That Govinda, ānanda-cinmaya-rasa-pratibhāvitābhiḥ: "He is always in the spiritual world, which is ānanda-cinmaya-rasa." Not this kind of ānanda-cinmayānanda, spiritual bliss. Spiritual bliss means it is continually going on; still, nobody is fed up. Here you can accept any ānanda in this material world, so many things. It cannot go on very long time. Suppose if I give you rasagullā, one rasagullā, you can take: "Oh, very nice." Another, "Very nice." Another, "Nice." Then next four or five, "No, I do not want." Finished. Similarly, any ānanda you can take. Sex life. It cannot be continued. Finished. So try to understand what is cinmayānanda. Ānanda-cinmaya-rasa-pratibhā... It, they'll never ends. It goes, nava-nava-yauvana, one after another, new, new, new, new. Just try to understand what is spiritual bliss. You do not... The sahajiyās, they accept this material bliss as spiritual bliss. That is called sahajiyā. Don't be sahajiyās. Try to understand according to śāstra.
Spiritual bliss (Lectures)
Lectures
Bhagavad-gita As It Is Lectures
So Arjuna was affected. He says frankly, dṛṣṭvā tu svajanaṁ kṛṣṇa yuyutsuṁ samupasthitam: (BG 1.28) "What is this? I have to kill my own men." Svajanam. Svajanam means own men. "No, no." Sīdanti mama gātrāṇi: "Oh, I am shivering." Mukhaṁ ca pariśuṣyati: "My mouth is being dried up." We have got this experience. When there is danger, these things happen, so many symptoms.
- vepathuś ca śarīre me
- roma-harṣaś ca jāyate
- gāṇḍīvaṁ sraṁsate hastāt
- tvak caiva paridahyate
- (BG 1.29)
As these things, these symptoms, different transformations of bodily constitution, appear in times of danger, similarly such symptoms appear in times of spiritual bliss. That is called aṣṭa-sāttvika-vikāra (CC Antya 14.99), eight kinds of transformation of the body. So there is so many reserve energies within our body. They become manifest in due course of time when the mind and intelligence work in different ways. This is the study, how things appear. It is appearing from intelligence, mind. The soul is there and the intelligence and mind creating the situation of the bodily symptoms. Therefore body or the senses are not all.
So this human form of life is meant for that purpose. Lower than the human form of life, cats and dogs, they cannot understand what is spiritual pleasure. That is not possible. But in the human form of life you can understand what is spirit and what is matter and what is spiritual pleasure and what is material pleasure. This distinction we can make. That much consciousness is developed in the human form of life. But if we misuse this developed consciousness for material pleasures, then we are missing the opportunity. This is Kṛṣṇa consciousness movement. Our Kṛṣṇa consciousness movement is that you have got this human form of body. Don't miss the opportunity. That you can, if you properly utilize, if you train yourself, you can be transferred to the platform of eternal, spiritual bliss. This is Kṛṣṇa consciousness movement.
Now, the reservoir of brahma-sukha, Kṛṣṇa, Parabrahman, when He enjoys, does it mean this is material thing? This is not material thing. Ānanda-cinmaya-rasa-pratibhāvitā... There, that is the expansion of His spiritual bliss. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmāt. That is the existence of Kṛṣṇa's hlādinī-śakti. So first of all we have to understand Kṛṣṇa; then, in course of understanding Kṛṣṇa, we shall understand His samvit-śakti, hlādinī-śakti. So these things are not subject matter for studying in our conditioned life. It is for the liberated soul.
It is already explained that Kṛṣṇa has got two energies. Just like heat and light, the energies of the fire. Similarly, Kṛṣṇa is enjoying His spiritual, blissful life. He is spiritual, sac-cid-ānanda-vigrahaḥ ānanda... (Bs. 5.1). Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). So He is in Vṛndāvana having His ānanda, spiritual bliss, enjoyment, with His associates, ever associ..., eternal associates, the gopīs, the cowherds boys, His mother, His father, mother Yaśodā, Nanda, Nanda Mahārāja. So He is enjoying in His abode, Goloka. That is also confirmed: goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). Still, He is present everywhere. Ekāṁśena sthito jagat (BG 10.42). Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). He is within this universe, He is within your heart... Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). In one word: without Him, nothing can exist. Therefore it is said, mayi sarvam idaṁ protam: "Everything is existing in Me." Sarvam idam.
Srimad-Bhagavatam Lectures
Pradyumna: "A living being in his normal constitutional position is fully satisfied in spiritual bliss. This state of existence is called brahma-bhūta or ātmānandi, or the state of self-satisfaction. This self-satisfaction is not like the satisfaction of the inactive fool. The inactive fool is in the state of foolish ignorance..."
Prabhupāda: Yes, just like a cat and dog are sitting silently, very good men. That kind of inactivity is useless. Rather, one who is devotee, he is very active to serve Kṛṣṇa: "How shall I serve Kṛṣṇa more and more? How shall I advance this Kṛṣṇa consciousness movement?" That activity, you see; not sitting idly, "I have become Kṛṣṇa conscious."
Just like the gopīs or the cowherd boys, and so..., the cows, calves, they are all nitya-siddha, nitya-mukta. They come with Kṛṣṇa. Ānanda-cinmaya-rasa. They are in the spiritual form, ānanda-cinmaya-rasa, enjoying always spiritual bliss in the association of Kṛṣṇa. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ (Bs. 5.37). Tābhir ya eva nija-rūpatayā kalābhiḥ. That is also expansion of Kṛṣṇa.
Because here... Brahma satyaṁ jagan mithyā: Śaṅkarācārya, that "Only Brahman, impersonal Brahman, is fact, and everything, all varieties, they are mithyā." No. They have no full information of Brahman. When we get full information of Brahman, the Supreme Brahman, Kṛṣṇa He is ānanda-cinmaya-rasa-pratibhāvitābhiḥ (Bs. 5.37). He is always engaged in celestial Not celestial. Spiritual bliss. Ānanda-cinmaya-rasa. His līlā, His rasa-līlā, He is playing with the cowherds boy, but there is no defects or the, what is called, inebrieties. There is no such thing. Everything is fact, and everything is real.
Now just like here you have got the Arabian Sea. It is not increasing. It would have increased, then Bombay town would have been finished long ago. So it is not increasing. It has got a certain limit. You go to the beach you see no, no more than. But it is compared with ānandāmbudhi, the ocean of bliss, increasing, vardhanam. Ānandāmbudhi-vardhanam. The more you enter into the spiritual bliss, the more you become joyful. That is spiritual. Spiritual, just like these boys, these girls they are chanting Hare Kṛṣṇa. Had it been hackneyed, how long they would have chanted? No. That is not possible. Unless it is spiritual, nobody can be satisfied simply by chanting Hare Kṛṣṇa Hare Kṛṣṇa.
The fact is that if you make the same relationship with Kṛṣṇa, it will never become zero; it will be enthusiastic more and more. Ānandāmbudhi-vardhanam, it is said. Ambudhi, ambudhi means sea. This morning we were walking. The sea cannot come, overflood, under certain extent, limitation. That is called... We have no experience the sea is increasing. No. But in the spiritual world, ānandāmbudhi, the ocean of spiritual bliss, is increasing. Here the ānandāmbudhi—I have got some relationship with my father, with my wife, with my husband, with my master, but it will decrease by and by. The relationship is personal interest. "If you pay me, I will serve you." "If you serve me, then I will pay you." This is relative term, duality. But in the absolute world it is something different.
The real reality is up in the spiritual world. And that is shadow. Ūrdhva-mūlam adhah-śākham (BG 15.1). That is very practical example in the world. Ūrdhva-mūlam. The real mūla is up. Therefore we sometimes find that the lowest abominable thing is the highest there. Because the opposite. You see the upside of the tree down, but the upside is there. Therefore the rasas, there are so many mellows, and the parakīyā-rasa... Parakīyā-rasa means love without marriage. That is called parakīyā-rasa. Therefore you will find the parakīyā-rasa... Kṛṣṇa's loving affairs with the gopīs without marriage, that is called parakīyā-rasa. Parakīyā-rasa is the highest, topmost relishable spiritual bliss. Therefore Caitanya Mahāprabhu recommended ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā. Kṛṣṇa displayed everything so to attract us, that "You are captivated by this material jaḍa-rasa, material rasa." There is rasa; otherwise why a man is working so hard to maintain the family?
So either you vibrate oṁkāra or Hare Kṛṣṇa mantra, they belong to the spiritual world. This sound does not belong to this material. Material sound, if you chant once, twice, thrice, you will feel disgusted. But spiritual sound, if you chant twenty-four hours, you will never feel disgusted, but you will feel more and more spiritual bliss. That is the difference.
Caitanya Mahāprabhu said, ānandāmbudhi-vardhanam. Ānandāmbudhi-vardhanam means there is an ocean of joy. Now this ocean is stagnant; it does not increase. But that ānandāmbudhi, the ocean of joy, transcendental bliss, that increases, increases. And there is unlimited space also to allow that increment. Ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanam: "In every step you'll feel, oh, that spiritual bliss." Paraṁ vijāyate śrī-kṛṣṇa-saṅkīrtanam: "All glories to Śrī Kṛṣṇa Saṅkīrtana." Just like in the morning lecture, we were, er, Caitanya Mahāprabhu is explaining His practical experience, how He's feeling joyful. So this is practical. There is nothing theoretical. This is standard, practical and easy. This is the beauty of this movement. Yes?
The Brahma-saṁhitā says that His eternal form is ānanda-cinmaya-rasa. Rasa means taste, mellow. So we are also seeking some rasa in everything—a juice. When you taste any fruit or anywhere, you are seeking after some juice, everyone. So there is another juice which is ānanda-cinmaya, which is spiritual and simply blissful. That is Kṛṣṇa's form. Ānanda-cinmaya-rasa-pratibhāvitābhis. And when there is expansion of ānanda-cinmaya, that spiritual bliss expansion, that expansion is ourself. He has expanded. We are that expansion, living entities. And ānanda-cinmaya-rasa-pratibhāvitābhis tabh... The gopīs, gopīs are also expansion. The cowherds boys, they are expansions. Everything. Kṛṣṇa has expanded Himself.
Nectar of Devotion Lectures
This ocean has limitation, but that is unlimited. Ānandāmbudhi-vardhanam. Caitanya Mahāprabhu said this ocean is increasing. Now, this material ocean, it has got limit. It cannot increase unlimitedly. That is not possible. Otherwise, how you could build these houses on the beach? No, it is ordered not to come forward beyond this line. But the spiritual bliss type ocean is increasing. Ānandāmbudhi-vardhanam. That is the difference between spiritual bliss and material enjoyment. Material enjoyment is limited. You cannot enjoy unlimitedly. That is not possible. Just for few seconds, for few minutes, or for few hours, then it becomes disgusting. That is the material enjoyment. But the spiritual enjoyment, spiritual bliss is different. That is simply increasing. So, therefore in the śāstra it is said, ramante yoginaḥ anante (CC Madhya 9.29). Those who are yogis, bhakta-yogi, they enjoy unlimitedly. Rāmante yoginaḥ anante, and that is satyānande. That ānanda bliss is real bliss. This is artificial. This is perverted reflection.
Sri Caitanya-caritamrta Lectures
The living entities, when they enter into the spiritual planets, they become as good as Kṛṣṇa and Viṣṇu—there is no difference—because it is absolute world. Here the difference is there. The impersonalists, they cannot understand that even in individuality there is no difference. As soon as they think of individuality, oh, they think that there is a difference. Then what is liberation? Yes. And actually there is no difference. The difference is only that Kṛṣṇa's personality and others' personalities, they are conscious that "Kṛṣṇa is our object of love." That's it. The center is Kṛṣṇa. In this way the individual boys and girls and Kṛṣṇa, everyone is enjoying spiritual bliss.
Initiation Lectures
Just like the rabbit. The rabbit, when he's in face to face of some ferocious animal, the rabbit closes the eyes. He thinks he is safe. Similarly, simply by trying to cover our sufferings by artificial means, that is not solution. That is ignorance. The suffering can be solved by enlightenment of spiritual life, spiritual bliss. That is the way. Ānandāmbudhi-vardhanam. Ānanda means bliss, transcendental bliss. And there is ocean of transcendental bliss. If you want to dip into this ocean, there is chance for you. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Vedānta-sūtra says that we spirit soul, we are by nature full of bliss. That is our nature, ānandamaya. But we have been contaminated by this material affection. So one has to come out of it. That is the process of self-realization, liberation, whatever you call. The process is to come out of this contamination.
General Lectures
Ānanda-cinmaya-rasa. Rādhā-Kṛṣṇa, Govinda, is enjoying ānanda-cinmaya-rasa, spiritual bliss. Cinmaya means spiritual, and rasa, bliss. That is eternal. We are also particles of that ānanda-cinmaya-rasa. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). The Vedānta-sūtra says every living entity is ānanda-maya. Nature, living entity's nature is to be blissful, happy, always pleasing, but in our material condition of life we are just the opposite. There is neither pleasure, nor knowledge, nor eternity. But these three things are the symptoms of spiritual existence: eternity, blissfulness, and knowledge.
Here in this material world, that is mithyānanda, but real ānanda is to reciprocate with the Supreme, just like Rādhā-Kṛṣṇa līlā. So ramante yoginam anante satyānanda-cid-ātmani. And that is not material. Cit. That is spiritual, cid-ātmani. Iti rāma-padenāsau paraṁ brahmābhidhīyate (CC Madhya 9.29). Therefore rāma, rāma means to enjoy spiritual bliss satyānanda. That is, that should be the aim of human form of life. Human form of life is a chance to come back to the real platform of transcendental bliss. And if we waste our time simply for animal sense gratification like dogs and hogs, then you are wasting your time.
Purports to Songs
Lord Caitanya is approved as the most munificent incarnation, and Narottama dāsa Ṭhākura says that "Please be merciful upon me. You are so magnanimous because You have seen the fallen souls of this age, and You are very much compassionate upon them. But you should know also that I am the most fallen. Nobody is a greater fallen than me." Patita-pāvana-hetu tava avatāra. "Your incarnation is just to reclaim the conditioned souls, fallen souls. But I assure You that You will not find a greater fallen than me. Therefore my claim is first."
Then he prays to Lord Nityānanda. He says, hā hā prabhu nityānanda, premānanda sukhī. "My dear Lord Nityānanda, You are always joyful, in spiritual bliss, and You appear always very happy. So I have come to You because I am most unhappy. So if You kindly put Your glance over me, then I may also become happy."
| Page Title: | Spiritual bliss (Lectures) |
| Compiler: | Labangalatika, ChandrasekharaAcarya, MadhuGopaldas |
| Created: | 12 of Jan, 2010 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=20, Con=0, Let=0 |
| No. of Quotes: | 20 |