FB memories from February 22
On the way back from the Taj Literature Festival conference on Braj Bhasha and Sahitya I happened on another event that had been advertised all over Vrindavan for at least a month. It was being held at Modi Bhavan on the Mathura Road just across the street from the Ramkrishna Mission hospital. Bhupendra Kumar Modi, scion of the Modinagar business empire, was present in person, but I did not get a photo of him. I was tempted to take pictures of his Rolls-Royce and Jaguar, though, as his cortege ostentatiously left Modi Bhavan (named after his grandfather). The conference was to be about "omniscience" but I came too late to hear what the main speakers had to say. I only heard Sadhvi Niranjana Jyoti, one of the BJP's firebrand feminine leaders who spoke very nicely with plenty of Gita shlokas. Paramadvaita Maharaj was given about 30 seconds to say his piece.
Conference on omniscience at Modi Bhavan on the Mathura Road. I came after the Taj Sahitya conference on Braj Bhasha and Sahitya. Bhupendra Kumar Modi, of the Modinagar business empire was present in person, but I did not get a photo. I was tempted to take pictures of his Rolls-Royce and Jaguar, though, as his cortege left Modi Bhavan (across the road from the Ramkrishna Mission hospital). The conference was to be about "omniscience" but I came too late to hear what the main speakers had to say. I only heard Sadhvi Niranjana Jyoti, one of the BJP's firebrand feminine leaders. She spoke very nicely with plenty of Gita shlokas. Paramadvaita Maharaj was given about 30 seconds to say his piece.
Seven years ago
There are instructions about other rasas in the books, but they are there as guidance for the general audience. Some people don't want to be "forced" into mañjarī-bhāva, which so few people understand anyway. It has to be a choice. But what I am saying is that if you get the mercy of Rupa Goswami, you will want what he has.
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| Conference on omniscience at Modi Bhavan on the Mathura Road. I came after the Taj Sahitya conference on Braj Bhasha and Sahitya. |
Conference on omniscience at Modi Bhavan on the Mathura Road. I came after the Taj Sahitya conference on Braj Bhasha and Sahitya. Bhupendra Kumar Modi, of the Modinagar business empire was present in person, but I did not get a photo. I was tempted to take pictures of his Rolls-Royce and Jaguar, though, as his cortege left Modi Bhavan (across the road from the Ramkrishna Mission hospital). The conference was to be about "omniscience" but I came too late to hear what the main speakers had to say. I only heard Sadhvi Niranjana Jyoti, one of the BJP's firebrand feminine leaders. She spoke very nicely with plenty of Gita shlokas. Paramadvaita Maharaj was given about 30 seconds to say his piece.
Seven years ago
There are instructions about other rasas in the books, but they are there as guidance for the general audience. Some people don't want to be "forced" into mañjarī-bhāva, which so few people understand anyway. It has to be a choice. But what I am saying is that if you get the mercy of Rupa Goswami, you will want what he has.
Eight years ago
शून्यायितं जगत् सर्वम्. Jagat has been completely emptied. Once again, the Holy Name is all I have left.
Nine years ago
More fun from Paramatma-sandarbha...
शून्यायितं जगत् सर्वम्. Jagat has been completely emptied. Once again, the Holy Name is all I have left.
Nine years ago
More fun from Paramatma-sandarbha...
sata idam utthitaṁ sad iti cen nanu tarka-hataṁ
vyabhicarati kva ca kva ca mṛṣā na tathobhaya-yuk |
vyavahṛtaye vikalpa iṣito’ndha-paramparayā
bhramayati bhāratī ta uru-vṛttibhir uktha-jaḍān ||
[bhā.pu. 10.87.36] ParamS *70
Various translations:
vyabhicarati kva ca kva ca mṛṣā na tathobhaya-yuk |
vyavahṛtaye vikalpa iṣito’ndha-paramparayā
bhramayati bhāratī ta uru-vṛttibhir uktha-jaḍān ||
[bhā.pu. 10.87.36] ParamS *70
Various translations:
(1) If it is argued that this universe is real because it has arisen from the Real, then is this not a logical fallacy? Sometimes, there is deviation [of an effectfrom its cause] and sometimes it is false [even when the cause is real].But not so where there is a connection to both.[Ac1] The false cognition [of the world] is accepted only for the sake of worldly transactions through a chain of blind following.Your words[in the śāstra] delude the hymn-fools by their manifold powers of expression. (10.87.36)
(2) If it is argued that this universe is real because it has evolved from the real then this is against logic. The nature of an effect varies from its cause in certain cases, while in some cases the effect of a real object is known to be illusory, and in other circumstances where the object is perceived and can be utilized it is not illusory. The world is accepted real only because of the worldly transactions carried by blind following. The word of the śāstra, deludes by its manifold powers of expression, [such as indicated or implied meaning], only those dull-witted persons who have been blinded by their excessive faith in Vedic rituals. (10.87.36) SN
(3) It may be proposed that this world is permanently real because it is generated from the permanent reality, but such an argument is subject to logical refutation. Sometimes, indeed, the apparent nondifference of a cause and its effect fails to prove true, and at other times the product of something real is illusory. Furthermor e, this world cannot be permanently real, for it partakes of the natures of not only the absolute reality but also the illusion disguising that reality. Actually, the visible forms of this world are just an imaginary arrangement resorted to by a succession of ignorant persons in order to facilitate their material affairs. With their various meanings and implications, the learned words of Your Vedas bewilder all persons whose minds have been dulled by hearing the incantations of sacrificial rituals. BBT
(4) It is argued that this [objective] universe is real in that it has evolved from the Real [God], this proposition is surely disproved by critical examination. The fact of an effect following the nature of its cause varies in certain cases [as for example the father is found to be different from the father]; while in other cases the evolute of a real substance is known to be false [just as the perception of a serpent following from a real substance, viz., a rope, is false].
(2) If it is argued that this universe is real because it has evolved from the real then this is against logic. The nature of an effect varies from its cause in certain cases, while in some cases the effect of a real object is known to be illusory, and in other circumstances where the object is perceived and can be utilized it is not illusory. The world is accepted real only because of the worldly transactions carried by blind following. The word of the śāstra, deludes by its manifold powers of expression, [such as indicated or implied meaning], only those dull-witted persons who have been blinded by their excessive faith in Vedic rituals. (10.87.36) SN
(3) It may be proposed that this world is permanently real because it is generated from the permanent reality, but such an argument is subject to logical refutation. Sometimes, indeed, the apparent nondifference of a cause and its effect fails to prove true, and at other times the product of something real is illusory. Furthermor e, this world cannot be permanently real, for it partakes of the natures of not only the absolute reality but also the illusion disguising that reality. Actually, the visible forms of this world are just an imaginary arrangement resorted to by a succession of ignorant persons in order to facilitate their material affairs. With their various meanings and implications, the learned words of Your Vedas bewilder all persons whose minds have been dulled by hearing the incantations of sacrificial rituals. BBT
(4) It is argued that this [objective] universe is real in that it has evolved from the Real [God], this proposition is surely disproved by critical examination. The fact of an effect following the nature of its cause varies in certain cases [as for example the father is found to be different from the father]; while in other cases the evolute of a real substance is known to be false [just as the perception of a serpent following from a real substance, viz., a rope, is false].
[It may be objected here that it is not the rope alone, but the rope couple with ignorance which is responsible for its being mistaken for a snake. Our reply to this objection is that] the world too is a product of both [viz. Brahman and avidyā] hence it is not real.
[If the world is held to be real because it serves our purpose and discharges some function too, our reply is that] for explaining worldly transactions, the illusory nature of the universe is [on the other hand] more welcome to us [for worldly transactions will be carried on by blindly following past traditions. Your word, [in the shape of Vedic texts declaring the reward of ritual acts as real] deludes by its manifold powers of expressing, indicating or suggesting a meaning only those dull-witted persons who have been blinded by their excessive faith in Vedic rituals. (Gītā Press)
(a) And in other circumstances where the object is perceived and can be utilized it is not illusory.
(b) Furthermore, this world cannot be permanently real, for it partakes of the natures of not only the absolute reality but also the illusion disguising that reality.
[If the world is held to be real because it serves our purpose and discharges some function too, our reply is that] for explaining worldly transactions, the illusory nature of the universe is [on the other hand] more welcome to us [for worldly transactions will be carried on by blindly following past traditions. Your word, [in the shape of Vedic texts declaring the reward of ritual acts as real] deludes by its manifold powers of expressing, indicating or suggesting a meaning only those dull-witted persons who have been blinded by their excessive faith in Vedic rituals. (Gītā Press)
(a) And in other circumstances where the object is perceived and can be utilized it is not illusory.
(b) Furthermore, this world cannot be permanently real, for it partakes of the natures of not only the absolute reality but also the illusion disguising that reality.
Nine years ago
Some people think I believe I have found my path through sexual union. This is a distortion. What we are saying is this: Most people have to integrate their sexuality with the bhakti path. Bhakti is not a nivritti path of rejecting the world as false. The love of Radha and Krishna in the form of their sexual union in the nitya-vihara, is the vortex, the bindu, the apex, of all the lilas. For us sādhakas in this world, meditating on Them in this lila is the key to both dovetailing our sex desire and to "overcoming" it.
The issue of women's place in a man's religion is this: as long as women are considered less human rather than equal in the spiritual effort of humankind, in other words, where the complementarity of the sexes is not seen as a huge positive in the culture of prema, there can be no real progress. Not past a certain point, anyway.
Some people think I believe I have found my path through sexual union. This is a distortion. What we are saying is this: Most people have to integrate their sexuality with the bhakti path. Bhakti is not a nivritti path of rejecting the world as false. The love of Radha and Krishna in the form of their sexual union in the nitya-vihara, is the vortex, the bindu, the apex, of all the lilas. For us sādhakas in this world, meditating on Them in this lila is the key to both dovetailing our sex desire and to "overcoming" it.
The issue of women's place in a man's religion is this: as long as women are considered less human rather than equal in the spiritual effort of humankind, in other words, where the complementarity of the sexes is not seen as a huge positive in the culture of prema, there can be no real progress. Not past a certain point, anyway.
12 years ago
It seems this date had something to do with the Veda-stuti (Bhāgavata 10.87). Not as many alternate versions here though.
iti tava sūrayas try-adhipate'khila-loka-mala-
kṣapaṇa-kathāmṛtābdhim avagāhya tapāṁsi jahuḥ
kim uta punaḥ sva-dhāma-vidhūtāśaya-kāla-guṇāḥ
parama bhajanti ye padam ajasra-sukhānubhavam
Therefore, O Lord of the Three, the wise dive into the nectar ocean of Your topics, which destroy the contamination of all the worlds, and thus abandon ascetic practices. What then, O Supreme One, to speak of those who, in their own splendor, have completely rid themselves of subtle conditioning, time and the gunas, and worship that aspect of You that is experienced as perpetual bliss? (SB 10.87.16)
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