Jagannatha Ashtakam 7 – A glimpse of the supreme indestructible rasa removes all taste for destructible things

Transcript

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Jagannath Ashtakam, verse 7 Navaiyache Rajyam Vicha Kanak Manikya Vibhavam Viyachiham Ramyam Sakalajana Kamyam Varavadum Sada Kaale Kaale Pramata Patina Geeta Charito Jagannath Swami Nayana Pathagami Bhavatume Now, the meditation on the pastime itself ends with the reunion of the two separated transcendental lovers as was described in the last line of the sixth stanza Rasanandi Radha Saraswapura Aademi Manaswako Now, the effect of that reunion on the devoted observer, on the rasika bhakta is described in these last two verses. And what is described is that if one understands, appreciates and relishes even a glimpse of the supreme rasa of Krishna bhakti then one desires nothing else.
So, Navaiyache Rajyam Vicha Kanak Manikya Vibhavam So, in this world people want power, people want wealth and people want sensual enjoyment. I don’t want any of these things. I don’t want kingdom.
Kingdom not only brings wealth, kingdom brings power, position, prestige with it. So, I don’t want kingdom. Nowadays, what to speak of aspiring for kingdom? Most people, their aspiration is just to get some good house.
Especially in metropolitan cities often the prices of land become so outrageously, scandalously high that even getting a small house seems to be much more difficult than what is possible for people. So, what to speak of getting a house, even a kingdom? I don’t want it all. Navaiyache Rajyam Vicha Kanak Manikya Vibhavam Okay, but then if somebody may not want wealth in terms of estate somebody may want wealth in terms of precious jewels.
So, of course, in the past people would store wealth in terms of jewels. Now people may not store that in that specific form. Of course, some people still collect jewels.
But now there are more intangible forms. There are property, there are shares and there are investitures in various other ways. Jewels also has property.
But the point is whether it is landed property or other forms of wealth. So, I do not want wealth at all. And then, Nayacheham Ramyam Sakalajanakamyam So, Ramya refers to beautiful woman.
Ramadevi is Lakshmidevi. But Ramya refers to one who gives enjoyment. So, that is a feminine word which refers to beautiful females.
Sakalajanakamyam Actually, in this world everybody is caught with the desire for sensual enjoyment. Now, often the Vedic scriptures in accordance with the convention of those times often speak from a male perspective. But actually, it is inclusive.
Just as in the past, the pronoun he was used to include he and she. And it was not any gender bias. Just that he was considered inclusive.
But nowadays he and she is often specified separately. So, when it is said Ramya over here, it does not just refer to woman. It just refers to the principle of material enjoyment.
So, for a woman, for a man, a woman is a woman. For a woman, a man is a woman. In terms of the principle of the object that offers sensual gratification.
So, basically any object that offers sensual gratification. Nayacheham Ramyam So, in that sense, Sakalajanakamyam So, whether there are men or women, everybody ultimately is caught by the desire for material enjoyment. Varavadhom So, this is what people want, but I do not want this.
Then what do I want? Sada, always. Kaale kaale pramatha patina veet charito So, pramatha pati, pati is the master. Pramatha has many meanings.
Pramatha can mean mad. It often refers to the madness which is associated with the mode of ignorance which causes destruction. Nunam pramatha kurutevikarma Bhagavatam says, people who are mad, they do all kinds of vikarma.
So, here it is described as pramatha patino. Pramatha patino is the lord of the madness of destruction. That refers to Shiva, who is the lord of destruction.
Now, of course, there is a negative of lord Shiva’s destruction. Lord Shiva destroys the temporary to make way for the eternal. So, here the significance is that whatever was described in the previous two verses, that is, Rajyam, Kanak, Manikya, Vigyam, Ramyam, all these will be lost because of the destruction that is inevitable in all material things.
And that lord who oversees the destruction, that is lord Shiva, what does he do? He does not delight in the destructible things, nor does he delight in the destruction, but he delights in that lord, in love for that lord who is forever beyond destruction. Krishna talks about his abode in the Bhagavad Gita 8.20. From 8.15 to 8.19, Krishna describes how the material world is destructible entirely. He starts from Dukkhale Vishashatam verse, A brahma ponal loka, he talks from 15 and 16, and 17, 18, 19 describe how even Brahma’s abode is going to be destroyed.
Sahasrayuga Parayantam. It may live for a long time, but even that is going to be destroyed. And then 8.20, he says that, but there is an abode that is eternal, and that abode is the abode of himself.
Parastasmat bhavonyo yakto vyaktat sanatanah yasa sarveshu bhuteshu nasyatsu navinasyati So Parastasmat, beyond this material world, there is a spiritual world, which is actually indestructible, which is beyond the destruction of everything in this world. yakto vyaktat sanatanah Beyond the manifest and unmanifest, that abode is eternal. And it is that abode that I aspire for, Krishna is saying, that we should all aspire for, that is what he will bestow, if we devote ourselves to him.
So, in that indestructible Lord, the Lord of destruction is delighting. And the prayer is, let me also delight in that same Lord, in his Geet Charita, in glorifying his character. There is a famous incident in the Ramayana also, where, not exactly in the Valmiki Ramayana, but in the Ramayana retellings, various other literatures of Ramayana, how Parvati Devi asks Lord Shiva, You have a Japa Manga? There are so many millions of people chanting your name, Om Namah Shivaya, but whose name are you chanting? And he says, Ram, Ram, Rame, Tirame, Rame, Manorame, Sahasranama, Tattulyam, Ramanama, Varanane, chanting the name of Ram, Ram, Ram, and that is giving me such joy, such supreme joy I am getting, that I do not desire anything else.
Manorame, giving me great joy. So, Geet Charita, same point. That is the transcendental Lord, whose glory is, even the Lord of destruction resides and relishes.
Let me also get that taste. So, actually, spiritual advancement essentially means a change of taste, instead of getting taste in destructible things, we seek a taste in the supreme indestructible thing. So, just as Lord Shiva is relishing the glories of the transcendental Lord, similarly, let me also relish.
Jagannatha Swami, Nayanapatha Dham Bhavato Me, O Lord, in this world, my eyes are attracted to so many objects, but let, on the pathway of my eyes, let me see only You. Let You appear on the pathway of my eyes. It’s a very sublime prayer over here.
What is being said is that our eyes, we cannot avoid seeing things, but whenever we see things, we try to remember that actually this is a manifestation of Krishna. And in that way, this is a vibhuti of Krishna, that way, Krishna appears. Whatever is attractive, the attraction of that comes from Krishna.
And that remembrance can connect with Krishna. And in that way, we can remember Him. So, Jagannatha Swami, Nayanapatha Dham.
My dear Lord, let my taste go. I have no desire for the destructible things of this world. I desire only the same indestructible taste, the same taste in the supreme indestructible Lord and His glories.
Thank you.