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Monday, December 23, 2013

Uddīpana and an āśā-vāṇī

Bhakta - Reading this somehow breaks my understanding. On page 38 of Śrī Ananta dās bābājī’s book ‘Rasa-darshan’ it is said:

“A great preceptor like Śrīla Jīva Goswāmī has written in his book Sarva-samvādinī - "kāvyālaṅkāra kāma-tantra-gandharva-kalās tu tat-tat-carita mādhurya anubhava vaiduṣya siddheḥ" “The study of rhetoric, the science of love-making and performing arts helps in experiencing the sweetness of the Supreme personality of God". Here kāvyālaṅkāra refers to worldly rhetoric and kāma-tantra may refer to the Kāma-sūtra of Vātsyāyana, since any spiritual Kāma-tantra does not exist. “

Please could you tell me how to make love helps to experience the sweetness of God? After all it is said by Jīva Goswāmī and he does not make any mistake."

Advaita Das:
It does not say lovemaking, it says reading Kāma-tantra or Kāma-sūtra. Later Ananta Dāsjī quotes the verse yaḥ kaumāra hara sa eva hi vara, the mundane rasa-śloka that Rūpa Goswāmī quoted to Mahāprabhu (‘he who took my virginity is now my husband’).

Bhakta - OK, but Kāma-tantra is not spiritual and refers to the art of love-making, isn’t it? Then how is it that by read this book that refers to sexuality and it is material, one can experience the sweetness of the Lord?

Advaitadas – “There is a certain sādṛśya, (similarity) but again, the ācāryas do not say we should have sex with other mens’ wives like the sahajīyās do, and they never did such things themselves either. Reading Kāma-sūtra is one thing, practising it is another thing. Jīva Gosvāmī obviously refers to 'uddīpana' here - an incitement, like seeing a peacock feather. Not that a rāgānugā sādhaka should get deeply absorbed into mundane kāma śāstra, what to speak of committing sinful acts to imitate Kṛṣṇa. Otherwise the Goswāmīs would contradict the Bhāgavat statement -

naitat samācarej jātu manasāpi hy anīśvara
vinaśyaty ācaran mauḍ̣hyād yathārudro 'bdhi-jaṁ viṣ̣am

“A person who is not a great controller can never imitate the Rāsa līlā, not even mentally. If out of foolishness an ordinary person does imitate such behavior, he will simply destroy himself, just as a person who is not Rudra would destroy himself if he tried to drink the poison from the milk ocean.” (Ś.B 10.33.30)

In Caitanya Caritāmṛta it is mentioned that Śrīman Mahāprabhu was inspired by the abovementioned mundane śloka, yaḥ kaumāra hara, and also by Rāsa līlā performances at Kānāi Nāṭśālā; He saw Kṛṣṇa in the son of king Pratāparudra and saw the Yamunā in the Gaṅgā etc. - note too that Anantadāsjī says earlier that such a devotee is acting on prāktana saṁskāra, relishing rasa based on a cultivation in a previous life, and has a vision like the avadhūta brāhmin had in the 11th canto of the Bhāgavata. It is not for everyone."


The Bhāgavata is inexhaustible both in quality and quantity. This verse is added to my blog of May 11, 2011

6.16.39 kāma-dhiyas tvayi racitā na parama rohanti yathā karambha-bījāni
jñānātmany aguṇamaye guṇa-gaṇato 'sya dvandva-jālāni

“Oh Lord! Desires for material pleasure, directed to you, who are composed of spiritual knowledge and are different from the material guṇas, do not produce further material bodies, just as roasted seeds do not grow.  The networks of duality causing rebirth arise from the material guṇas.”

Āśā-vāṇī – words of hope. If one conceives a Kṛṣṇa-conscious child, even with obvious lusty desires, or one takes prasāda with a desire to enjoy the tongue, still one does not take birth again in the material world.”

Monday, December 02, 2013

Śrīmad Bhāgavata, Canto 2

This is a segment of an anthology of Śrī Viśvanātha Cakravartī’s commentary on Śrīmad Bhāgavata –

Bhānu Swāmi makes an interesting footnote to the commentary on SB 2.1.29 – “A distinction is made by Viśvanātha between the sense organ and the place of the sense organ in the Lord because the real material sense organ such as the ear is subtle in nature and travels with the jīva birth after birth. This is distinct from the gross organ which perishes at death.” It would be wonderful to have śāstrik back up for this.

2.3.17 āyur harati vai pumsam - when one branch of the tree bears fruit, the whole tree becomes successful, what to speak of all the branches bearing fruit. If one spent one’s whole life absorbed in Kṛṣṇa’s topics, how wonderful it would be! “If that is so, and life is not taken away by hearing about Kṛṣṇa, from the moment of hearing about Kṛṣṇa, a person should not die.” Viśvanātha retorts that after death a bhakta will become an eternal associate of the Lord – tat pārṣadatva prāptyā.

2.3.18 The person whose life is not stolen away does not receive rebirth in this world. Do not the trees live? They live much longer than the humans. But they do not breathe. Does not the bellows breathe? The bellows breathe more strongly than the humans. But the bellows do not eat. Do not the animals eat and mate? They can eat more than the humans. Apare indicates animals in human form. 

2.3.19 ‘hogs, dogs, camels and asses…’ - Their animalistic life is to be condemned. They are glorified profusely by dogs, pigs, camels and donkeys. He as one person accepts the qualities of us four (animals), whereas we are all incapable of taking up another animal’s qualities. He, being a human, can take up so many qualities of animals, and we being animals, cannot take up even one quality of another animal. Overstepping his scripture ordained by dharma, he accepts our qualities with passion. We however are fixed in our qualities by destiny. He is aware of the hell into which he will be born by following our qualities, whereas we are dull-witted and cannot understand anything of the future. In this way the animals praise him in four ways. The dog’s quality is to become angry without reason. The pigs quality is to eat filthy things. The quality of the camel is carrying heavy burdens. The quality of the donkey is to get kicked by his mate. Kṛṣṇa has never gone in that person’s ears. Gadāgraja means “he who appears in front of sickness (gada) as its enemy.” Thus he will appear and destroy the sickness of anger and other bad qualities of the animalistic man.

In his ṭīkā to the anti-sahajiya verse 2.3.24, Viśvanātha quotes Ś.B. 3.28.34 –
“The unfortunate yogī who has developed love for the Lord, full of all sweet qualities, whose heart is somewhat soft because of devotion, whose body hairs stand on end in ecstasy, who is constantly overcome with intense tears of joy, gradually withdraws his hook-like mind from the Lord's form.”

Then he adds: “Dravad-dhṛdaya means his heart has melted. However baḍiśa (fish hook) means it is still iron since the fish hook is made of iron. The bhāva that he attains and the melting of the heart are ābhāsas or semblances only, since he gradually withdraws the mind from the Lord. Why give up the Lord who is the real goal of life? By the bhakti in this meditation, he cannot be called a devotee but a yogī since he gives pain to the limbs of the Lord, the object of his meditation, by his fish hook heart, which is hard and bent.”

2.9.34 In order to show how prema is restricted by realization of power, Arjuna realized the universal form and the form of Paramātmā when it was revealed by yoga-māyā. Because of the covering of yogamāyā, he did not experience the svarūpa of Kṛṣṇa which was still present. At other times he did not experience either the universal form or Paramātmā, which was covered by yogamāyā, but experienced Kṛṣṇa’s two-armed form. At one time one form of the Lord was revealed, while another was covered….

The material māyā actually arises from yoga-māyā and is its vibhūti or expansion. It is said in Nārada-pañcarātra, in the speech of Śruti-vidyā:

asyā āvaraṇikā śaktir mahā-māyākhileśvarī
yayā mugdhaṁ jagat sarvaṁ sarva-dehābhimāninaḥ

“Material māyā, the controller of all beings in the material world is the covering energy of yoga-māyā. By her the whole universe becomes bewildered and everyone thinks they are their bodies.” When the snake gives up his skin which arises from him, that skin becomes material and inactive, as if arising from a non-living source.

2.9.36 yathā yathā harer nāma kīrtayanti ca nārakāḥ
tathā tathā harau bhaktim udvahanto divaṁ yayuḥ

When those in hell chant the name of the Lord they develop bhakti to the Lord and go to the spiritual world.  Nṛsiṁha Purāṇa (I must note here that the word diva means heaven)

2.10.9 - Without the gross organ on the body, the subtle sense which is known to function by performing perception cannot function.  Without the subtle sense organ, the presiding deity of the sense, whose presence is inferred from action of that sense, cannot function. Without the presiding deity of the sense, the subtle sense organ cannot operate, and without the subtle sense organ, the gross organ cannot operate.