PUBLISHED on the Internet: Dec. 26, 2005.
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COPYRIGHT Joseph Campbell, "The Masks of God: Oriental Mythology", 1962. Library of Congress Catalog Card No. 59-8354. Chapter 6, section iv., "The Way of Delight", pages 343 - 364.
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"Each he took by the hand, and when their eyes were shut by the magic of his touch, the circle formed. Krishna sang an air in praise of autumn. The Gopis responded, praising Krishna, and the dance began to the tinkle of their bracelets.The idea of the immanence of the god trancedent is here the inspiring theme; and, as in all Indian mystic lore, the trend is to a depth wherein just that is realized and differentiations dissolve. The shut eyes of the Gopis indicate that the presence dwells within all, as the very being of each being, so that the rasa in this early version is a gently balanced symbol of the Indian Orthodox Double Way, wherein the outer order of virtue (Dharma) is maintained while within there is realized union (yoga) with a principle that both supports the order and transcends it, and with which every creature and particle of the universe is eternally one.
Occasionally dizzied by the round, one or another would throw her arms about her beloved's neck and the drops of his perspiration then were like fertilizing rain, which caused the down to stand forth on her temples. Krishna sang. The Gopis cried, "Hail, Krishna!" Where he led, they followed; when he turned, they met; and for each, every moment was a myriad of years.
Thus the Being Omnipotent assumed the character of a youth among the women of Vrindavan, pervading their natures and therewith, too, the natures of their lords; for, even as in all creatures the elements are comprehended of ether, air, fire, water, and earth, so also is the Lord everywhere, within all."
She was the wife [we read] of a cowherd. Krishna had led her into the forest, leaving the rest, and she had thought herself the most blessed in the world. "Leaving the rest," she thought, "this beloved Lord of us all has chosen me for his delight"; and, becoming pround, she said to him: "My darling, I just can't walk another step. Do pick me up, once again, and carry me where you will." "Well, then," said he, "climb onto my shoulder." But when she made to do so, he vanished and, stunned, she fell to the ground in a faint, where, presently, the others reached her and they all began to cry.He appeared, laughing, and they all arose simultaneously, like plants at the touch of water. He was in saffron garments, dark and beautiful, garlanded with flowers, and many, seizing him but the arms, lifted him to their shoulders. One took from his mouth into her own the betel he was chewing; another placed his feet upon her breasts. And then all, removing their upper garments, spread these on teh ground to create for him a seat where he sat while they took his feet into their laps and his hands to their breasts, massaging his legs and arms. As though in anger, they were saying to him, "Some people are attached to those devoted to them, others, to those not devoted; and again, there is a class attached to neither. So now, dear Krishna, please explain to us clearly the reason for these extraordinary manners."
"We have all set our marriages to naught to come to thee; and thou knowest why, Deceiver! Who but thee would desert a woman, thus, at night?" Then, immediately their mood changed. "Oh thy poor, poor feet," they cooed. "Are they not sore from all this running about? Come, let us place them on our soothing breasts."
"But how then, O my Teacher," asked a king, who, in the text of this Purana has been depicted as listening to the tale, "how, possibly, could the creator, expounder, and upholder of the laws of virtue have allowed himself to violate every order of religion by seducing others' wives?"The contrast to this teaching with that of the legend of the young Future Buddha among his women in the groves or on the night of his Graveyard Vision could not, it would seem, be greater; and yet, in this period, Buddhist as well as Hindu sects were teaching the way to salvation, not only in terms of neti neti, "not that, not that," but also in those of iti iti, "it is here, it is here." We have seen that two negatives make a positive and that when dualistic thought is wiped away and nirvana therewith realized, what appears to be the sorrow and impurity of the world (samsara) becomes the pure rapture of the void (nirvana):
"My good King," replied the Brahmin who was recounting this sacred tale for the king's religous edification, "even the gods forget virtue when their passions are fully awake. But they are not to be blamed for this any more than fire when it burns. For what the gods teach is virtueand that is for men to follow; but what the gods do is something else. No god is to be judged as a man."
That is lesson number one.
"Moreover," the Brahmin continues, "the greatest sages, too, as we all know, are beyond good and evil. Absorbed in devotion to their Lord, they are no longer fettered in their acts."
That is lesson number two. And the last?
"But finally," said the all-wise Brahmin, "Krishna was already present in the hearts of both the Gopis and their lordsas he is in the hearts of all living beings. His apparition as a man, the form of Krishna, was to rouse devotion to that presence. And all those who listen properly to his tale will find both devotion and understanding wakened in their heartsas it was, of old, in the hearts of the Gopis of Vrindavan. For when that night of lunar rapture ended, the Gopis again were at their husbands' sides, and the men, who had thougth them there all the while, were not jealous but only the more infatuated by the force within them of Vishnu's world-creating, world-supporting, sweet illusion."
The bound of nirvana is the bound of samsara.This positive reading of nivana led in the period of the great beliefs to the rise of a number of disparate yet related movements showing influences running back and forth between the Buddhist and Brahminic folds. And of these, one was the so-called Sahajiya cult, which flourished in Bengal in the period of the Pala Dynasty (c. 730- 1200 A.D.), wherein it was held that the only true experince of the pure rapture of the void was the rapture of sexual union, where "each is both." This was the natural path, it was declared, to the innate nature (sahaja) of oneself, and therewith of the universe: the path along which nature itself leads the way.
Between the two, there is not the slightest difference.
Everything seen is extinct: the precession is at rest.
Never, anywhere, has the Law been taught to anyone by a Buddha.
"I am Bhairava, the Omniscient I, endowed with qualities."[These five "boons" are known as the Five Ms: wine (madya), meat (mamsa), fish (matsya), woman (mudra), and sexual union (maithuna). In the so-called "substitutional rites" designed for those who have been advised by their gurus to worship the goddess in the attitude rather of children than of lovers, madya becomes coconut milk, mamsa, wheat beans, ginger, sesamum, salt or garlic, matsya, red radish, red sesamum, masur (a kind of grain), the white brinjal vegetable, and the paniphala (an aquatic plant), mudra, wheat, paddy, rice, etc., and maithuna, childlike submission before the Divine Mother's Lotus Feet. Sir John Woodroffe, Shakti & Shakta, Madras and London, Ganesh & Company, 3rd. ed., 1929. pp. 569 - 70]
Having meditated thus, let the devotee proceed to the Kula worship.
Wine, flesh, fish, woman, and sexual congress:
These are the fivefold boons that remove all sin.
Within the forest, the circular place of that dance was tastefully sprinkled with aloe, saffron, sandal and musk. Numerous pleasure-lakes were in the area and gardens full of flowers; ganders, ducks, and other water fowl were swimming on the limpid surfaces; mangoes and plantain trees were all around: and Krishna, seeing that lovely glad and the cool waters in which the fatigues of passion could be laved away, smiled, and, to summon the Gopis to love, played upon his flute.But Krishna, too, was smitten. The flute, as well as a lotus with which he had been toying, dropped from his hand, and he stood as though turned to stone. Even the clothing dropped from his body. Yet in a trice, he recovered his wits, went to Radha, and embraced her, his touch restoring her strength. And the lord of her life, dearer than that life to her, then led her aside, the two continually kissing; and they proceeded to a pleasure house of flowers where they teased each other for a while, exchanging masticated betel from their mouths. But when she had swalled what he had given, he asked to have it back and she became afraid, prostrating herself at his feet. Whereupon Krishna, full of love, his countenance radiant with desire, was joined with her on a flowery couch of delight.
Radha, in her dwelling, hearing the melody, remained still, like a tree, her mind dissolving in one-pointed contemplation. When she recovered, hearing the sound of the flute again, she was extremely agitated. She got up. She sat down. Then, forgetting all her duties, she went rushing from the house and, glancing in all directions, hastened toward the point of sound, with the lotus feet of Krishna ever in mind. The luster of her body and hsimmer of her jewels illumined the forest.
And the other Gopis also, her thirty-three companions, hearing the flute, were assailed with passion and, forgetting hosewifely duties, made for the forestthe best of their race. They were equal in age, beauty, and dress, and were accompanied, each by a following of many thousand: Sushila by sixteen thousand, Sashikala fourteen thousand, Chandramukhi thirteen thousand, Madhavi eleven thousand, etc. to the sum of nine hundred thousand. Many had garlands in their hands, others sandal, others fly-whisks, others musk; many carried gold, others saffron, others cloth. Along they way the sang out the name of Krishna, and when they reached the place of the dance, what they saw was lovelier than heaven, radiant with the pure light of the moon.
A gentle breeze carried the perfume of the flowers, bees were everywhere humming, and the cooing of the cuckoos would have seduced the hearts of saints. The women were discomposed. And the Lord Krishna saw with delight that Radha, like a jewel in the midst of her company, was approaching with arch glances. Her alluring walk, majestic as the gait of an elephant, would have unseated the mind of a yogi; for she was in the prime of her youth, ravishing, with loins and buttocks wonderfully great. The color of her skin was of the champak blossom; her visage was the autumn moon; her gleaming hair was held in place by a wreath of redolent jasmine; and when she saw that the youthful Krishna, beautifully dark, was observing her, she bashfully screened her face with the hem of her garment, yet returned his glance, again and again, and smitten deeply by Love's arrow, felt such a thrill of rapture that she nearly swooned.
COPYRIGHT Joseph Campbell, "The Masks of God: Oriental Mythology", 1962. Library of Congress Catalog Card No. 59-8354. Chapter 6, section iv., "The Way of Delight", pages 343 - 364.
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