Raslilanu Adhyatmik Rahasya Tatha Prashnottar

Here's a comprehensive summary of the Jain text "Raslilanu Adhyatmik Rahasya tatha Prashnottar" (The Spiritual Mystery of Raslila and Question-Answer) by Shishya:

The book aims to explain the profound spiritual significance behind the Raslila (the divine dance of Lord Krishna with the Gopis), addressing common criticisms and misconceptions. The author, Shishya, clarifies that the events described are not literal or sensual but hold deep allegorical meaning for spiritual seekers.

Core Arguments and Explanations:

• Refuting Misconceptions: The text strongly refutes the accusation that Lord Krishna was promiscuous or immoral. It presents several arguments to debunk these claims:

  • Krishna's Age: At the time of the Raslila, Krishna was a young child, not a youth. Accusing him of being a lover to young women at this age is considered foolish.
  • Upholding Dharma: Krishna, who established moral and ethical principles, would not contradict his own teachings.
  • Nature of the Gopis: The Gopis were not ordinary women but avatars of great sages and ascetics who had undertaken severe penances.
  • Krishna's Divine Nature: Krishna himself was the Supreme Being, the embodiment of purity.
  • Krishna's Instructions to Gopis: When the Gopis left their homes, Krishna instructed them to return to their duties, emphasizing that true devotion is through pure, selfless love and remembrance, not physical union. He stated that attachment through physical intimacy does not offer the same spiritual elevation as devotion through hearing his stories, meditating on him, or singing his glories.
  • Krishna's Past Incarnations: Krishna, who in his Rama avatar emphasized fidelity to one wife, would not act contrary to such principles in another incarnation.
  • Absence of Criticism from Enemies: Krishna had many enemies who hurled abuses at him, yet none of them accused him of improper conduct with women. This silence from his adversaries is presented as strong evidence of his purity.
  • The Nature of the Accusation: The author attributes the accusations to the ignorance of those who fail to grasp the deeper, spiritual meaning.

• The True Nature of the Gopis and Krishna:

  • Gopis as Souls (Atma): The Gopis are described as not being ordinary human beings but highly evolved souls, yearning for pure, selfless love. They are identified as souls (Atma) who have transcended worldly attachments and discriminations. The text cites the Padma Purana to state that the Gopis were incarnations of great Rishis and Munis.
  • Krishna as the Supreme Soul (Paramatma): Krishna is presented as the Supreme Being, the embodiment of divinity and love, who incarnated for the welfare of the world. He is the "Madhurya Bhava" (sweetness of divine love) incarnated.

• The Necessity of the Feminine Form (Stri-Deh): The text explains the significance of the feminine form in the Raslila. It states that both masculine and feminine forms are essential for the soul's evolution. The feminine qualities of compassion, gentleness, patience, and love are naturally expressed more fully by women. For experiencing divine love (Madhura Rasa), the feminine heart's capacity for love and devotion is crucial. Women are seen as aspects of Mahamaya, capable of complete self-surrender, making them ideal for experiencing divine love.

• Madhura Rasa (Sweet Love): The book delves into the concept of "Madhura Rasa" or "Shringara Rasa" (divine love or aesthetic sentiment). It distinguishes between worldly lust (Kama) and divine love (Prema). While physical aspects of Shringara Rasa can be criticized, the essence of love, devotion, and self-surrender within it is considered supreme. This divine love is described as nectar-like, containing the essence of all other rasas. When mixed with lust and physical desire, it becomes impure, but when focused on the inner consciousness, it leads to union with the Divine.

• The Allegory of the Raslila:

  • Soul's Journey: The Raslila is allegorically interpreted as the soul's (Gopi) journey back to the Supreme Being (Krishna). The soul leaves the divine abode, experiences the material world through various forms (plants, animals, humans), gets entangled in desires and sensory pleasures, and eventually yearns for its original divine source.
  • The Call of the Flute: Krishna's flute playing symbolizes the divine call or the "Voice of the Silence" that awakens the soul to its spiritual quest.
  • Abandoning Worldly Duties: The Gopis leaving their homes and duties represents the soul abandoning worldly attachments and distractions to pursue spiritual realization.
  • The Inner Search: The Gopis searching for Krishna in the forests signifies the soul's inward journey to find the Divine within.
  • Stages of Spiritual Progress: The interactions between Krishna and the Gopis illustrate different stages of spiritual development, including tests, temptations, moments of divine union, and periods of separation (viraha). The disappearance of Krishna symbolizes moments of spiritual darkness or doubt that the seeker must overcome.
  • The Final Union: The Raslila culminates in the realization of the soul's oneness with the Supreme Being, achieving "Akhandananda" (unbroken bliss). The concept of "Samashti Sanyog" (universal union) is emphasized, where Krishna is seen as present everywhere, in all beings and things.

• The Nature of True Love: True love is characterized by its enduring nature, even when the object of love has flaws or has moved on. It is contrasted with lust (Kama), which is fleeting and based on sensory gratification. The Gopis' love for Krishna is presented as this pure, unwavering divine love.

• Spiritual Disciplines and Tests: The text highlights the importance of spiritual disciplines, tests, and purification processes. Similar to initiations in spiritual paths, the Gopis undergo trials that test their devotion, faith, and detachment. These tests are essential for purifying the ego and achieving true union with the Divine.

• The Significance of the Flute's Sound: The divine sound of Krishna's flute is described as having a profound effect on all of creation, symbolizing the awakening of consciousness.

• The Goal of Raslila: The ultimate purpose of the Raslila was to destroy lust and establish pure, divine, unbroken love. It was not to incite worldly desire but to lead to spiritual bliss and union with the Supreme.

• Q&A Section: The latter part of the book features a question-and-answer section addressing various spiritual queries related to prayer, evolution, the nature of Brahman and the soul, devotion, ash, death, heaven and hell, reincarnation, liberation, theosophy, astrology, and the symbolism of Hindu deities.

Theosophical Society's Role: The book also includes information about the Theosophical Society, its objectives (universal brotherhood, comparative study of religions and sciences, exploration of unexplained laws of nature and human potential), and its motto: "Truth is the highest religion." It emphasizes that membership does not require abandoning one's own religion and promotes freedom of thought.

In essence, "Raslilanu Adhyatmik Rahasya tatha Prashnottar" serves as a spiritual commentary on the Raslila, offering a profound interpretation that elevates the narrative from a worldly event to a timeless allegory of the soul's journey towards divine union, dispelling common misconceptions with reasoned spiritual insights.