Tag: divine love

Bhagavad-gītā: What is prema?

Prabhupād’s ‘Introduction’ to his translation and commentary of Bhagavad-gītā, first published in 1972, is a quiet introduction to Bhakti, to the theory and practice of loving devotion. 

Bhagavad-gītā is widely understood both as a masterpiece of Vedic culture and a handbook for Vaishnavism. This has been made clear by countless commentators. But Prabhupād’s ‘Introduction’ and commentary reveals it as much more. In Prabhupād’s reading, Bhagavad-gītā unfolds as an introduction to the eternal truths of Gaudia Vaishanvism, as a pre-history to the life of Caitanya Mahaprabhu who appeared in 1486, and as a key to the understanding of God as prema, as the embodiment of divine loving devotion, in the eternal form of Rādhāmohan.  

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The purification of desires

Verse 1.9.32

Standing at the door of death, Bhīṣmadeva declares that he will turn his undivided attention to Kṛṣṇa. Although Kṛṣṇa is self-sufficient, he sometimes descends to the material world that he created, in order to enjoy transcendental pleasures. 

By turning his mind to Kṛṣṇa Bhīṣmadeva wishes to intensify his devotion, purify his desires, and join in union with God at the moment of his passing. Prabhupad clarifies that the reason for Kṛṣṇa’s occasional return to the material world is precisely to give to those who are pure devotees the full benefits of devotion. Kṛṣṇa is there to given instruction but this instruction can only be heard by devotees. 

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Seeing with spiritual eyes

Verse 66

The desire of my heart is to see the amorous playful enjoyment of Rādhā and Mohan. The fulfilment of my heart lies in the pure fulfilment of the divine loving relation. The realisation of that loving relation is the goal of any jiva. That is the goal of practice: to deepen and enhance the project of Caitanya Mahaprabhu who appeared in order to full understand and feel what loving relation is, understand by feeling, feeling-understanding. 

We, the ‘villagers’, are ‘fortunate souls’ (puṇyātma) in that we are allowed to observe the couple in this way. This good fortune (puṇya) does not come to us because we deserve it. It is mercy. There is no cause or reason for it. Mercy comes to us only through devotion, through loving relation to God. 

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Surrendering pride

Verse 1

In the first of his Teachings for the mind, Śrīla Raghunātha Dāsa Gosvāmī instructs us to give up our pride. 

Giving up our pride is a special kind of surrender. In the West we are taught the importance of pride. We are taught that in order to be successful in life we must take pleasure in ourselves, be satisfied with our selves. Those who succeed, we are raised to understand, are those who have esteem for themselves, those who value themselves, who find satisfaction in themselves, those who are able to care for themselves and, ultimately, love themselves. 

Self-pleasure, self-satisfaction, self-care, self-love: these are all precious qualities. Why then do the the saint admonish us to surrender them?

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The power of divine love

Verse 42

In his commentary to Verse 42 of Vilāpa-kusumāñjali, Ananda Das Babaji describes the different classifications of love. There are four levels of intensity of that love, spanning from the love of ordinary devotees, to the love of the great sages, to the love of the Vrajavāsīs, to the love of Rādhārāni, which is the greatest love of all. 

Kṛṣna, he goes on, ‘is controlled by His devotees according to the amount of love they have for Him, and Śrī Rādhikā has the greatest love for Him (parama mahān), therefore She controls Him to the utmost’. 

Ananta das babaji thus gives us an important lesson about the difference between divine love (prema) and mundane love (kama) 

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Neither male nor female

Verse 53

We observe our bodies and we see the physiology of men and women, of male and female. This material confinement of gender and sexuality steers mundane social conflict and political debates about which bodies we are authorised to love. The life of material love, of material desire, is intertwined with the dualism of genders. In our modern experience of sexuality this dualism is sometimes inverted, exchanged or reassigned. But we seem unable to imagine ourselves, to grasp our identities without it. 

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