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Gaudiya Vaishanvism - Parakya Bhava
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Stages Leading to the Appearance of divine love
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PostPosted: Tue Dec 27, 2016 10:14 pm    Post subject: Reply with quote

3.45.2 Smaranam Remembering

The Supreme Lord in His Avatar form Sri Krishna, in His speech to Arjuna says (Bhagavad-gītā 8.13):

oḿ ity ekākṣaraḿ brahma vyāharan mām anusmaran
yaḥ prayāti tyajan dehaḿ sa yāti paramāḿ gatim

And so pronouncing the transcendental syllable oḿ - ity eka vyāharan brahma akṣaraḿ oḿ
The one (who) remembers Me (the Supreme Lord) - yaḥ anusmaran mām
As one is leaving one’s body - sa prayāti tyajan dehaḿ
Achieves the transcendental goal - yāti paramāḿ gatim

anta-kāle ca mām eva smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaḿ yāti nāsty atra saḿśayaḥ
(Bhagavad-gītā 8.5)

The one who remembers Me (the Supreme Lord) at the end of (one’s) time- yaḥ smaran mām anta-kāle
Quitting one’s body - muktvā kalevaram
Attains My existence - prayāti sa mad-bhāvaḿ
Attains (it) and of this there is no doubt – yāti na asty atra saḿśayaḥ

yaḿ yaḿ vāpi smaran bhāvaḿ tyajaty ante kalevaram
taḿ tam evaiti kaunteya sadā tad bhāva bhāvitaḥ
(Bhagavad-gītā 8.6)

Whatever state of existence one remembers as one at the end quits his body - yaḿ yaḿ vāpi smaran bhāvaḿ ante tyajaty kalevaram
Certainly one always gets exactly that state of existence one remembered – eva sadā eti taḿ tam tad-bhāva bhāvitaḥ

tasmāt sarveṣu kāleṣu mām anusmara yudhya ca
mayy arpita-mano-buddhir mām evaiṣyasy asaḿśayaḥ
(Bhagavad-gītā 8.7)

Therefore remembering Me all the time - tasmāt anusmara mām sarveṣu kāleṣu
And fighting with fixed mind and intelligence on Me – ca yudhya arpita manaḥ buddhiḥ mayi
it is beyond a doubt certain that you will attain Me - asaḿśayaḥ eva eṣyasi mām
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PostPosted: Fri Feb 10, 2017 3:18 pm    Post subject: Reply with quote

3.46 Dhyanam - Meditation

is the mature stage of Smaranam - remembrance.
That means that the remembrance takes a longer period of time, is more continuous. This gives the opportunity to the raganuga bhakta
to get more deeply in Krishna lila with her own spiritual body and serve with love Radha and Krishna.

nijābhīṣṭa kṛṣṇa-preṣṭha pācheta' lāgiyā
nirantara sevā kare antarmanā hańā
(Śrī Caitanya Caritāmṛta Madhya 22.159)

(The raganuga sadhak) should be constantly engaged - hańā nirantara kare
in divine devotional servicewithin the mind - sevā antarmanā
following the dear associate of Krishna - pācheta' lāgiyā kṛṣṇa-preṣṭha
of one's own choice - nija-abhīṣṭa.

Bhaktas hankering to attain Braja-raja-nandan Krishna in dasya-rasa (see
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) may “internally” serve following the moods of Raktaka, Patraka, and other household servants at Nandangram. These servants assist Mother Yashoda in Krishna’s bath, His dressing and His decorating or any other relative service pertaining to Krishna’s bodily needs and comforts. Such devotional attitude is characterized by a feeling of respect towards Krishna as the master.

Those persons desiring to attain Gopal Krishna in sakhya rasa (see

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may do so by following in the footsteps of Krishna’s priya-narma-sakhas, such as Subala, Madhumangala, Ujjvalla and others. Here the feeling of regard for Krishna as a superior person is transcended. Treating Him as an equal, the sakhas serve Krishna, but also allow themselves to be served by Him.

Bhaktas anxious for the nitya-seva of Yashoda-nandan Krishna, in vatsalya rasa can follow in the footsteps of Mother Yashoda and Nanda Maharaja. They shall attain a position like Ambhka, Kilimba and other lady-friends of Yadhoda who act as dhatris (nurses). Such persons also receive the privilege to offer their breasts milk to Krishna. In Vatsalya prema the sense of equality with Krishna is transcended. Such bhaktas feel themselves superior in power and intelligence, and regard Krishna as helpless child fully dependent on their care and ptotection.

In madhura rasa intimacy with Krishna increases as the Gopis even offer their bodies for Krishna’s happiness. This prema remains unaffected by any form of social or religious dharma, fear, hesitation, or feelings of reverence.
Therefore, madhura-prema subjugates Krishna the most.

The vast majority of nowadays Caitanya Mahaprabhu’s bhaktas are Rupanunga followers, and therefore, hanker after Manjari-bhava, as this form of madhura rasa was preached by the Vrindavan School of the 6 Gosvamis and imposed by their followers as the only genuine one, and even denigrating some lines of teaching from Navadvip.

To attain majari-bhava the sadhak should “internally” cultivate a similar mood like that of Radha’s maidservants headed by Rupa and Rati Manjari. This mood should first begin, however, by mentally following in the footsteps of one’s own Gurudeva; and in this connection Srila Vishvananth Cakrabarti has revealed the eternal occupation of the rupanunga guru in the sixth verse of his Gurvastakam:

nikunjayuno ratikeli siddhyair jajalibhir juktiakeksnaiya
tatratidadsyad ati vallabhasya vande guroh sir caranaravinda

“Sri Sri Radha-nikunja-bhihari’s Jugala-milan (meeting of the divine Couple) and rati keli (pastimes of divine love) are only possible due to the clever arrangement and seva expertise employed by the sakhis and manjaris. Among these Gopis my Gurudevi is highly accomplished, and therefore very dear to Jugal-kishora. Thus, with care and attention I offer my obeisance unto her caran-padma.”
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PostPosted: Thu Mar 16, 2017 11:38 am    Post subject: Reply with quote

4. Fourth stage to prema is anartha-nivritti – the removal of anarthas – the undesirable attachments in the mind, due to one’s false identification – aham-kara.

There are of four kinds of anarthas:
1) svarupa-bhrama (illusion about spiritual identity),
2) asat-trisna (thirst for that which is unreal; that is, materialenjoyment),
3) aparadha (offences) and
4) hridaya-daurbalya (weakness of heart).

Svarupa-bhrama is of four kinds:
1) sva-tattva- or jiva-svarup-bhrama (illusion about one’s own spiritual identity),
2) paratattva-bhrama (illusion about the spiritual identity of the supreme absolute truth),
3) sadhya-sadhana-tattva-bhrama (illusion about sadhana-bhakti, the means of spiritual perfection, and sadhya, the object to be obtained by such sadhana, or in other words premA-bhakti)
4) maya-tattva-bhrama (illusion about the Lord’s external energy, maya).

Asat-trissha is of four types:
1) desires for material enjoyment in this world,
2) desires for enjoyment in the higher planetary systems of Svargaloka,
3) desires for the attainment of the eight mystic siddhis and the nine divine jewels of Kuvera (padma, mahapadma, shankha, makara, kasshapa, mukunda, kunda,nila and kharva)
4) the desire for mukti (liberation from the suffering state of being in the material wolrd).

Aparadha - offence - is of four kinds:
1) offences towards Sri Krishna,
2) offences towards krishna-nama,
3) offences towards Krishna-svarup (the spiritual form of the Lord)
4) offences towards the tadiya-cit-kana-jivas (living entities who are infinitesimal particles of spirit belonging to the Lord).

HRdaya-daurbalya is of four kinds:
1) tuccha-asakti (attachment for the useless things of this world),
2) kuti-na†i (deceitful behaviour – the word kuti-na†i may be broken down into the constituent parts ku, bad or evil, and na or nati, that which is forbidden. In that case it would mean doing wicked deeds or doing that which is forbidden),
3) matsarya (envy)
4) sva-pratisstha-lalasa (desire for one’s own fame and prestige).

Aside from the above, there are four additional varieties of anartha:
1) duskRti-uttha (attachment to the world arising from past sins),
2) sukRti-uttha (attachment to the world arising from previous pious activities),
3) aparadha-uttha (arising from offences)
4) bhakti-uttha (attachment to the world arising from bhakti activities).

(1) Duskriti-uttha: anarthas arising from past sinful activities
Refer to five types of klesh or distress, which are
(i) avidya (ignorance of the Lord),
(ii) asmita (the false egoism arising from the conceptions of “I” and “mine” in relation to the material body and whatever is related to it – family, home, job, house, etc),
(iii) raga (attachment for the objects of sense gratification),
(iv) dvesha (hatred or aversion to unpleasant, disagreeable or
adverse situations)
(v) dur-abhinivesha (attachment for or absorption in sinful activities).

(2) SukRti-uttha: various kinds of material enjoyment arising from
the pious material activities of one’s previous births by which one may be kept away from bhakti.
(3) Aparadha-uttha: suffering arising from nama-aparadha (ofense against the holy name) and other types of offences, which block the way to prema
(4) Bhakti-uttha: desires for labha (material gain), puja (worship)
and pratisstha (prestige) arising from the performance of sakama-bhakti
or sopadhika-bhakti (conditional devotional service), by which one gets material gain, worship from one's followers and presitge which block the way to premA.

Olny when these anarthas are uprooted one comes in the fifth stage nishtha – firm faith, by which one has experienced that the process it works, and additionally one’s process of bhajana-krya becomes peaceful, being not anymore disturbed by anarthas – the undesirable attachments in the mind.
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