What is sevā? I  

sevā [service, servitude, hommage, devotion]

The word sevā is often translated with the word service. Sevā is indeed service, but in the Bhakti tradition, it is much more. 

In everyday experience, service is a common idea. In its most simple form it refers to a transaction: this for that. I do something for your benefit in exchange for something you do or provide for my benefit. There is an action and there is a reward, either material or immaterial. This action is commonly called a service

In material form the benefit we gain from a service might take the form of money or some other object of value, perhaps even another service. The reward can also take an immaterial form as some kind of recognition or honour, perhaps a moral reward, or some other kind of intangible satisfaction. 

Sometimes service refers to action done under material constraints of power. We render service not because we choose, but because we are subject to the power of an other. 

In the Bhakti tradition sevā is the highest form of religious practice. It is the most elevated express of devotion, the purest relation to the divine. 

In stark contrast to service done in the mundane, everyday mood, sevā in religious practice is action done without the expectation of reward, payment or compensation. It is action take without ego, self-less action. It is action as gift, as generosity, as love. 

Continue reading

Caitanya Mahāprabhu gave us mañjari-bhāv

Caitanya-caritāmṛta, Ādi 1 Chapter 4, Verse 16

The Lord wanted to taste the sweet essence of the mellows of love of God

Kṛṣṇadāsa Kavirāja Gosvāmi

Throughout the ages Lord Kṛṣṇa is beloved by all. The word ‘kṛṣṇa’ itself means ‘all attractive’.  Nowhere is this more clear than in the rāsa pastime, in which the countless milkmaids (gopīs) of Vrindāvan are irresistibly drawn to him, the local cow-herd boy . According to the legend their eagerness and jealousy is so great that Kṛṣṇa expands into countless embodiments of himself, one for each gopī, so that the dance can go on, each girl delighted that she alone has the privilege of entertaining Kṛṣṇa.

There seems to be no end to the love for Kṛṣṇa. And why not? He is after all everything: all existence (sat), all knowledge (cit) and all bliss (ananda). In other words, whatever exists stems from him, whatever can be the object of consciousness, stems from him, and whoever knows pleasure knows it from him. 

Continue reading

I am yours

What does it mean to belong to God?

In one of the final verses (Verse 96) of his passionate and moving Vilāpa Kusumāñjali (Bouquet of Lamentations) Raghunātha Dāsa cries out in ecstasy:

I am Yours, I am Yours! I cannot live without You! O Goddess! 

The ardent cry is directed at Rādhā, the lover of Kṛṣna, and therefore the source of the highest love in the world, the love for God. In the Bhakti tradition of Vaishnavism, the goal of life is service to this divine love, embodied through loving service in everyday life. 

Of all the disciples of the diving loving pair Rādhā-Kṛṣna, Raghunātha Dāsa is known as the deepest and the most passionate. He wants so ardently to serve divine love that his very being merges with the loving energy of Rādhā, the Goddess of love. 

In Bhakti, the path to transcendence is through devotional service, serving others in a way that recognises and honours the divine love in every soul. To love means to love from the heart, from the soul, not from the mind and the ego.

Continue reading

Diving into the nectar-ocean of love

By diving into this nectar-ocean his body, mind and life-airs had become wholly nectarean. 

Ananta Dās Bābāji

In Verse 84 of his Rādhā Rasa Sudhānidhi Prabodhānanda Sarasvatī derides what he sees as the misguided principles of traditional religious practices.

First, if traditional Vedic principles warn against material sense gratification, they do not recognise the meaning of the spiritual senses, the spiritual longing that appears in the heart of everyone. Second, seeking the answers to our prayers by studying the many verses of the Vedas is equally fruitless. Third, to search for liberation by the merging with the divine, will only deny us the experience of a loving relationship with God. Finally, worshiping only the power and opulence of Vedic gods will leave us incapable of appreciating or sharing in the tender loving emotions of divine love. 

Instead, Prabodhānanda assures us that all we need in order to find fulfilment is to become absorbed in the loving flavours of Rādhā. Ananta dās Bābāji shares the same sentiment in his commentary to the verse : ‘By diving into this nectar-ocean his body, mind and life-airs had become wholly nectarean’.

Continue reading

Love and time

How long will I love you ? As long as stars are above you. And longer, if I can. 

Ellie Goulding

In the quaint 2013 British film, About Time, we meet young Tim from Cornwall, socially awkward and innocent in love. On his 21st birthday his father informs him that, like all males in his family, he possesses the ability to travel back in time. What will he do with this newly discovered gift? He sets out to find love.

Tim quickly discovers that despite his newfound ability, love eludes him. When he does eventually meet and marry an adorable woman, it is not because of, but in spite of, his metaphysical powers. Indeed, after several years of sweet and touching manipulations of time in order to experience the narrow, mundane notion of love he has imagined, he at last resolves to surrender to time, renouncing time travel altogether. He realises that by living every day as though he himself had chosen it among all the possible days available to him, he actually finds peace, and love.  He realises, as we all are realising, each at our own pace, that the meaning of time is not to find the love that we are looking for, but to let love find us.

When does love begin ?  

Continue reading

Forgiveness

I am the forgiveness of the tolerant and the good qualities of those in the mode of goodness.

Śrīmad Bhāgvatam 11.16.31

Forgiveness has long found success in psychological therapy. And with good reason. The practice has its origins in our deepest spiritual roots. 

What is forgiveness?

In worldly terms forgiveness is a kind of judgement. To forgive is to release someone from some debt, obligation or guilt caused by some previous action. It means to cancel a clash between expectation and reality. By erasing the expectation, it erases the clash. Such expectations require neither a basis in the actual world nor the consent of the person who has disappointed the expectation. 

Forgiveness, in this sense, is a psychological process of giving up the feelings of bitterness attached to disappointed expectation. Psychologists tell us that this method has positive therapeutical effects.  

In spiritual terms another reality appears. Vaishnavism teaches that we are an infinite soul in a finite body. The soul, this mysterious, immaterial expression of who we truly are when we are entirely being ourselves, is untouched by mundane matters.

Continue reading

Swimming in Rādhā Kuṇḍa

Verse 69

Because the kuṇḍa is endowed with Priyājī’s qualities of dearness it bestows a love equal to Radha’s on one who bathes there even once. 

Śri Ananta dāsā Bābājī

We are natural born lovers. Our deepest and most authentic qualities are realised through the expression of that love. This happens on many levels, in many forms, and towards many different kinds of people.

In the last sentence of his commentary to the final verse of Bhagavad-gītā Śrīla Prabhupad declares that the ‘normal condition’ of every living entity is in the ‘pleasure-giving potency’ of Kṛṣṇa, the divinely loving energy of Rādhā. He means that to love God is our highest aspiration and our most natural state. And yet we all find ourselves so far from that state, so far from being ourselves.

What can it mean to love God?  It does not mean turning our back to our imperfect existence in order to seek God somewhere far away in the desert or high on a mountain top. It must mean to love what is purest in us and what is purest in others. 

To love God does not mean to look elsewhere, but to look in ourselves. To love God does not require us to search for something perfectly loveable beyond us because what we are is somehow not loveable. On the contrary, to love God is to love the divine within us. 

Continue reading

Who is Rādhā?

On Radhastami we commemorate and celebrate the appearance of Rādhā. Who is Rādhā?

One answer to this question starts by asking a different question : Where is Rādhā?

It is simple to say that Rādhā is everywhere. After all, she is the goddess of love and chief consort of Kṛṣṇa. But in her most immediate, real, concrete, and living form she is in us.  

Every tingle of emotion in our body, every quickening of the heart, every impulse to care, every flash of passion, every timid stirring of love is the presence of Rādhā in our hearts, in our souls. Every moment of tenderness felt, every trace of hope, every moment of melancholy, gentle sadness, missing or longing, of wanting love—not to have it, but to give it—this is Rādhā in our souls.

On our spiritual journey, if we want to ask, why do I exist? why am I here? why do I have a soul? Then I am asking about Kṛṣṇa, creator and controller of the universe. If I want to ask: why do I feel the way I feel, then we are asking about Rādhā.

If Kṛṣṇa is all beauty than it is Rādhā who is living beauty. If Kṛṣṇa is all knowledge then Rādhā is the experience of the knowledge If Kṛṣṇa is all bliss, then Rādhā is the giver of bliss. If Kṛṣṇa is love, then Rādhā is loving.

Continue reading