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Sharanagati

Collected words from talks of Swami Tirtha



Nov

14


lord-vishnu

(from a lecture of Swami Tirtha, 04.01.2017, morning, Sofia)

(continues from the previous Monday) 

Now let’s focus our attention on neutrality in divine relationships. The five different rasas are like waves on the ocean of divine love. And from these the first wave is neutrality – shanta-rasa. In that respect this is a general term – when this relationship is not specified, it’s only like a general attachment, doesn’t have special features.

The second explanation of this neutrality is like transparence. It is said just like the precious stones. They are transparent and in whatever environment you put them, they will reflect the same colors and beauties. The devotees also have different-different relationships, and in that sense this is also like a general term.

And finally we can say that this neutrality is like a peaceful relationship to the Supreme, a kind of realized platform. As we expect the practitioners of yoga to be very serene, very peaceful, with a very controlled mind.

Nevertheless if we speak about rasa, that’s a living connection, then we need to add something to this peace. Realization in yoga will bring the peace, the stability. But we need to add something to this peace (shanti) if we speak about shanta-rasa. And the best examples for this are the Kumaras. They are four saintly personalities in the ancient times of creation, they are the mental sons of Brahma, the secondary creator. They have taken birth as realized persons. So much so that they didn’t want to enter into the complicated life of this material universe and therefore they decided to remain as small children, celibate young boys. How can you do that? Only if you are very peaceful and very realized. It’s a very high platform. But you remember the story when they wanted to enter Vaikuntha and they were rejected. There were little curses up and down. And then finally to achieve the peace of the situation Lord Vishnu came. Of course the Kumaras, as realized persons, offered obeisances on the spot with the full peace and realization of their yoga vision. But then what happened? They felt a smell. There were some tulasi manjaris offered at the feet of Vishnu and they felt this smell. And then all the peace of their yoga realization was gone. Their neutrality was surcharged with the yearning: “Yes! I want to meet that person from whom such a smell emanates.” So when such urgency to meet Krishna is added to this neutral realization, then we can speak about rasa.

What are the basic practices of shanta-rasa? This is usually like a passive approach, not so much activity is manifested there. But still, what do you think?

Yashoda: Meditation.

Swami Tirtha: Correct, this is the fourth. The first is listening. When you listen about the glories of Krishna, shravanam. If I’m right, even in the Bible it is said that from listening faith is born. So what will be the result of such an attentive listening? Purification of the heart.

Once there was an occasion. One friend of Gurudev had an ashram in South India. And after cooking one devotee took the utensils to the river to clean them. On the way a snake came and bit him. It’s dangerous. So then what the devotees did when they understood what happened? They came together around this person and started to chant the maha-mantra into his ears. And when he regained the consciousness, immediately the whole village was converted to vaishnavism. “Wow – they said – if the holy name is so powerful, better to have an antidote, because in South India there are many snakes!”

But actually the snakebite – this is the material illusion. We all suffer from that snakebite. We have fainted. So what is the story? By spiritual practice you can regain your consciousness. From this insane condition of material life you can come back to your original consciousness. If you listen to the mantra, you can regain your life, so to say. Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare – this is the way to regain our life.

(to be continued)

 

 



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