anadi
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Post by anadi on Dec 4, 2014 9:12:09 GMT -5
"Prema that follows the loving moods of a chosen vraja-vasi is the sole prerequisite for entering
Vraja lila. It doesn’t matter how much “service” we have rendered throughout our lives - if we
haven’t developed prema, we are not fully qualified and we will not be allowed to enter Krsna’s
lila after death."
In my opinion this says nothing about entering Krishna lila in one's coceived body,
which takes place prior to prema, even in the stage of baran-dasa.
ataeva gopI-bhAva kari aGgIkAra
rAtri-dina cinte rAdhA-kRSNera vihAra || Madhya 8. 228 ||
Therefore -ataeva, accept the mood of a gopi - gopI-bhAva kari aGgIkAra,
to contemplate -cinte -day and night - rAtri-dina
the pleasure sports of Radha and Krishna - rAdhA-kRSNera vihAra.
siddha-dehe cinti kare tAhAJi sevana
sakhI-bhAve pAya rAdhA-kRSNera caraNa || Madhya 8. 229 ||
By performing (manasi) seva - tAhAJi sevana
in one’s conceived perfect body - cinti siddha-dehe
with the mood of a sakhi (of Radha) - sakhI-bhAve -
one attains the feet of Radha and Krishna -pAya rAdhA-kRSNera caraNa .
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Post by Uttamasloka on Dec 4, 2014 15:23:46 GMT -5
Why are you taking excerpts from my book out of context? What is the point of doing that? You are fabricating useless arguments.
I explained Varana-dasa exactly according to BVT in JD and HNC. It is the stage of "accepting" your identity as defined by the ekadasa-bhavas of your siddha-deha, which takes place during Sravana-dasa. Without accepting this identity you are not ready for the next stage which is Smarana-dasa, the five progressive stages of meditation. That's when the real bhajana starts and it cannot start without the acceptance of your spiritual identity. It's as simple as that.
You are trying to prove something else but you have not done so. You need to study these things more carefully and with the right attitude.
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anadi
New Member
Posts: 42
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Post by anadi on Dec 4, 2014 17:18:39 GMT -5
Why are you taking excerpts from my book out of context? ... Hare Krishna, The exercepts were not taken out of context. See please "The progressive stages of bhakti from the top down"were you don't say anything about the fact that for a raganunga sadhaka entering Vraja lila takes place prior to the stage of prema; you say only that "the sole prerequisite for entering Vraja lila" would be prema. " Prema that follows the loving moods of a chosen vraja-vasi is the sole prerequisite for entering
Vraja lila. It doesn’t matter how much “service” we have rendered throughout our lives - if we
haven’t developed prema, we are not fully qualified and we will not be allowed to enter Krsna’s
lila after death." My comment was that this idea can be confusing for people that do not know much about raganuga bhakti, because in raganuga bhakti you enter Vraja lila prior to the stage of prema. You can find hier almost the whole context, where you were talking about prema: The progressive stages of bhakti from the top down
Contemporary Vaiñëavas have heard the phrase, “back to Godhead” countless times. It has
become somewhat of a modern Vaiñëava slogan. Many devotees believe that if you just chant the
Holy Names daily and render sincere service until you leave your body, remembering Kåñëa,
then you will automatically go back to Godhead and be with Kåñëa. Just remember Kåñëa at the
time of death and it will all be taken care of, no matter what your condition or state of
consciousness. Your material identity and body will end and you will be transferred to
Våndävana and mystically discover your eternal identity and relationship with Kåñëa.
The actual qualifications and processes involved in going to Goloka Våndävana and becoming
one of the vraja-väsés are much more specific than that. Chanting, hearing and rendering service
are certainly key parts of the sädhana one must perform, but it is ultimately not an external or
mechanical process. It’s not about the quantity of sädhana activities, but rather the quality
(sincerity and honesty), along with the internal development and subsequent transformations
that take place.
Here you should have said that it is about of another type of sadhana alltogether!!
To enter the eternal realm of Vraja, one must first attain the stage of bhäva, which is the
preliminary stage of prema, and one must attain bhäva while still residing in the material body.
Upon attaining bhäva, the culmination of rägänugä-sädhana-bhajana, one will also attain one’s
desired eternal spiritual identity (svarüpa-siddhi), which is absolutely required to facilitate the
initial development of prema.
The initial development of Vraja prema starts already in Sravana-dasa (the stage or ruci for Vraja lila).
Prema does not appear within the context of one’s material identity or body. Prema can only be
developed and experienced by one who has established their eternal relationship with Kåñëa as a
result of cultivating it constantly during the last stages of rägänugä-bhakti. One’s relationship is
established and cultivated before one reaches bhäva. Indeed, it is the very key to attaining bhäva.
Prema that follows the loving moods of a chosen vraja-vasi is the sole prerequisite for entering
Vraja lélä. It doesn’t matter how much “service” we have rendered throughout our lives - if we
haven’t developed prema, we are not fully qualified and we will not be allowed to enter Kåñëa’s
lélä after death. Thus, we must return again to complete our progress towards prema. Bhakti is
perfected over the course of many lifetimes.
Närada Muni explains to Gopa-kumära in Båhad-bhägavatämåta:
Such pastimes are also very pleasing for the Lord Himself. They delight the heart but can be
perceived only if one possesses an exceptional kind of affection for the Lord. These pastimes
are most confidential and are rarely attained even by sages like myself. Entrance into these
pastimes can only be achieved by a powerful prema like that of the residents of Vraja. BB,
2.4.131
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Post by Uttamasloka on Dec 4, 2014 19:41:28 GMT -5
That section was at the beginning of the book where I was "summarizing" these ideas before going into detail. IT WAS A SUMMARY. The details were properly developed in subsequent chapters. It won't be confusing for anyone who reads the whole book and understands this in the greater context.
I'm sorry, but I find your criticisms here and in other posts you've made on this forum to be a waste of time. You are just trying to find fault by making these ridiculous statements. At this point, I am not interested in your suggestions. They are not very well thought out in my opinion and your posts indicate to me that you don't understand the process correctly.
I suggest you write your own book according to your adhikara and let others judge the results.
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Post by niscala on Dec 4, 2014 22:43:16 GMT -5
The relationship between prema and bhava has been elaborately described in the 6th chapter, so if anything was unclear earlier in the text, it becomes clear at this point.
It is also clear that bhava is a unit of prema: "That part of bhakti is called bhava, whose essence is samvit and hladini, which is one ray of the sun of prema." Since the context of the book is the development of prema, bhava is included, as a ray appears before the sunrise.
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