Category: Bhakti

Rādhā’s beauty

In Her resides all beauty and brilliance. All the lakṣmīs derive their beauty from Her.

Caitanya Caritāmṛta, Ādi-līlā 4.92

Caitanya Caritāmṛta, Ādi-līlā 4.92 in the last of a series of verses expressing the idea that the eight lakṣmīs, most beautiful, most splendid, most prosperous and fortunate of all demigods, derive their beauty from Rādhā. 

We know Rādhā’s outward appearance to be beautiful. Images of her physical qualities adorn every corner of Vrindavan.  

But these verses confirm that Rādhā is not only beautiful, she is also the source of all beauty. She is both beautiful and she bestows beauty on others. If there is beauty, then Rādhā is at its root. 

Any object we find beautiful, from the charm of the most delicate flower, to the wonder of the sun-rays at dawn, from the smile of an infant to the glow that flows from the eyes of the wise, traces its beauty back to Rādhā. Any object that gives pleasure, not only to the eyes, but to any of the senses may be called beautiful.  The pleasure it brings, the happiness it causes, can be attributed to Rādhā. 

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The meaning of life

To love someone is to see the face of God

Victor Hugo

Some truths are so close at hand that we don’t even notice them, so obvious that they are invisible. Some truths are so universally present that they seem to be nowhere at all. Such is the meaning of life:

We are born, we love, and we die.

That’s it. There is literally nothing else but love. The world is merely love’s outer appearance, its playground, the space for its realisation. 

There is nothing else that is happening from the moment we open our eyes at birth, to the moment we close our eyes at death. 

All of life flows from love because love is its inner energy, its inner force, the soul itself. If the soul is who we are, the essence of what we are made of, then surely the soul is love. A body without a soul is not alive. A body without love cannot live. 

Everything we do is derived from love, built upon love, stimulated or inspired by love, energised or motivated by love.  

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Why is there illusion?

Why must we live in a world of illusion? Why would the creator of the universe, perfect in all aspects, create a world in which illusion seems to be everywhere?

In Vedic philosophy we come to understand the meaning of illusion through the concept of māyā.

Māyā is a key to understanding the difference between traditional Western dualist thought, and Eastern non-dualist thought. In the West we are taught to understand the world as consisting of two realities: mind (or soul) and body. In Eastern thought we understand reality as being one. Mind, soul and body are understood as part of one and the same reality. If we perceive the body or any material thing to be real, it is because we are under the grip of māyā: illusion. 

In both the Upanishads and the Bhagavad-gītā, māyā is described as the power of the divine, the power of Kṛṣṇa. But why would the creator want us to suffer in māyā? 

The answer becomes clear when we reflect on the meaning of illusion. 

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What is guru?

A devotee who is thus attached to the worship of his guru doesn’t need to practice any worship of the Supreme Lord.

Jīva Gosvāmī, Bhakti Sandarbha, 237

What do we see when we see the guru? What do we hear when we hear the guru? What do we feel when we touch the guru?

The Sanskrit syllables gu-ru literally mean ‘remover of darkness’. In other words, the guru is not someone who gives something, some gift of knowledge, of mercy, or enlightenment. The guru is someone who takes something away. The guru is not a source of enlightenment or wisdom but rather one who clears away the blockages to the knowledge or wisdom we already have.

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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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From Om to Rādhārānī

Om is both a word and a sound. 

What is om the word for?

All meaningful words refer to objects that give meaning. Doesn’t the word ‘tree’ refer to a certain perennial plant with a wooden stem and branches covered with green leaves? Doesn’t the word ‘golden’ refer to a colour? Doesn’t ‘brave’ refer to a person without fear?

All words that give meaning refer to objects that have meaning. All words, perhaps, except for one. Om is a word, discrete and clear. It follows all the rules of grammar, all the rules of sense making. And it refers to nothing. 

And yet, it is a word that gives meaning. And yet, we all know that speaking or chanting the word om has noticeable effects on us, on our health, on our well-being, our happiness, our peace and our serenity.

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Love and creation

The universe came into being as energy. Physicists and philosophers, theologians and mystics agree. The creator’s energy and the creation are one. Creation takes the form of energy. But what does it mean to create? 

Creation does not mean the simple replacement of nothing by something. Such a creation would be empty and cold, without life, movement or feeling. The universe would be desert before creation, deserted after creation.

This is because the creation of life does not mean the creation of things that live. It means the creation of the energy that causes life to live. A universe full of things without life is no different than a universe with no things at all. 

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