M Athura
Meets
V rindavan
x
Chapter Two
Vraja pure devotion
Meets
V rindavan
x
Chapter Two
Vraja pure devotion
Here Srila Prabhupada has written one line: " Bhakti , bhagavan bhakta and outside the material world. " It is a very important line. Requires an elaborate explanation. Explain this one line would take many days.
Love person is ruled
Devaki was afraid. She said: "People can not believe it, and everyone will laugh at me. " "Devaki, who did not want to be teased for being the mother of Vishnu, Krishna wanted to form with two arms, and therefore asked the Lord to change his form." This fear is the product of intense love. There is a difference between vatsalya-rasa, the maternal love of Devaki and Vasudev, and vatsalya-rasa of Nanda and Yasoda. Prabhupada says here that at the Mathura and Dwarka, love the Lord mixed with recognition of opulence, aisvarya-jnana. But there is only Vrindavan or Vrajabhumi kevala-bhakti, bhakti pure. No mixing with Jnana or aisvarya . When jnana aisvarya or mixed with priti with bhakti is called sithila priti-priti-sankucita or . Love is constrained.
In Caitanya-caritamrta (madhya 19 183) mentions:
bhakta-rati-bheda bhede pañca Paraka
santa-rati, dasya-rati, rati o sakhya
vatsalya madhura-rati rati, ei panca vibheda
bhede rati-krsna-bhakti-rase pañca bheda
Depending on the particular attachment of every devotee, it is divided into five categories santa-rati, rati dasya-, sakhya rati, rati vatsalya and madhura ratio. These five categories correspond to the different attachments that devotees feel for the Supreme Personality of Godhead. The resulting transcendental mellows of devotional service are also five varieties.
Bhakta-rati-bheda bhede pañca Paraka : according to the divisions and rati bhakta, krsna-bhakti-rasa manifests itself in five varieties, panca-vibheba : santi-rati , dasya-rati, rati sakhya , vatsalya ratio and ratio madhurya . The five main mellows are holy , dasya , sakhya , vatsalya and madhurya , but holy Mahaprabhu rejected, neutrality. He said cari bhava-bhakti diya nacamu bhuvana : I will dance in ecstasy to the world by distributing the four shallow: dasya , sakhya , vatsalya and madhurya . No santa-rasa with Caitanya Mahaprabhu. Why
Mahaprabhu rejected holy? Kaviraj Goswami has explained in the Caitanya-caritamrta (madhya 19,218)
santera svabhava - krsne mamata-gandha-hina
'parama-brahma', 'parama atma'jñana
Pravin The nature of santa-rasa is that there is the slightest privacy. Rather, they are prominent knowledge of impersonal Brahman and paramatma located.
in santa-rasa no mamata love. Those who are santa-bhakta talk paramatma and parama-brahma . They never talk about personal ways of the Lord.
When the issue of pure love leaves it up, then comes out the personal way of the Lord. When addressing the issue of pure love, then we must speak of all names and forms of Lord Krishna, Govinda, Yasoda-nandana, Murlidhar, Giridhar-Dhari, Gopi-jana-vallabha, Gopi-Nathan, Gopi-kantha and Madan-mohan. As santa-rasa is not personal, it ruled Mahaprabhu. Goswami Kariraj described (Cc Madhya 19-189):
santa-bhakta - nava-Yogendra, ara sanakadi
dasya-bhava-bhakta - sarvatra Sevaka apparatus
Examples santa-bhakta Yoguendras are nine and four Kumaras. Examples of devotees imbued dasya-bhakti are endless, because such devotees are everywhere. The four Kumaras
are santa-bhakta. Are jnanis , parama-atma-jnana Pravin : among the devotees santa-rasa, the four Kumaras are eminent and very learned. Brotherly Love
The Caitanya-caritamrta (madhya 19,190) describes the devotees imbued sakhya-rasa:
sakhya-bhakta - sridamadi, pure bhimarjuna
In Vrindavan the examples of devotees are infused Sridama fraternity and Sudama. And in Dwarka are the friends of Lord Bhima and Arjuna.
There are two types of sakhya : sambhrama-sakhya and visrambha-sakhya . In Vaikuntha there are only two and a half shallow : santa , dasya and half sakhya . Sakhya mixed with awe and reverence is known as sambhrama-sakhya . That sakhya available in Vaikuntha and Ayodhya. Sakhya pure, free of awe and reverence, are only in Vrindavan. Sridama Subal and not feel awe and reverence. They sit on the shoulder of Krishna. They fight Krishna. They will rob food Krishna Krishna is about to introduce in his mouth, and Krishna the cowherd robs food they are about to introduce into their mouths. No wonder or reverence. However, in the love of Bhima and Arjuna itself is wonder and awe. In the Bhagavad-gita described that when Krishna showed his huge and terrible universal form, Arjuna was terrified, Bhit-bhitah pranamya : impelled by fear, Arjuna offered obeisances forward, backward, right and left. In the Caitanya-caritamrta is said
vasudeva-devakira krsna carana vandila
aisvarya-jnana Haila Marie Dunham bhaya
When Krishna offered prayers at the lotus feet of his father and both of his mother, Vasudev and Devaki, both felt awe, reverence and fear because they had knowledge of His opulence. Vasudev and Devaki
offered prayers when Krishna appeared with a four-armed form in the prison of Kamsa, because his bare vatsalya mixed with jnana and aisvarya . Because they were afraid, they offered prayers. But Nanda and Yasoda never offered prayers. By contrast, when Krishna was a child of two or three years old who just started walking, Nanda Maharaja asked: "Krishna, brings my wooden sandals "After place on top of his head, Krishna carried them. Nanda and Yasoda never offered obeisances to Krishna. And no prayers ever offered. Krishna
Uddhava of Vrajabhumi sent to Mathura because vrajavasis , especially women, were experiencing acute feelings of separation. After going through Krishna and Balaram, Akrura took them Mathura. And Krishna could not return. All vrajavasis were experiencing acute feelings of separation from Krishna. And in Mathura Krishna was also thinking about the vrajavasis . This is pure love. Such treatment or mutual love are there. Day and night, Krishna was always meditating on the intense love for him felt by residents Vrajabhumi: His father and his mother, the cowherd, in particular, the gopis headed by Radharani. Krishna was always thinking what to do about it. So He sent Uddhava: "Go and delivery Vrajabhumi this message of love."
opulence that love does constrain
Uddhava was a disciple of Brihaspati. Brihaspati is a jnani. So was Uddhava jnani-bhakta, although it is very dear to Krishna.
na tatha atma-yonir priyatama me na sankarah
Sankarsana na na ca ca SRIR naivatma bhavan yatha
In the Eleventh Canto of Srimad-Bhagavatam (1415) Krishna told Uddhava: atma-yonir : "Brahma is not me so dear, Sivaji is dear me no, not my brother Sankarshana I is so dear, My wife Lakshmi-devi is so dear me no, my atma, My Soul, Myself, I'm not so dear, oh, Uddhava, as you are. "
But Uddhava is a jnani-bhakta. If jnana , no prema. bhakti is mixed. When jnana and aisvarya are present, then rati-sankucita : love is constrained. The Sri Caitanya-caritamrta states:
aisvarya-jnana-pradhanye sankucita
priti na Mane dekhiye aisvarya - Kevala riti
Where the assessment of the wealth is prominent, the love of God constrains. However, according to the devotion kevala , if even the devotee contemplates the unlimited power of Krishna, it is considered equal to Him
aisvarya-jnana-pradhanye sankucita priti : when priti, love is mixed with jnana and aisvarya -knowledge and wealth-then-sankuncita priti : love is constrained. Mane na Dekhiye aisvarya - kevala riti: the pure love has no blends. Prabhupada has said here, the meaning [SB 03/10/1931]: "[There are] two kinds [of love]: aisvarya-purna , full of opulence and aisvarya-sithila without opulence. True love starts with aisvarya-sithila .... " No jnana mixtures or with aisvarya . This love is vraja-prema, and is available only in Vrajabhumi and nowhere else. In Vrindavan priti is not constrained. In Vrajabhumi Vrindavan Aisvarya is covered madhurya , sweetness. If people are aisvarya Vrajabhumi not desired. This is the difference between vatsalya-rasa of Vasudev and Devaki and vatsalya-rasa of Yasoda and Nanda Maharaja. When Uddhava came to Vrindavan, first met with Nanda and Yasoda. They were mourning, experiencing the pain of being separated from Krishna. As Uddhava had come to comfort them, told them about jnana: "Oh, Krishna is the Supreme Personality of Godhead. He is omnipresent, He is everywhere. Why are mourning? "
Nanda Maharaja replied: "Enough! Basta! Krishna is my son! Krishna is my son! Krishna is my son! " take krsne auca isvara-mati delinquent :" Good if your isvara Krishna is the Lord. But for me, He is my son! "This is called pure vatsalya . Neither Nanda and Yasoda accepted Uddhava words. Yasoda-mata said the same thing: "Enough! Uddhava, what are you saying? Enough! Krishna is my son who has sucked my breasts. " Krishna sucked the breasts of Devaki. No. Krishna sucked the breasts of Yasoda. Devaki Krishna appeared before a four-armed form, and then she offered sentences: "Please do not show me this way. I will be teased. Show me Your way of two-armed. " Then
Krishna became a baby and ordered: "Take me to Vraja, Nanda Gokul." So Vasudev took him there. Krishna, in His manifestation as the son of Vasudev, is Vasudev, the form of four arms of the Lord. But the form of two-armed Krishna is Yasoda-nandana, Nanda-nandana, the son of Nanda and Yasoda.
The appearance of Krishna Yasoda-mata
gave birth while Devaki, Yasoda-mata but fainted when they gave birth to Krishna. Yasoda did not know if he had given birth to a son or daughter. In fact, she had twins, a boy and a girl, but did not know. Under the influence of yoga-maya all vrajavasis fell asleep. At the moment she took her son Vasudev Vasudev to the maternity ward of Yasoda, the Vasudeva-as plenary portion of Krishna entered the body of Krishna, the son of Yasoda. Vasudev then took the daughter of Nanda. But also by the influence of yoga-maya , Vasudev could only see the daughter of Yasoda. As only saw the daughter of Yasoda, Vasudev took her, but the original Krishna was lying there.
Then the baby Krishna began to mourn: " Kwaa! Kwaa! Kwaa! "After hearing the screams, all Vrajabhumi women who had fallen deeply asleep, woke up. The women went to sutika grha to the maternity ward of the house of Nanda. There he saw a beautiful child bouncing a sweet essence. There are no words to describe the beauty of that child. It was as if all the beauty of the spiritual world and all the beauty of the material world are blended in this child. The hue of his skin was Ujjvala-mani-Nilakantha , bright as the blue color of a blue gem. The color of his skin also resembled that of a rain cloud newly formed nava-jala-dharah , or color of a tamal tree, tamala-taru. His face looked Kasturi-tilaka . His chest was decorated with Kaustubha-mani, and the corners of his eyes were painted with kajjala , black ointment. All auspicious features were present in his body. His hair was curly, suvarna-Kuntala , and the fingers of his hands were beautiful, and delicate fish. Cihna all auspicious marks were engraved on the palms of His hands, but to keep them hidden, Krishna did not open their hands.
When women came to the maternity ward uttered exclamations of joy and there was a tumultuous uproar. Yasoda-mata was sparked by that. She could see that she had given birth to a beautiful child bouncing a radiance like that of a transparent mirror. After seeing the reflection of his own way in the body shining son, Yasoda thought, "Oh, who is this woman who has come to take my child? It may be a witch or someone similar! Hey, you out of here! Why have you come here to take my son? "Yasoda-mata
never offered prayers as they did Devaki and Vasudev. That's the difference between rasa vatsalya Nanda and Yasoda and vatsalya-rasa Devaki and Vasudev. The vatsalya of Devaki and Vasudev is mixed with jnana and aisvarya , while vatsalya of Nanda and Yasoda is pure, not mixed. That pure love is only available in Vrajabhumi.
conjugal mellow
The Caitanya-caritamrta (madhya 19 191) describes:
madhura-rase bhakta-mukhya - gopi vraja
win-win mahisi, Laksmi-win, win asankhya
The main devotees who are imbued with conjugal love is the gopis of Vrindavan, Dwarka queens and goddesses of fortune Vaikuntha. These devotees are legion.
These are bhaktas madhura-rasa: the gopis of Vrindavan, the mahisis -the more than 16,000 wives in Dwarka-Krishna and laksmis of Vaikuntha. Although all are bhaktas madhura-rasa, there is a difference between them. Kaviraj Goswami described in the Caitanya-caritamrta (madhya 19192-193)
krsna-rati punah prakara has Duit
aisvarya-jnana-misra, ara-bheda kevala
Attachment to Krishna is divided into two categories. The first is attachment with awe and reverence, and the other is pure attachment without feelings of reverence. Gokul
'kevala'rati - aisvarya-jnana-hina
dvaye purified, vaikunthedye - aisvarya-Pravin
Attachment pure without feelings of reverence is found only in Vrindavan. Attachment in awe and reverence which are prominent in Vaikuntha and in the cities of Mathura and Dwarka.
While all vraja-gopis, the mahisis and laksmis are bhaktas madhura-rasa, they are of two kinds: those whose attachment is mixed with aisvarya-jnana, and those whose no mixing attachment. Srila Prabhupada has described these two categories: aisvarya-purna : full of opulence and aisvarya-sithila without opulence. The rasa of Vrajabhumi madhura is pure and not mixed with any consideration of opulence. Therefore Prabhupada says: "True love begins with aisvarya-sithila at the level of pure love." That is vraja-prema, genuine love.
Black men are not trustworthy!
Radharani's love is known as Bamya-bhava, the mood of a gopi leftist. The gopi Chandravali is Radharani's extreme right and extreme left. In love, sometimes develops abhimana Radharani, sulking. If Krishna is the kunja of Radharani, Radharani then develops a sulky mood. She then says: "Black men are not trustworthy! They are not trustworthy! Do not see those black men! "Radharani is angry, stop eating and to stop sleeping. Actually leaves everything and starts to wander aimlessly talking to stone pillars, trees and vines. Looking at the black night sky, Radharani angrily shouts: "What a face as black! Unworthy of confidence! "These are symptoms of madness, udghurna-pralapa : speak in a delirious, angry. This item is described in the Tenth Canto of the Bhagavata. Radharani is experiencing separation and is mad because Krishna was the kunja of Chandravali. And when Krishna finally arrives, Vishaka and Lalita, the intimate sakhis of Radharani, rebuke him: "Out! Out! Out! Why are you here? Our prana-priya-sakhi , our very dear friend Radharani, do not want to see. Go away! Go! Go to Chandravali! "
This is a very sweet lilac : madhurya-rasa. You can not find anything similar in Mathura and Dwarka. There, the rasa is mixed with jnana and aisvarya . True love to God begins with aisvarya-sithila , without wealth, based on pure love. Srila Prabhupada stated in these words [SB 03/10/1931]:
In loving service offered to the Supreme Personality of Godhead are five stages: santa , dasya , sakhya , vatsalya and madhurya . Devaki is located in the vatsalya stage. She wanted to relate to Krishna, the eternal Son, located at that stage of love, and therefore wanted the Supreme Personality of Godhead withdraw its opulent form of Vishnu. Srila Thakura Visvanatha Cakravarti illuminates this fact with great clarity in his explanation of this verse. Bhakti , bhagavan bhakta and outside the material world.
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