Among musical Instruments,
Đ bamboo Flute is considered d most Organic.
Now the Question is,
How did this Flute get d blessed fortune to be with Śrī Kṛṣṇa all the time?
Bhagavān’s love for His flute was such that,
Never would He leave it Here & There.
(1/11)
Đ Bhagavān’s Flute received the touch of the Bhagavān’s nectarean lips,
Which everyone longs for, for lifetimes together.
The Gopīs, or women of the cowherds,
were ever Jealous of the Bhagavān’s Flute,
talking to it & chiding it, saying, “You are Stealing our right.
The Bhagavān’s lips are Our right. So long as you are seated on His lips,
We will not get to touch them.”
Someone once asked,
“O Flute,
What Meritorious deeds did You perform,
that the Bhagavān always keeps You with Him & places You on His lips?”
Đ Bhagavān’s flute replied,
“I kept burning under d hot Sun.” Before she became a Flute,
She was a bamboo rod, part of a tree rooted in the ground.
As soon as She Sprouted,
She had to bear
the Heat,
the Sun,
the Rain,
&
every other facet of Nature.
She practised many austerities.
After much Penance, She was Uprooted & Cut,
and had to suffer more Pains.
Then,
She was Pierced—not Once, but 7 times.
Now,
If We were Pierced like this, How would We Feel?
Đ flute said she bore all this.
Đ flute is Hollow, Empty.
She does Not produce any Sound of her
own as such. The Bhagavān breathes life into Her,
So only those musical notes come forth from her as the Bhagavān wishes.
Not a single new note of Her own does she produce.
She surrenders herself completely. Such is her Glory.
We, too, should make Ourselves like the Flute,
so that we are able to bear all of life’s adversities and austerities;
&
become completely hollow Within, devoid of Blockages & Obstructions.
We typically have so many kinds of
Likes,
Dislikes,
Desires,
Anger,
& such attributes.
This is why, even if the Bhagavān took us with Him,
We would just keep Singing Our own Notes,
according to Our Own Preferences & Attachments.
Just as Unwanted Notes sometimes come forth on their own,
When we sit to play d harmonium,
Unwanted egocentric tunes sometimes come Forth
on their own in our life. The Bhagavān says this is not good.
एवं विधा भगवतो या वृन्दावनचारिणः। वर्णयन्त्यो मिथो गोप्यः क्रीडास्तन्मयतां ययुः॥
(10.21.20)
“When Bhagavān played the sweet music of His flute,
everyone in Vrindavan Heard it & ran to Bhagavān that very instant."
Keep in mind that if people want to hear Bhagavān Kṛṣṇa's Flute even Now, They can.
After all,
Why does the Bhagavān play the Flute?
To call Us to Him.
Just as Bells & Conches are the “Sounds of Joy” that resound to call Us to the Mandirā,
So, too, Bhagavān played His Flute to call His Devotees to Him.
Even now,
If We could reduce Our constant crying just a little,
We, too, would Hear the Bhagavān’s Flute.
सनत्सुजातीयम्~Sānatsujātiyam : ii
An Unusual Parallel :
A little digression is Worthwhile here.
Sānatsujāta has listed the 6 most fundamental Virtues that any seeker should have,
before even embarking on the Spiritual path Upward.
(1/21)
In the same #Mahābhārata ., there is another context occurring very much earlier in the Chronology of events,
Which lists for Us the 6 most Fundamental Evils one should Avoid.
Đ Scene is in Sabha Parva, (the 2nd one out of 18 Parvas) where Yudhishthira has just been crowned the
prince of Indraprastha.
Đ Divine roving Rṣi Narada appears on the Scene & in his blessings to the Newly crowned prince,
gives pieces of advice in the form of some Rhetorical Questions.
One of these Questions is whether as a King & Adminstrator He has avoided certain 6 Evils.
Like Vineyan,
The Student has another name "अन्तेवासि~Antevāsi" which means "one who lives with".
Just as "Upanayana" (leading near) means "leading near the Guru",
Antevāsi (living with) must be taken to mean "one who lives with the Guru".
(1/12)
Strictly speaking "ante" does not "with or by the side".
It means "in" or "Within" in the same way as it means in the words in
"Antaranga",
"Antarātman",
"Antaryāmin".
Đ "anta" here means "in the Mind".
Đ ācārya must, in keeping with this meaning, harbour the student in his Mind
so to speak, which suggests that he must have deep affection for him.
The ācārya has a great responsibility towards his student. If He does Not Fulfil it,
He will himself come to great harm.
Teachers nowadays say :
"What does it matter whether or not the student is doing well?
People normally find a hundred excuses for Not performing,
doing Spiritual practices like Pūjā, or
Visiting the Mandirā.
‘I am unwell’,
‘I cannot afford rituals’,
‘I have no time’,
‘I do not know the chants’,
there is no place at home where I can worship’
& So on.
Normally,
people feel Pūjā is a mechanical action,
Which has to be ‘got over & done with’ as part of one’s daily routine (Dinacaryā).
People say,
‘pūjā kar ḍālī’ (Hindi),
or
‘pūjā karī nākhī’ (Gujarati),
which indicates, that one has finished it with a sense of relief that it is over, rather than with a sense of fulfilment of having done it well.
Our attitude should be ‘Pūjā kar lī’ ~ completed (with good feelings derived from it).
that he had commenced his Journey. They had now returned to the presence of the same Baba Vishwanath.
Acharya remembered all the past incidents.
The people of the city welcomes Acharya with great Joy & Devotion. Acharya directly went to the Mandira of Sri Vishwanatha & worshipped
If We Realize, that whatever He ordains, is for Our Best, We would not be
Disappointed,
Dejected,
Or
Plunged into Doubt,
When our Wish is Not Fulfilled.
We should continue to Worship & Pray to Him.
A sick child demands an ice cream, & Screams at his parents for not fulfilling
his Wish, little realizing, What is good for Him.
Many of Our demands are Childish & Contradictory.
To demand that every Wish of Ours be Fulfilled, is illogical.
A Sāttvika person Prays,
‘May I improve myself.’
A Mature person knows,
‘I will get, what I deserve,
in the passage dealing with the concept of the Paramātmān (Paramātmā~Tattva).
Here one is exhorted to "go to the Guru for refuge".
One Qualification for the Guru is that He must be a Śrotrīya.
A Śrotrīya is one who is steeped in the Vedas. Erudition in the Vedas constitutes his
educational qualification.
But as a Guru He must have a 2nd qualification.
That is He must be a Brahmā~Niṣṭhāka :
apart from possessing Knowledge of the Paramātmān to the utmost-limits,
He must have realisation of it in his Heart.
Such personal experience or realisation is not