Definition of Jagadananda
Memories from May 17 on Facebook.
Sugar and spice and everything nice, that's what little girls are made of.
So what are bhaktas made of? Little boys AND little girls.
kṛpālur akṛta-drohas titikṣuḥ sarva-dehinām |
satya-sāro’navadyātmā samaḥ sarvopakārakaḥ ||
kāmair ahata-dhīr dānto mṛduḥ śucir akiñcanaḥ |
anīho mita-bhuk śāntaḥ sthiro mac-charaṇo muniḥ ||
apramatto gabhīrātmā dhṛti-māṣ jita-ṣaḍ-guṇaḥ |
amānī māna-daḥ kalyo maitraḥ kāruṇikaḥ kaviḥ ||
• Devotees are compassionate (kṛpālu), that is, they cannot bear to see anyone suffering in this world.
• They do not make enemies (akṛta-droha), even when others act towards them in an irrationally aggressive manner.
• They are tolerant (titikṣu), meaning that they forgive the offenses of all other creatures, even those who insult them.
• They are committed to the truth (satya-sāra), in other words, they take strength in the truth.
• They are faultless (anavadyātmā), i.e., free of flaws like envy and do not cause a disturbance to the least of God’s creatures, whether in word, thought or deed.
• They are equanimous (sama), taking happiness and distress, praise or criticism without being disturbed.
• They are helpers to all (sarvopakāraka), in other words, they are the well-wishers of all creatures and act for their welfare, especially by helping them to understand their constitutional position as spiritual beings.
• Their intelligence is not disrupted by sensual desires (kāmair ahata-dhīḥ).
• They have control over their external senses (dāntaḥ).
• They are gentle (mṛdu),
• They are clean (śuci),
• They are not accumulative (akiñcana), which includes indifference to any of the four goals in life, including liberation.
• The devotees are inactive (anīha), in the sense that they do not engage in purely mundane activities, whether based in sense gratification or renunciation.
• Their eating is controlled (mita-bhuk), which means not only that they eat pure and non-violent foods, but that they only consume what is absolutely necessary.
• They are peaceful (śānta), for they have no desires.
• Devotees are steady (sthira); if they take up a service or duty, they see things through to the end without being perturbed.
• Devotees take exclusive shelter of Krishna (mac-charaṇa).
• They are sage (muni), possessing all the qualities of the sthita-dhīḥ described in the second chapter of the Bhagavad Gita.
• They are careful (apramatta): being always fixed in bhakti, they do not become obsessed with material gains or pleasures.
• They are profound (gabhīrātmā): their actions are not always easily understood by others due to their detachment from the customary motivations of ordinary people and their deep meditation on the Lord.
• They are patient or steady (dhṛtimān), meaning that they have conquered over the tongue and genitals and are capable of distinguishing between the permanent and the impermanent or good and bad.
• They have conquered over the six “knots” or “waves” (jita-ṣaḍ-guṇa) – hunger, thirst, grief, bewilderment, old age and death.
• They are humble (amānī), seeking no honor for themselves.
• They are respectful (mānada), willing to give all honor to others.
• They are capable (kalya), meaning that they are expert in explaining spiritual matters to others and engaging them in bhakti.
• They are friendly (maitra), which means that they do not cheat others, especially not when it comes to spiritual teachings.
• They are merciful (kāruṇika); unable to tolerate the suffering of others, which is a result of ignorance of spiritual truths, they do everything in their power to help them.
• And finally, they are wise (kavi) – they know what is liberating and what is entangling. [SB 11.11.29-31]
• They do not make enemies (akṛta-droha), even when others act towards them in an irrationally aggressive manner.
• They are tolerant (titikṣu), meaning that they forgive the offenses of all other creatures, even those who insult them.
• They are committed to the truth (satya-sāra), in other words, they take strength in the truth.
• They are faultless (anavadyātmā), i.e., free of flaws like envy and do not cause a disturbance to the least of God’s creatures, whether in word, thought or deed.
• They are equanimous (sama), taking happiness and distress, praise or criticism without being disturbed.
• They are helpers to all (sarvopakāraka), in other words, they are the well-wishers of all creatures and act for their welfare, especially by helping them to understand their constitutional position as spiritual beings.
• Their intelligence is not disrupted by sensual desires (kāmair ahata-dhīḥ).
• They have control over their external senses (dāntaḥ).
• They are gentle (mṛdu),
• They are clean (śuci),
• They are not accumulative (akiñcana), which includes indifference to any of the four goals in life, including liberation.
• The devotees are inactive (anīha), in the sense that they do not engage in purely mundane activities, whether based in sense gratification or renunciation.
• Their eating is controlled (mita-bhuk), which means not only that they eat pure and non-violent foods, but that they only consume what is absolutely necessary.
• They are peaceful (śānta), for they have no desires.
• Devotees are steady (sthira); if they take up a service or duty, they see things through to the end without being perturbed.
• Devotees take exclusive shelter of Krishna (mac-charaṇa).
• They are sage (muni), possessing all the qualities of the sthita-dhīḥ described in the second chapter of the Bhagavad Gita.
• They are careful (apramatta): being always fixed in bhakti, they do not become obsessed with material gains or pleasures.
• They are profound (gabhīrātmā): their actions are not always easily understood by others due to their detachment from the customary motivations of ordinary people and their deep meditation on the Lord.
• They are patient or steady (dhṛtimān), meaning that they have conquered over the tongue and genitals and are capable of distinguishing between the permanent and the impermanent or good and bad.
• They have conquered over the six “knots” or “waves” (jita-ṣaḍ-guṇa) – hunger, thirst, grief, bewilderment, old age and death.
• They are humble (amānī), seeking no honor for themselves.
• They are respectful (mānada), willing to give all honor to others.
• They are capable (kalya), meaning that they are expert in explaining spiritual matters to others and engaging them in bhakti.
• They are friendly (maitra), which means that they do not cheat others, especially not when it comes to spiritual teachings.
• They are merciful (kāruṇika); unable to tolerate the suffering of others, which is a result of ignorance of spiritual truths, they do everything in their power to help them.
• And finally, they are wise (kavi) – they know what is liberating and what is entangling. [SB 11.11.29-31]
Bhakti Sandarbha 199
2015
jāyate caikalaḥ prāṇī pralīyate tathaikalaḥ |
ekalaḥ sukṛtaṁ bhuṅkte'śnīyād duṣkṛtam ekalaḥ ||
One is born alone, and one dies alone.
One enjoys the fruits of good actions alone,
and suffers the results of sin alone.
[This is mostly true and I was making a similar comment yesterday about individuality. UN however has a passage {3.42-43, 48-50) that indicate that sometimes entire groups or couples, etc., can attain through sādhana together. Although it is not specifically stated here, it has been my contention that the mention of couples is particularly significant.
syur yauthikyas tv ayauthikya iti tatrādimā dvidhā ||
tatra yauthikyaḥ—
yauthikyas tatra saṁbhūya gaṇaśaḥ sādhane ratāḥ |
dvividhās tās tu munayas tathopaniṣado matāḥ ||
atha ayauthikyaḥ—
tad-bhāva-baddha-rāgā ye janās te sādhane ratāḥ |
tad-yogyam anurāgaughaṁ prāpyotkaṇṭhānusārataḥ ||49||
tā ekaśo'thavā dvi-trāḥ kāle kāle vraje'bhavan |
The gopīs who attained perfection in madhura-rasa include those in groups (yauthikyaḥ) and those not in groups (ayauthikyaḥ). The first group is of two kinds--the munis and the Upanishads. They practiced their sādhana in groups. The second kind sometimes took birth in Vraja alone, in pairs or in groups of three, etc., after engaging in their practice of rāgānugā bhakti, and gaining a wealth of love for Krishna according to their degree of eagerness and enthusiasm.]
syur yauthikyas tv ayauthikya iti tatrādimā dvidhā ||
tatra yauthikyaḥ—
yauthikyas tatra saṁbhūya gaṇaśaḥ sādhane ratāḥ |
dvividhās tās tu munayas tathopaniṣado matāḥ ||
atha ayauthikyaḥ—
tad-bhāva-baddha-rāgā ye janās te sādhane ratāḥ |
tad-yogyam anurāgaughaṁ prāpyotkaṇṭhānusārataḥ ||49||
tā ekaśo'thavā dvi-trāḥ kāle kāle vraje'bhavan |
The gopīs who attained perfection in madhura-rasa include those in groups (yauthikyaḥ) and those not in groups (ayauthikyaḥ). The first group is of two kinds--the munis and the Upanishads. They practiced their sādhana in groups. The second kind sometimes took birth in Vraja alone, in pairs or in groups of three, etc., after engaging in their practice of rāgānugā bhakti, and gaining a wealth of love for Krishna according to their degree of eagerness and enthusiasm.]
2015
Someone sent these verses to me. Abhinava Gupta's definition of Jagadananda.
yatra ko'pi vyavacchedo nāsti yad viśvataḥ sphurat
yad anāhata-saṁvitti paramāmṛta-bṛṁhitam
yatrāsti bhāvanādīnāṁ na mukhyā kāpi saṅgatiḥ
tad eva jagadānandam asmabhyaṁ śambhur ūcivān
Where there is no destruction or absence of bliss
Where bliss is found shining from all sides
Where it is universally strengthened by the Supreme Consciousness,
Where the six limbs of yoga are no longer used or required
this state is jagadānanda. All this was spoken [to me] by Shambhu.
(Tantraloka 5.51-52)
2014
I had a bicycle accident yesterday evening. I swerved to miss an oncoming tempo as I turned the corner at Chaitanya Vihar and Burja Road, and fell into an uncovered drain, which has been sitting there for more than two years, inviting precisely the kind of accident that happened. Three pairs of anonymous hands pulled me out.
Where bliss is found shining from all sides
Where it is universally strengthened by the Supreme Consciousness,
Where the six limbs of yoga are no longer used or required
this state is jagadānanda. All this was spoken [to me] by Shambhu.
(Tantraloka 5.51-52)
2014
I had a bicycle accident yesterday evening. I swerved to miss an oncoming tempo as I turned the corner at Chaitanya Vihar and Burja Road, and fell into an uncovered drain, which has been sitting there for more than two years, inviting precisely the kind of accident that happened. Three pairs of anonymous hands pulled me out.
Luckily damages are minimal, but I have bruised ribs that are going to be painful for some time to come, elbows, knees and ankles scratched up. It took me fifteen minutes to come back to external awareness. Luckily, my yoga training in breath control proved to be of great practical use at this moment.
[It continued like that for several years and was only fixed a couple of years ago.]
2009
It saddens me that so many well-meaning people feel it is necessary to abandon God in order to become a decent human being. It seems like a total failure of understanding.
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