Radha Ramana Ramani mana mohana !
Someone tells me that all the girls cry when they take darshan of Radha Raman. Is that true?
kās tāl-latāḥ kva vā santi kena vā kila ropitāḥ ?
nātha mat-kaṅkaṇa-nyastaṁ yāsāṁ muktā-phalaṁ phalam ||
"My Lord! So the pearls set in my bracelets
were originally produced as the fruits of a creeper!
What sanctified country is it
that produces such fascinating plants?"
And of course, the answer is Vrindavan.
Fairly elegant translation by Kunjabihari Adhikari. From the beginning of the Muktā-carita by Raghunath Das Goswami. I have this translation in my hard drive but it requires some work still as well as a bit of commentary.
हा राधे करुणापरे गुणनिधे प्राणाधिके प्रेयसि
श्रीवृन्दावनकुञ्जदेवि वरदे दासैकजीवातुके।
हा हा मद्विरहाब्धिपोतसुखदे रङ्कैकमच्छेवधे
स्वीयं श्रीवृषभानुनन्दिनि कृपादृष्ट्या पुनर्जीवय॥
hā rādhe karuṇāpare guṇanidhe prāṇādhike preyasi
śrīvṛndāvanakuñjadevi varade dāsaikajīvātuke|
hā hā mad-virahābdhi-pota sukhade raṅkaika-mac-chevadhe
svīyaṁ śrī-vṛṣabhānu-nandini kṛpā-dṛṣṭyā punar jīvaya||
Oh Radhe!! Most merciful one ! Ocean of virtue!
You are more to me than my life! Beloved!
O goddess of the Vrindavan bowers! Giver of boons!
Giver of life to your exclusive servants!
Ah ha! You are the boat that will take me across the ocean of separation!
Giver of happiness! The one treasure of this poverty-stricken soul!
I am yours! O daughter of Vrishabhanu,
Give me back my life with just one merciful glance.
Nine years ago:
Nine years ago:
The ideal and worshipable object
is the Divine Couple.
The Divine Couple is best worshiped
by the sadhaka devotee couple.
The means of worship is
the Holy Name of the Divine Couple, Radhe Shyam.
For this worship, Guru Tattva should also
take the form of a Divine Couple.
Comments
Always up for a good cry (-:
On another note, see page 515 of ‘Vāc: The Concept of the Word in Selected Hindu Tantra:’
https://archive.org/details/vactheconceptofthewordinselectedhindutantrasbyapadouxsunnyseries_202003_498_q/page/414/mode/1up
Verse 3.2.141
तथा हि एकादशे (११.३.३२) —
क्वचित् रुदन्त्य् अच्युत-चिन्तया क्वचिद्
धसन्ति नन्दन्ति वदन्त्य् अलौकिकाः ।
नृत्यन्ति गायन्त्य् अनुशीलयन्त्य् अजं
भवन्ति तूष्णीं परम् एत्य निर्वृताः ॥३.२.१४१॥
tathā hi ekādaśe (11.3.32) —
kvacit rudanty acyuta-cintayā kvacid
dhasanti nandanti vadanty alaukikāḥ |
nṛtyanti gāyanty anuśīlayanty ajaṃ
bhavanti tūṣṇīṃ param etya nirvṛtāḥ ||3.2.141||
Thus it is said in the Eleventh Canto of Śrīmad-Bhāgavatam [11.3.32]:
“Having achieved love of Godhead, the devotees sometimes cry out loud, absorbed in thought of the infallible Lord. Sometimes they laugh, feel great pleasure, speak out loud to the Lord, dance or sing. Such devotees, having transcended material, conditioned life, sometimes imitate the unborn Supreme by acting out His pastimes. And sometimes, achieving His personal audience, they remain peaceful and silent.”
On another note, see page 415 of ‘Vāc: The Concept of the Word in Selected Hindu Tantra:’
https://archive.org/details/vactheconceptofthewordinselectedhindutantrasbyapadouxsunnyseries_202003_498_q/page/415/mode/1up
158.7 Bringing All the Bhāvas Together to Make Rasa
अथैतत्संवलनात्मको भगवत्प्रीतिमयो रसोऽपि व्यञ्जित एव (भा. ११|३|३१-३२)—
स्मरन्तः स्मारयन्तश्च मिथोऽघौघहरं हरिम् ।
भक्त्या सञ्जातया भक्त्या बिभ्रत्युत्पुलकां तनुम् ॥
क्वचिद् रुदन्त्यच्युतचिन्तया क्वचिद् धसन्ति नन्दन्ति वदन्त्यलौकिकाः ।
नृत्यन्ति गायन्त्यनुशीलयन्त्यजं भवन्ति तूष्णीं परमेत्य निर्वृताः ॥ इत्यनेन ।
Now the bhagavat-prīti-rasa which is a mixture of these [sthāyi-bhāva, anubhāva and vyabhicāri-bhāva] is made clear in the following verses:
Remembering and reminding one another of Śrī Hari, who destroys innumerable sins, as their devotion turns into love, horripilation manifest on their bodies. Sometimes they cry thinking of Hari, sometimes they laugh, feel joyful, or speak extraordinary things. Sometimes they dance and sing, and sometimes they act out the pastimes of the birthless Bhagavān. Sometimes they become silent in the bliss of having attained the Supreme. (SB 11.3.31-32)
अत्र हरिरालम्बनो विभावः। स्मरणमुद्दीपनः। स्मारणादिक उद्भास्वराख्यो ‘नुभावः। पुलकः सात्त्विकः। चिन्तादयः सञ्चारिणः। संजातया भक्त्येति स्थायी। भवन्ति तूष्णीं परमेत्य निर्वृता इति तत्संवलनम्। परं परमरसात्मकं वस्त्वित्यर्थः ।
In these verses Bhagavān Hari is the ālambana-vibhāva, remembrance is the uddīpana-vibhāva, reminding others is the anubhāva called udbhāsvara, while the bristling of the hairs on the body is a sāttvika-bhāva. Thinking of Bhagavān and so on are the sañcāri-bhāvas. The manifestation of love (sañjātayā bhaktyā) is the sthāyi-bhāva. “Become silent in the bliss of having attained the Supreme” describes the combining of all these elements. The word "supreme" (param) means the substance, which is made up of the supreme rasa.
Commentary
After delineating the primary characteristics of the sthāyi-bhāvas, vibhāvas, anubhāvas and sañcāri-bhāvas, Śrī Jīva now demonstrates briefly how all these taken together produce rasa in keeping with Bharata Muni's rasa-sūtra. He uses an example from the Eleventh Canto, which is of the general prīti resulting from the practice of sādhanā bhakti and not specific to any of the principal rasas. Though the example is of a general type it is applicable to all the kinds of prīti.
The first of these two verses was also quoted in Anuccheda 67 as the taṭastha-lakṣaṇa of prīti. This is because the anubhāvas and sañcārīs are external signs of the inner experience of rasa. The inner aspects are given by the phrases "their devotion turns into love" (bhaktyā sañjātayā bhaktyā) and "in the bliss of having attained the Supreme" (param etya nirvṛtāḥ), which is the experiential state of prīti-rasa.
nijāvasara-śuśrūṣā-vidhāne sāvadhānatā |
puras tasya niveśādyā yoge’mīṣāṁ kriyā matāḥ ||
Sitting in front of Krishna, attentiveness to any order to to engage in service is the [basic] activity [of those in dāsya-rasa] when in union [yoga]. (3.2.138)
kecid asyā rateḥ kṛṣṇa-bhakty-āsvāda-bahirmukhāḥ |
bhāvatvam eva niścitya na rasāvasthatāṁ jaguḥ ||
Some persons who are averse to the taste of Krishna bhakti-rasa have determined that this love (rati) to be only a bhāva (a subordinate feeling like a vyabhicāri and not a predominant sthāyi-bhāva that can be transformed into rasa through the addition of other bhāvas like that just described above in verse 138) (3.2.139)
iti tāvad asādhīyo yat purāṇeṣu keṣucit |
śrīmad-bhāgavate caiṣa prakaṭo dṛśyate rasaḥ ||
This opinion cannot be substantiated, for in certain purāṇas and the Bhāgavatam it is clearly shown to be a rasa. (3.2.140)
Then the above 11th Canto verse is quoted along with the following from the Seventh Canto where Prahlāda's teaching to his fellow students are described:
niśamya karmāṇi guṇān atulyān
vīryāṇi līlā-tanubhiḥ kṛtāni |
yadātiharṣotpulakāśru-gadgadaṁ
protkaṇṭha udgāyati rauti nṛtyati ||
Hearing of Bhagavān's activities [like stealing butter], unequaled virtues [like his love for his devotees], His prowess [like lifting Govardhan or killing Kamsa and other demons] as displayed in His various incarnations for the sake of play, when Prahlāda's body was covered with horripilation and his voice was choked up with ecstasy he began to sing aloud at the top of his voice, and cried and danced.
[This example is not used in PrītiS probably because it is not as complete as the previous, which Jiva combined with the verse that precedes it. But if you take the whole context of that segment of Prahlāda-carita, you get more of the anubhāvas (hearing and chanting in the first part, singing dancing and crying in the second), vibhāvas (viṣaya Bhagavān, uddīpanas = virtues and pastimes, etc., sāttvikas in the third line.
Vyabhicār̥is are mixed in with anubhāvas and sāṭtvikas in the next two verses of the Seventh Canto:
yadā graha-grasta iva kvacid dhasaty
ākrandate dhyāyati vandate janam |
muhuḥ śvasan vakti hare jagat-pate
nārāyaṇety ātma-matir gata-trapaḥ ||
When like on possessed by astral forces he sometimes laughs or cries, or gets lost in meditation or praises some person; with every breath he shamelessly calls out "Hari! Lord of the Universe! Nār̥āyaṇa !" thinking of the Lord as his very self.
पतामीव स्फुरामीव द्रवामीवाङ्गयष्टिभिः ॥ ३३ ॥
śikhidhvajaṃ puraḥsaṃsthaṃ provāca galadakṣaram |
patāmīva sphurāmīva dravāmīvāṅgayaṣṭibhiḥ || 33 ||
Sir, I seem to fall down and cry out and melt away in my tears, to see myself even now changed to my feminine figure in your presence.
Verse 6.105.33, Yoga-Vāsiṣṭha of Vālmīki (ISBN-10: 8171101519)
Notes
प्र (prá) see all of 1 and 2:
http://www.sanskrita.org/scans/visor.html?scan=652.gif
N.B.* And also see √ पृऋ (pṝ):
http://www.sanskrita.org/scans/visor.html?scan=648.gif
वाचा (vācā) “the goddess of speech:”
http://www.sanskrita.org/scans/visor.html?scan=937.gif
J.D.,
The entirety of chapter 105 of the Yoga-Vāsiṣṭha of Vālmīki may be freely read online (click next to read each verse):
https://www.wisdomlib.org/hinduism/book/yoga-vasistha-sanskrit/d/doc266633.html
Gurus are said to be of six kinds: 1. Prekaka (impeller); 2. Sūcaka (indicator); 3 Vācaka (explainer); 4. Darśaka (shower); 5. Śikṣaka (teacher); 6. Bodhaka (illuminator).
Of these the first five are, as it were, the effects of the last, the Bodhaka, as the Cause. Inspite of many Gurus, the Guru who gives the full initiation, only his Pādukā, O Maheśāni is to be venerated. There is no doubt about it.
https://archive.org/details/Kularnava/page/n230/mode/1up?view=theater
Notes
बोधक bodhaka → बोध (bodhá) + क (ká)
बोध (bodhá) “awakened:”
http://www.sanskrita.org/scans/visor.html?scan=734.gif
क (ká) see 3 “fire, splendour (“to shine”), light:”
http://www.sanskrita.org/scans/visor.html?scan=240.gif
पादुका (pādukā) → पाद (pāda) + दु (du) + का (kā)
पाद (pāda) “a ray or beam of light (considered as the foot of a heavenly body):”
http://www.sanskrita.org/scans/visor.html?scan=617.gif
दु (du) see 2 “to burn, consume with fire, cause internal heat:”
http://www.sanskrita.org/scans/visor.html?scan=482.gif
and:
http://www.sanskrita.org/scans/visor.html?scan=483.gif
का (kā) see 1 (Hence the title of this post “John 12:15” – One hopes the symbolism is not lost on you) and 3 √ कन् (kan):
http://www.sanskrita.org/scans/visor.html?scan=266.gif
कन् (kan) “to shine:”
http://www.sanskrita.org/scans/visor.html?scan=248.gif
“Limitless is the greatness of Advaita Ācārya Gosvāmī, whose cry brought on the Caitanya-avatāra.”
Caitanya Caritāmṛta, Ādi Līlā / Chapter 6, Verse 99 (Page 235)
https://archive.org/details/DimocksCC1stHalf/page/n139/mode/1up
Dear Prem,
Yes, with tenacious endurance of will in practice, it can be done; the vehicle of how to “do it” is alluded to in the previous comments above, both in का (kā) 1., and John 12:15 (by the metaphor of the Donkey). It’s cause and effects have been explained many times in previous reply comments on Jagadananda Das’ blog postings over the years (if you are equally tenaciously intent on finding, and understanding, and putting them into practice).
Sisters Are Doin' It for Themselves (1985):
https://www.youtube.com/watch?v=drGx7JkFSp4