Vṛndāvana, 7 february 2007 -
In today's Bhāgavata-pāṭh Satya-nārāyan Prabhu said that even tamoguna and rajoguna are useful - tamoguṇa brings sleep and sleep refreshes us and gives us a good start of the day with sādhana. rajoguṇa brings revenue and thus maintenance of our sādhana. Even universally, tamo-guṇa destroys the world and gives it a fresh start.
He compares Kṛṣṇa's killing of the demons with 'killing a mosquito with a nuclear bomb' - it is obviously not the main reason for Kṛṣṇa's descent - anybody else can do this too. He comes actually for pleasing His devotees.
About the online debate I have about talking and walking during japa, he agrees with me that it is obviously wrong (the basis of yukti or common sense), even if some apparent counter-evidence is quoted. That evidence has to be seen in context.
He says that śāstra may seemingly contradict itself but one has to see not just the context of the conflicting statements but also for which devotee, of which level of adhikāra it is spoken.
Interestingly he shows me from Bhāgavata 12th canto, chapter 11 (it is adhyātmika), that Kṛṣṇa is non-different from His apparel (when we speak about last year's outrage about Banki Bihari with the cellphone, see madangopal.blogspot in September 2006).
In today's Bhāgavata-pāṭh Satya-nārāyan Prabhu said that even tamoguna and rajoguna are useful - tamoguṇa brings sleep and sleep refreshes us and gives us a good start of the day with sādhana. rajoguṇa brings revenue and thus maintenance of our sādhana. Even universally, tamo-guṇa destroys the world and gives it a fresh start.
He compares Kṛṣṇa's killing of the demons with 'killing a mosquito with a nuclear bomb' - it is obviously not the main reason for Kṛṣṇa's descent - anybody else can do this too. He comes actually for pleasing His devotees.
About the online debate I have about talking and walking during japa, he agrees with me that it is obviously wrong (the basis of yukti or common sense), even if some apparent counter-evidence is quoted. That evidence has to be seen in context.
He says that śāstra may seemingly contradict itself but one has to see not just the context of the conflicting statements but also for which devotee, of which level of adhikāra it is spoken.
Interestingly he shows me from Bhāgavata 12th canto, chapter 11 (it is adhyātmika), that Kṛṣṇa is non-different from His apparel (when we speak about last year's outrage about Banki Bihari with the cellphone, see madangopal.blogspot in September 2006).
9 february 2007
ReplyDeleteIn the path today Satyanarayan Prabhuji said that jAti buddhi from the famous verse vaisnave jati buddhih refers to considering aVaishnava to be identical with his/her caste, not that he/she does not belong to that caste at all! He mentions the Pathan-Vaishnavas, who were mentioned by that designation in CC. The famous verse kirata hundandra pulinda (sb 2.4.18) does not refer to Greeks and Turks, as one translation claims, but to a range of no less than 64 mixed castes. At the time of creation the four castes are purely divided but as they gradually mix they become these Kiratas etc, even yavanas are like that, though in Bengali shastra the Muslims are often called yavanas. Haridas Shastriji has published a Bengali Krishna Bhavanamrita with Sanskrit, tika of Krishnadeva Sarvabhauma and translation with footnotes and even pada-quotations. I picked one up for just 300 Rs!
10 February 2007
Sadhu Baba stayed in Vraja for just three weeks at a time, in Vrindavan, and from there he just made day-trips to Radhakund, Barsana, Nandagram. Perhaps I should follow suit as a sisya.
The new Bengali edition of Krishna Bhavanamrita is originally from Madhusudan Vacaspati, aka Madhusudan Das Adhikari, who also wrote many of the Radharasa Sudhanidhi comments I have been distributing. It was written in 1919.
Interesting satsanga with Krishnadas and Satyanarayan. Krishnadas explains the definition of vyanjana vritti to me, despite being sick again, and Satyanarayan tells me that since Brahma knows the future he is called vidhi, or fate, because future and fate or identical.