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Showing posts with the label anubhavas

Vilāpa and other kinds of prattling

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"'So what is all this lamentation, bewailing, complaint ( paridevanā ) for these?' i.e., 'What is this wailing, lamenting, bewailing ( vilāpa ) based in sorrow for the appearance and disappearance of the bodies?' The meaning is that it is not appropriate for an awakened person to grieve for the loss of objects seen in a dream."

Bhakti Sandarbha 188 : An Uttama-bhāgavata Sees Bhagavān in Everything

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Anuccheda 188 An Uttama-bhāgavata Sees Bhagavān in Everything तत्रोत्तरं श्रीहविरुवाच (भा. ११.२.४५)— सर्वभूतेषु यः पश्येद्भगवद्भावमात्मनः। भूतानि भगवत्यात्मन्येष भागवतोत्तमः॥ In reply to the king’s question the sage Śrī Havi [Kavi’s brother] spoke: He is the foremost devotee of Bhagavān who sees the specific feature of Bhagavān, towards whom he is drawn as present within all living beings, and who sees all living beings as present within that very same feature of Bhagavān, who is manifest within himself. (SB 11.2.45) तत्र तत्तदनुभवद्वारावगम्येन मानसलिङ्गेन महाभागवतं लक्षयति—सर्वभूतेष्वित्यादि। ''एवंव्रतः स्वप्रियनामकीर्त्या जातानुरागो द्रुतचित्त उच्चैः" (भा. ११.२.३८) इति श्रीकविवाक्योक्तरीत्या यश्चित्तद्रवहासरोदनाद्यनुभावकानुराग-वशत्वात् "खं वायुमग्निम्" (भा. ११.२.३९) इत्यादितदुक्तप्रकारेणैव चेतनाचेतनेषु सर्वभूतेषु आत्मनो भगवद्भावमात्माभीष्टो यो भगवदाविर्भावः, तमेवेत्यर्थः। In this verse the sage indicates the symptoms of a mahā-bhāgava...

VMA 2.56 : The order to serve the Divine Couple

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After describing the  bhāva-bhakta , Prabodhananda Saraswati suddenly has an inspiration, a  sphūrti  of his  siddha-svarūpa , as if glorifying such devotees bestows such grace.  Of the eleven aspects of the siddha identity, one is to be the protected servant of one of the senior sakhis. What pleasure it is to get such an order from the sakhis!

VMA 2.53-55 : How a certain most fortunate person resides in Vrindavan

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In VMA 2.34 ( The fortunate, the more fortunate, and the most fortunate of all ), Prabodhananda Saraswatipada gave a hierarchy of spiritual attainments in view of the object of worship. In the current set of verses, he has been giving a hierarchy on the basis of their levels of  sādhana . After saying  in the previous verse  that one who has renounced everything to take shelter of Vrindavan is the most fortunate, he now shows the fruits of this good fortune by describing a devotee who is on the stage of  bhāva  and  prema , the two aspects of   sādhya-bhakti,  the goal of  sādhana. 

VMA 2.29 Some dark ineffable youth has taken form to play here

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svātmeśvaryā mamādya praṇaya-rasa-mahā-mādhurī-sāra-mūrtyā ko'pi śyāmaḥ kiśoraḥ kanaka-vara-rucā śrī-kiśoryā kayāpi | krīḍaty ānanda-sārāntima-parama-camatkāra-sarvasva-mūrtir nityānaṅgottaraṅgair yad adhi bhaja tad evādya vṛndāvanaṁ bhoḥ || O my mind! Take shelter today of this land of Vrindavan, where some ineffable dark youth, the wonderful treasure of supreme transcendental bliss, has taken form to play in waves of eternal transcendental amorous love with some ineffable budding young goddess, glowing golden, personifying the essence of the great sweetness that arises from the flavors of confident affection, the mistress of his heart. It is almost impossible to understand the vision of Vrindavan without faith in the absolute perfection of love. We distill our experience in this world, which is fragmented and adulterated with the flaws and deficiencies of the conditioned state, and find therein something transcendent and powerful that giv...

DKK Nandi (1): Part I, Kila-kinchita

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(1) antaḥ-smeratayojjvalā jala-kaṇa-vyākīrṇa-pakṣmāṅkurā kiñcit pāṭalitāñcalā rasikatotsiktā puraḥ kuñcatī ruddhāyāḥ pathi mādhavena madhura-vyābhugna-tārottarā rādhāyāḥ kilakiñcita-stavakinī dṛṣṭiḥ śriyaṁ vaḥ kriyāt Radha’s eyes are a kilakiñcita bouquet of flowers: brightened by a repressed smile, with teardrops clinging like dew to the base of her eyelash petals; reddened slightly around the edges; overflowing with juices of amusement, or contracting like buds. Ah, such are Radha’s eyes, made more beautiful by their flashing sweet pupils as she is blocked on the path by Madhava, May they bring you all good fortune. ________________________________________ This is the first of the two nāndī verses. It contains elements both of the āśīrvāda or benediction and the vastu-nirdeśa indication of the subject matter to follow in the play itself. Āśīrvāda Blessings in this form are quite common in poetry related to the gods and are often found in the invocations of...