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Love stories about us

In a poignant scene in Verse 89 of Śrī Vilāpa Kusumāñjali, Rādhā leads her maidservant Tulasi mañjarī to a secret cave in Govardhana Hill to teach her songs about divine love. Whose love? Her own.

Rādhā, the embodiment of divine love, knows and feels every emotion available to our mundane hearts, and more. But she is very shy about teaching songs about these emotions.

The mundane mind can understand this. After all, they are songs about Rādhā’s most intimate and confidential pastimes with her divine lover Mohan. The songs are an intimate history of their divine love affair.

The songs, which Rādhā only shares with her dear maidservants, can be used to revive her dear Mohan in case he should faint in the throes of passion. By singing to him the story of his own love, he is brought back to consciousness.

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Surprised by love

Śrī Caitanya-caritāmṛta Adī-līlā, Chapter 4 describes the ‘confidential’ reasons, for Kṛṣṇa’s decision to take birth as Caitaniya Mahāprabhu. In verse 4.28 Kṛṣṇa declares that he will appear as a pure devotee and carry out pastimes ‘by which even I am amazed’.

It is difficult for us to imagine that God himself should be amazed by anything at all. Isn’t God by nature all-knowing, all-seeing, all-feeling? What could possibly amaze him? 

The answer is as miraculous as Bhakti itself: Kṛṣṇa is amazed by his own feelings.

Indeed there is much amazement in the forests of Vṛndavan. The written prayers, poems and dramas of the closest associates of CaitanyaMahāhaprabhu recount often how many the actors in the divine pastimes—but most of all Mohan—experience surprise.

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What is śraddhā?

śraddhā [faith, faith in goodness, respect, devotion] 

Faith is a common idea for most of us. It’s at the center of all religious and spiritual practices because religious and spiritual practices invite us to think and act on the basis of things we cannot be sure of.

Faith is typically about knowledge, about we know and don’t know. But it also invites us to make assumptions about what knowledge is, and to assume that the having this knowledge is better than not having it. 

Faith in our modern sense means setting aside rational scepticism or doubt about what we know until a later time when that knowledge can be tested scientifically. Faith in this sense means knowledge that is only meaningful if it can be verified by science.

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What is ānanda?

ānanda [pleasure, happiness, ecstasy, joy, bliss, transcendental bliss] 

In classical Indian thought the word ānanda appears quite commonly to describe the blissful qualities of the demi-gods in a way that resembles our own mundane happiness.

But in the writings of the Gaudiya Vaishnavas ānanda has an entirely different flavour and purpose. It is not a quality that is had, but the result of an action, not a property but a movement, not a gift, but a giving. It is the experience of pleasure that comes alive the through the energy and action  of devotional love and service. 

In the Śrī brahma-saṁhitā, so revered by Śrīman Mahāprabhu, ānanda is described as the extraordinary, transcendental bliss enjoyed by God when all the emotional and spiritual experiences of the world are concentrated into one experience. 

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What is audārya?

audārya [generosity, magnanimity, benevolence, compassion, nobility]

In Western society we learn that generosity is a virtue. We consider it praiseworthy to give: to give gifts, to give food, or to give money. And yet, what are we giving when we give these material things?

What is it we have that can be given? We enter this material world with nothing, and we leave it with nothing. We have nothing and therefore we have nothing to give. 

This is because to ‘have’ anything at all means to live in the knowledge that we will will one day not have it, and that we once in the past did not have it.  To have is to understanding that having is temporary.  Paradoxically, to have is to not have. How can we give what we don’t have?

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What is ruci?

ruci [desire, interest, pleasure, relish, taste, wish] 

In the Gaudiya tradition we meet the term ruci in Rūpa Gosvāmī’s famous explanation of the nine stages of Bhakti. 

The process begins with faith (śraddhā). Faith grows through association with other devotees (sādhu-saṅga), and through patient devotional practice (bhajana-kriyā). This then leads to decreasing material attachments (anartha nivṛtti) and increasing steadiness (niṣṭhā). These experiences then awaken taste for bhakti (ruci). By means of this taste we can then increase or attachment to divine sentiments (āsakti), increase our mood of loving, and finally reach pure love of God (prema), the highest stage of Bhakti Yoga. 

In this way ruci corresponds to the moment when our experience of flavour turns from external experience and becomes more internal, more directed toward the heart and toward our feelings. It’s the moment when our basic faith in the truth of Bhakti, and in the value of good association and bhajan open a door to our first experience of the spiritual pleasure of Bhakti. We feel the attraction and the energy of Bhakti through the pleasure it brings to our hearts. 

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Caress of the divine

What is a caress?

It’s the place where mundane love meets divine love, where we reach from our material bodies to our spiritual. 

If, as we believe, our souls are made of a tiny drop of the ocean of the soul of God, then the love we feel, mundane or magnificent, is an expression of the divine love in us. 

We all carry this love. We all experience this love. And yet we struggle to identify ourselves with it. We struggle to understand and realise that, at the bottom, we are nothing else but this love. 

Bhakti philosophy teaches that the material energy that shapes our daily lives (māyā-śakti) is there by purpose. The struggle against our material attachments is our journey of devotion. Māyā-śakti guides us. It gently loosens the guṇas, the ropes of our material attachments, all in the right time, the right way, with right intensity and feeling. Māyā-śakti is a school for lovers, taking us tenderly by the hand and guiding us back to ourselves, to our svarūpa, our soul identity, as servants of Rādhā, the servant of love for God (prema).

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Sat-cit-ānanda

Eternity—knowledge—bliss: these are the qualities of the divine in both God and in every realised soul. How do we advance toward this realisation?   

Spiritual practice begins with observation, as both idea and as exercise. It starts with the idea that the foundation of life is spiritual, and that realising this foundation requires observation, self-observation, attention to our interior life, to the life of the mind and the of the soul. This means nurturing techniques and habits for recognising our interior life as it unfolds, then increasing awareness of it.

By asking the simple question ‘who am I? we stand already before the extraordinary realisation that someone is directing a question to someone else. 

The very idea of our self, and even the most simple questions we might want to ask about it, produces the strange realisation that we are two. There is one who asks, and there is another who answers. There is a mind-ego and there is a soul.

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