes lost in himself in dhyana, does 
namaskaram to the people around him, and with a deep sign, shouts 'Hare! 
Jagathpathe! Narayana' and he won't feel ashamed of all these exhibition 
of his eccentricities, as he is absorbed in His bhakthi. Thus, bhakthi, 
bhaktha and bhagavan are synonymous to the various stages of experience 
(matthha, sthabdha and aatmaraama).

For a whole week, Govardhana Giridhari lifts and bore Govardhana on his 
little fingers thus gives shelter to vraja vasis (chara/achara). Once 
Indra realises his faux pas, and withdrew from tormenting vraja vasis, 
Krishna gently places the mountain in its original place, after sending his 
people away from himself. All the while, Yashoda waits with bated breath 
for Krishna and when Krishna has done with the effort, she was pleased. 
She wanted to rush towards him and embrace him, but could not move her 
legs an inch. She want to call him, but lips protest; she want to atleast 
make gestures to him to come to her but hands won't move. Lastly, she even 
can't smile at him. She experiences dazeness (sthabdho bhavathi) that 
makes Krishna run towards her and embrace Yashoda. That is the magnitude 
of vathsalya bhakthi that she has towards Him, that made her sthabdha, to 
which God is attracted and He helps such souls by going towards them, 
fulfilling their wishes. In vraja (Brindavan) all (chara/achara) 
experience this jadathva/sthabdhatva, only because of the imminent presence 
of Lord Krishna. Trees, Flowers, Rocks, Hills besides gopikas are in daze, 
all the while, and thus are in bliss born out of the very thought that 
Krishna is present in Vraja.

One may recall the example that was given in this earlier post, where 
Bhagavan himself crosses the shore of the river, reaches bhaktha and takes 
him, and crosses the river for bringing him to His abode. It is for the 
bhaktha to become - mattha, sthabdha which actualises to become a 
aatmaraama. God will wait for a bhaktha and if the bhaktha is mattha (like 
Sutheekshna) or Sthabdha(like Yashoda) He will, without wasting time, help 
them by gracing them with sayujyam.



Once Arjuna asks Krishna in Dwaraka as to why he always takes the name of 
gopikas and talks highly about them. What is their significance when 
compared to his astapathnis comprises of Rukmini and Sathyabhama. Krishna 
says - Nijangamapiya gopyo mamethi samupasathe; Thabyaha paramname 
Kinchinnigudapremabhajanam" -- "Gopikas consider their body as Mine and 
decorate it thinking that they are decorating me; hence nobody qualifies 
for my gupthaprema, except them". Gopikas are so absorbed in Krishna that 
whatever they do, they do it for Him. They won't aspire for anything in 
their life but want to give everything to the Lord.


Lord Narasimha, after Killing Hiranyakasipu and been pacified by His 
bhaktha - Prahlada, showers him lot of love and ask him to seek anything in 
return. The humility personified Prahlada says - "Aham thva kamasthava 
bhakthasthvam cha svamyanapashrayaha; Naanyathehavayorartho 
rajasevakayoriha" - (SMB 7/10/6). "I am your nishkama bhaktha and you are 
my ananyashraya bhagavan; Barring your blessings on me to do seva to you, I 
won't aspire for anything."


Goswami Tulasidas was staying in Assighat, Kashi, at that time when one 
night a thief came to his home for stealing valuables. At the either side 
of the entrance, he saw a fair person and a dark one guarding the house. 
The thief was taken aback and leaves thinking that he can come back after 
a while, after these guards go to sleep. But, to his disadvantage, when he 
returned again, guards are still there, ever vigilant. This way, the thief 
goes back several times and return only to see the guards guarding the 
house wholethrough the night. Due to the darshanam which he is blessed 
with, several times over, he became purified within, and in the morning, 
when the guards are not there and Tulasidas woke up, he goes to him and 
says - I have seen two guards guarding your house, wholethrough the night, 
and I was not able to steal anything. Now that after seeing them, a sacred 
feelings filled my heart which reformed me and now I won't crave for 
anything, except that I want to see them once again. Hearing this, 
Tulasidas was very worried, for, he still has some bare essentials in his 
home which made Lord Rama and Lakshmana to be on guard to protect those 
things. He immediately distributes those and was relieved that the Lord is 
now free from this responsibility.

Thus, when Krishna says - "Ananyaschinthayanthomam yejanaha paryupasathe; 
thesham nithyabhiyukthanam yogakshemam vahamyaham" , He will take the 
responsibility of providing essentials(yoga) and guarding the same(kshema) 
also. It is a promise by none other than the parabrahman.

Talking of the word in the above sloka from BG - "vahamyaham" there is an 
interesting story. Sri Jagannatha Mishra, a devotee of Krishna, in those 
days, was writing a bhashyam for BG. In this process, instead of 
translating the word 'vahamyaham' he writes 'dadamyaham' thinking 
emotionally that why paramathma should take the responsibility of the 
things which he provides us. Just His blessing is enough and realises 
yogakshema. Thus he changes the connotation and leaves home for the river 
for bathing. That day, there was no food in his house(as is the normal case 
with many bhagavathothamas) and his wife was happy seeing a beautiful boy 
coming with a bag full of rice and drops it in front of her. She is 
captivated by the beauty of the boy, but there was a deep gash on his 
forehead, which makes her sad and she enquires the boy. Boy says that the 
rice bag has been sent by her husband and the gash is the result of the 
blow that he took from her husband and leaves. The furious wife of Mishra 
shouts at her husband as soon he reaches home as to why he should hit the 
beautiful boy. After hearing the facts that she had to tell, Mishra was 
disturbed and realises his fault. He goes immediately and changes the word 
as it is propounded by Lord Krishna. Such is the depth of the promise of 
the Lord on this front. What we should promise to him in retrospect, 
except deergha sharanagathi.

He is the only Purusha and rest are either His bhakthas and sevaks. In 
Brindavan the indwellers are all His bhakthas and He was the only Purusha. 
This is true for sentient & non sentient beings in brindavan. This has 
been the order even during the Meera bai's days that when once Meera pays a 
visit to Brindavan to have a darshanam of Sri Jeeva Goswami, she was not 
given the darshanam by the santh on the grounds of her being a female and 
that Goswami do not want to give darshan to a female. Hearing this, Meera 
s says - In brindavan there is only one purusha and that is Lord Krishna 
and rest of them are his bhakthas. Who is this purusha who is ignoring me. 
Hearing this, Goswami comes out of his ashram and meets Meera Bai.




Sukumar


Sri Krishnaparabrahmane Namah









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