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divane o parvaneh yaahoo - jahe koyimuze jungali kaheH; dil-daike-dekho dildena wallo dil lena sikhoji (give over your heart, witness the spectacle; giver of hearts, learn to snatch a heart too). The long-forsaken lover, the veritable childhood sweetheart she was arraigned from in arranged wedlock, has already as it were undressed the damsel with his potent gaze so that the cupidified arrows issuing from his bosom can warmly land on hers without the invincible Bhisma-effect, rather the subaltern Ravana-Duryodhana honey-bemoaning Sita-Draupudi effect. Thus would it instigate the desired, desirous vision in her own expansive atman -- now saddled to the sensorially-soaked manas (passions enslaving Humean reason) -- the presentification of the most-dedicated, devoted, sage-like admirer and loverrolled into one, whose subterranean guise is that of an austere pilgrim, arhant, muni, rsi, as though on the verge of sallekhana (since he has avowedly been fasting or like Prajapati exhausting himself in order to reach this end-point of his tirthayatra, pilgrimage - or so he told his folks back home as he left, as did Yajnavalkya to his two wives as he sets off for the forest re-treat). Or like our Chakrahomababus who find the next beautiful selfsame deshijati-speaking arrival phrankly irresistible and succeeds in due course to introject a transubstantive permutation (yogaja-cittanirodha) in the mind-sense-set of the appropriated an-other as altarity or sacrificial locus of desire (icchadhisthan). Janemankiya piyar ho geya..tophir darna kiya?
Thus, on Sridevi's part there has been an elegant and subliminal transformation. This marks the reversal from her earlier uncertain doubt, samsaya, as to why this sadhu would want to project onto a mere sari-clad gharani - to be sure, beautifully bangled with gold-silver-heeramohar, though she wasn't entering her own kitchen that day for fear of transposing impurity, and still under strict housebound surveillance -- such magnificent jati-gunas (property-universals) fit only to be showered on a real goddess. The new-found realization is that it is she - the household Gooddy - who is being adored in her own right for her pritivan, womanly, Avalon effeme, feminine, and preloved rasadharini elegance, and that this is the beginnings of or an invitation to a courtship that promises to ensue or culminate in other fulfillments, joiussance, ananda, perhaps even moksa. And as the damsel beholds the vision, dwells on it and contemplates with mananayukta on the extraordinary presentification - she would grow in the inner-glow of her stature or bhava of that universal love-ness, amor-fati, that her guest's musings have suddenly and unexpectedly unleashed in her. Overcome and embarrassed by the insufferably stupefying sensation and rapid-state vibration in her bellyparts, lest her newly-felt secret de-en-flowering be noticed and her vision (darshan) be expropriated by the lesser-deserving, envious or confused subultanhua-dekhi others - kuch kuch hota hei, and like Sita in Lanka thinking constantly only of Rama against the allurement of an even greater Sivabhakta and macho-suitor Ravana, at any moment our Sridevi Pativrata could feign a samadhi-collapse, shying to her now approaching dowry short
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| SR No. | 007005 |
| Book Title | World of Philosophy |
| Original Sutra Author | N/A |
| Author | Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave |
| Publisher | Shanti Prakashan |
| Publication Year | 2011 |
| Total Pages | 1002 |
| Language | English |
| Classification | Book_English |
| File Size | 30 MB |