Jive Daya Natakam

Well, it's about time I wrote something on the blog. I started a "what am I doing right now #2" more than a month ago, thinking that the particular side trip I was on would not last much longer. It did, and I really need to complete that thought... sometime. Trouble is that by now I have moved on to several other things and haven't been directly inspired to write on the blog. And that in itself is a subject worth blogging about... sometime.

We have been having our "Christmas break" at Jiva, which is the time when we usually have a group of students from Rutgers University come and spend a couple of weeks taking introduction to Hinduism courses with Babaji. Something possessed me to write a Sanskrit play for my students. We have been working on it during the break and presented it on Jiva Goswami's disappearance day on Jan. 9. It was a lot of fun and I was overjoyed and honored that the students made such an enthusiastic effort.

So for the record, I am …

Weekend in Barsana

Just came back from a weekend in Barsana. Made a new friend, Bishwambhar Das, who has a nice Gaur-Nitai temple on the Govardhan Road.
I was with a couple of Bangladeshi devotees that I met after arati in the Ladlii temple. They had recognized me from Birnagar where they had come a few months before for Bhaktivinoda Thakur's utsav. They are from Khulna, one is a disciple of Sachinandan Bhaktiprabha, who made a large number of devotees in that area.
After they left me, I noticed that an effulgent-looking sadhu in his early 40s with nice Radha Kund Nityananda tilak in yellow-orange cloth was still sitting alone in the same place where he had been talking with a group of babas a few minutes earlier. Being attracted to him, I went and sat down with him and struck up a conversation.
He told me a bit about his life, how he came to Braj when only eight years old and was trained in music and Vaishnava scriptures by his gurus. He told me his whole guru parivar, which includes Adwaita Das P…

What am I doing right now?

I am currently working on getting my 1992 Gopāla-campū doctoral dissertation ready for publication. I knew this wouldn't be easy and I have been procrastinating because there are just so many other projects that beg for attention. But the opportunity has arisen for the Gopāla-campū work to finally be published so it is do or die now.

When I finished the thesis work at SOAS, my advisor, J.C. Wright, wanted to get it published by the university publisher. Career-wise it would have been a good move. But I have never been very career-oriented, no doubt a huge character flaw where worldly life is concerned.

Something Friedhelm Hardy said during my oral examination also affected me disproportionately. Hardy was a professor at King's College and a scholar for whom I had great admiration. He was jovial and gregarious as well as a brilliant man. He lived not very far from where we were staying in London, though I was hardly a part of his social circle. I only went there once, and I al…

A synchronicity : Ananta Das Pandit merges with the Braja Raj

At 7.30 yesterday morning, when most of us at the Jiva Institute were still engaged in our morning bhajan, Manjari came to my neighbor Pradeep Das’s door and in a trembling voice announced that their Guru, Ananta Das Babaji, the Mahant of Radha Kund, had left his body a few minutes before. There are three initiated disciples of Mahanta Maharaj living at Jiva. They immediately made arrangements to go to Radha Kund. I joined them. We traveled in silence, each preoccupied by our own memories of Pandit Baba

By some turn of events, Babaji had left his body in Vrindavan and was being transported by ambulance to the Gopinath temple in Radha Kund, where he lay in state for a few hours near the samadhi temple of Srila Raghunath Das Goswami, whose throne he had adorned for the past three decades.

There I sat with the kirtaniyas, thinking that I am only a distant admirer of Babaji Maharaj and I should not get in the way of his disciples and certainly not for any crass purpose like taking a pho…

VMA 1.28 : I will raise my ears to hear the sweet flute sounds

tais taiḥ kiṁ naḥ parama-paramā-nanda-sāmrājya-bhogaiḥ kiṁ vā yogaiḥ para-pada-kṛtaiḥ kiṁ parair vābhiyogaiḥ | vāsenaiva prasannam akhilā-nanda-sārātisāraṁ vṛndāraṇye madhura-muralī-nādam ākarṇayiṣye || What need have we for all those pleasures
of the empire of supreme, supreme bliss?
And what need have we of the yoga paths
that lead to the supreme destination,
or any other philosophical argument?
Here in Vrindavan, I will raise my ears
to hear the sweet flute sounds,
the essence of the essences of all the varieties of bliss,
which will play, pleased with me simply for residing here. (1.28)


Another "what need have we" verse, indicating the continuity of mood between this one and VMA 1.25. Prabodhananda continues to meditate on Krishna's flute. Krishna's flute sound in Vrindavan's background noise. Just like ether pervades all the other elements and sound is its tan-mātra. One hears Vrindavan before one can see it. In the morning darkness two hours before su…

VMA 1.27 : …where a swarthy, lusty youth leans on a kadamba and plays the flute

veṇuṁ yatra kvaṇayati mudā nīpa-mūlāvalambī saṁvīta-śrī-kanaka-vasanaḥ śīta-kālindī-tīre | paśyan rādhā-vadana-kamalaṁ ko’pi divyaḥ kiśoraḥ śyāmaḥ kāma-prakṛtir iha me prema vṛndāvane’stu || May I always have love for Vrindavan,
where a swarthy youth with a lusty nature
leans on a kadamba tree by the cool Yamuna,
wrapped in a beautiful golden garment and,
joyfully playing his flute,
gazes longingly upon Radha’s lotus face. (1.27)


Krishna's flute is one of the symbols most closely associated with his iconography and has a great deal of significance, which helps to account for its power and resilience. For Rupa Goswami, it is one of the four special characteristics of Krishna that separate him from all other forms of the Vishnu-complex of deities.

sarvādbhuta-camatkāra- līlā-kallola-vāridhiḥ | atulya-madhura-prema-maṇḍita-priya-maṇḍalaḥ ||41|| trijagan-mānasākarṣi-muralī-kala-kūjitaḥ | asamānordhva-rūpa-śrī-vismāpita-carācaraḥ ||42|| līlā-premṇā priyādhikyaṁ mādhuryaṁ veṇu-rūpayoḥ…

VMA 1.26 : May Vrindavan be like a nourishing mother

śaṁ sarveṣām aprayāsena dātrī dvitraikānti-prema-mātraika-pātrī | ānandātmāśeṣa-sattvā nidhātrī śrī-vṛndāṭavy astu me’ndhasya dhātrī | The Vrindavan forest easily gives joy to everyone
she is the sole object of love for just a few exclusive devotees;
she is the soul of joy and the resting place for all living beings.
May she be like a nourishing mother to me, a blind child. (1.26)Commentary

One of the themes that is recurring in the VMA is Prabodhananda’s insistence that the joys of devotion to the Divine Couple are easily obtained in Vrindavan, even effortlessly. Rupa Goswami in Bhakti-rasāmṛta-sindhu (1.2.60-64) clearly states that every human being is eligible (adhikārin) for bhakti. This is doubly true in Vrindavan, for there is spiritual benefit for every living being there, even without making any supplementary effort. Bhakti enters by osmosis, as it were.

And yet, at the same the Dham, like bhakti itself, is very demanding, for only by exclusive devotion can she be truly known. She is…