Analytical Study of Love

Analytical Study of Love by 108 Sri Srimad Ananta Das Babaji Maharaj is a lucid description of eternal love, its character and nature. Later it goes on to describe the different levels of Love glossing over the love of the Gopis. It delves even deeper into this most confidential subject with its exposition on the supreme perfection of Love : Sri Radharani’s Mahabhav.

Types of divine lunacy

“Divine lunacy is of various types, such as, udghurnâ, chitrajalpa etc.” – (U.N.)

Srila Rupa Goswâmipâd has described Srimati Râdhârâni’s udghurnâ in the 3rd act of the drama ‘Lalit-Mâdhâv’. When the lady-love meets a dear one of her Beloved, She expresses extreme yearning that stems form deep anger. She talks animatedly with plenty of bhâv. This is ‘chitra-jalpa’. In the 47th chapter of the 10th skandha of Srimad-Bhâgavatam Srimati Râdhârâni displayed various bhâvs on meeting Sri Uddhav. These ten verses that make up Bhramar-geet contain the ten types of jalpanâ and it is ‘chitrajalpa’.1

Now let us study the second type of mahâbhâv that is – mâdan. Read the rest of this entry »

Adhirudha-mahâbhâv

Adhirudha-bhâv is a state of love in which the lover has all the characters of rudha-bhâv, but expresses inconceivable symptoms of ecstasy.” – (U.N.)

 

We have already mentioned that when a lover reaches rudha-bhâv, she expresses five, six or all the eight symptoms of ecstasy simultaneously.

 

“In adhirudha-mahâbhâv the lover expresses all the symptoms of ecstasy and they are much more beautiful. However her expressions do not shine so brilliantly as they do in another higher stage of love called ‘mohan’.” – (Aananda-Chandrikâ purport)

Read the rest of this entry »

“In the ascending order, mahâbhâv is of two types –

  1. rudha (heightened)
  2. adhirudha (very much heightened)” – (U.N.)

Rudha mahâbhâv – It is the first stage of mahâbhâv.

“When a lover in mahâbhâv, expresses tears, goose flesh and other symptoms of ecstasy, we call this stage as ‘rudha mahâbhâv’. The lover should express five, six or all the symptoms simultaneously and to the maximum extent”. – (U.N.)

The gopikâs are mahâbhâv-vati1. When they feel rudha-bhâv, they express the following characteristics –

  1. They cannot tolerate the eye-lids (can also mean – a time span as short as the blinking of an eye) and
  2. Even the nearby people experience agitation in the heart;
  3. They consider a kalpa as a moment

    4. Are sad because they apprehend sorrow even when Sri Krishna is in great joy;

    5.Although the gopis are not in illusion or ignorance, they forget everything including themselves,

    6.They consider a moment as long as a kalpa. Read the rest of this entry »

When the lover’s anurâg reaches its height and attains a special state, we call it mahâbhâv. To understand mahâbhâv we first need to learn a few facts about anurâg. Srila Vishwanâth Chakravartipâd has written in his Ânanda-Chandrikâ purport –

Anurâg has 3 aspects –

  • bhâv
  • karan (instrument)
  • karma (action)

Bhâv – When a lover reaches the height of anurâg, she loses herself completely in relishing Sri Krishna’s sweetness – so much so – that she fails to distinguish between Sri Krishna and herself. All she experiences is – ‘relish’. This is the bhâv of the lover in anurâg.

Karan – ‘Karan‘ means ‘instrument’ – an object by which we can do some work. A lover can relish Sri Krishna’s sweetness with the help of anurâg. Hence anurâg is an instrument. When the lover reaches the zenith of anurâg, he relishes Sri Krishna’s sweetness of the highest degree. Thus we see that maximum anurâg causes maximum relish.

Karma – It means ‘action’. Anurâg performs an action – it makes us relish Sri Krishna’s sweetness. When we reach the height of anurâg, we relish the greatest sweetness and when we relish maximum sweetness, we experience anurâg in its most brilliant form. Therefore in this case, ‘relishing’ is the action and anurâg performs this action. Read the rest of this entry »

(3) We extremely crave even to become inanimate objects to relish Sri Krishna’s sweetness

When our anurâg reaches a dizzy height, we yearn tremendously to meet Sri Krishna – so much so – if we learn that by becoming some inanimate object we can obtain Sri Krishna we crave for it. Example, Srimati Râdhârâni wants to perform tapasyâ to become a flute. Sriman-Mahâprabhu has expressed in Srimati Râdhârâni’s bhâv

“Dear gopis, please ponder and tell me – what austerity did this flute perform in his past life, in which holy place and what great mantra did he chant? How else does he get the opportunity to drink the nectar of Krishna’s lips that puts even Amritam to shame? That Amritam – for which the gopis cling to their lives (hoping they will get it in some distant future). The flute has no qualification at all, moreover it belongs to the male community, yet it drinks such nectar constantly!” – (C.C. Antya.16.133-134) Read the rest of this entry »

“When pranay reaches its maximum height, the lover feels happiness in extreme sorrow ; we call this stage as ‘râg’.” – (U.N.)

Srimat Jiva Goswâmipâd explains – “When a lover sees that if he accepts a sorrowful situation he will get Sri Krishna, he joyously welcomes that state; on the other hand if a happy situation does not result in obtaining Sri Krishna he feel sad. This indicates that the lover has reached the state of râg.”

Sneha, maan, pranay and râg – all have variety. For instance, there are two kinds of sneha –

  • Ghrita-sneha1 (sneha resembling clarified butter)
  • Madhu-sneha2 (sneha that is akin to honey)

Maan is also of two types –

  • Udâtta-maan3
  • Lalito-maan4

Pranay is of two types –

  • Maitra-pranay5
  • Sakhya-pranay6

There are further classifications of these moods. Râg too has various categories. Read the rest of this entry »

“When maan deepens to become vishrambha then we call it ‘pranay’.” – (U.N.)

Srimat Jiva Goswâmipâd has explained ‘vishrambha’ as – “Vishrambha is a state when we consider ourselves non-different from our dear one.’

We should note the point that ‘we are non-different from each other’ is not at all like the feeling of the brahma-yogis who think they are non-different from Brahman. Pranay is a very high stage of love. And love means to serve Sri Krishna and please Him. So the devotee serves more when he attains the level of pranay. If Sri Krishna and the devotee think they are non-different from each other, how will the devotee serve Sri Krishna and how will He accept the sevâ? Then what does ‘feeling non-different from each other’ imply here? Srila Vishwanâth Chakravartipâd has cleared our doubt in his Aananda-Chandrikâ purport – Read the rest of this entry »

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“When a young couple are bound to each other by a feeling that is not destroyed in spite of immense threat (unfavorable conditions) we call it ‘love’,”

– (U.N. Sthâyi-63)

Example – Srimati Râdhârâni is infinitely greater than Chandrâvali in all respects – beauty, qualities, sweetness, expertise, charm etc. Chandrâvali is well aware of this fact and Sri Krishna too knows it. She also knows that He has extreme anurâg for Srimati Râdhârâni. Yet the bond of bhâv between Sri Krishna and Chandrâvali never fades.

Here, Srimati Râdhârâni’s extreme beauty and excellences and Sri Krishna’s tremendous love for Her are the causes that can sever Chandrâvali’s love for Sri Krishna; yet their love does not die. This is the true nature of love. Why? Because both the lovers are completely without any desire for sense gratification.

This sort of love is of three types –

1. manda (feeble)

2. madhya (intermediate)

3. proudha (mature )

“Mature love is the one in which the lovers cannot bear separation” – (U.N.)

“When the lovers tolerate separation with great sorrow we call it intermediate love” – (U.N.)

“When the lovers may forget each other sometimes, it is feeble love.”- (U.N.)

Leelâ-shakti creates such different types of love to enhance the ras of love and make it variegated. Of course, we should realize that Sri Krishna’s love is proportional to the type of love that the sweetheart feels for Him.

“Love increases gradually from sneha, mân, pranay, râg, anurâg, bhâv and mahâbhâv. Just as the taste is increasingly sweet from the seed of sugarcane, sugarcane, sugarcane juice, jaggery, lump sugar, sugar, refined sugar, double refined sugar and pure sugar, similarly the enjoyment increases from one level of love to the next.” – (C.C.Madhya.23.22-24) Read the rest of this entry »

Sri Chaitanya-Charitâmrita answers –

“The Gopis have an extraordinary mood and it is inconceivable. When the Gopis see Sri Krishna, they do not wish for happiness, yet their joy is infinite. Their pleasure is millions of times greater than the joy that Sri Krishna feels on seeing them. Although they do not desire happiness it increases manifold. Is this not contradictory? We have only one solution of this riddle – The Gopikâs joy lies in pleasing Sri Krishna; when He sees them His exultation increases and this makes Him incomparably sweet. When the Gopikâ sees that Sri Krishna is joyous on seeing her, she feels all the more blissful, which makes her prettier. This in turn makes Sri Krishna jubilant and thus He looks more handsome than ever. In this manner both start competing with one another. However Sri Krishna is pleased with the beauty and excellent qualities of the Gopis, while the Gopis are happy simply to give Him pleasure. This is the reason why the love of the Gopis is not tainted with lust.” – (C.C.Aadi.4.185-195)

Thus we discover that the Gopis love is absolutely flawless. Even though they may wish to make love to Sri Krishna it is only with the intention to please Him. Their love is unobstructed. Their love reveals all about Sri Krishna. Read the rest of this entry »

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From the point of view of tattva, The Vrajabeauties are Sri Krishna’s own potency. Hence they are His wives. Yet Sri Krishna’s aghatanghatanpatiyasi1 Yogmâyâ made them eternally feel parakiyâ.2 Actually they never got married to any other cowherd man. Yogmâyâ simply made them feel this as if in a dream, to strengthen their parakiyâ belief. A parakiyâ sweetheart faces many obstacles to meet her lover. She has to meet Him secretly without the knowledge of her friends and relatives. Sometimes she succeeds in her endeavor and at other times does not. Due to this she has to shroud her erotic desires and uniting with her lover is an extremely rare phenomenon. This lends immense color and charm to their love-affair. Therefore Yogmâyâ has made the gopis feel a sense of parakiyâ.

There is another reason for this. Read the rest of this entry »

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