```json
{
    "title": "Monday Morning Greetings 2024 #41 – Swami’s Analogies Part 2",
    "url": "https://wavesofdevotion.com/2024/10/07/swamis-analogies-part-2/",
    "datePublished": "2024-10-07",
    "dateModified": "2024-10-06",
    "language": "en-US",
    "description": "In a recent post[1] I discussed the powerful use of upamān (analogies) as a pramāṇa (means of evidence) and offered a few original analogies that I composed. For this post,…",
    "author": "Dhanurdhara Swami",
    "publisher": "Waves of Devotion"
}
```

# Monday Morning Greetings 2024 #41 – Swami’s Analogies Part 2

In a recent post

[\[1\]](https://wp.me/p2zwwk-1d6#_ftn1)

I discussed the powerful use of

*upamān*

(analogies) as a

*pramā*

*ṇa*

(means of evidence) and offered a few original analogies that I composed. For this post, I will offer a few more analogies that I composed inspired by my attempt to explain the following section of the seventh chapter of the

*B*

*ṛhad-bhāgavatām*

*ṛta*

and to show the power of this tool in elucidating difficult subjects.

 

Śrī Nārada is mortified because by entering Dvārakā in uncontrollable ecstasy he inadvertently instigates a scene that reminds Krishna of the

*gopīs*

. By doing so he sends his Lord into such a deep state of separation that it appears that the Lord has almost died. To pacify Nārada, who is devastated by what he had precipitated, Krishna explains that rather than being upset with Śrī Nārada, He was pleased. Although the pain of separation is apparently unbearable, it simultaneously causes such a state of unparalleled ecstasy that one actually hankers for it. Śrī Krishna thus shockingly tells Nārada:

 

“One may want to feel that separation again and may indeed feel distressed if one cannot.”

 

Gopīparāṇadhana dāsa’s commentary based on Sanātana Gosvāmī’s commentary elucidates the Lord’s point further:

 

“Judging from the strength of the devotee’s urge to continue suffering

*viraha-bhāva*

, that

*bhāva*

must in fact be the ultimate happiness.” (

*B*

*ṛhad-bhāgavatām*

*ṛta*

1.7.128, commentary)

 

I am presently teaching this section of

*B*

*ṛhad-bhāgavatām*

*ṛta*

which describes how these seemingly mutually exclusive qualities of agony and ecstasy can exist simultaneously on the level of

*prema*

. It helped me to realize even further how helpful

*upamān*

(analogy) is in explaining very subtle and, in this case, almost inconceivable, concepts. In fact, an analogy is given in the commentary to help us reconcile this contradiction:

 

“A material example may help clarify this point: Although the coldness of ice is the opposite of the heat of fire, ice placed on one’s body may feel as hot as burning coal. In this example, the burning sensation from the ice is illusory, the numbing coldness real. Similarly, the pain of

*viraha-bhāva*

is a false appearance, disguising the reality of indescribable joy.” (

*B*

*ṛhad-bhāgavatām*

*ṛta*

1.7.128, commentary)

 

What follows are my own analogies to help communicate how we can understand this seemingly puzzling concept.

 

Analogy 1

 

A drama is successful when the audience feels the

*rasa*

it encapsulates, whether it’s romance, horror, chivalry or tragedy. Although the emotions can be negative like tragedy and horror, one can immensely enjoy the experience at the same time, as in enjoying a tragedy or a horror film. In the same way, the residents of Vrindavan experience deep separation from Krishna, an apparently negative emotion, but enjoy that emotion at the same time.

 

Analogy 2

 

In the last hundred yards of a marathon, when the victor is approaching the finish line, although the fatigue, exhaustion and pain may be increasing, the runner becomes so overwhelmed with a sense of accomplishment and joy that the main mood is one of great happiness. In the same way, one in deep separation from Krishna feels increasingly the pain of separation from Krishna, but it intensifies the love for Krishna. As this love is the essence of their happiness, their main mood is one of overwhelming ecstasy.

 

Finally, the

*ācāryas*

tell us that we should not be surprised that these concepts are confusing because they exist in a realm that is beyond this world and therefore require a certain level of personal experience and realization to comprehend.

 

“The ecstasy of separation is not the miserable experience it seems to outsiders; it is

*mano-rama*

, the cause of full satisfaction for the heart. If someone still asks how one can feel happy within misery, he should know that only the

*rasikas*

, those who have spontaneous eagerness to taste this

*prema*

, can understand it.” (

*B*

*ṛhad-bhāgavatām*

*ṛta*

1.7.126, commentary)

 

Let me end with another analogy I composed to help us comprehend that it is reasonable that there are certain understandings that take a certain level of experience or maturity to understand.

 

Just as a very young girl can’t appreciate a romance because she is so many years away from having the experience of love between adults, similarly those not very mature on the path of bhakti lack the experience to comprehend the higher sentiments of perfect devotion where great happiness can be felt within misery.

 

After studying and teaching this section, I am more convinced than ever that

*upamān*

(analogy) is one of the most effective

*pramā*

*ṇas*

(means of knowing) for subtle and challenging concepts.

 

[\[1\]](https://wp.me/p2zwwk-1d6#_ftnref1)

[https://wavesofdevotion.com/2024/06/10/swamis-analogies/](https://wavesofdevotion.com/2024/06/10/swamis-analogies/)