Fotos de Vaišnavska Vjerska Zajednica Rijeka   From: BP Tirtha bptirtha@sify.com To: Online_Sadhu_Sanga@googlegroups.com Sent: Sun, 30 May, 2010 7:49:34 Subject: [Sadhu Sanga] The Subjective Bhagavad-Gita: Part - II The Subjective Bhagavad-Gita: Part - II By His Divine Grace Srila Bhakti Raksak Sridhar Dev-Goswami Maharaja The next of the four essential verses which contain the entire message of Bhagavad-gita is as follows (10.9): mac-citta mad-gata-prana bodhayantah parasparam kathayantas ca mam nityam tusyanti ca ramanti ca “The hearts and minds of My devotees are always filled with Me, and they are forever experiencing pleasure and ecstasy in talking about Me.”
Here, Krishna says, “I am in their hearts, in their thinking (mac-citta mad-gata-prana). Their whole life, their entire energy is spent for Me, utilized for Me. Their prana-sakti, their life-energy, is also fully devoted for My cause. Internally they are always thinking about Me and devoting their whole energy for Me, and externally they talk about Me to enhance their mutual understanding (bodhayantah parasparam). They love to talk about Me with one another; they talk about nothing else. In private life, and in public life also, they love to talk about Me, and nothing else. I am the only subject of their discussions (kathayantas ca mam nityam). Whatever they do, wherever they are – everywhere, I am the subject of their talk.”
And next Krishna says, “In this they find great satisfaction (tusyanti ca ramanti ca).” The internal meaning of tusyanti ca ramanti ca is as follows. Here two levels of devotees are described. Up to vatsalya-rasa, or the parental mellow of devotion, Krishna’s devotees are feeling great satisfaction (tusyanti). And above this is the higher kind of satisfaction (ramanti) experienced in the madhura-rasa. Just as a wife and husband enjoy a particular kind of connection, Krishna’s devotees feel ecstasy (ramanti) in His connection, simply by talking about Him. Here the acharyas have agreed that the word ramanti indicates consorthood, and that devotees in consorthood can experience the very deep connection of husband and wife in relation to Krishna. In the company of Krishna they feel the ecstasy of consorthood, ramanti ca. They also feel that ecstasy even when they are only talking about Krishna. This meaning of the word ramanti has been explained in different places by Visvanatha, Baladeva, Bhaktivinoda Thakura, and is also admitted even by Sankaracharya, who agrees that the word ramanti indicates consorthood.
Then there is the next nutshell verse of Bhagavad-gita (10.10): tesam satata-yuktanam bhajatam priti-purvakam dadami buddhi-yogam tam yena mam upayanti te “To those who constantly worship Me with devotion, I give the intelligence by which they can come to Me.”
This is the ordinary meaning of this verse, but there is a deeper meaning. Here, Krishna says: “Those persons who are continuously engaged in Me without interruption (satata-yuktanam), who are always in Me, who are connected with Me, who serve Me with great love and respect with their heart, dadami buddhi-yogam tam – I inspire them with the intelligence by which they will come to Me. They will come to Me in a closer connection.” But I found that this is redundant. Krishna has already said satata-yuktanam, “Their devotion is continuous; they are always there in My connection.” If they are already in connection with Krishna, then we must ask why He would again say, “They will come to Me.”
Krishna has already said that these devotees talk only of Him, think only of Him, take pleasure in Him, and are always engaged in His service. He says, “They are always connected with Me without interruption, and they are serving Me with heart felt love.” They are already serving with heartfelt love, and then Krishna says, “I shall give them the inspiration by which they will come to Me” (mam upayanti te).
This is redundant. It has already been said that they are connected to Krishna; how is it that again they will “come to Him”? How is Krishna’s statement “they come to Me” to be harmonized? So I found a deeper meaning to the words mam upayanti te. I took here the word upayanti, which ordinarily means “they come”, to indicate upapati, or “paramour.” So upayanti – “they come to Me” – means they consider Krishna as upapati, as a paramour.
In society there is the lawful husband, or pati, and there is the paramour, or upapati. In Vrindavana, Krishna is not considered by the gopis as their lawfully married husband, but as master, as the Lord of their hearts.
Here Krishna says, “I inspire those who are constantly engaged in devotional service to come to Me.” Which devotees does Krishna here inspire? Those who are ramanti, the highest group of devotees, those who are related to him in consorthood, in full rasa – mukhya rasa. Krishna says here, “I inspire them to come to Me, considering Me as paramour, upapati. Here Krishna says bhajatam pritipurvakam: this means prema, which is generally found in madhura rasa, consorthood. So the real meaning of this verse is that Krishna inspires those who are in consorthood to come to Him, seeing Him as paramour, upapati. And how do they come to Him? He inspires them to come to Him without any consideration of social and scriptural demands. And so, inspired by Him from within, crossing the line of scriptural and social regulations, and even deceiving their own husbands, the gopis are united with Krishna in paramour consorthood (parakiya).
Krishna’s position is absolute, and He relishes more the devotion of those who can cross everything for Him. And He inspires his devotees from within with this message: “Externally you have to fulfill social and scriptural demands, but My position is over and above the scriptures. My position is above whatever the social laws and scriptural laws tell you to do. I am above the Vedas and everything else. The Vedas are My instructions for the ordinary people. Their instructions are meant for those who are deviated from Me. Society is also under the guidance of those instructions which were given to the fallen. But My connection with everything is intrinsic; it is independent of the laws of scripture and society. I do not require recognition from anyone. My connection with everything is the constant in all equations. It can never be avoided. So you must neglect all the demands from your previous life’s connections and come to Me. You have no freedom to do anything else. When your devotional nature will come to demand you to come to Me, you are not free. Your heart must come towards Me.”
That is upapati, paramour devotion. The devotion of Vrindavana, vrndavana bhajana, means paramour devotion: yena mam upayanti te. So here Krishna says that to those who are ramanti, who are already inclined to come in connection with Him in consorthood as husband and wife, He gives some special feeling and inspiration within their hearts, and they shall come to Him as upapati, as paramours. Here Krishna is saying, in effect, “This paramour devotion is so great that it crosses the rules of both society and scripture. It is independent of everything. Connection with Me is independent of everything that you can conceive. It is most innate and natural. It does not require any scriptural or any social sanction. You may live in society showing formal respect to scriptural and social convention, but from your inner heart of hearts you are Mine. That is yena mam upayanti te, the special instruction or nature or insight I give to these devotees.”
In other words, these devotees do not allow a second pati or husband to come between them and Krishna. They cannot tolerate the interpolation of any second thing, even if it involves social laws or scriptural regulations. Their devotion is so high that all the Vedas are searching after this idea, this divine position. asam aho carana-renu-jusam aham syam vrndavane kim api gulma-latausadhinam ya dustyajam sva-janam arya-patham ca hitva bhejur mukunda-padavim srutibhir vimrgyam Srimad-Bhagavatam 10.47.61 “Although the most exalted devotion of the gopis is only hinted at in the Vedas, I can now understand their most exalted position. O when shall I take birth as a creeper in Vrndavana, so that I can take the dust of the lotus feet of the gopis upon my head? Those great souls gave up society, friendship, love, their relatives – and even the Vedic principles – to take shelter of the holy lotus feet of Krishna.”
Here, one thing should be mentioned: parakiya-bhava has a broader application. It does not only mean paramour devotion. This feeling of crossing scriptural and social rules for an “unsanctioned” relationship is found not only in madhura-rasa or consorthood. Parakiya literally means “belonging to another.” Vatsalya-rasa, parental affection, and sakhya-rasa, friendship, are also infused with the sentiments of parakiya. This is the method of love for those who follow raga-marga.
In the case of Yasoda, parakiya takes the following form: Yasoda says, “Some people say that Krishna is not my son. They say that he is Devaki’s son!” This feeling enhances her heart’s affection towards Krishna, for then she thinks, “I could lose Him at any moment.” This idea draws more intense affection towards Krishna. It increases the affection of her service.
In sakhya-rasa, the sentiments of parakiya are also found. “Some say Krishna has come from Mathura and he may again go to Mathura. He does not belong to us; he is not exclusively our friend.” This apprehension also fills the minds of the cowherd boys, and they become anxious, thinking, “We may lose Him at any time.” So that sentiment makes friendly service towards Him more intense. In this way, the whole sentiment in Vrindavana is parakiya.
In the mood of servanthood, or dasya-rasa also, there is some sentiment like that. Devotees feel, “Some say that Krishna comes from Mathura, that He is the son of Vasudeva. He is here only for a while; He is not an ordinary man like us.” This idea is more or less current in Vrindavana. So parakiya is not only found in madhura-rasa; Krishna may capture all with that sentiment.
Parakiya is a very special thing in madhura-rasa. Its speciality is that in madhura-rasa it is more objectionable both to the scriptures and to society. But for the gopis it is not objectionable. In madhura-rasa they have to cross over the directions of both the Vedas and society – they must take that great risk. In other rasas there is only the fear that “We may not have Krishna permanently, He may go away, He does not belong among us…” This suspicion increases the intensity of their service, but in madhura-rasa, they must cross the positive directions of the Veda and society. They must go against these authorities, as if to take the risk of committing sin. This is the special feature of parakiya in madhura-rasa, so there the intensity of devotion is in its highest condition. So the inspiration towards parakiya (yena mam upayanti te) that Krishna discusses here with special reference to those who are ramanti, who are connected to Him in consorthood, is also present in all the servitors in Vrindavana. God works wonders. His ways are filled with miracles. We should be prepared for that. We should be prepared that all the knowledge of this world, all our experience, will prove to be wrong.
- Srila Bhakti Raksak Sridhar Dev-Goswami Maharaja -- ---------------------------- Group Homepage: http://mahaprabhu.net/sadhusanga Download Newsletter The Harmonizer - May 2010 http://mahaprabhu.net/satsanga/?download=Harmonizer_May_2010.pdf To Contact Us or To Join Online Classes Please Visit: http://groups.google.co.in/group/Online_Sadhu_Sanga/web/online-sadhu-sanga-skype-conference-call If you would like to see this Science/Religion Dialog continue, please consider donating: http://www.mahaprabhu.net/harmonizer Science-Religion Dialogue: http://groups.google.co.in/group/Online_Sadhu_Sanga/web Submit your Paper: http://groups.google.com/group/Online_Sadhu_Sanga/web/submit-manuscript ---------------------------- You received this message because you are subscribed to the "Transcendental Nectar of Sadhu-Sanga" e-group. Group Subscription Details: http://groups.google.co.in/group/Online_Sadhu_Sanga/web/group-subscription-details -- ---------------------------- Group Homepage: http://mahaprabhu.net/sadhusanga Download Newsletter The Harmonizer - May 2010 http://mahaprabhu.net/satsanga/?download=Harmonizer_May_2010.pdf To Contact Us or To Join Online Classes Please Visit: http://groups.google.co.in/group/Online_Sadhu_Sanga/web/online-sadhu-sanga-skype-conference-call If you would like to see this Science/Religion Dialog continue, please consider donating: http://www.mahaprabhu.net/harmonizer Science-Religion Dialogue: http://groups.google.co.in/group/Online_Sadhu_Sanga/web Submit your Paper: http://groups.google.com/group/Online_Sadhu_Sanga/web/submit-manuscript ---------------------------- You received this message because you are subscribed to the "Transcendental Nectar of Sadhu-Sanga" e-group. Group Subscription Details: http://groups.google.co.in/group/Online_Sadhu_Sanga/web/group-subscription-details -- ---------------------------- Group Homepage: http://mahaprabhu.net/sadhusanga Download Newsletter The Harmonizer - May 2010 http://mahaprabhu.net/satsanga/?download=Harmonizer_May_2010.pdf To Contact Us or To Join Online Classes Please Visit: http://groups.google.co.in/group/Online_Sadhu_Sanga/web/online-sadhu-sanga-skype-conference-call If you would like to see this Science/Religion Dialog continue, please consider donating: http://www.mahaprabhu.net/harmonizer Science-Religion Dialogue: http://groups.google.co.in/group/Online_Sadhu_Sanga/web Submit your Paper: http://groups.google.com/group/Online_Sadhu_Sanga/web/submit-manuscript ---------------------------- You received this message because you are subscribed to the "Transcendental Nectar of Sadhu-Sanga" e-group. Group Subscription Details: http://groups.google.co.in/group/Online_Sadhu_Sanga/web/group-subscription-details The Subjective Bhagavad-Gita: Part - II By His Divine Grace Srila Bhakti Raksak Sridhar Dev-Goswami Maharaja The next of the four essential verses which contain the entire message of Bhagavad-gita is as follows (10.9): mac-citta mad-gata-prana bodhayantah parasparam kathayantas ca mam nityam tusyanti ca ramanti ca “The hearts and minds of My devotees are always filled with Me, and they are forever experiencing pleasure and ecstasy in talking about Me.”
Here, Krishna says, “I am in their hearts, in their thinking (mac-citta mad-gata-prana). Their whole life, their entire energy is spent for Me, utilized for Me. Their prana-sakti, their life-energy, is also fully devoted for My cause. Internally they are always thinking about Me and devoting their whole energy for Me, and externally they talk about Me to enhance their mutual understanding (bodhayantah parasparam). They love to talk about Me with one another; they talk about nothing else. In private life, and in public life also, they love to talk about Me, and nothing else. I am the only subject of their discussions (kathayantas ca mam nityam). Whatever they do, wherever they are – everywhere, I am the subject of their talk.”
And next Krishna says, “In this they find great satisfaction (tusyanti ca ramanti ca).” The internal meaning of tusyanti ca ramanti ca is as follows. Here two levels of devotees are described. Up to vatsalya-rasa, or the parental mellow of devotion, Krishna’s devotees are feeling great satisfaction (tusyanti). And above this is the higher kind of satisfaction (ramanti) experienced in the madhura-rasa. Just as a wife and husband enjoy a particular kind of connection, Krishna’s devotees feel ecstasy (ramanti) in His connection, simply by talking about Him. Here the acharyas have agreed that the word ramanti indicates consorthood, and that devotees in consorthood can experience the very deep connection of husband and wife in relation to Krishna. In the company of Krishna they feel the ecstasy of consorthood, ramanti ca. They also feel that ecstasy even when they are only talking about Krishna. This meaning of the word ramanti has been explained in different places by Visvanatha, Baladeva, Bhaktivinoda Thakura, and is also admitted even by Sankaracharya, who agrees that the word ramanti indicates consorthood.
Then there is the next nutshell verse of Bhagavad-gita (10.10): tesam satata-yuktanam bhajatam priti-purvakam dadami buddhi-yogam tam yena mam upayanti te “To those who constantly worship Me with devotion, I give the intelligence by which they can come to Me.”
This is the ordinary meaning of this verse, but there is a deeper meaning. Here, Krishna says: “Those persons who are continuously engaged in Me without interruption (satata-yuktanam), who are always in Me, who are connected with Me, who serve Me with great love and respect with their heart, dadami buddhi-yogam tam – I inspire them with the intelligence by which they will come to Me. They will come to Me in a closer connection.” But I found that this is redundant. Krishna has already said satata-yuktanam, “Their devotion is continuous; they are always there in My connection.” If they are already in connection with Krishna, then we must ask why He would again say, “They will come to Me.”
Krishna has already said that these devotees talk only of Him, think only of Him, take pleasure in Him, and are always engaged in His service. He says, “They are always connected with Me without interruption, and they are serving Me with heart felt love.” They are already serving with heartfelt love, and then Krishna says, “I shall give them the inspiration by which they will come to Me” (mam upayanti te).
This is redundant. It has already been said that they are connected to Krishna; how is it that again they will “come to Him”? How is Krishna’s statement “they come to Me” to be harmonized? So I found a deeper meaning to the words mam upayanti te. I took here the word upayanti, which ordinarily means “they come”, to indicate upapati, or “paramour.” So upayanti – “they come to Me” – means they consider Krishna as upapati, as a paramour.
In society there is the lawful husband, or pati, and there is the paramour, or upapati. In Vrindavana, Krishna is not considered by the gopis as their lawfully married husband, but as master, as the Lord of their hearts.
Here Krishna says, “I inspire those who are constantly engaged in devotional service to come to Me.” Which devotees does Krishna here inspire? Those who are ramanti, the highest group of devotees, those who are related to him in consorthood, in full rasa – mukhya rasa. Krishna says here, “I inspire them to come to Me, considering Me as paramour, upapati. Here Krishna says bhajatam pritipurvakam: this means prema, which is generally found in madhura rasa, consorthood. So the real meaning of this verse is that Krishna inspires those who are in consorthood to come to Him, seeing Him as paramour, upapati. And how do they come to Him? He inspires them to come to Him without any consideration of social and scriptural demands. And so, inspired by Him from within, crossing the line of scriptural and social regulations, and even deceiving their own husbands, the gopis are united with Krishna in paramour consorthood (parakiya).
Krishna’s position is absolute, and He relishes more the devotion of those who can cross everything for Him. And He inspires his devotees from within with this message: “Externally you have to fulfill social and scriptural demands, but My position is over and above the scriptures. My position is above whatever the social laws and scriptural laws tell you to do. I am above the Vedas and everything else. The Vedas are My instructions for the ordinary people. Their instructions are meant for those who are deviated from Me. Society is also under the guidance of those instructions which were given to the fallen. But My connection with everything is intrinsic; it is independent of the laws of scripture and society. I do not require recognition from anyone. My connection with everything is the constant in all equations. It can never be avoided. So you must neglect all the demands from your previous life’s connections and come to Me. You have no freedom to do anything else. When your devotional nature will come to demand you to come to Me, you are not free. Your heart must come towards Me.”
That is upapati, paramour devotion. The devotion of Vrindavana, vrndavana bhajana, means paramour devotion: yena mam upayanti te. So here Krishna says that to those who are ramanti, who are already inclined to come in connection with Him in consorthood as husband and wife, He gives some special feeling and inspiration within their hearts, and they shall come to Him as upapati, as paramours. Here Krishna is saying, in effect, “This paramour devotion is so great that it crosses the rules of both society and scripture. It is independent of everything. Connection with Me is independent of everything that you can conceive. It is most innate and natural. It does not require any scriptural or any social sanction. You may live in society showing formal respect to scriptural and social convention, but from your inner heart of hearts you are Mine. That is yena mam upayanti te, the special instruction or nature or insight I give to these devotees.”
In other words, these devotees do not allow a second pati or husband to come between them and Krishna. They cannot tolerate the interpolation of any second thing, even if it involves social laws or scriptural regulations. Their devotion is so high that all the Vedas are searching after this idea, this divine position. asam aho carana-renu-jusam aham syam vrndavane kim api gulma-latausadhinam ya dustyajam sva-janam arya-patham ca hitva bhejur mukunda-padavim srutibhir vimrgyam Srimad-Bhagavatam 10.47.61 “Although the most exalted devotion of the gopis is only hinted at in the Vedas, I can now understand their most exalted position. O when shall I take birth as a creeper in Vrndavana, so that I can take the dust of the lotus feet of the gopis upon my head? Those great souls gave up society, friendship, love, their relatives – and even the Vedic principles – to take shelter of the holy lotus feet of Krishna.”
Here, one thing should be mentioned: parakiya-bhava has a broader application. It does not only mean paramour devotion. This feeling of crossing scriptural and social rules for an “unsanctioned” relationship is found not only in madhura-rasa or consorthood. Parakiya literally means “belonging to another.” Vatsalya-rasa, parental affection, and sakhya-rasa, friendship, are also infused with the sentiments of parakiya. This is the method of love for those who follow raga-marga.
In the case of Yasoda, parakiya takes the following form: Yasoda says, “Some people say that Krishna is not my son. They say that he is Devaki’s son!” This feeling enhances her heart’s affection towards Krishna, for then she thinks, “I could lose Him at any moment.” This idea draws more intense affection towards Krishna. It increases the affection of her service.
In sakhya-rasa, the sentiments of parakiya are also found. “Some say Krishna has come from Mathura and he may again go to Mathura. He does not belong to us; he is not exclusively our friend.” This apprehension also fills the minds of the cowherd boys, and they become anxious, thinking, “We may lose Him at any time.” So that sentiment makes friendly service towards Him more intense. In this way, the whole sentiment in Vrindavana is parakiya.
In the mood of servanthood, or dasya-rasa also, there is some sentiment like that. Devotees feel, “Some say that Krishna comes from Mathura, that He is the son of Vasudeva. He is here only for a while; He is not an ordinary man like us.” This idea is more or less current in Vrindavana. So parakiya is not only found in madhura-rasa; Krishna may capture all with that sentiment.
Parakiya is a very special thing in madhura-rasa. Its speciality is that in madhura-rasa it is more objectionable both to the scriptures and to society. But for the gopis it is not objectionable. In madhura-rasa they have to cross over the directions of both the Vedas and society – they must take that great risk. In other rasas there is only the fear that “We may not have Krishna permanently, He may go away, He does not belong among us…” This suspicion increases the intensity of their service, but in madhura-rasa, they must cross the positive directions of the Veda and society. They must go against these authorities, as if to take the risk of committing sin. This is the special feature of parakiya in madhura-rasa, so there the intensity of devotion is in its highest condition. So the inspiration towards parakiya (yena mam upayanti te) that Krishna discusses here with special reference to those who are ramanti, who are connected to Him in consorthood, is also present in all the servitors in Vrindavana.
God works wonders. His ways are filled with miracles. We should be prepared for that. We should be prepared that all the knowledge of this world, all our experience, will prove to be wrong.
- Srila Bhakti Raksak Sridhar Dev-Goswami Maharaja -- ---------------------------- Group Homepage: http://mahaprabhu.net/sadhusanga Download Newsletter The Harmonizer - May 2010 http://mahaprabhu.net/satsanga/?download=Harmonizer_May_2010.pdf To Contact Us or To Join Online Classes Please Visit: http://groups.google.co.in/group/Online_Sadhu_Sanga/web/online-sadhu-sanga-skype-conference-call If you would like to see this Science/Religion Dialog continue, please consider donating: http://www.mahaprabhu.net/harmonizer Science-Religion Dialogue: http://groups.google.co.in/group/Online_Sadhu_Sanga/web Submit your Paper: http://groups.google.com/group/Online_Sadhu_Sanga/web/submit-manuscript ---------------------------- You received this message because you are subscribed to the "Transcendental Nectar of Sadhu-Sanga" e-group. Group Subscription Details: http://groups.google.co.in/group/Online_Sadhu_Sanga/web/group-subscription-details Fuentes - Fonts SOUV2P.TTF - 57 KB SOUV2I.TTF - 59 KB SOUV2B.TTF - 56 KB bai_____.ttf - 46 KBbabi____.ttf - 47 KB bab_____.ttf - 45 KB SOUV2T.TTF - 56 KB inbenr11.ttf - 64 KB inbeno11.ttf - 12 KB inbeni11.ttf - 12 KB inbenb11.ttf - 66 KB balaram_.ttf - 45 KB indevr20.ttf - 53 KB El HARMONISTA Happy New Year! The Selected Nectarean Advice of S... - ene 01 Is Bhagavan Subordinate to His Bhakta? - mar 28 The Harmonist en Scribd harikatha y purebhakti
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