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Thread: Stages Leading to the Appearance of divine love

  1. #21
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    Re: Stages Leading to the Appearance of divine love

    Although“Transcendental faith” is the first stage on the road of attaining the divine love (prema),
    the amount of transcendental faith grows, as the devotee gets closer to his goal.

    Sri Krishna Caitanya described the devotees (Madhya-lîla 22.64)
    in terms of their attained faith as being of three kinds.

    śraddhāvān jana haya bhakti-adhikārī
    'uttama', 'madhyama', 'kaniṣṭha' — śraddhā-anusārī

    A person with transcendental faith is eligible for bhakti -śraddhāvān jana haya bhakti-adhikārī
    According his (attained) faith - śraddhā-anusārī
    (may be known as) "highest' 'intermediate' (or) 'low' -uttama madhyama kaniṣṭha.
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  2. #22
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    Re: Stages Leading to the Appearance of divine love

    Sri Krishna says to Uddhava, as recorded in Śrīmad Bhāgavatam 11.20.8

    yadṛcchayā mat-kathādau
    jāta-śraddhas tu yaḥ pumān
    na nirviṇṇo nāti-sakto
    bhakti-yogo 'sya siddhi-daḥ

    If by good fortune the narations about Me -yadṛcchayā katha mat
    begin to awaken faith - adau jāta śraddhas
    but that person is neither disgusted nor attached (to this word) -tu yaḥ pumān na nirviṇṇaḥ nāti-sakto
    (than) his loving devotion will award perfection - asya bhakti-yogo siddhi-daḥ.

    Jîva Gosvami, in defining the word yadṛcchayā (voluntarily, spontaneously or by their own will, good grace) used in this sloka, has said:

    “kenapi parama-svatantra bhagavad-bhakta-sanga tat-kripajata
    parama-mangalodayena"

    by the association of the Lord’s devotees and as a consequence of the mercy obtained from them, one obtains great fortune (saubhagya).
    That saubhagya itself becomes the eligibility for bhakti.”

    The meaning of saubhagya is that by the contact of devotees in one’s previous life and by the mercy obtained from them, a very deep impression (samskara) is formed upon the mind.
    When it is nourished again in the present life, it arises in the form
    of shraddha. This shraddha is the cause of the awakening of divine attraction to the Lord - rati whose form of expresion is serving the Lord in one's spiritual body (siddha deha), and this divine service is called bhakti.

    This is also confirmed in Bhagavat Puran 3.25.25:

    satāḿ prasańgān mama vīrya-saḿvido
    bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
    taj-joṣaṇād āśv apavarga-vartmani
    śraddhā ratir bhaktir anukramiṣyati

    In the association of the saints by discussion of My wonderful activities -prasańgāt satām vidaḥ mama vīrya
    one relishes the taste - saḿ-bhavanti rasa-ayanāḥ
    of those stories in the heart and the ears - kathāḥ hṛt karṇa
    By this activity one -tat joṣaṇāt
    (1) quickly is on the path of liberation - āśu apavarga vartmani
    and one after another (atains) - anukramiṣyati
    (2) faith (in the Lord) - śraddhā
    (3) divine attraction to the Lord -ratiḥ
    (4) divine service to the Lord (in one's spiritual body - siddha deha) -bhaktiḥ.
    Last edited by anadi; 31 January 2013 at 01:56 PM.
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  3. #23
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    Re: Stages Leading to the Appearance of divine love

    Regarding the first stage, shraddha, Sri Krishna says to Uddhava, as recorded in Śrīmad Bhāgavatam 11.20.9

    tāvat karmāṇi kurvīta
    na nirvidyeta yāvatā
    mat-kathā-śravaṇādau vā
    śraddhā yāvan na jāyate

    As long as one is not detached -yāvatā na nirvidyeta
    one performs up to that time one's material occupational duties (naimitik dharma) - kurvīta tāvat karmāṇi
    (and) neither faith - na śraddhā
    nor the beginning of hearing stories about Me - vā adau śravaṇā kathā mat
    will awaken all that time -jāyate yāvat.
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  4. #24
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    Re: Stages Leading to the Appearance of divine love

    Sadhu-sanga II

    The second stage is sadhu-sanga – the association with the holly persons

    One gets on this stage when the first stage – shraddha had matured.
    And as such one seeks sadhu-sanga (association with the holly persons) and, in such company, one begins to receive instructions regarding the methods for executing bhajana (meditation on one’s true spiritual body, meditation on the Lord and the way one desires to serve and love the Lord).

    In Śrī Caitanya Caritāmṛta Madhya 22.83 it is stated:

    sādhu-sańge kṛṣṇa-bhaktye śraddhā yadi haya
    bhakti-phala 'prema' haya, saḿsāra yāya kṣaya

    If there is faith - yadi haya śraddhā,
    in devotional service for krishna - bhaktye kṛṣṇa ,
    and in the association whith the saints -sādhu-sańge-
    (then) the fruit of practicing devotional service will be divine love- phala bhakti haya prema
    (and) one's cycles in the material existence are destroyed -saḿsāra kṣaya.

    From this verse one can understand that the associoation with the saints produces the desired result, namely devine love for the Lord - prema, when
    1. this associatian is based on faith - shraddha, and
    2. one practices bhakti in the association of the saints.
    Last edited by anadi; 07 March 2013 at 11:49 AM. Reason: errors
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  5. #25
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    Re: Stages Leading to the Appearance of divine love

    Second stage: sadhu-sanga

    In Śrī Caitanya Caritāmṛta Madhya 22.83 it is stated:

    kṛṣṇa-bhakti-janma-mūla haya 'sādhu-sańga'
    kṛṣṇa-prema janme, teńho punaḥ mukhya ańga

    The root cause - janma-mūla - of devotional service to Kṛṣṇa - kṛṣṇa-bhakti
    is association with spiritually realized devotees - haya sādhu-sańga
    again that (same association with spiritually realized devotees) - punaḥ teńho
    is the essential limb of bhakti - mukhya ańga
    that awakens - janme - the love of Kṛṣṇa - kṛṣṇa-prema.

    Tika:
    Such devotees don't live in preaching associations,
    who openly preach that the goal of life is to preach
    the mission of the founder acarya of some ...association.
    This is not the goal of life.

    Spiritually realized devotees after realishing the taste of divine
    love in Krishna or Gaura lila cannot live anymore without it,
    and have no other interest whatever.
    Last edited by anadi; 03 April 2013 at 08:37 AM.
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  6. #26
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    Re: Stages Leading to the Appearance of divine love

    Second stage: sadhu-sanga

    In Śrī Caitanya Caritāmṛta Madhya 19.151 it is stated:

    brahmāṇḍa bhramite kona bhāgyavān jīva
    guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja

    Wandering in the universe - brahmāṇḍa bhramite
    some fortunate living being -kona bhāgyavān jīva
    gets the seed of the creeper of devotional service - pāya bīja bhakti-latā
    by the mercy of the spiritual master and Kṛṣṇa— prasāde guru kṛṣṇa.

    And in this connection in Śrī Caitanya Caritāmṛta Madhya 22.45 it is stated:

    kona bhāgye kāro saḿsāra kṣayonmukha haya
    sādhu-sańge tabe kṛṣṇe rati upajaya

    For the fortunate persons -kona bhāgye kāro
    the destruction of the conditioned life - kṣaya-unmukha saḿsāra
    is the association with the realized saints - haya sādhu-sańge
    by which the love for Krishna awakens -tabe kṛṣṇe rati upajaya
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  7. #27
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    Re: Stages Leading to the Appearance of divine love

    Second stage: sadhu-sanga

    As stated in Śrī Caitanya Caritāmṛta Madhya 22.47:

    kṛṣṇa yadi kṛpā kare kona bhāgyavāne
    guru-antaryāmi-rūpe śikhāya āpane

    If Krishna shows mercy - yadi kṛṣṇa kare kṛpā
    to some fortunate person - kona bhāgyavāne
    (He) personally teaches (one)- āpane śikhāya
    (or) in the form of the Supersoul (or) as a spiritual master-- rūpe antaryāmi guru.

    Very seldom the Lord will personally teach a person, as stated in the previous verse, and that is why in Sri Caitanya-caritamrita (Madhya-lîla 22.51) it is said:

    mahat-kṛpā vinā kona karme 'bhakti' naya
    kṛṣṇa-bhakti dūre rahu, saḿsāra nahe kṣaya

    Without the mercy of great devotees - vinā mahat-kṛpā
    any ocupational duty -kona karme- is devoid of devotion -bhakti naya-
    what to say -dūre rahu- of loving service for the Lord -kṛṣṇa-bhakti-
    (not even) the cycle of repeated births and deaths is not destroyed -saḿsāra nahe kṣaya
    Last edited by anadi; 14 April 2013 at 04:33 AM.
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  8. #28
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    Re: Stages Leading to the Appearance of divine love

    Second stage: Sadhu-sanga

    Sadhu-sanga is of two types: the association of siddha-mahapurusas, or perfected souls,
    - who pursue the path of knowledge (jñana-marga)
    and the association of siddha-maha-purusas
    - who pursue the path of bhakti (bhakti-marga).

    By the association of sadhus who are attached only to the rituals of
    proper conduct that are in accordance with the rules and regulations
    of the Vedas, bhagavad-unmukhata (attentiveness towards
    the Lord) shraddha, rati and prema cannot arise.

    Siddha-mahapurushas who pursue the path of bhakti are of three types:

    (1) bhagavat-parshada-deha-prapt
    (those who have obtained perfected spiritual bodies as eternal associates of the Lord),
    (2) nirdhuta-kashay
    (those who have thrown off all material impurities) and
    (3) murcchita-kashay
    (those in whom a trace of material contamination still lies dormant).

    (1) Bhagavat-parshada-deha-prapt
    After giving up the gross material body, those who have perfected themselves through the practice of bhakti obtain sac-cidananda spiritual forms, which are just suitable for the service of the Lord as associates (parshadas). Such persons are the best of all uttama-bhagavatas.
    (2) Nirdhuta-kashaya
    Those who, although still residing within the gross material body made of five elements, have no trace of material desire (vasana) nor any material impressions (samskaras) within their hearts are called nirdhüta-kashaya (those who have thrown off all material impurities). They belong to the intermediate class of uttama-bhagavatas.
    (3) Murcchita-kashaya
    Those siddha-mahapurushas pursuing the path of bhakti in whose hearts there remains a trace of desire (vasana) and impressions (samskaras)based on the material mode of goodness are known as mürcchita-kashaya.
    Due to influence of their bhakti-yoga, these desires and impressions remain in a dormant or unconscious state. As soon as there is a favourable opportunity, their worshipful object,Sri Bhagavan, somehow causes their desire to be consumed and attracts them to His lotus feet. Such elevated souls belong to the preliminary stage "kanish†ha" of uttama-bhagavatas.
    Devarshi Narada is an example of the topmost uttama-bhagavata.
    Sukadeva Gosvami belongs to the intermediate stage of uttama-bhagavatas (nirdhüta-kashaya).
    Narada, in his previous birth as the son of a maidservant, is an example of the preliminary stage of uttama-bhagavatas (murcchita-kashaya).

    The association and mercy of these three kinds of maha-bhagavatas is the cause of the production of shraddha (transcendental faith).

    By discussing the gradations of the bhakti of different categories of devotees, one can automatically understand the gradations of the effect of their association.
    Last edited by anadi; 14 April 2013 at 05:02 AM.
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  9. #29
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    Re: Stages Leading to the Appearance of divine love

    The third stage - bhajana-kriya

    By which one practices the limbs of bhajana (bhajana-kriya)
    beginning with sri-guru-padashraya – taking shelter of the feet of the spiritual master.

    1) Sri-guru-pada-ashraya - Taking shelter at the lotus feet of Guru

    In all the scriptures that promote bhakti the unlimited glories of Sri Guru have been described. Without taking shelter at the lotus feet of a realized sad-guru it is impossible to enter into the realm of bhagavad-bhajana. Therefore, out of all the limbs of bhakti, guru- pada-ashraya has been cited first. It is the duty of all faithful persons who have a desire for bhagavad-bhakti to take shelter at the lotus feet of a spiritual master who can give his disciples love of God.
    All anarthas are easily destroyede by the mercy of such a genuine spiritual master and thus one also obtains the supreme
    favour of Bhagavan.

    The human being is by her nature desirous to enjoy. The problem is that in the material worlds, including the heavenly planets which are very hardly attained, as explained in Śrīmad Bhāgavatam 11.3.20, the being is always harassed by fear of losing her possibilities of enjoyment, and therefore the next verse of Śrīmad Bhāgavatam 11.3.21 says:

    tasmād guruḿ prapadyeta
    jijñāsuḥ śreya uttamam
    śābde pare ca niṣṇātaḿ
    brahmaṇy upaśamāśrayam

    Therefore one should take shelter of a spiritual master -tasmāt prapadyeta gurum
    being inquisitive about the highest good (auspiciousness) -jijñāsuḥ śreyaḥ uttamam-
    about the transcendental sound and-śābde pare ca
    about the absorbtion in the Absolut Truth -niṣṇāta brahmaṇi
    taking shelter of detachment from the material world -āśrayam upaśama.

    In Bhakti-sandarbha (Anuccheda 202) Srila Jiva Gosvami has
    defined the meaning of the words śābde pare ca niṣṇātaḿ in the
    following statement:

    “śabde brahmaṇi vede tātparya vicāreṇa nisṇataḿ tathaiva niṣṭhaḿ prāptam,
    pare brahmaṇi-bhagavad-ādi rupā virbhaves tu aparokṣānubhavena"

    One who is expert in explaining the purport of the Vedas, which are śabda-brahma,
    who has direct experience of Parabrahma (the Supreme Brahman),
    and who is devoid of all material expectations and requirements
    should be accepted as a genuine spiritual master.

    One should take shelter of such a guru through the process of hearing in order to
    know the truth regarding sadhana - the means, and sadhya - the goal of spiritual practice.

    Similarly it has been stated in the Srutis (Mundaka Upanisad 1.2.12):

    “tad-vijnanarthaḿ sa gurum evabhigacchet samit-paṇi˙
    śrotriyaḿ brahma-niṣṭham

    In order to obtain direct realization of the supreme absolute reality,
    a person who is desirous of his own welfare
    should approach a guru who knows the purport of the Vedas
    and who is learned in the truths regarding the Absolute.”
    Last edited by anadi; 25 April 2013 at 08:25 AM.
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  10. #30
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    Re: Stages Leading to the Appearance of divine love

    The third stage - bhajana-kriya

    By which one practices the limbs of bhajana (bhajana-kriya)
    beginning with sri-guru-padashraya – taking shelter of the feet of the spiritual master.

    1) Sri-guru-pada-ashraya - Taking shelter at the lotus feet of Guru


    The conection between the transcendental sound -śābde pare- and the spiritual master
    is deliniated by Srila Jiva Gosvami un his Bhakti-sandarbha (Anuccheda 237)
    by citing the evidence of various shastras.
    He has explained this by the statement of Brahmji as well:

    yo mantraH sa guruh sakSAt
    yo guruH sa hariH svayaM
    gurur yasya bhavet tuSTas
    tasya tuSTo hariH svayam

    The mantra (which is given by the guru) is itself the guru,
    the guru is directly the Supreme Lord Hari.
    He upon whom the spiritual master is pleased
    also obtains the pleasure of Sri Hari Himself.

    The guru’s internal, spiritual mood of service to Sri Radhika and Krishna is conveyed to the disciple through the medium of a mantra.
    Everything is given in seed form within the mantra. At first the disciple will not be able to understand, but by performing sadhana and bhajana under the guidance of Sri Gurudeva and by meditating on the mantra given by him, gradually everything will be revealed.
    Therefore it is said here that the mantra is the direct representation
    of Sri Gurudeva.

    In Bhakti-sandarbha (Anuccheda 202) Srila Jîva Gosvama commented
    the words śābde pare ca niṣṇātaḿ , relating them to the qualities that a spiritual master should have:
    zAbde brahmaNi vede tAparya vicAreNa niSNAtaM tathaiva niS†hAM prAptam, pare brahmaNi-bhagavad-AdirUpAvirbhAves tu aparokSAnubhavena"

    - one who is expert in explaining the purport of the Vedas, which are SHabda-brahma (the transcendental sound),
    - who has direct experience of Parabrahma (the Supreme Brahman, Sri Krishna), and
    - who is devoid of all material expectations and requirements
    should be accepted as a genuine spiritual master.
    One should take shelter of such a guru through the process of hearing in order to know the truth regarding sAdhana, the means of the spiritual practice, and sAdhya, the goal of the spiritual practice.


    The famous Gottgeweihter Gadadhar Pandit wished to receive mantra again. One day, Srila Gadadhar Pandit asked Sri Caitanya if he could hear his initiation mantra from Him. He said,

    " Ever since I repeated my ishta-mantra to someone, I have been unable to concentrate when I chant. Please repeat the mantra to me, then my mind will be calmed."

    Mahaprabhu answered,
    "You already have a mantra-upa-diksha guru. Be careful, otherwise you will become an offender to him. Everything I have is yours, even My life, what to speak of the mantra. But as long as your guru is alive it is improper for Me to repeat it to you."
    (from Chaitanya Bhagavata 3.10.23-26)
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

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