Sanskrit — language of spiritual life.

[kailasa]

Sanskrit — language of spiritual life.

Each word of any language can have direct meaning, context, and as maximum expression — poetic mood. The most primitive cultures and languages have only direct sense, in development they have a context, which reflects shades and in complete development can combine in itself all three rules(situations). If the culture means spiritual values, language in this case in the greater degree reflects spiritual principles and on the contrary. Thus it is possible to understand, that on unit of speech in its(her) development it is necessary the greater sense and in an ideal expression or the word combines in itself all three general(common) principles — a direct designation, context of the use and poetic or spiritual mood.

Small example of internal essence Sanskrit under the comment of a verse atmarama.

In Sanskrit the soul — atma has 7 meanings — the Supreme Absolute True, body, mind(wit), efforts, reliance, reason and nature.

The word "muni" designates — great Thought, ascet, serious people, great mistik, wise men and large scientists.

Nirgrantha — it is freedom from slavery of illusion, as it specifies those who neglects the instructions; those who has no access to sacred sastra and poor men wishing to grow rich.

Bhakti — has 10 meanings. One meaning it sadana bhakti — following to the instructions and 9 it prema bhakti — spontaneous fidelity.

Not considering meaning of all other words it is possible to try to understand sense of the following verse

àòìàðàìàø ÷à ìóíàéî íèðãðàíòõà àïè óðóêðàìå

êóðâàíòèì àõàéòóêè áõàêòèì èòòõàì áõóòà ãóíî õàðèõ.

« The Released souls at the end become devoted the Supreme Lord. »

Thus the one who understands sense Sanskrit can understand all variety told.

The released souls and as great Thought (impersonalist), ascet, serious people, great mysticism, wise men and large scientists, those who are free from slavery of illusion and even those who sometimes neglects the instructions(indications) sastra, poor men wishing riches, in spiritual sense, following many to ways of fidelity are attracted by boundless qualities the Supreme Lord.

It certainly in the greater degree a little bit private(individual) translation, the analysis of all meanings(importance) with the comment is the chapter of the book the Doctrine Sri Caytani, and understanding of all depth in a combination of all meanings(importance) I think it is quite possible to write the book of average volume!

The basic poetic mood of a verse combines in itself mood of comprehension brahman, greatness of soul, power the Supreme Lord, passing in fidelity. Only one understanding of fidelity has 10 basic internal senses.

But as to in the whole words, accessible to us, Sanskrit the designating categories of spiritual life that them have a lot of. For example simple faith it - sraddha, steady faith it nistha, faith filled by spiritual emotions it bhava, the spiritual mood is race, spiritual taste it ruci, mature spiritual life it sthai-bhava, and top of love to the God — it prema. But even prema has the set of shades is premananda it is boundless love to the God, prema maya - ekstatik love, premamrita, premarasa, premarupa ...... Thus quantity(amount) of the terms and designations of shades of fidelity of hundred, in a combination of several words them to become already thousand, in contexts of their thousand thousand and the love to the God in itself is real is boundless in unlimited quantity of moods.

Sanskrit it is language of maximum planets.

In tehnology cultures some moods are totaled in best a case and in the developed sense they concern to usual love, beauty of a nature, harmony the world and as to various nearby attributes. As there are moods buddism — paradoxical poetry based on impersonal perception. It would be desirable as to tell that ateism and tehnology make primitive the man. In the modern world the people basically live under the standard a body of emotions, replacing them shortage of dialogue. The pragmatism inherent to the material world results in primitiveness of intelligence of the man, which basic idea is the acknowledgement(confirmation) top in an individual role or in community. In the most widespread kind all set and the spectrum of emotions is shown basically in the household attitudes. Were on such level, the people begin to perceive the spiritual world approximately in similar approach, and the spiritual culture is perceived basically as a level of personal happiness. Certainly, the indefatigable intellectual search expands this picture, search both at a little to level of knowledge, and at a level of culture gives as writes Srila Prabhupada small hopes for spiritual progress.

Sanskrit as reflects structure of the world. He contains the description of maximum planets — svargaloka, average and lowest planets. He describes the inhabitants of paradise, various forms of human essences, spirits and set of the forms of fauna.

Sanskrit as comprises set of units of measurements of space and time. Time units down to atom of time. Units of space and unit of movement of planets.

It only small part of the description Sanskrit.

Therefore it is easy to understand that Sanskrit comprises very large of an opportunity, which in the certain degree do not depend in any way on external attributes. And his(its) maximum display is in sphere of spiritual life.

Though certainly even the simple alphabet Sanskrit is the perfect combination. Devanagari — Language Spiritual world and demigods.

One of responses of the russian linguist O. Boyko.

« Sanskrit causes admiration even at superficial acquaintance. It in a maximum degree logical, expressive and beautiful language. As literary language he perfection. Long before the Europeans and Chinese, Indian grammar have developed an exact phonetic and grammatic terminology. Ancient grammar Sanskrit do not concede on accuracy modern theoretical grammar. Sanskrit the modern scientist practically had not to reconstruct, because he has reached in the perfect kind. »

kailasa.

 

[amanpeter]

Bhakti — has 10 meanings. One meaning it sadana bhakti — following to the instructions and 9 it

prema bhakti — spontaneous fidelity.

This I like! 9:1, eh? Maximize raganuga and minimize vaidhi. Fidelity is certainly what it's all about! JAI RADHE!

 

[This message has been edited by amanpeter (edited 08-17-2001).]

[kailasa]

At first 1 then 9. 1:9, in the other case it will be 0 or -9. " the Spontaneous fidelity " has decided(solved) to play in football.

[amanpeter]

What was indicated here, I believe, is a ratio of significance rather than relative progression. Raganuga is a type of faith which can very quickly lead to prema, whereas vaidhi can just as easily become self-limiting in itself. Finding oneself caught up in a madly rushing river, there's precious little time to consider one's swimming technique... As stated, FIDELITY is what it's all about! JAI SWAMINI KISORI SRI RADHE!

 

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amanpeter@hotmail.com

 

[This message has been edited by amanpeter (edited 08-17-2001).]

[kailasa]

One who has transcended material good and evil automatically acts in accordance with religious injunctions and avoids forbidden activities. The self-realized person does this spontaneously, like an innocent child, and not because he is thinking in terms of material good and evil.

PURPORT

One who has developed transcendental knowledge never acts whimsically. Çréla Rüpa Gosvämé describes two stages of devotional service: sädhana-bhakti and rägänugä-bhakti. Rägänugä-bhakti is the stage of spontaneous love of Godhead, whereas sädhana-bhakti means the conscientious practice of the regulative principles of devotional service. In most cases, one who is now enjoying transcendental consciousness has rigidly practiced the rules and regulations of devotional service. Thus, due to previous practice, one spontaneously avoids sinful life and acts in accordance with the standards of ordinary piety. This does not mean that a self-realized soul is consciously avoiding sin and pursuing piety. Rather, due to his self-realized nature, he spontaneously engages in the most exalted spiritual activities, just as an innocent child may spontaneously exhibit good qualities such as kindness, tolerance, and so on. The spiritual platform is called çuddha-sattva, or purified goodness, to distinguish it from the material mode of goodness, which is always to some extent polluted by the lower modes of passion and ignorance. Thus if a man in material goodness appears to be most pious in the eyes of the world, we can only imagine the spotless character of a self-realized soul in purified spiritual goodness. Therefore it is stated in Çrémad-Bhägavatam (5.18.12):

yasyästi bhaktir bhagavaty akiïcanä

sarvair guëais tatra samäsate suräù

haräv abhaktasya kuto mahad-guëä

mano-rathenäsati dhävato bahiù

If one is a pure devotee of Lord Kåñëa, he will automatically exhibit all the exalted qualities of the demigods. Such manifestation of purity is spontaneous, as explained in this verse.

 

Unalloyed devotional service of the Lord progresses in different stages. Practice of devotional service in the material field is of eighty-one different qualities, and above such activities is the transcendental practice of devotional service, which is one and is called sädhana-bhakti. When unalloyed practice of sädhana-bhakti is matured into transcendental love for the Lord, the transcendental loving service of the Lord begins gradually developing into nine progressive stages of loving service under the headings of attachment, love, affection, feelings, affinity, adherence, following, ecstasy, and intense feelings of separation.

 

“In this context we will make our analysis according to the method described in Çréla Rüpa Gosvämé’s Ujjvala-nélamaëi. There are two categories of gopés: the eternally perfect (the nitya-siddhas) and those who have become perfect by practicing bhakti-yoga (the sädhana-siddhas). The sädhana-siddhas are of two categories: those who belong to special groups and those who do not. And there are also two classes of the gopés belonging to special groups: namely the çruti-cärés, who come from the group of the personified Vedas, and the åñi-cärés, who come from the group of sages who saw Lord Rämacandra in the Daëòakäraëya forest.

“This same fourfold categorization of the gopés is given in the Padma Puräëa:

gopyas tu çrutayo jïeyä

åñi-jä gopa-kanyakäù

deva-kanyäç ca räjendra

na mänuñyäù kathaïcana

‘It is understood that some of the gopés are personified Vedic literatures, while others are reborn sages, daughters of cowherds, or demigod maidens. But by no means, my dear King, are any of them ordinary humans.’ Here we are informed that although the gopés appeared to be human cowherd girls, they actually were not. Thus the contention that they are mortals is refuted.

“The daughters of cowherds, referred to here as gopa-kanyäs, must be eternally perfect, since we never hear of them having executed any sädhana. Their apparent sädhana of worshiping goddess Kätyäyané in the role of gopés merely manifests their manner of playing like human beings, and the Bhägavatam narrates the account of this worship only to show how they had fully taken on the role of cowherd girls.

 

The deva-kanyäs, daughters of the demigods, who are mentioned in the verse beginning sambhavas tv amara-striyaù, are explained in Çré Ujjvala-nélamaëi as partial expansions of the gopés who are eternally perfect. That the çruti-cäré gopés, the personified Vedas, are sädhana-siddha is understood from the following words of theirs quoted in the Båhad-vämana Puräëa:

kandarpa-koöi-lävaëye

tvayi dåñöe manäàsi naù

käminé-bhävam äsädya

smara-kñubdhänya-saàçayäù

yathä tval-loka-väsinyaù

käma-tattvena gopikäù

bhajanti ramaëaà matvä

cikérñäjaninas tathä

‘Since we have seen Your face, which possesses the beauty of millions of Cupids, our minds have become lusty after You like those of young girls, and we have forgotten all other allurements. We have developed the desire to act toward You as do the gopés who dwell on Your transcendental planet and who manifest the nature of Cupid by worshiping You with the idea that You are their paramour.’

 

“The åñi-cäré gopés are also sädhana-siddha, as stated in Ujjvala-nélamaëi: gopälopäsakäù pürvam apräptäbhéñöa-siddhayaù. Previously they were all mahärñis living in the Daëòaka forest. We find evidence for this in the Padma Puräëa, Uttara-khaëòa:

dåñövä rämaà harià tatra

bhoktum aicchan su-vigraham

te sarve strétvam äpannäù

samudbhütäç ca gokule

harià sampräpya kämena

tato muktä bhavärëavät

This verse says that upon seeing Lord Rämacandra, the sages in the Daëòaka forest desired to enjoy Lord Hari (Kåñëa). In other words, the sight of Lord Räma’s beauty reminded them of Lord Hari, Gopäla, their personal object of worship, and they then wanted to enjoy with Him. But out of embarrassment they did not act on that desire, whereupon Lord Çré Räma, who is like a desire tree, gave His mercy to them, even though they had not voiced their request. Thus their desire was fulfilled, as stated by the words beginning te sarve. By means of their lusty attraction they became freed from the ocean of material existence, the cycle of birth and death, and coincidentally they got the association of Hari in conjugal love.

“In the present verse of the Bhägavatam we understand that it was the gopés who had children who were kept forcibly at home. This fact is clear from verses yet to come: mätaraù pitaraù puträù (Bhäg. 10.29.20), yat-paty-apatya-suhådäm anuvåttir aìga (Bhäg. 10.29.32) and pati-sutänvaya-bhrätå-bändhavän (Bhäg. 10.31.16). In his comments on the Tenth Canto, Çréla Kavi-karëapüra Gosvämé mentions this fact. Without trying to repeat all his thoughts on this verse, we will give the gist of his purport:

“ ‘Upon seeing the personal form of Lord Çré Rämacandra, the sages who were worshipers of Lord Gopäla immediately became elevated to the mature platform of spontaneous devotion, automatically reaching the stages of firm faith, attraction and attachment. But they had not yet completely freed themselves of all material contamination; therefore Çré Yogamäyä-devi arranged for them to take birth from the wombs of gopés and become cowherd girls. By associating with the eternally perfect gopés, some of these new gopés fully manifested pürva-raga loving attraction for Kåñëa as soon as they reached puberty (This kind of attraction develops even before one meets the beloved.) When these new gopés got the direct audience of Kåñëa and physically associated with Him, all their remaining contamination became burned up, and they achieved the advanced stages of prema, sneha and so on.

“ ‘Even though they were in the company of their cowherd husbands, by the power of Yogamäyä the gopés remained unsullied by sexual contact with them; rather, they were situated in purely spiritual bodies that Kåñëa enjoyed. On the night they heard the sound of Kåñëa’s flute, their husbands tried to stop them, but by the merciful assistance of Yogamäyä the sädhana-siddha gopés were able to go forth to their beloved, together with the nitya-siddha gopés.

 

According to Çréla Jéva Gosvämé, the process of bhakti-yoga is so powerful that even in the stage of sädhana-bhakti, in which one is practicing devotional service through rules and regulations, the neophyte can have a direct experience of fearlessness by the mercy of the Lord. As one’s devotional service becomes mature, the Lord reveals Himself to the devotee, and all fear is totally vanquished forever.

Every living entity has a natural propensity to serve God, but because of false identification with the temporary body one loses touch with this pure, constitutional propensity and instead inauspiciously becomes attached to temporary sense gratification in the form of body, home, family and so on. The result of such false attachment is continuing distress, which can be eradicated only by devotional service to the Supreme Lord.

 

The words bhaktyä saïjätayä bhaktyä indicate that there are two divisions of bhakti-yoga: sädhana-bhakti and rägänuga-bhakti. Çréla Prabhupäda has elaborately explained in his book The Nectar of Devotion the progress of the devotee from sädhana-bhakti, or the execution of regulative principles, to rägänuga-bhakti, or service executed in love of Godhead.

 

A person who is advanced in Kåñëa consciousness always feels separation from Kåñëa because such a feeling of separation excels the feeling of meeting Kåñëa. Çré Caitanya Mahäprabhu, in His last twelve years of existence within this world at Jagannätha Puré, taught the people of the world how, with a feeling of separation, one can develop His dormant love of Kåñëa. Such feelings of separation or meeting with Kåñëa are different stages of love of Godhead. These feelings develop in time when a person seriously engages in devotional service. The highest stage is called prema-bhakti, but this stage is attained by executing sädhana-bhakti. One should not try to elevate himself artificially to the stage of prema-bhakti without seriously following the regulative principles of sädhana-bhakti. prema-bhakti is the stage of relishing, whereas sädhana-bhakti is the stage of improving in devotional service. Çré Caitanya Mahäprabhu taught this cult of devotional service in full detail by practical application in His own life. It is said, therefore, äpani äcari’ bhakti çikhäimu sabäre. Çré Caitanya Mahäprabhu is Kåñëa Himself, and in the role of a kåñëa-bhakta, a devotee of Kåñëa, He instructed the entire world how one can execute devotional service and thus go back home, back to Godhead, in due course of time.

Ädi 13.40