Happy Yogini Ekadasi, thanks for keep adding Swami's videos for us unfortunate sleeping souls lost on the internet without the steadiness, nor piety to sit still.
I wish swami would do a book on niskama karma yoga, one on surrender and the other on romantic love and how to transform lust but not discard it but how to use all a persons abilities and tendencies in service. Because self love is and all but it is incredibly lonely.
I have a question for BV Tripurari Swami please. In your purport to Bhagavad Gītā 1.14, you say that, with the use of the name Mādhava, San͂jaya indicates that the Gītā is ultimately a doctrine of divine love that reaches its zenith in Rādhā’s love for Mādhava. What rasa is San͂jaya in with Kṛṣṇa, and is his indicating of this message done cognizantly? If so, what is his connection to transcendental Vraja, for him to be congnizant of these intimate things?
@@Bhadradd Haribol, Mataji! Thank you for your question 🙏 Here is Swami Tripurari's answer: It is said "vyäso vetti na vetti vä," the implication of which is that Vyasa wrote the Bhagavatam but he may or may not have understood all of its implications. Some things may come through a speaker, but the speaker himself may not be aware of all of the implications found in his words. And those implications may nonetheless speak to others. Here Sanjaya's reference (Madhava) can be said to have that implication, but although it came through him he may not have realized this. That said, in may places that this name has been invoked Gaudiya commentators bring out its romantic implications. Had I written that :here the name Madhava indicates" . . . rather than saying "here Sanjaya indicates," my explanation above may not have been required. So thank you for the comment. He was not cognizant of this implication and he is not thought to be situated in Vraja rasa.
Happy Yogini Ekadasi, thanks for keep adding Swami's videos for us unfortunate sleeping souls lost on the internet without the steadiness, nor piety to sit still.
You're welcome! We are in the same 😅🙏
No i doubt that =p @@swamitripurari-lectures
I wish swami would do a book on niskama karma yoga, one on surrender and the other on romantic love and how to transform lust but not discard it but how to use all a persons abilities and tendencies in service. Because self love is and all but it is incredibly lonely.
I have a question for BV Tripurari Swami please.
In your purport to Bhagavad Gītā 1.14, you say that, with the use of the name Mādhava, San͂jaya indicates that the Gītā is ultimately a doctrine of divine love that reaches its zenith in Rādhā’s love for Mādhava. What rasa is San͂jaya in with Kṛṣṇa, and is his indicating of this message done cognizantly? If so, what is his connection to transcendental Vraja, for him to be congnizant of these intimate things?
@@Bhadradd Haribol, Mataji! Thank you for your question 🙏 Here is Swami Tripurari's answer:
It is said "vyäso vetti na vetti vä," the implication of which is that Vyasa wrote the Bhagavatam but he may or may not have understood all of its implications. Some things may come through a speaker, but the speaker himself may not be aware of all of the implications found in his words. And those implications may nonetheless speak to others. Here Sanjaya's reference (Madhava) can be said to have that implication, but although it came through him he may not have realized this. That said, in may places that this name has been invoked Gaudiya commentators bring out its romantic implications. Had I written that :here the name Madhava indicates" . . . rather than saying "here Sanjaya indicates," my explanation above may not have been required. So thank you for the comment.
He was not cognizant of this implication and he is not thought to be situated in Vraja rasa.