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Of Love & Separation
Meditations on My Divine Master
B. P. Puri
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Of Love & Separation
Meditations on My Divine Master
B. P. Puri
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A collection of holy writings that imparts the magic and divinity that is experienced through the real and untiring devotion of a disciple towards his guru. This book includes, poems, essays, and teachings that capture the hearts of all aspiring spiritual practitioners. These meditations by Swami B. P. Puri, on his spiritual teacher Saraswati Thakur give a look into the divine and profound relationship that these two masters shared. This book is also a collection of heartfelt prayers and inspiring glimpses into the divine life of Swami B. P. Puri. The articles contained in this book first appeared in the monthly journal, Chaitanya VÀëé, the mouthpiece Sri Chaitanya Gaudiya Math.
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Thema
Theology & ReligionThema
HinduismOfferings of Love & Separation
His Divine Grace
Srila Bhakti Promode Puri Goswami
Prabhupadaâs Divine Appearance
In the Bhagavad Gita (4.9), the Supreme Lord describes His own birth and activities while in the world as divine or divya. Both Ramanujacharya and Madhusudana Saraswati have commented on this word, defining it as âtranscendentalâ (aprĂ€kĂ„ta). Sridhar Swami uses the word alaukika, or âsupramundane,â while Visvanath Chakravarti holds that the two words ultimately mean the same thing. The worlds (loka) are created by nature (prakĂ„ti); therefore something that is ânot of this worldâ (alaukika), is then âbeyond natureâ or transcendental (aprĂ€kĂ„ta). Thus, the essence of the Lordâs words is that His birth and activities are to be understood as being beyond the qualities or modes of material nature; as such, it is self-evident that they are eternal in nature.
In the Puruña-bodhiné Upaniñad, the following verse is found:
eko devo nitya-lélÀnurakto
bhakta-vyÀpé bhakta-hÄdy antarÀtmÀ
âThere is one Supreme Lord who is engaged in eternal pastimes. He pervades the hearts of His devotees as their innermost self.â
The word nitya or eternal appears frequently in the BÄhad-bhÀgavatÀmÄta.
Therefore, just as the appearance and activities of the Supreme Lord are divine, transcendental, supramundane and eternal, so too are the appearance and activities of the Lordâs manifest representative, the spiritual master.
Bhaktivinoda Thakur decided to name his son Bimala Prasad (VimalĂ€-prasĂ€da) after the goddess Bimala, Lord Jagannathâs divine energy or Yogamaya potency. The word prasĂ€da means mercy or blessing. Without Her mercy, it is impossible for anyone to enter into His holy dham or into the mysteries of His pastimes along with His name, form, qualities, associates and their special characteristics. Srila Prabhupada was the incarnation of that mercy.
In his KalyÀëa-kalpa-taru, Bhaktivinoda Thakur submits the following prayer to Yogamaya:
ÀmÀra samÀna héna nÀhi e saà sÀre
asthira hayechi paÄi bhava-pÀrÀvÀre
âNo one in this world is as lowly as myself. I am greatly disturbed at having fallen into this great ocean of matter.
kula-devé yogamÀyÀ more kÄpÀ kari
Àvaraëa saà varibe kae viçvodaré
âYogamaya, you have been my familyâs worshipable deity for generations. You hold this entire universe in your belly; please remove the illusion that covers me.
çunechi Àgame vede mahimÀ tomÀra
çré-kÄñëa-vimukhe bÀÏdhi karÀo saà sÀra
âI have heard your glories in the Tantras and the Vedas. I have also heard there that you create the material world by turning us away from Krishna and binding us.
çré-kÄñëa sammukhya jÀra bhÀgya-krame haya
tÀÏre mukti diyÀ kara açoka abhaya
âYou grant liberation to those who through some great fortune turn toward Krishna, making them fearless and free from lamentation.
e dÀse janani kari akaitava dayÀ
vÄndÀvane deha sthÀna tumi yogamÀyÀ
âO Mother! Give me, your servant, your unadulterated blessings. Give me a place in Vrindavan, where you are present as Yogamaya.
tomÀke laÏghiyÀ kothÀ jéve kÄñëa pÀya
kÄñëa rÀsa prakaöila tomÀra kÄpÀya
âWhat living being can attain Krishna by ignoring you? You are the one who made the rĂ€sa-lĂ©lĂ€ possible.
tumi kÄñëa-sahacaré jagata-janané
tumi dekhÀile more kÄñëa-cintÀmaëi
âYou are both the mother of the universe and Krishnaâs close companion. You are the one who has shown me Krishnaâs spiritual world.
niñkapaöa haye mÀtÀ cÀo mora pane
vaiñëave viçvÀsa vÄddhi hauk pratikñaëe
âMother, be direct with me. Look to me and give me increased faith in the Vaishnavas at every moment.
vaiñëava-caraëa vinÀ bhava-pÀrÀvÀra
bhaktivinoda nÀre haibÀre pÀra
âBhaktivinoda cannot cross over the material ocean without the blessings of the devotees.â
In the NÀrada-païcarÀtra, in the course of the conversations between the personified Upanishads and Vidya Devi, the following verse is found:
ekeyaĂ prema-sarvasva-
svabhÀvÀ gokuleçvaré
asyÀ ÀvarikÀ çaktir
mahÀmÀyÀkhileçvaré
âAnaà çÀ is the name of the mistress of Gokula. She is unique and Her nature is to be full of divine love. The potency that covers Her and is mistress of the entire material world is called Mahamaya. Yogamaya is beyond the three qualities of matter, while Mahamaya is the mistress of these three qualities.â
The Supreme Lord is the master of His energy, known as Maya. Maya is of two types: She either enchants those who turn toward Krishna or bewilders those who have turned away from Him. As the enchantress of the devotees, She is the goddess of Gokula; She is Krishnaâs spiritual energy or cic-chakti and is known as Yogamaya. Her partial expansion is the material energy, which bewilders those reluctant to serve the Lord. She is also known as Mahamaya and She is the goddess of the limitless material worlds.
viñëor mÀyÀ bhagavaté
yayÀ sammohitaà jagat
Ă€diñöÀĂč prabhuëÀà çena
kÀryÀrthe sambhaviñyati
âThe Lordâs own potency, the goddess Vishnumaya, enchants both the material and spiritual universes. She has been requested by the Lord to appear with Her partial expansion, the external energy Mahamaya, in order to execute some specific tasks for Him.â
(SB 10.1.25)
The specific tasks of Maya referred to are explained as follows: As the internal potency, Yogamaya, she was to transfer Devakiâs seventh fetus from her womb to that of Rohini. She also placed Yashoda under a spell of deep sleep so that Vasudeva could bring the baby Krishna to her for protection from Kamsa. At the same time, the bewildering potency of Mahamaya kept Kamsa and his henchmen under the spell of ignorance, unable to find or recognize Krishna for who He was.
In the Gita (7.25), Krishna says that He is not visible to everyone because He is hidden by His Yogamaya potency (nĂ€haĂ prakÀçaĂč sarvasya yogamĂ€yĂ€-samĂ€vĂ„taĂč). Baladeva Vidyabhushan explains the usage of the word yogamĂ€yĂ€ here as in fact meaning the external energy. The word yoga in this case refers to the yogic power of bewildering the non-devotees. The Supreme Lord is always visible to His devotees whose eyes are smeared with the unguent of love, while remaining hidden to those who have no interest in Him. Krishna is brilliant like the sun; there is not a single thing or person that has the power to conceal Him. The sun is more than a million times larger than the earth, so how can a tiny cloud cover the sun? It is our perception of the sun that is disrupted by the presence of the cloud, but we say that the cloud has covered it. Similarly, it is our vision of Krishna that is affected by the cloud of His illusory potency and keeps us unable to see or serve Him. For this reason, the Supreme Lord Himself, the object of everyoneâs service, appears as the guru, the exemplary servantâguru-rĂŒpe kÄñëa kĂ„pĂ€ karena bhakti gaĂ«e.
The spiritual master is the embodiment of the Supreme Lordâs compassionate energy. By his own exemplary character, the spiritual master establishes the appropriate devotional behavior in others. The same was said of Mahaprabhu:
Àpani Àcari dharma jévere çikhÀya
Àpane nÀ kaile dharma çikhÀno nÀ jÀya
âThe Lord practiced the religion of devotion and taught it to others, for unless one practices religious principles oneself, he cannot instill them in others.â
By taking shelter of the spiritual master, accepting his directions and worshiping Lord Krishna, through his blessings one becomes free from the coverings of Maya and capable of receiving the blessings of Krishna Himself.
tÀte kÄñëa bhaje kare gurura sevana
mÀyÀ-jÀla chuöe pÀya kÄñëera caraëa
âUpon receiving direction from the spiritual master] the disciple worships Krishna and serves his spiritual master. As a result, he escapes the power of Maya and attains Krishnaâs lotus feet.â
The conditioned soul is forgetful of Krishna. Out of compassion for the conditioned souls, the Lord reveals Himself in scriptures like the Vedas and Puranas. He furthermore appears as the great devotee, spiritual master or siksha guru in order to explain the meaning of the scriptures. The Lord furthermore manifests as the interior guru or caittya-guru by which He gives the aspiring devotee the intelligence to understand the meaning of the scriptures.
It is thus stated in ĂvetÀçvatara Upaniñad (6.23):
yasya deve parÀ bhaktir
yathÀ deve tathÀ gurau
tasyaite kathitĂ€ hy arthĂ€Ăč
prakÀçante mahĂ€tmanaĂč
âThe inner meaning of the Upanishadic teachings are revealed to the great soul who has great devotion for the Lord, and in equal measure for the spiritual master.â
Whatever spiritual practice we engage in must have the spiritual master at its center. Narottama Das Thakur sang the following:
ki rĂŒpe pĂ€iba sevĂ€ mui durĂ€cĂ€ra
çré-guru-vaiñëave rati nÀ hala ÀmÀra
âHow will an evil person like myself ever attain service to the Divine Couple? I have never felt the slightest attachment for my spiritual master or the Vaishnavas.â (PrĂ€rthanĂ€)
çré-guru-caraëa-padma kevala bhakati-sadma
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