Jagat

Jai Radhe. So I spent most of the last two days studying portions of the two oldest Upanishads, the Chāndogya and Br̥hadāraṇyaka. These are the principal sources that go into the Vedānta, though some of the other Upaniṣads figure strongly. We have already seen the importance with which certain passages of the Taittirīya are for understanding the Vaishnava mindset. Nitai once pointed out something very significant -- that Hindu theism grew out of different roots than the Jewish monotheism. Philosophically, from the very beginning it had to accept the fundamental idea of non-duality and had to explain itself on that basis. That is why you get all the Vaishnava acharyas writing different "modified" non-dualities. Only Madhva bucks the trend, but you have to remember that ALL the Vaishnavas insist on the duality of worshiper and worshiped, part and whole, lover and beloved. So today is really kind of a lesson in how to interpret the non-dual texts in a dualistic fashion...

Anuccheda 11: An Example of Attaining the Siddha-deha yathaivāha [bhā.pu. 1.6.29] — prayujyamāne mayi tāṁ śuddhāṁ bhāgavatīṁ tanum | ārabdha-karma-nirvāṇo nyapatat pāñcabhautikaḥ || Similarly, [about the attainment of a spiritual body after giving up the material body,] Nārada told Vyāsa, When I was awarded that pure spiritual body, my prārabdha-karma being extinguished, my body made of the five material elements was dropped. (SB 1.6.29) "hitvāvadyam imaṁ lokaṁ gantā majjanatām asi" [bhā.pu. 1.6.24] iti yā tanuḥ śrī-bhagavatā dātuṁ pratijñātā, tāṁ bhāgavatīṁ bhagavad-aṁśa-jyotir-aṁśa-rūpāṁ śuddhāṁ prakṛti-sparśa-śūnyāṁ tanuṁ prati śrī-bhagavataiva mayi prayujyamāne nīyamāne ārabdhaṁ yat karma tan-nirvāṇaṁ samāptaṁ yasya sa pāñcabhautiko nyapatad iti | Bhagavān alone brought ( prayujyamāne ) Nārada the divine body ( bhāgavatīṁ tanuṁ ) that is a part of His partial effulgence and untouched by matter ( śuddhām ) and which He had earlier promised him [in SB 1.6.24,...

The tenth anuccheda will be divided into three parts. The first discusses utkranta-mukti. The five kinds of mukti are contained within this discussion. 10.2 will discuss the permanence of liberation, and it will give cause to reflect on the question of the fall of the soul from Vaikuntha. 10.3 talks about the siddha-deha. So there is a lot of material in this anuccheda. Anuccheda 10: Sālokya- mukti , Residing in Bhagavān's Abode 10.1 The Five Types of mukti tatrotkrāntāvasthā ca śrī-prahlāda-stutau—"uśattama te’ṅghri-mūlaṁ prīto’pavarga-śaraṇaṁ hvayase kadā nu" [bhā.pu. 7.9.16] ity-ādau jñeyā | saivāntimā | The state of liberation [i.e., direct realization of Bhagavān] after death is described in the prayers of Prahlāda: O effulgent Bhagavān, being pleased with me, when will You call me to Your feet, the abode of ultimate liberation? (SB 7.9.16) trasto'smy ahaṁ kṛpaṇa-vatsala duḥsahogra- saṁsāra-cakra-kadanād grasatāṁ praṇītaḥ baddhaḥ sva-karm...

Anuccheda 9: Jīvan-mukti in Relation to Bhagavān अथैतस्यां भगवत्साक्षात्कारलक्षणायां मुक्तौ जीवदवस्थायामाह (भा. ११.१४.१३) — The description of mukti characterized with realization of Bhagavān while still living in the material body is given by Bhagavān in the following verse: अकिञ्चनस्य दान्तस्य शान्तस्य समचेतसः मया सन्तुष्टमनसः सर्वाः सुखमया दिशः ॥ All directions are blissful for a person who has no possession [other than Me], is fully satisfied with Me in his mind, has control over his mind, is peaceful and equipoised towards all. (SB 11.14.13) भगवन्तं विना किञ्चनान्यदुपादेयत्वेन नास्तीत्यकिञ्चनस्य। तत्र हेतुः—मयेति। अकिञ्चनत्वेनैव हेतुना विशेषणत्रयं दान्तस्येति। अन्यत्र हेयोपादेयतारोहित्यात् समचेतसः। सर्वत्र तस्यैव साक्षात्कारात् सर्वा इत्युक्तम् ॥ The words "one who has no possession" ( akiñcanasya ) means one who possesses nothing of value [to himself] other than Bhagavān. The reason he is so is that he is fully satisfied with Bhagavān. The three further d...

I am afraid that I am going to have to revise the way I do this project. Babaji is starting to pressure me to go more quickly, and it is true that at this rate it will take forever. So I will have to cut back on the manana a bit more and get more pages done. Anuccheda 8: External Bhagavat-sākṣātkāra Is Superior To Internal īdṛśe’pi bhagavat-sākṣāt-kāre bahiḥ-sākṣātkārasyotkarṣam āha— Although Bhagavān realization is such (internal and external) yet Mārkaṇḍeya spoke of the superiority of the external realization to Nara Nārāyaṇa sages: gṛhītvājādayo yasya śrīmat-pādābja-darśanam | manasā yoga-pakvena sa bhavān me’kṣi-gocaraḥ ||  Bhagavān, obtaining the vision of whose lotus feet in their mind, matured through the practice of yoga, conditioned beings can attain the post of Brahmā, has become the object of my eyes. (SB 12.9.5) ṭīkā ca— yasya tava śrīmat-pādābja-darśanaṁ manasāpi gṛhītvā prāpya prākṛtā apy ajādayo bhavanti sa bhavān me’kṣi-gocaro jāto’sti kim ataḥ paraṁ var...

7.11 Only Pure Souls Can Have a Direct Vision of Bhagavān: That is Called Mukti tasmāt svaccha-cittānām eva sākṣātkāraḥ, sa eva ca mukti-saṁjña iti sthitam | tasya brahma-sākṣātkārād apy utkarṣas tu bhagavat-sandarbhe sanakādi-vaikuṇṭha-darśana-prastāve śrī-nārada-vyāsa-saṁvādādi-maya-brahma-bhagavat-tāratamya-prakaraṇe ca darśita eva | yatra tasyāravinda-nayanasya [bhā.pu. 3.15.43] ity ādikaṁ, jijñāsitam adhītaṁ ca [bhā.pu. 1.5.4] ity ādikaṁ ca vacana-jātaṁ prabalatamam | Therefore only pure-hearted people see Bhagavān and that alone is to be called mukti. Its superiority over Brahman realization has been shown in Bhagavat Sandarbha (Anu. 79) in the description of the visit of the Kumaras to Vaikuṇṭha, and also in the section comparing Brahman and Bhagavān based on the dialogue between Śrī Nārada and Vyāsa, etc. (Anu. 81). In these sections [of Bhagavat Sandarbha] verses 3.15.43 and 1.5.4 are the most powerful. tasyāravinda-nayanasya padāravinda- kiñjalka-miśra-tulasī-makarand...

7.10 Kṛṣṇa's Enemies Are of Two Kinds. tad-dveṣiṇaś ca dvividhāḥ | eke saundaryādikaṁ gṛhṇanti tathāpi tan-mādhuryāgrahaṇāt tatraivārucyā dviṣanti yathā kālayavanādayaḥ | anye tu vaikṛtyam eva pratiyanti tato dviṣanti ca yathā mallādayaḥ | The haters of Bhagavān ( bhagavad-vidveṣī ) are also of two kinds – one set perceives His beauty and so on, yet they hate it out of distaste for it because they are unable to perceive His sweetness. Kalayāvana is an example of this. The second type of people perceive Him in a distorted way and thus hate Him, as with the wrestlers [of Mathurā] . tad evaṁ pūrvottarayoś caturṣv api bhedeṣu sa-doṣa-jihvāḥ khaṇḍāśino dṛṣṭāntāḥ | eke hi pitta-vāta-ja-doṣavantas tad-āsvādaṁ na gṛhṇanti, kintu sarvādaram avadhāya nāvajānanti | anye tv abhimānino’vajānanty api | athāpare madhura-rasam idam iti gṛhṇanti kintu tiktāmlādi-rasa-priyās tam eva rasaṁ dviṣanti | avare ca tiktatayaiva tad gṛhṇanti, dviṣanti ceti | sarveṣāṁ caiṣāṁ nija-doṣa-savyavadh...

Priti Sandarbha 7.9 : Further Instances of Pure Devotees Becoming Angry, Etc. ( krodhābhāsa ) tad evaṁ syamantakopākhyāna-mahā-kāla-puropakhyāna-mauṣalopākhyānādau śrī-baladevārjuna-nāradādīnāṁ krodhādy-āveśo’pi tad-ābhāsatva-leśenaiva saṅgamayitavyaḥ | tatra śrī-baladevārjunādīnāṁ śrī-bhagavan-matājñānena śrī-nāradādīnāṁ tu taj-jñāneneti vivekaḥ—"kopitā munayaḥ śepur bhagavan-mata-kovidāḥ" [bhā.pu. 3.3.24] iti tṛtīye śrīmad-uddhava-vākyāt | Similarly Śrī Baladeva, Arjuna and Nārada's possession by anger in the episodes of the Syamantaka, the visit to Mahākālapura and the destruction of the Yadu dynasty respectively, should also be reconciled by considering them as only apparent anger ( krodhābhāsa ). In these cases, Śrī Baladeva and Arjuna's anger was due to their ignorance of Bhagavān Kṛṣṇa’s desire, and that of Śrī Nārada was due to knowledge of it – this is the difference. puryāṁ kadācit krīḍadbhir yadu-bhoja-kumārakaiḥ | kopitā munayaḥ śepur bhagavan-ma...

7.8 Sometimes a Pure Devotee Appears to Be Completely Overcome by Māyā: The Case of Jaya and Vijaya yathā daitya-janmani jaya-vijayayoḥ | atra pūrveṣāṁ svalpa eva tad-ābhāsaḥ, tayos tu samyag iti viśeṣaḥ, tat premādīnām anāvaraṇād āvaraṇāc ca | This līlā-śakti was also active in Jaya and Vijaya in their birth as demons. In the earlier cases [i.e., of the Brajavāsīs and Baladeva, with which the previoius] the semblance [of the absence of pure bhakti] was minor, but in the case of Jaya and Vijaya it was complete; this difference is due to the fact that in the first cases, the devotees' love [for Kṛṣṇa] was not covered but in the second, it was. tatra tayor vaira-bhāva-prāptau khalu muni-kṛtatvaṁ na syāt | "mataṁ tu me" [bhā.pu. 3.16.29] ity atra bhagavad-icchāyās tat-kāraṇatvena sthāpitatvāt | The feeling of animosity [towards Bhagavān] acquired by Jaya and Vijaya was certainly not caused by the [curse of the] sages [the Kumāras] because He Himself stated that ...