how will I maintain? Krsna maintains all the ashramas!

[Guest guest]

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