Navaneetham - Guruvayoor / Guruvayur

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pÉ! g¡L¬« Qc¡c¡« pÉ! g¡L¬« Qc¡c¡« pÉ! g¡L¬« Qc¡c¡« pÉ! g¡L¬« Qc¡c¡« SRI KRISHNA LEELA---THE GOVARDHANA EPISODE K.V. Gopalakrishnan Part I - BLOCKING OF SACRIFICE TO INDRA The Lord’s lifting of the Govardhana mountain and holding it high sportively on the tender palm of His left hand giving protection to the inhabitants of Gokulam from the havoc of torrential rains unleashed by Indra, forms one of the major super-human exploits in the Krishna incarnation. Every act of the Lord has a purpose behind it. In this case, the purpose was to curb the arrogance of Indra. He curbed it by stopping the sacrifice which was about to be offered to him and thereby infuriating him. One day, Sri Krishna observed Nanda and other Gopas engaged in collecting articles required for conducting the annual yajna, the worship of the raingod, Indra. Krishna, the omniscient one, was only too well aware of the reason for such preparations! However, feigning ignorance, and intending to destroy Indra’s pride, He asked his father Nandagopa in all humility and politeness, in the presence of other Gopas: ‘O Father! What for are you all engaged in these busy preparations?’ \h\oXw oXw www.guruvayoor.com/<strong>Navaneetham</strong> Page- 70
pÉ! g¡L¬« Qc¡c¡« pÉ! g¡L¬« Qc¡c¡« pÉ! g¡L¬« Qc¡c¡« pÉ! g¡L¬« Qc¡c¡« The Lord had only intended to subdue Indra’s pride. He had no intention to hinder the course of Karma, the rituals. Therefore, these words, though seemingly opposed to the tenets of the scriptures, should not be taken literally. Nandagopa replied to the omniscient Lord thus: “O son! All necessities of life (vegetables, etc.,) for men depend on rain for their sustenance -especially so for us. For, our cows-- our entire wealth-- depend for their very lives on grass and water. It is thus clear that rain is indispensable for us and the cows, which are our source of livelihood. This rain, which brings happiness to all in the world, occurs in time, year after year, thanks to Indra’s grace. It is, therefore, necessary that every year, we conduct gratefully and humbly, a sacrifice for Indra who is unrivalled in power. The time for this year’s sacrifice has arrived. It is the preparation for that Yajna, that we are now happily engaged in. Men should propitiate God by offerings of oblations in Yajnas. And Gods should bless men by timely rain, etc. By such exchanges, they become mutually supportive and considerate. If men become indifferent to Yajnas and the like, they will become sinners or thieves. He who enjoys all the gifts bestowed on him without giving gifts in return, is surely a thief. So, everyone should perform the Yajna and suchlike rites as enjoined in the scriptures.” On hearing father Nanda’s reply, The Lord, refuting his statement, did say with reasoning, but in a pleasing manner, ‘Alas! What a blind belief is this? I do not accept it. It is not true that Indra causes rain to fall. Rain falls or fails to fall, depending upon the good and bad deeds of living beings. For the past actions, the latent effects of which are referred to as Apurva or adrishta, which make themselves evident only in course of time, although one cannot attribute a causation to them, they are related to the Atman as precursors in determining the next transmigratory cycle of the Jiva and the nature of the being it is to be born as. These latent effects are, indeed, directly responsible for the pleasure and pain, the being experiences. Thus, a being is born by force of Karma (past actions), by force of Karma alone, it dies, and by force of Karma alone, it experiences pleasure and pain, is subject to fear, and enjoys security. Therefore, to accept the theory that there is a deity called ‘Indra’ as the giver of rain is just a delusion. Or, even if such a theory is accepted, such a deity can never do anything to us. Just to keep you happy, let us assume the presence of such a deity. But how did he attain such a place of superiority and splendour? It can only be said that this particular Jiva, the incumbent of that position, has attained that state by virtue of its past actions. If so, it follows that Indra, too, is subject to Karma. Even if such a Jiva, subject to Karma, attains divinity, how can it be capable of blessing and inflicting punishment based on its own whims and fancies? If such great powers can be vested in a Jiva, is it not quite possible that we, too, by observance of such karmic austerities, attain the state of Indra and freely exercise these powers to realize our desires ? To think of it, it is wrong to say that ‘if Indra pleases, it rains; \h\oXw oXw www.guruvayoor.com/<strong>Navaneetham</strong> Page- 71
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