The glory of Shrimad Bhagavad Gita is limitless, and the words emanating from the mouth of Lord Shri Krishna have been decorated in eighteen chapters by Maharishi Ved Vyas. Through the intense study of it, the contamination caused by Maya automatically converts to purity. The consumption of the water of the Ganges in the form of this Upanishad makes a human being capable of self-vision. The principle of Gita is that those who work should consider only doing work, and not be eager for the result. By the practice of Nishkama Karma Yoga, you will be freed from the bondage of birth and will attain the highest position.
Saguna Brahman is attained only by exclusive devotion, but the vision of the universal form is possible only by the grace of God. All the methods required for behavior and charity are present in Gita.
In the Gita, Shri Krishna himself has called vedānta-kṛit, the compiler of Vedanta, and veda-vid , the knower of Vedas. Standing in front of Arjuna in human form, Vedant Vedya Tattva, Shri Krishna said to him, ”Arjuna! You can't see me with these eyes, I give you divine eyes to see my mystic opulence. This mystic opulence is the only integral event.”
Yoga is accomplished by self-restraint, here Sri Krishna says that for this, the independent state of the mind and absolutism towards pleasures are necessary. It is because of all these elemental references that Gita has been called the essence. That's why great men have considered the meaning of the Gita to be inherent in devotional nature only. See this verse of Gita-
man-manä bhava mad-bhakto mad-yäjé mäà namaskuru
mäm evaiñyasi satyaà te pratijäne priyo ’si me
(Gita 18/65)
Always think of Me, become My devotee, worship Me, and offer your homage unto Me. Thus, you will come to Me without fail. I promise you this because you are My very dear friend.
In the latter part of Dwapar, a dance was widespread by Abhir girls on the day of Sharad Purnima, which was called the Hallisaka dance. In this dance, a man and all the remaining Abhir brides used to participate. The very strong man of that time was selected by that group of dancers with a calm mind.
When the Govardhan-Dharan Leela took place, the girls saw that Shri Krishna easily lifted the Govardhan mountain on his little finger, so they understood that there is no one more powerful than Shri Krishna at this time. In their hearts, the Gopis brides invited Shri Krishna for the Hallisak dance which was going to take place on the bright moon of the upcoming Sharad Purnima. Shri Krishna also understood their desire.
Autumn had arrived, and that attractive forest of Yamuna Pulin of Shri Vrindavan, Kunds, Sarovar, and forest state was full of pollen of blooming lotuses, with fragrance in the air, the beauty of Kunj-Kanan with the hum of whirlwinds on the coastland was unique. In that unique yuga, the melodious sound wave of the flute made everyone happy. Atmaram Shri Krishna dances with the gopis, the gopis also become engrossed in dance, and value starts rising in their hearts. God suddenly vanishes in order to make the value disappear. Being extremely sad to not see God near them, they start remembering the pastimes of Shri Krishna. Shri Krishna appears again and dances with the Gopis. “Bahuri Syam Sang Raas Rachayon.” It is from here that this popular folk stage of Braj, Rasleela begins.
In the tenth canto of Shrimad Bhagwat, from chapter 29 to chapter 33, the rasa is described in the form of Shri Ras Panchadhyayi. Rasleela can be said to be the widest and best pastime of Shri Krishna, which is why the tradition of imitating the style remains the attraction of the stage theater style in Braj till date.
In this way, the folk religious form of Ras dance is obtainable from very ancient traditions, which is now almost in a state of extinction. It appears to represent that unattainable tradition today. In Natya Shastra, the folk religious theatrical form of Ras has been made known.
When the Gopis performed this dance with Shri Krishna, it came to be known as Rasleela, because Shri Krishna is the original Rasa Raj Shringar, ‘Rasa’, therefore, in the due course of time, Veda scholars defined it as rasaana samooho raas: which became an accepted definition.
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