Vyakhyaan by Vinod ji Agarwal_'C'

Na kahin se door hain manzilein, na koi kareeb ki baat hai. Jise chaaha dar pe bula liya, jise chaaha apna bana liya; yeh bade karam ke hain faisle, yeh bade naseeb ki baat hai . . . __ https://soundcloud.com/braj-rasik-vinod-agarwal/sets/radha-naam

A true lover readily puts his everything at stake for the sake of love as beloved is considered to be equivalent to God. Now let us pause to think how this would sound if beloved is God Himself. For that case we can recall the life of Shri Meerabai. The physical afflictions had little effect upon her because Krishna's love was excruciating her heart and there is nothing more painful than the feeling of being away from Him. This so called ‘separation' is actually a mechanism to instinctively join us with Him while bodily, we may be apart. Love cannot be exactly defined but it is said to have 9 attributes- body begins to pale, sighs become cold, and eyes remain wet; there is loss of appetite and sleep; staying aloof, all time waiting for the beloved, feeling anxious about the reason of delay while faith restoring the patience. The genuine spirit of love, thus, lets us naturally dissolve our identity into His endless existence.

Once we embark upon spiritual journey, we are sure to reach, sooner or later depending upon our fervor. However, we need to be careful of not mistakenly start believing that the soul has achieved its purpose while it is still on its way. A rational analysis by self or by Guru is must before drawing any such judgment.

We all are hungry for love and seek it from the people around- mother, father, spouse, siblings, progeny, friends etc. However their affection is only a drop of what Lord has to offer us. In fact, His love is the source of all metaphorical love. For that reason devotees say that ‘You are my mother and my father, my friend, my brother, my learning, my wealth, my everything.'

Many Saints interpret Vrindavan as any body which strives for Lord. Our body organs are the real means of worship, most importantly our mind. By visualising Him in our conscience, mindfully listening and speaking about Him we are able to attain Him within.

Our sincere commitment surely help us in reaching up to His gate but we cannot take entry unless He mercifully calls us in. So we have to wholly depend upon His grace after faithfully completing our part of endeavor. The more clearly He reveals Himself to us, the more we are drawn inwards.

Making efforts or observing austerities to achieve something is called saadhna while bhajan means to relish what has already been received. In other words, saadhna is done to make the things happen while bhajan is to let the things happen. So at the level of bhajan i.e. not wanting anything more from life, the individual tends to becomes sehaj (easy-going) as the need for customary vrat, tap, saiyam, niyam recedes. Therefore all our efforts should be meant for taking us to the level of Bhajan i.e. becoming a viewer instead of carrying the sense of being the doer. This is called 'drashta bhaav' whereby a devotee feels that His Lord actually performs all the actions by using him merely as an instrument.

The festival of Holi in Vrindavan is based on ‘parkiya bhaav' whereby sakhi wholeheartedly submits herself to Lord Krishna who is an embodiment of purity and bliss. Lord accepts her offering of love and in return, casts His color upon her which never fades away.

Holi means 'ho' + 'li' that is whatever had to happen, has happened. Now i have become Yours - an unconditional surrender. So the real celebration of Holi means forsaking the malice of every sort for the sake of His love and spreading the colors of good wishes all around.

The interaction between a devotee and God is characterized by emotions (bhaavukta), sentiments (bhaavna) as well as the spirit (bhaav). Emotions are of momentary nature as they are more or less connected with our gross body. Sentiments stay a bit longer being a part of our subtle body but bhaav is the permanent mood of our soul saying "I belong only to my Lord."

On being sincerely called by a devotee, Lord surely comes but in His own way. Either He makes him feel His direct presence by showing that everything exists in Him only (all in one) or He makes him feel His absence. The sting of this absence keeps the devotee continually connected with Lord and disconnected from the world. Finally a point is reached when he is unable to feel anything else than his Idol (one in all). In Raso-upaasana, the psychological state of this 'effortless and unbroken connection' is called 'Divya unmaad'.

When Udhav ji asked Lord Krishna that why He had left Gopis suffering from the pain of His separation, Lord replied that this pain for a soul is far more valuable than His physical presence beacause He cannot be around in His visible form forever but the unbearable pain caused by his desertion keeps Him always invisibly around. So whosoever is very dear to Him, He sets that heart ablaze with the spirit of love as there are chances of deviation in all the routes to God but the one who is victimized by His love, can never get distracted.

The feeling of being away from God is a poignant mode of inner purification. Vireh (disunion) can be of three types - one when He is actually away, second is when He has come but the harrowing thought of His going again abstains us from fully relishing His visible presence and then the eventual desertion.

Yog means to unite and viyog is intetpreted in Ras-Shastras as vishesh yog (special kind of union) which means that when the beloved is not physically around, the mind of the lover remains incessantly absorbed in his thoughts only.

Lord is omnipresent yet the lovers crave for having a concrete association with Him. He is kind enough to grant them a few such moments and then disappears again. This pseudo disunion is, in fact, His way to stay permanently connected with them through His reminiscences as physical affinity is not all time possible. Therefore devotees pray that may His thoughts incessantly hang over their mind irrespective of their body-actions.

Yogis are very patient by nature as their spiritual accomplishments unfold through their perseverance only but devotional lovers impatiently wait for their beloved God. They are always found engrossed in His memory, no matter the body is working or at rest. This state of mind is called Bhaav samadhi as He remains in their sight whether the eyes are open or shut. Like yogis go into the trance to experience union with God, the devotees ruminate about Him in such a concerted manner that they tend to completely lose the sense about themselves. The moment ‘self' goes away, presence of Lord is instinctively felt.

As we can not see our breaths but a living body is a testimony to their presence, similarly we may not directly find much reference to Shri Radha in our scriptures but Her presence is obvious all around because no mention about Lord Krishna is viable without Her. Shri Radha though indistinguishable from Lord, holds our finger and takes us to Him just like the invisible fragrance enables us to locate a flower. Also, love contains an unquenchable thirst, represented by Shri Radha while Sh Krishna represents fulfillment. So Radha- Krishna collectively symbolizes the divinity of love, wherein there is no point of saturation despite the perpetual proximity. This is referred to as Maadnakhya Mahabhaav. (Read Pad-Ratnakar 292, 293, 296, 297 for further clarification).

As Shri Krishna is bliss, we can not put value to it unless we feel the craving for it. In gyaan maarg this craving is called jigyasa (curiosity), while in Bhakti it is called bipaasa (thirst). It is only through the presence of Shri Radha in our hearts that we can feel thirsty for Lord Krishna and hence cause Him come nearer and make us blissful forever.

Devotees consider God as their Supreme well wisher and care taker. A few feel blessed to serve Him as their master while some adore His child-like form. Further are the ones who take Him as their friend or beloved. These are the different moods, through which devotees feel connected to Lord, commonly known as shaant bhaav, dasya bhaav, vatsalya bhaav, sakhya bhaav, and kaant bhaav respectively. Each of the mood is like a flowing river intended to merge in the Ocean of Mahabhaav which implies an affectionate surrender to God's will. This sublime state of devotion, also known as Radhabhaav, enables us to subtly feel Krishna being active in everything around.

‘Ra' denotes fire which kills all our impurities and ‘dha' denotes His assumed form becoming alive. Our bad karmas act like stumbling blocks in our spiritual journey but by reciting the word ‘Radha' we get free from our sins and on being rendered pure we are able to savor the obvious presence of Lord.

In Raganuga Bhakti, we follow the footsteps of the people who have already attained God while in Prem-lakshna Bhakti intimacy with God is sought without any intermediary. Freely saying to Him whatever we feel like and getting His clear response from within is one of the ways to get directly connected with Him.

In 'Gyaan maarg', seeker needs to rise above His false ego and then connect Himself with His source whereas in 'Bhakti maarg', devotee needs to go deep inside the ocean of His love to reach Him.

Devotional lovers need not do ritualistic worshipping as their introverted feelings only are the sublime form of adorations. They naturally go distant from formalism and get absorbed in their isolation.

In Dwapar Yuga, when Lord Krishna blew His flute for Maharaas, only the selected people could hear it. Today also Lord is constantly active around us but we remain unaware unless He wills us to know about it and those who get to sense His presence, begin to seek Him.

Discipline is essential for making a child begin to learn. However as he grows up, greater stress is put on his academic subjects and after the higher secondary level his learning becomes independent of the disciplinary grading -uniform, attendance, punctuality etc. Similarly Spirituality is beyond dress code, religious markings and customary practices. It is rather about the progress from externalities to the point of experiencing Him within. We need not look distinct from others but need to feel oneness within. As we turn inwards, our 'self' gets dissolved and the spirit of love takes over.

Many of us attend Sankirtan programs as a means of saatvic entertainment only. On being touched by any of the words there, we move one step ahead as our intellect starts getting involved. However, the real effect does not come until our conscious is fully absorbed in the bhaav of those words. Such a deep involvement signifies 'Masti' which naturally comes when we get free from our false ego i.e. effacing the 'self' through submission to God leads us to the intended rejoicement. This state of mind is free from the interference of intelligence even.

Though a devotee always wishes for God's love yet he prays here 'I may ask for Your love but You please do not oblige'. This is because knowing that He loves us we might feel privileged whereas devotees intend to always stay humble assuming themselves as unworthy of His grace.

l the devotees wish to be permanently cast in Divine colour. However we must remember that bleaching is an essential prerequisite for proper colouring. Bleaching, in this context, implies troubles, humiliations and various sorts of worldly disappointments. So Sufi here prays to get refined while passing through such negativities in Divine faith. This type of detached attitude towards life enables us to remain constantly closer to God in its true sense.

Gopis address Lord Krishna as ‘kaant'(pinnacle of joy)- ‘Ka' denotes joy and ‘ant' means end line. So having Him implies having all the joys. But His act of hiding is His ‘kapat' (impeding their joy) as ‘pat' means barrier. Gopis say to Lord Krishna, “You only made us love You, pampered us too and then suddenly dumped us.” Your absence is now sucking life out of us and you are carefree about it. Despite Your butcher like behavior, we are enduring it just to save you from the slur of our murder."

In Braj literature, Lord Krishna is not just worshipped as God rather He is adored as a beloved. He is considered to be a husband (swakiya bhaav) as well as a boyfriend (parkiya bhaav). In the former case, the devotee simply loves Him as his ‘everything' while in parkiya bhaav intenity of love is much more and the devotee looks crazy about his ‘special one'.

While surrendering in love, the unseen consequences are not thought about. It is His free will to take us in or dispose us off. By holding to our steady faith, if we start happily accepting whatever He wishes to do, there remains little distance between us and Him. Lord likes to play with His devotee- by coming in front and then hiding behind; at times cheering him up and then turning away. We may or may not like His unexpected behavior but we should always remember that we tend to love Him because we can't help it. We can convey our feelings to Him but He moves by His own will and we must submit to it because He is sure to finally accept the devotional sentiment of the surrendered souls.

The act of complaining goes against the doctrine of love yet we read /hear about gopis and sakhis taunting Krishna. This is called ‘praney rosh' which arises when He abruptly starts ignoring their desire of seeking more and more love from Him. So it is not complaint actually, rather the right of a surrendered soul to seek His attention.

Even if suffering is received from the other end, a true lover would never like to talk against his beloved. So, the one who gets to taste the love of God, can never be found complaining about anything of the world. This is for the simple fact that everything is acceptable if we believe it to be happening at His behest.

Lord Krishna is said to be an incarnation of love and His love is so strange that it takes away almost everything from the devotee. It may sound peculiar to those who expect some materialistic benefit through Him but for the lovers it is a confirmation of His love. Likewise once a devotee asked Him, "what is the cost for attaining Your love?" Lord replied "Wailing and waiting for Him throughout one's life.”

God showers His mercy on all the beings equally. However the drops of His special grace are meant for a few whom He victimizes through His direct love. It is actually a kind of His arrangement to kill the worldly prejudices, random sentiments and redundant aspirations of devotees so that they may finally proclaim just one thing- “happy to follow Your will”

The earnest passion to meet Lord is what naturally guides our way towards Him. There is hopelessness at times accompanied by thick darkness, dismay and loss of faith yet the mind doesn't stop yearning for Him. In fact, He only kindles this fire of devotion in our heart and then makes us move ahead in the fluttering light of its flame. This 'active divine force' makes Him the hidden factor for our every sorrow and joy.

Once we enter into the territory of devotional love, the laws of religious regime cease to bind us. However the subjects of this 'Love' kingdom have to compulsorily abide by two rules- first, one should essentially believe that there exits nothing around else than his beloved. God's lovers have the vision to experience Him at everyplace and in every being. They believe in nothing existing else than Him, so every occurrence is taken as happening at His behest only. Second, devotees have no preferences separate from their idol and therefore feel happy to follow His will only. They gauge all their choices and actions from His point of pleasure alone even if it calls for a period of separation from Him.

Lord gives a few moments of sweet union and a long period of unbearable separation. So, the victims of His love are left in the world like life-less bodies and their mind continually laments for Him. They feel deeply hurt yet wish not to be healed because wounds given by Him keep them safe from the worldly ailments.

Love is often referred to as nectar but in reality it is such a strong poison that after having it, nothing is felt poisonous in the world. It gives so much pain that one becomes immune to all the other miseries. Through this sense of detachment, love enables the soul to trespass the precincts of physical body.

We often cry due to failure, insult, injury, scarcity, loss, conflicts, disease, death and for numerous emotional and psychological reasons which make us upset in the world. On the other side, devotees cry for feeling separated from their Idol and the tears, thus shed in His name, are considered to be the greatest spiritual wealth in Bhakti maarg. So, crying for the world depicts our upsetting while crying for Lord depicts spiritual setting. Tears of ecstasy roll out in the state of union which are often metaphorized as pearls.

A Braj Gopi forewarns her family that if she is abstained from looking at Shyamsundar, she won't be able to survive. Her unfulfilled wish of meeting Krishna would cause her become a beetle hovering on His Garland.

Sleep is considered to be a mode of ignorance (tamas) due to which spiritual seekers are always cautioned for regulating it. However, for a keen devotee it is a medium to meet his beloved in his dream world. As we lose our physical identity while sleeping, it becomes a state of smaadhi if our conscience is absolutely immersed in His thoughts or imagination. However, it happens only when there is a burning desire in our heart to unite with Him.

Devotees take delight in God by absorbing His beauty through their eyes, gulping down His narratives through their ears and savoring His name through their tongue. They wish to have God's love in their life rather than the physical union because His love leads to a state of divine inebriation (khumari). It lets us fully lose ourselves to Him and one may even become seemingly incapable of making any further spiritual effort. Also, while looking at the image of our Idol, we should try to focus on any one of His organs. Such a focussed glance fixes His real svaroop in our mind.

Devotees attempt to relish Almighty through the souls who have already imbibed Him. They do not want materialistic wealth or peaceful mind rather they wish to have a restless heart. This restlessness comes through the company of His lovers who passionately long for Him. On the other side, it is Lord only who first empties us of our ego, fills His zest in us and then enjoys His own self.

The dual process of breathing in and breathing out appears to be like a dalliance of Shri Radha Krishna. In other words, Lord Krishna represents vitality (praan) while Shri Radha is the vital air (praan vaayu). Praan cannot survive without praan vaayu, while praan vaayu has no existence without praan. This practice of observing their exclusive union inside us is called 'e-saadhna'.

In place of spoken words, a devotee's state of mind is virtually conveyed through the five forms of fine art - sculpting, painting, writing, singing and dancing.

In Bhakti maarg, Lord Himself prepares the surrendered being for enlightenment. He not only removes its impurities but also adorns it with the divine attributes like forbearance, benevolence, endurance etc so that it can feel united with Him. However there are two determinants to be taken care of - concentration and duration of being in this state of Union. Both of these factors depend upon our passion to get involved with Him by experiencing His obvious presence.

The one who has genuinely spotted Lord, holds parity for everything around and nobody is specially admirable/abominable for him. This is referred to as 'Sehaj awastha', our natural state of being which enables us to be casual in every type of situation. Such a point of equipoise is the real fruit of seeing Lord. It is well known that even demons somehow get to have Lord in front of them and they are granted 'Mukti' after assassination but life itself becomes worthwhile if we become behaviorally divine and this becomes possible only through His direct encounter.

We should be very particular about our vow of chanting ardently so that we reach that stage where we are able to hear the echo of our chants inside us. Similarly the practice of going to temples for Moorti darshan or catching divine vibrations should be aimed at being capable of visualizing His image within. These are the basic criteria to evaluate the effectiveness of our efforts in bridging the gap between Him and us. Closer He comes, more we are drawn inside and vice versa.

‘Hey' is a sober tone calling for Divine grace; and ‘haa' conveys anxiety. The consonant ‘Ho', mentioned in Radha sahstra naam carries a combined tenor of bliss and melancholy. According to Swar sadhna, we should try reciting ‘Ho Radha' without opening the mouth wide. As the sound becomes finer, we are able to experience its divine humming-effect.

God is all pervasive but we can not feel Him unless He lets us do so. When we are able to realize Him within, the externalities cease to bother us. On that note the Sufi poetry and Braj literature convey the same sentiment through different words. A sufi desires that no one else than His Lord should exist in his life and a Braj rasik too makes a similar kind of appeal- 'May my heart becomes 'Nibhrt nikunj' - a secluded place where only Shri Radha Krishan can enter.'