[Advaita-l] bhakti rasas and shivAnandalaharI
dvnsarma at gmail.com
Sun Oct 30 10:06:01 CDT 2011
This is desakalAvchchinna bhakti
Just as the seeds of ankola go to the base of the tree at a certain time of
the bhakta thinks of god at certain times (Sivratri, Vaikuntha Ekadasi
etc.) only not at other times.
This is kalAnavachinna kintu desAvachchinna bhakti.
Just like an iron needle is attracted to a magnet the bhakta is attracted
to god whenever
he comes across spiritual location.( a temple, bhajan mandir etc.)
This is desakalAnavchchinna bhakti.
Just as a chaste women keep her husband in her mind in all places at all
the bhakta thinks of in all places and at all times.
This is a bhakti of complete dependence. A chaste woman may survive her
But a creeper cannot survive if the supporting tree gives a away. It wii
In the above exaple inspite of complete dependance creeper and the tree
are two seperate entities. There is dvaita. But once the river enters the
there is no way you can seperate them. This is advaitic bhakti.
On Sun, Oct 30, 2011 at 4:22 PM, Ramakrishna Upadrasta <
uramakrishna at gmail.com> wrote:
> All the above rasas and many other can be found in shloka #61, which
> is oft quoted to be the the perfect definition of bhakti, independent
> of the matas the AchAryas follow:
> a~NkolaM nijabIjasantatirayaskAntopalaM sUchikA
> sAdhvI naijavibhuM latA kShitiruhaM sindhuH saridvallabham.h .
prApnotIha yathA tathA pashupateH pAdAravindadvayaM
> chetovR^ittirupetya tiShThati sadA sA bhaktirityuchyate .. 61..
> In the above shloka, one can see the a~Nkola is similar to vaatsalya,
> sUchika as a sakhya, saadhvi and lata as maadhurya, and saritaM as
> attained the mukti itself.
> 2011/10/26 Rajaram Venkataramani <rajaramvenk at gmail.com>:
> > If we see the legends of vaishnavas, shaivas and saktas, we see that they
> > experience direct relationship with the Lord in different bhakti rasas
> > as madhurya, vatsalya, sakhya, dasya etc.
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