Tag: Kṛṣṇa

Sat-cit-ananda

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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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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Through dying flames, the moonlight

All glories to the congregational chanting of Ṡri Kṛṣṇa’s holy name, which cleanses the mirror of the heart and mind, which extinguishes the forest fire of material existence, which spreads moonlight on the white lotus of good fortune, which is the life of the bride named transcendental knowledge, which increases the ocean of transcendental bliss, which makes us relish full nectar at every step and which thus showers the whole self? 

Śrī Śikṣāṣṭakam, verse 1 

The first verse of Śrī Caitanya Mahāprabhu’s Śrī Śikṣāṣṭakam embodies all of Bhakti. In it, thought becomes feeling, then feeling becomes reality itself.

The stirrings of the first verse are a call to the self, to the soul. Our better self, our purer self, awaits us behind the mask of our egoism. Reaching it, reaching ourselves, is possible through sankirtan, the power and pleasure of congregational chanting. 

But to fully enjoy sankirtan, we must first remember how Caitanya Mahāprabhu made it a gift to humanity. 

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Rādhā’s love is not given externally 

I constantly remember the foot-dust of Śrī Rādhikā, whose unlimited power instantly subdues even the Supreme Person (Śrī Kṛṣṇa), Who Himself cannot be easily seen even by the greatest devotees like Lord Brahmā, or Śiva, Śuadeva Muni, Nārarada Muni and Bhīṣma. 

Prabodhānanda Sarasvatī, Rādhā Rasa Sudhānidhi

In Verse 4 of Rādhā Rasa Sudhānidhi, Prabodhānanda Sarasvatī sings praises of Rādhā in two ways. First, he glorifies the dust of her lotus feet. The power of this dust is so great, he says, that even Kṛṣṇa, God himself is under its power. Then, he notes that she is so glorious that other powerful devotees cannot even see her.   

Dust that is powerful enough to subjugate Kṛṣṇa himself? Gods, demigods and mighty kings who cannot see what they wish to see? What can this mean?

The answer lies in the mystery of Rādhā’s power.

Prabodhānanda describes Rādhā’s power as unlimited, capable of instantly subduing Kṛṣṇa, where other great beings cannot even see him. Her power is greater than any ordinary material power. 

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Perfect love

Verses 10.22-10-30

The closing sequence of Bhagavad-gītā Chapter 10 can seem tedious. 

After Kṛṣṇa declares his affection for Arjuna in the first lines, his disciple again asks for more detailed knowledge about him. God answers him over the final 19 verses of the chapter in the form of no fewer than 58 comparisons of himself to the greatest phenomena of the universe: ‘Of the rich, I am richest’ (10.23), ‘of the mountains, I am tallest’ (10.25), ‘of the rivers, I am longest’ (10.31), and so on. 

But the model used by Kṛṣṇa in these lines never involves just a simple comparison. It is never a simple matter of ‘this’ or ‘that’. Kṛṣṇa’s presentation of himself always takes the form of a progression. It always builds on a quality that can be increased, intensified, or deepened.

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