tag:blogger.com,1999:blog-15485481.post4127395034228800578..comments2024-03-07T19:16:51.653+01:00Comments on madangopal: Uttam Bhāgavats, adhikāra for mādhurya rasa and for punishmentadvaitadashttp://www.blogger.com/profile/11562361400492002096noreply@blogger.comBlogger5125tag:blogger.com,1999:blog-15485481.post-56093439864278764572009-04-14T07:20:00.000+02:002009-04-14T07:20:00.000+02:00Anon III,
This is an elaborate subject, but it is ...Anon III,<br />This is an elaborate subject, but it is summarized by Sriman Mahaprabhu in CC Madhya 23, from verse 53 onwards. The first verses of that text are most essential - shanta rasa reaches up to prema, dasya rasa upto rAga, sakhya and vatsalya up to anurAga, the sakhya of friends like Subala up to bhAva (which is a higher stage than the pre-prema stage of bhAva btw), and the gopis' prema up to mahAbhAva.advaitadashttps://www.blogger.com/profile/11562361400492002096noreply@blogger.comtag:blogger.com,1999:blog-15485481.post-82267570075738620002009-04-13T22:37:00.000+02:002009-04-13T22:37:00.000+02:00It's Anon III again dear friends..Can Advaita or P...It's Anon III again dear friends..<BR/><BR/>Can Advaita or Prisni Dasi please enlighten me whether the level of Prema (love) developed by people with different rasas (say for example Mother Yasoda's love for Krishna in Vatsalya; Gopa Kumar's love for Krishna in Sakya) is same as Gopi's love for Krishna in Madurya. What I mean is that whether Sastras talk about the intensity and difference of love exhibited by devotees in different rasas to Krishna.<BR/><BR/>Radhe Krishna.<BR/><BR/>Anon IIIAnonymousnoreply@blogger.comtag:blogger.com,1999:blog-15485481.post-2076780680596761162009-04-03T07:01:00.000+02:002009-04-03T07:01:00.000+02:00What Jagad and others, who might have read many bo...What Jagad and others, who might have read many books, don't appear to understand is that bhakti is not an activity of the brain. It is not something you learn from studies, it is not something you speculate and discuss to get. It is more like a force that grabs you in the soul and takes it with you.<BR/><BR/> Anyone who have progressed on the path of bhakti, and have acquired some bhakti, can also confirm from own experience that what is said about bhakti is true.<BR/><BR/> One of the big hurdles, or mile stones, of Krishna bhakti, is to overcome gross material desire. The pillar of this desire is often described as sex desire. To conquer sex desire, meaning to be in control of one's own desires in this regard, is often the turning point and what opens the door to bhakti. (there is a scriptural quote confirming this) Before that point one is mostly neophyte and mostly clueless.<BR/><BR/> When one have progressed on the path of Gaudiya Vaisnavism, and have passed a certain amount of milestones, bhakti starts to like whisper from within. Emotions of bhakti enters the heart in mysterious ways, and your understanding changes from blind faith to firm faith. From his firm faith, the mysterious experience of taste emerges, which intensifies into more deeper transcendental emotions. Madhurya rasa is not just something that one can read about in some shastra, but something that whispers to you from within the heart. It is rather like a gift given to you by Krishna, when you have purified your own heart enough to be able to experience it.<BR/><BR/> When bhakti has entered the heart, it is not something that comes and goes. It is always present. All the time. And the sublime force of bhakti, that taste of Krishna, is what makes sex-desire distasteful. It becomes both bitter and uninteresting. When the taste of Krishna has emerged, everything else dwindles in importance, and one's life more and more turnes into the obsession to get more bhakti. That intense desire for more bhakti disturbs one day and night, and one have no more time or interest for acquiring sense-gratification.<BR/><BR/> People who speculate about sex desire in the way that for example Jagat appears to do, does not have bhakti, do no know about bhakti. Sorry.<BR/> They should not be listened to, by those who want real bhakti, since they have not seen the truth, and therefore cannot enlighten about it.<BR/><BR/>Prisni Dasi<BR/>(Sorry I could only post it like this, as anon, as per your request - AD)Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-15485481.post-88950573477712794172009-03-24T10:35:00.000+01:002009-03-24T10:35:00.000+01:00Malati, thank you for the support and for bringing...Malati, thank you for the support and for bringing this discussion back on topic.<BR/><BR/><I>he is only doing what a real student of the shastra should do – putting Jagat’s version of Sri Rupa’s word in order, to the best of his ability, I’d say. And he has every right to do so. He is doing it in his home turf.</I><BR/><BR/>This is not just my own opinion, it is just what the text says. The sloka itself says nivRtta, and this could mean 'renunciates', but as I said in the blog, Jiva Goswami and Visvanatha Cakravarti clearly say that nivRtta refers to those who have no taste for madhurya rasa, not to renunciates - <I>asmAd rasAd virakteSvanupayogitvAd ayogyatvAt</I>. In the commentaries there is nothing said about renunciates at all. And, from the common sense (yukti-) point of view, too, there is no sign that devotees in madhura rasa are hindered by their renunciation, as the acaryas who preached it were extremely renounced themselves. So what is so 'fundamentalist' about it, if ever there is such a thing as fundamentalist in shastra? Still waiting for quotations from my accusers. (Of course we all know it is a term coined by mundaners, but my accusers won't want to admit they are influenced by mundaners).advaitadashttps://www.blogger.com/profile/11562361400492002096noreply@blogger.comtag:blogger.com,1999:blog-15485481.post-83590128241112244522009-03-24T10:27:00.000+01:002009-03-24T10:27:00.000+01:00Advaitadas, I wont go to this omniscience topic ag...Advaitadas, I wont go to this omniscience topic again. You know my take on the topic. But I’ll comment on the anons’ comments here.<BR/><BR/>As regular readers of this blog know, I don’t just toe Advaitadas’ line if I believe he is wrong. On this thread, he is only doing what a real student of the shastra should do – putting Jagat’s version of Sri Rupa’s word in order, to the best of his ability, I’d say. And he has every right to do so. He is doing it in his home turf. <BR/><BR/>If Advaitadas is a fundamentalist as some of you accuse him, then I’d say Jagat is dogmatic too, a fundamentalist too. Jagat is using the Gaudiya Vaishnava shastra/literature to support his indefensible agenda. <BR/><BR/>After the shastra, common sense will tell us that his agenda is not exactly within the spirit of the teachings of the foundational acharyas.<BR/><BR/>Let’s cut the chase here. Jagat, just please don’t implicate the GV acharyas to your razzmatazz. <BR/><BR/>Advaitadas is not perfect but at least he tries hard, even with hurls of abuse from some gutless commenters, and even when many western sanyassis are lazy to dive deeper into our literature (except for a few like Tripurari Swami) to present the words of the acharyas with depth and range to the broader GV community. And he is not asking for donations left and right.<BR/><BR/>My only question is why a GV devotee would ever visit his site. Since I gave my opinion on Jagat in Nov 2007, I’ve never visited his site again. There are many sensible devotee sites to waste our time on.Anonymousnoreply@blogger.com