Tag: svarūpa

What is abhisāra?

abhisāra [the passionate pursuit by the secret lover of the beloved] 

A term borrowed from classical Indian poetry and drama, abhisāra refers to the quest of a heroine to meet against all obstacles, both social and material, her beloved. 

Abhi is a prefix meaning ‘toward’, ’to’, or ‘near’ (we think of abhidheya, the process of devotional service that leads to the ultimate goal, dheya, of loving service to RādhāMohan.) Sāra means journey, but also movement or approach. 

It is easy to understand that in the tradition of Gaudiya Vaishnavism, abhisāra refers to the journey to the secret, loving meetings of Rādhā and Mohan. Rādhā overcomes all odds to leave her home in search of her lover. Then, with the help of her mañjarīs she must confront the twists and turns of desire that finally unite her with her lover.  Love-in-separation (vipralambha), the painful longing that grows in the absence of the beloved, is the fuel of this abhisāra.

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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 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 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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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.

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We too have always been in love

Rādhā has always been in love with Mohan. There has never been a time when her entire being was not driven by a love for him. There has never been a world in which this love was not burning. There has never been a reality where divine love was not the living force.

Rādhā’s love for Mohan is not just an important event in the history of events. It is reality itself.

It’s not something that exists in the world; it is the world. It’s not something that fills our heart; it is our heart. It’s not a simple pleasure for the satisfaction of God; it is divine pleasure itself.

Rādhā’s love is time itself. Rādhā’s love is space itself. It is always and everywhere. Rādhā’s love is reality, truth, beauty and goodness There is nothing more real. There is nothing more true. There is nothing more beautiful, nothing more good. Rādhā’s love is desire that is everywhere desired. 

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