Exposing all lies of Hinduphobes on Bhagwan Shree Krishna

"निर्माणचित्तान्यस्मितामात्रात्॥"

यदा न योगी वहुन्काराभिमिनीते तदा किमेकमन्सका शक्ति | निर्माणचित्तान्यस्मितामात्रात् || ४ || अस्मितामात्रे चिच्चारणप्रवादाय निर्माणचित्तानि कर्णोति | ५ सत: सचित्तानि भवन्तीति || ४ ||

Translation: When however the Yogi makes many bodies, then, are these bodies possessed of many minds or all of one mind only? ‘Created minds proceed from ‘Aham’ alone?’ Taking as cause the mind which is ‘Aham’ alone, he makes the created minds. Thence do the bodies become possessed of minds.

Now the sutrakara considers the unity or manifoldness of the minds in the many bodies made by siddhis, after the attainments have been achieved by the filling in of the creative causes (prakriti):—‘When however

Here if the bodies possessed more than one mind, the desire of each such mind would be different from those of the others; and there would not thus be obedience to the desired of one mind and no mutuality in relationship, just as in the case of two individual selves (purushas). It, therefore, comes to this that it is only one mind which pervades more created bodies than one, just as the light of a lamp is diffused on all sides and illuminates more bodies than one, Says he thereupon:—‘Created minds proceed from “Aham” alone.’ All living bodies, as long as they live, are found to be possessed of one ordinary mind each. Take, for example, the bodies of Caitra and Maitra, etc. So are the Nirmanakayas. Thus is it proved that each of these bodies has a mind of its own.

Says with this in mind:—‘Taking as cause the mind which is Aham alone.‘

"प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् ||"

प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् || ५ || बहूनां चित्तानां कथमेकचित्तस्मायगुप्सस्वरा प्रवृत्तिरिति सर्वेचित्तानां प्रयोजके चित्तमेके निर्निमीते | तत: प्रवृत्तिभेदे: ||

Vyasabhashya: How may it be that many minds may follow in their activities, the desires of one mind? With this object he makes one mind as the director of all the minds; and thence proceeds the difference of activities.

यदुकमनेकचित्तत्व एकाभिप्रायगुप्तेअभे प्रतिसंभाग् च न स्थातामिति तत्रे- नुर्ध भूमु:—प्रवृत्तिभेदे प्रयोजकं चित्तमेकमनेकेषाम् | अनमिप्रध्देन दोषो यदि चित्तमेकं नानाकायवर्ति मनोनाथुक न निर्मास्यम् | तस्मि- न्नाणि त्वदोष: | न चैकं प्रवृहीत्वा कर्ता प्रातिस्तिकेमनोभि: छर्तों वा नायकनि- र्मीणें | निजस्थैव मनसो नायकत्वादिति वाच्यम् | प्रमाणसिद्धस्य निर्योगपये- नयोगानुप्रवेशसिति | अत्र पुराणं भवति—

The sutra is a reply to what has been said, that in the case of there being more minds than one, there would not be obedience to one mind, nor mutuality of relationship; —‘There being difference of activity, one mind the director of the others.’ This might be a defect if the Yogi did not make one mind to be the director of more minds than one acting in more bodies than one. When that is made, no defect remains.

It should not be said that there is no use in more minds than one that is one for each body, when one such mind is posited; nor should it be said that there is no use in making a directing mind, because one’s own mind can serve that purpose. The reason is that that which has been proved to exist by right reasoning, need no more be subjected to the rest of being placed in consonant and dissonant positions.

On this says the Purana:—‘The one Lord becomes many by his power of Lordship. For this reason and because having become many he again becomes one, these are certainly born by the differences of the mind, one-fold, two-fold, three-fold and manifold. The Yogiśvara makes his bodies in this way and unmakes them. By some he enjoys objects of enjoyment and by other performs hard penances. He again draws in the bodies as the Sun draws in his ray.’ It is with this object that he says:—‘How is it that all these minds act according, &c.‘

In the Vedic system of marriage, the importance of the gotra, or family linkage, was stressed. Cousin brothers & sisters were allowed to get married, only if they did not belong to the same gotra, or family.

Gotra is always defined with respect of father’s linkage, Hence children are always awarded by the father’s gotra, irrespective of what ever the gotra of mother is!

वैदिक विवाह की व्यवस्था में गोत्र तथा पारिवारिक संबंध को महत्व दिया गया है। भाई - बहन को विवाह की अनुमति मात्र तभी दी जाती थी, जब वे एक ही गोत्र या परिवार से संबंधित न हों!

गोत्र को सदैव पिता के संबंध (पितृ पक्ष) में परिभाषित किया जाता है, अत: एक मानुष (पुरुष या स्त्री) को सदैव पिता के गोत्र से सम्मानित किया जाता है, इसमे माता के गोत्र का स्थान नहीं!

Yadu

• Sahasrajit
  • Vitihotra
  • Sharyata
  • Bhoja
  • Avanti
  • Tundikera
• Other 2 sons
• Kroshta
  • Chedi
  • Vidarbhas
  • Satvata
  • Andhaka
  • Vrishni
  • Shainya, etc

These are some important kul of Yaduvansh, resembling respective gotras (clan). Sahasrajit (ancestor of Haihaya) was the elder son of Maharaj Yadu & Kroshta was the younger one.

Yadu

• Kroshta - Sahasrajit
• Satvata (Vrishni) - Haihaya (Avanti)
• Krishna - Mitravrinda

Mitravrinda was daughter of Maharaj Jayasen of अवन्ति clan (kul) & Maharani Rajadhidevi (Sister of Vasudeva like Mata Kunti).

After marriage every Hindu female adopts गोत्र & identity of her in laws leaving her father’s identity, hence kunti mata & Rajadhidevi had accepted of Gotra of the respective in laws leaving वृष्णी गोत्र in which they were born! Therefore there is no restriction in marriage of Mitravrinda and Krishna!

Yadu

• Kroshta
• Satvata (Vrishni) - Chedi
• Krishna - Bhadra (by Dhristaketu)

Bhadra was born to Dhristaketu (son of Shishupal) in छेदी clan (kul) of यदुवंश, and Shrutakirti!

Shishupal was the son of Damaghosha (King of chedi), and Shrutasharava (Sister of Vasudeva), Hence by relation he was cousin of Sri Krishna!

However there was about difference of three generation gap between the relations of छेदी & वृष्णी कुल, Hence the marriage of Bhadra and Krishna was totally acceptable!

i) Yogamāyā—the divine power of the Lord was brought into play in this rāsa ie Rādhā as yogamāyā as follows: (yogasya sambhogasya māyo manaṁ paryāptir yasyāṁ sā yoga-māyā śrī rādhā)

Lord Kṛṣṇa exercised his yogic Māyā Potency. He used it (1) to hypnotize the minds of people in Vraja, (2) to devise a flute capable of attracting Gopa woman (3) to supply the necessities of such a dance in a forest. Yoga-māyā is the Principle of the divine sport. The whole affair is spiritual and the canons of morality of ordinary mortals are inapplicable in the spiritual world

ii)The word api (even though) shows that though the Lord is Self-sufficient, self-complacent and self-satisfied (ātmārāma) he participated in the rāsa just to fulfill his promise at the time of Kātyāyani vrata.

iii) words like yogamāyām upāśritaḥ as “without touching the wife of another man, he enjoyed himself in his natural essential bliss”, and “ātmārāmo pyarīramat “The Lord was the subduer of the god of love (Manmatha mathana) and these five chapters lead to the stage of spiritual renunciation (29.63-68)

In the rāsa-pañcādhyāyī, he is called the ‘veritable annihilator of the god of love’ (sākṣān manmatha-manmathāḥ-Bhāgavata Purāṇa 10.32.2) He was self-satisfied in his own blissful nature, but he participated in the rāsa to please the Gopis. (ātmārāmo’pyarīramat-10.29.42) He was not enamoured of Gopis. When they felt they had secured him, he disappeared from the rāsa (Bhāgavata Purāṇa 10.29.28).

The Bhāgavata Purāṇa certifies that Kṛṣṇa maintained control over himself in the company of Gopis even though he mixed with them (sa satyakāmo’nuratā’balā-gaṇaḥ / siṣeva ātmanyavaruddha-saurataḥ —Bhāgavata Purāṇa. 10.33.26.)

Even before rāsa, at the time of Kātyāyani vrata, he passed the most crucial test of remaining above temptation in the presence of naked women, Even his 16000 wives failed to tempt him with all their kama arrows and dalliances(patnyas tu ṣoḍaśa-sahasram anaṅga-bāṇair Bhāgavata Bhāgavata Purāṇa.10.61.4./1.11.36)

Subodhini emphasizes the aloofness of Lord Kṛṣṇa who Himself being immersed in His own spiritual bliss, proceeded to delight the Gopis (with no personal involvement)~ SB 10.28.42

For those gopis who could not go to see Kṛṣṇa, they abandoned their gross material bodies by the power of Śrī Kṛṣṇa’s mercy, the gopis who were confined in their houses gave up their subtle material bodies in their meditation, Those fortunate gopis were unable to join Me on the night of the rāsa dance even though they were in Vraja, but they attained Me by thinking about My splendid pastimes.” The rāsa dance mentioned to Uddhava in 10.47.37

" SB 10.33.16" एवं परिष्वङ्गकराभिमर्श-स्निग्धेक्षणोद्गीतरसास्वमालास: | रेमे रमेशो वजसुन्दरीभि-र्यथार्भक: स्वप्रतिबिम्बविभ्रम: |

“Just as a child plays at its own will with its reflection in a mirror, with the help of his Yogamaya, Krishna sported with the gopis, who are regarded to have been shadows of his own form

1. He who dwells not only in these Gopis but also in their husbands—nay in all embodied beings (as their Inner Controller), and who presides over all these, has as a sport, assumed the form of Kṛṣṇa in this world.
2. He who reverentially listens to and rehearses the account of the amorous sport of Viṣṇu (i. e. his incarnation Kṛṣṇa) with the damsels of Vraja, conceives intense devotion to the Almighty Lord, attains spiritual wisdom and selfcontrol, and soon overcomes the maladies of the heart (like lust,passions)