Guest guest Posted December 12, 2001 Report Share Posted December 12, 2001 nectar meditaions... Oh! fortunate souls! you became attached to Vraja! as Radha says: SB 10 ..47.18 yad-anucarita-l…l€-karŠa-p…y™a-vipru˜- sakd-adana-vidh™ta-dvandva-dharm€ vina˜€ƒ sapadi gha-ku˜umbaˆ d…nam utsjya d…n€ bahava iha viha‰g€ bhiku-cary€ˆ caranti SYNONYMS yat—whose; anucarita—constantly performed activities; l…l€—of such pastimes; karŠa—for the ears; p…y™a—of the nectar; vipru˜—of a drop; sakt—just once; adana—by the partaking; vidh™ta—removed entirely; dvandva—of duality; dharm€ƒ—their propensities; vina˜€ƒ—ruined; sapadi—immediately; gha—their homes; ku˜umbam—and families; d…nam—wretched; utsjya—rejecting; d…n€ƒ—becoming themselves wretched; bahavaƒ—many persons; iha—here (in Vnd€vana); viha‰g€ƒ—(like) birds; bhiku—of begging; cary€m—the livelihood; caranti—they pursue. TRANSLATION To hear about the pastimes that KŠa regularly performs is nectar for the ears. For those who relish just a single drop of that nectar, even once, their dedication to material duality is ruined. Many such persons have suddenly given up their wretched homes and families and, themselves becoming wretched, traveled here to Vnd€vana to wander about like birds, begging for their living. >From Bhaktivinode Thakura's Saranagati "accepting Krsna as maintainer" Goptritve varana section: bhajana # 2 (sung to the tune of Manasa deho geho) and # 3: jaya sacinandana used to sing this one, I think you must know the tune right? d€r€-putra-nija-deho-ku˜umba-p€lane sarvad€ vy€kula €mi chinu mane mane 1) Within my mind I have always been anxious for the maintenance of my wife and children, my own body and relatives. (2) kemone arjibo artha, yaa kise p€bo kany€-putra-viv€ha kemone samp€dibo 2) How will I earn money? How will I acquire fame? How will I arrange the marriages of my sons and daughters? (3) ebe €tma-samarpane cint€ n€hi €r tumi nirv€hibe prabhu, saˆs€ra tom€r 3) Now, through self-surrender, I have been relieved of all anxiety. O Lord, surely You will provide for the maintenance of Your own household. (4) tumi to’ p€libe more nija-d€sa j€ni’ tom€ra sev€ya prabhu boo sukha m€ni 4) Recognizing me as Your own servant, You will certainly maintain me. While rendering devotional service unto You I feel the greatest happiness. (5) tom€ra icchaya prabhu sab k€rya hoy j…va bole,—`kori €mi’, se to’ satya noy 5) All events take place only by Your will, O Lord. The deluded soul of this world declares “I am the doer!” but this is pure folly. (6) j…va ki korite pare, tumi n€ korile? €€-m€tra j…va kore, tava icch€-phale 6) What is a tiny soul actually able to do unless You act? The j…va can only desire to act, and unless You fulfill his desire by Your own sweet will, he cannot do anything. (7) nicinta hoiy€ €mi sevibo tom€y ghe bh€lo-manda ho’le n€hi mora d€y 7) Being free from all anxiety, I will humbly render service unto You. If any good or evil should occur while serving in Your home, it will not be my responsibility. (8) bhakativinoda nija-sw€tantrya tyajiy€ tom€ra caraŠa seve’ akiñcana hoiy€ 8) Bhaktivinoda thus completely renounces his own independence and engages in the exclusive service of Your lotus feet with no other interest in life. Song 3 Song 3 (1) sarvasva tom€r, caraŠe saˆpiy€, poechi tom€ra ghare tumi to’ ˜h€kur, tom€ra kukur, boliy€ j€naho more 1) Now that I have surrendered all that I possess unto Your lotus feet, I throw myself down before Your house. You are the master of the house; kindly consider me Your own dog. (2) b€‰dhiy€ nika˜e, €m€re p€libe, rohibo tom€ra dw€re prat…pa-janere, €site n€ dibo, r€khibo gaera p€re 2) Chaining me nearby, You will maintain me, and I shall lie at Your doorstep. I will not allow Your enemies to enter, but will keep them outside the bounds of the surrounding moat. (3) tava nija-jana, pras€d seviy€, ucchi˜a r€khibe j€h€ €m€ra bhojan, parama-€nande, prati-din ha’be t€h€ 3) Whatever food remnants Your devotees leave behind after honoring Your pras€d will be my daily sustenance. I will feast on those remnants in great bliss. (4) bosiy€ uiy€, tom€ra caraŠa, cintibo satata €mi n€cite n€cite, nika˜e j€ibo, jakhona €kibe tumi 4) While sitting up or lying down, I will constantly meditate on Your lotus feet. Whenever You call, I will immediately run to You and dance in rapture. (5) nijera poana, kabhu n€ bh€vibo, rohibo bh€vera bhore bhakativinoda, tom€re p€laka, boliy€ varaŠa kore 5) I will never think for my own nourishment, and will remain absorbed in ever cherishing love for my Master. Bhaktivinoda now accepts You as his only maintainer. Bilvamangala Thakura said: agre dIrghataro 'yam arjuna-tarus tasyAgrato vartmanI sA ghoSaM samupaiti tat parisare deze kalindAtmajA | tasyAs tIra-tamAla-kAnana-tale cakraM gavAM cArayan gopaH krIDati darzayiSyati sakhe panthANam avyAhatam || 'Just up ahead there is a tall Arjuna tree; further ahead of that there is a path. It goes up to a village of cowherds. Near that, on the banks of the Yamuna beneath a grove of Tamala trees, a gopa boy plays while herding cows. He'll show you the way my friend! TEXT 38 avidyam€no ’py avabh€ti hi dvayo dhy€tur dhiy€ svapna-manorathau yath€ tat karma-sa‰kalpa-vikalpakaˆ mano budho nirundhy€d abhayaˆ tataƒ sy€t SYNONYMS avidyam€naƒ—not present in reality; api—although; avabh€ti—is manifest; hi—indeed; dvayaƒ—duality; dhy€tuƒ—of the person experiencing; dhiy€—by the intelligence; svapna—a dream; manaƒ-rathau—or the conceiving of a desire; yath€—as; tat—therefore; karma—of material activities; sa‰kalpa-vikalpakam—having the functions of forming positive and negative desires; manaƒ—the mind; budhaƒ—an intelligent person; nirundhy€t—should bring under control; abhayam—fearlessness; tataƒ—in this way; sy€t—there may be. TRANSLATION Although the duality of the material world does not ultimately exist, the conditioned soul experiences it as real under the influence of his own conditioned intelligence. This imaginary experience of a world separate from KŠa can be compared to the acts of dreaming and desiring. When the conditioned soul dreams at night of something desirable or horrible, or when he daydreams of what he would like to have or avoid, he creates a reality that has no existence beyond his own imagination. The tendency of the mind is to accept and reject various activities based on sense gratification. Therefore an intelligent person should control the mind, restricting it from the illusion of seeing things separate from KŠa, and when the mind is thus controlled he will experience actual fearlessness. ============ REF. SB 11.2.38 y€vad-artham up€s…no dehe gehe ca paŠitaƒ virakto raktavat tatra n-loke narat€ˆ nyaset SYNONYMS y€vat-artham—as much endeavor for one’s livelihood as necessary; up€s…naƒ—earning; dehe—in the body; gehe—in family matters; ca—also; paŠitaƒ—one who is learned; viraktaƒ—not at all attached; rakta-vat—as if very much attached; tatra—in this; n-loke—human society; narat€m—the human form of life; nyaset—one should depict. TRANSLATION While working to earn his livelihood as much as necessary to maintain body and soul together, one who is actually learned should live in human society unattached to family affairs, although externally appearing very much attached. PURPORT This is the picture of ideal family life. When ®r… Caitanya Mah€prabhu asked R€m€nanda R€ya about the goal of life, R€m€nanda R€ya described it in different ways, according to the recommendations of the revealed scriptures, and finally ®r… R€m€nanda R€ya explained that one may stay in his own position, whether as a br€hmaŠa, a ™dra, a sanny€s… or whatever, but one must try to inquire about life’s goal (ath€to brahma jijñ€s€). This is the proper utilization of the human form of life. When one misuses the gift of the human form by unnecessarily indulging in the animal propensities of eating, sleeping, mating and defending and does not try to get out of the clutches of m€y€, which subjects one to repeated birth, death, old age and disease, one is again punished by being forced to descend to the lower species and undergo evolution according to the laws of nature. prakteƒ kriyam€Š€ni guŠaiƒ karm€Ši sarvaaƒ [bg. 3.27]. Being completely under the grip of material nature, the living entity must evolve again from the lower species to the higher species until he at last returns to human life and gets the chance to be freed from the material clutches. A wise man, however, learns from the €stras and guru that we living entities are all eternal but are put into troublesome conditions because of associating with different modes under the laws of material nature. He therefore concludes that in the human form of life he should not endeavor for unnecessary necessities, but should live a very simple life, just maintaining body and soul together. Certainly one requires some means of livelihood, and according to one’s varŠa and €rama this means of livelihood is prescribed in the €stras. One should be satisfied with this. Therefore, instead of hankering for more and more money, a sincere devotee of the Lord tries to invent some ways to earn his livelihood, and when he does so KŠa helps him. Earning one’s livelihood, therefore, is not a problem. The real problem is how to get free from the bondage of birth, death and old age. Attaining this freedom, and not inventing unnecessary necessities, is the basic principle of Vedic civilization. One should be satisfied with whatever means of life comes automatically. The modern materialistic civilization is just the opposite of the ideal civilization. Every day the so-called leaders of modern society invent something contributing to a cumbersome way of life that implicates people more and more in the cycle of birth, death, old age and disease. SB 7.14.6 TEXT 6 jñ€tayaƒ pitarau putr€ bhr€taraƒ suhdo ’pare yad vadanti yad icchanti c€numodeta nirmamaƒ SYNONYMS jñ€tayaƒ—relatives, family members; pitarau—the father and mother; putr€ƒ—children; bhr€taraƒ—brothers; suhdaƒ—friends; apare—and others; yat—whatever; vadanti—they suggest (in regard to one’s means of livelihood); yat—whatever; icchanti—they wish; ca—and; anumodeta—he should agree; nirmamaƒ—but without taking them seriously. TRANSLATION An intelligent man in human society should make his own program of activities very simple. If there are suggestions from his friends, children, parents, brothers or anyone else, he should externally agree, saying, “Yes, that is all right,” but internally he should be determined not to create a cumbersome life in which the purpose of life will not be fulfilled ============ REF. SB 7.14.6 your servant Vaishnavadaasaanundaasaha, Tridandi Bhikshu, Bhakti Visrambha Madhava Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.