anadi Posted November 11, 2013 Report Share Posted November 11, 2013 1 - 4sañcārya rāmābhidha-bhakta-meghe sva-bhakti-siddhānta-cayāmṛtāni gaurābdhir etair amunā vitīrṇais taj-jñatva-ratnālayatāḿ prayāti Gaura (Şri Caitanya Mahaprabhu) as an ocean distributed - gaura-abdhiḥ vitīrṇais the amount of nectarean conclusions about his own devotional service–cayā amṛtāni siddhānta sva-bhakti infusing it in that devotee like a cloud named Rāma- sañcārya etair amunā bhakta-meghe abhidha rāma through which he attained this knowledge, the abode of jewels– prayāti taj-jñatva ālayatām ratnajaya jaya śrī-caitanya jaya nityānanda jayādvaita-candra jaya gaura-bhakta-vṛnda All victory to Şri Caitanya, all victory to Nityananda, all victory to Advaita-candra, all victory to the devotees of Gaura (the name of Şri Cetanya before He started the drama of being a sannyasi) and to Vrinda Devi.pūrva-rīte prabhu āge gamana karilā 'jiyaḍa-nṛsiḿha'-kṣetre kata-dine gelā According previous program the Lord (Gaura) as he went further - rīte pūrva prabhu gamana āge came after some days to a place called Nrisimha - karilā gelā kata-dine kṣetre jiyaḍa-nṛsiḿhanṛsiḿha dekhiyā kaila daṇḍavat-praṇati premāveśe kaila bahu nṛtya-gīta-stuti Seeing the Lord Nrisimha he offered his respect - nṛsiḿha dekhiyā kaila -praṇati (falling to the ground) as a stick—daṇḍavat absorbed in the divine love -aveśe prema He danced, sang, and offered a lot of praising - kaila nṛtya gīta bahu stuti Quote Link to comment Share on other sites More sharing options...
anadi Posted November 12, 2013 Author Report Share Posted November 12, 2013 5-9"śrī-nṛsiḿha, jaya nṛsiḿha, jaya jaya nṛsiḿha prahlādeśa jaya padmā-mukha-padma-bhṛńga" Oh Lord Nrisimha, all victory to You Nrismha, victory, victory to You Nrismha - śrī-nṛsiḿha, jaya nṛsiḿha, jaya jaya nṛsiḿha all victory to the Lord of Prahlad and the goddess of Fortune, the bee of His face like a lotus - prahlādeśa jaya padmā mukha padma bhṛńgaugro 'py anugra evāyaḿ sva-bhaktānāḿ nṛ-keśarī keśarīva sva-potānām anyeṣāḿ ugra-vikramaḥ Although ferocious (because of His form of) human and lion - apy ugro nṛ-keśarī certainly like a lioness to her young cubs - eva keśarī iva sva-potānām this is not ferocious for His own devotees - ayaḿ anugra sva-bhaktānāḿ (whereas) for others (His) strength is ferocious - anyeṣām vikramaḥ ugraei-mata nānā śloka paḍi' stuti kaila nṛsiḿha-sevaka mālā-prasāda āni' dila In this way He recited various verses in (His) praise - ei-mata paḍi' nānā śloka kaila stuti (and as such) the servant (of the temple) of Lord Nrisimha - sevaka nṛsiḿha brought garlands and food offered (to Lord Nrisimha) - āni' mālā prasāda dila.pūrvavat kona vipre kaila nimantraṇa sei rātri tāhāń rahi' karilā gamana As previously, some brahmana made Him an invitation -pūrvavat kona vipre kaila nimantraṇa (but) that night (Goura) remained there (in temple) (and then) went (further) - sei rātri tāhāń rahi' karilā gamana prabhāte uṭhiyā prabhu calilā premāveśe dig-vidik nāhi jñāna rātri-divase In the morning the Lord rising - prabhāte prabhu uṭhiyā and being absorbed in the divine love –āveśe prema went day and night without knowing - calilā rātri-divase nāhi jñāna (if it was) right and wrong - dik-vidik Quote Link to comment Share on other sites More sharing options...
anadi Posted November 13, 2013 Author Report Share Posted November 13, 2013 Cetanya Cearitamrita 2.8.8-20pūrvavat kona vipre kaila nimantraṇa sei rātri tāhāń rahi' karilā gamana prabhāte uṭhiyā prabhu calilā premāveśe dig-vidik nāhi jñāna rātri-divase pūrvavat 'vaiṣṇava' kari' sarva loka-gaṇe godāvarī-tīre prabhu āilā kata-dine godāvarī dekhi' ha-ila 'yamunā'-smaraṇa tīre vana dekhi' smṛti haila vṛndāvana sei vane kata-kṣaṇa kari' nṛtya-gāna godāvarī pāra hañā tāhāń kaila snāna ghāṭa chāḍi' kata-dūre jala-sannidhāne vasi' prabhu kare kṛṣṇa-nāma-sańkīrtane hena-kāle dolāya caḍi' rāmānanda rāya snāna karibāre āilā, bājanā bājāya tāńra sańge bahu āilā vaidika brāhmaṇa vidhi-mate kaila teńho snānādi-tarpaṇa prabhu tāńre dekhi' jānila — ei rāma-rāya tāńhāre milite prabhura mana uṭhi' dhāya tathāpi dhairya dhari' prabhu rahilā vasiyā rāmānanda āilā apūrva sannyāsī dekhiyā sūrya-śata-sama kānti, aruṇa vasana subalita prakāṇḍa deha, kamala-locana dekhiyā tāńhāra mane haila camatkāra āsiyā karila daṇḍavat namaskāra uṭhi' prabhu kahe, — ūṭha, kaha 'kṛṣṇa' 'kṛṣṇa' tāre ālińgite prabhura hṛdaya satṛṣṇa As previously the Lord made all people (He met) into Vaishnavas - pūrvavat prabhu kari' sarva loka-gaṇe 'vaiṣṇava' and after some days arrived on the bank of the river Godavari - kata-dine āilā tīre godāvarī Seeing the river Godavari He remembered the river Yamnuna - dekhi' godāvarī ha-ila smaraṇa yamunā and seeing the forests on the banks (of the river) - dekhi vana tīre He remembered Vrindavan - haila smṛti vṛndāvana For some time He danced in that forest - kata-kṣaṇa kari' nṛtya-gāna sei vane (than) crossed the river Godavari and took a bath there - pāra hañā godāvarī kaila snāna tāhāń Leaving the bathing place the Lord sat down - chāḍi ghāṭa prabhu vasi in a short distance, near the water- kata-dūre jala-sannidhāne (and started) chanting the name of Lord Krishna - kare sańkīrtane nāma kṛṣṇa At this time arrived (there) Ram-ananda Ray - hena-kāle āilā rāmānanda rāya riding on a palanquin accompanied by a (religios) musical band - dolāya caḍi bājāya bājanā In his association there were a lot of Brahmanas following strictly the Vedic principles - tāńra sańge āilā bahu brāhmaṇa vaidika This (Rāmānanda Rāya) took a bath and offered oblation according to ritualistic ceremonies- teńho kaila snāna-ādi-tarpaṇa vidhi-mate The Lord (Şri Cetanya) seeing him, understood that this is Rāmānanda Rāya- prabhu dekhi' tāńre jānila ei rāma-rāya and in His mind the Lord stood up and ran to meet him- mana prabhura uṭhi dhāya tāńhāre milite But the Lord remained very patient sitting. - tathāpi prabhu rahilā dhariya dhari' vasiyā As Rāmānanda Rāy arrived (there), he saw the wonderful sannyasi (Şri Cetanya)- rāmānanda āilā dekhiyā apūrva sannyāsī The luster (of the Lord) was as of a hundred suns - kānti sama sūrya-śata His garment was like saffron, - vasana aruṇa His body was strongly built and big - deha subalita prakāṇḍa (and His) eyes were like lotus petals - locana kamala- Seeing Him (Seing Lord Caitanya), (Rāmānanda Rāy) wondered in his mind- dekhiyā tāńhāra haila camatkāra mane (Rāmānanda Rāy) came (closer) and fell to the ground like a rod, paying obeisance - āsiyā karila daṇḍa-vat namaskāra. The Lord stood up and said - prabhu uṭhi' kahe get up and chant Krişna Krişna - uṭha kaha kṛṣṇa kṛṣṇa The Lord was very eager to embrace him heartedly - prabhura sa-tṛṣṇa ālińgite tāre hṛdaya Quote Link to comment Share on other sites More sharing options...
anadi Posted November 14, 2013 Author Report Share Posted November 14, 2013 Cetanya Cearitamrita 2.8.21-24tathāpi puchila, — tumi rāya rāmānanda teńho kahe, — sei hańa dāsa śūdra manda Still he inquired: Are you Rāy Rāmānanda? - tathāpi puchila tumi rāya rāmānanda He replied: I am that servant, of śūdra class - teńho kahe sei hańa dāsa śūdra mandatabe tāre kaila prabhu dṛḍha ālińgana premāveśe prabhu-bhṛtya dońhe acetana Thereafter the Lord embraced him firmly - tabe prabhu tāre kaila ālińgana dṛḍha Both absorbed in the divine love, the Lord and the servant, lost their consciousness – dońhe premāveśe prabhu-bhṛtya acetanasvābhāvika prema dońhāra udaya karilā duńhā ālińgiyā duńhe bhūmite paḍilā As they embraced each other, their own feelings of love (as they are eternally together in Goloka-Vrindavan part of the spiritual world ) were awakened in them both - ālińgiyā duńhe svābhāvika prema karilā udaya dońhāra and they fell to the ground. - paḍilā duńhe bhūmitestambha, sveda, aśru, kampa, pulaka, vaivarṇya duńhāra mukhete śuni' gadgada 'kṛṣṇa' varṇa Paralyzed , perspirating, tears flowing from their eyes, shivering, horripilating and becoming pale - duńhāra stambha sveda aśru kampa pulaka vaivarṇya from their mouths were heard the letters Krishna - mukhete duńhāra śuni gadgada varṇa kṛṣṇa Tika: Here are described satvika bhavas of the two. Quote Link to comment Share on other sites More sharing options...
anadi Posted November 15, 2013 Author Report Share Posted November 15, 2013 25-35dekhiyā brāhmaṇa-gaṇera haila camatkāra vaidika brāhmaṇa saba karena vicāra ei ta' sannyāsīra teja dekhi brahma-sama śūdre ālińgiyā kene karena krandana Seeing this, the followers of the brahmanical system wondered -dekhiyā brāhmaṇa-gaṇera haila camatkāra these Brahmanas, strict followers of the rules of shastra , have all considered: -brāhmaṇa vaidika karena saba vicāra We see as (this) sannyasi whose effulgence is indeed like the (light) brahman- dekhi sannyāsīra teja ei ta' sama brahma embracing a shudra (a servant - person of the last social class) (which is against the rules) - ālińgiyā śūdre (and even more) why do they cry? - kene karena krandanaei mahārāja — mahā-paṇḍita, gambhīra sannyāsīra sparśe matta ha-ilā asthira This governor and highly learned (shudra) - ei mahārāja mahā-paṇḍita touched the sober sannyasi - sparśe gambhīra sannyāsīra who became restless, like a madman - ha-ilā asthira mattaei-mata vipra-gaṇa bhāve mane mana vijātīya loka dekhi, prabhu kaila samvaraṇa As the followers of the brahmanical system thought in this way in their mind - vipra gaṇa bhāve ei mata mane mana the Lord seeing (those) outside people, restrained (His emotions) - prabhu dekhi vijātīya loka kaila samvaraṇa.sustha hañā duńhe sei sthānete vasilā tabe hāsi' mahāprabhu kahite lāgilā Becoming calm, both sat down at that spot - su-stha hañā duńhe vasilā sei sthānete Then, smiling, mahāprabhu began to speak- tabe hāsi' mahāprabhu lāgilā kahite'sārvabhauma bhaṭṭācārya kahila tomāra guṇe tomāre milite more karila yatane Sārvabhauma Bhaṭṭācārya spoke about your qualities - sārvabhauma bhaṭṭācārya kahila guṇe; (so) I endeavored to meet you - more karila yatane militetomā milibāre mora ethā āgamana bhāla haila, anāyāse pāiluń daraśana' I came here to meet you - āgamana ethā tomā milibāre It was very good, that I got your darshan without difficulty - bhāla haila pāiluń daraśana anāyāse.rāya kahe, — sārvabhauma kare bhṛtya-jñāna parokṣeha mora hite haya sāvadhāna Rāmānanda Rāya replied, “Sārvabhauma Bhaṭṭācārya think of me as his servant- rāya kahe sārvabhauma kare jñāna bhṛtya Even in my absence he takes care to help me - parokṣeha mora sāvadhāna hite haya.tāńra kṛpāya pāinu tomāra daraśana āji saphala haila mora manuṣya-janama (then) By his mercy I got your interview - tāńra kṛpāya pāinu daraśana tomāra Today my birth as a human being, was deemed successful - āji janama mora manuṣya haila sa-phala.sārvabhaume tomāra kṛpā, — tāra ei cihna aspṛśya sparśile hañā tāńra premādhīna Sārvabhauma Bhaṭṭācārya got your mercy - sārvabhaume kṛpā tomāra (and) as You became influenced by that love - hañā adhīna prema tāńra the symptom of it - cihna tāra ei is that you touched a person (like me – a shudra) - sparśile aspṛśyakāhāń tumi sākṣāt īśvara nārāyaṇa kāhāń muñi rāja-sevī viṣayī śūdrādhama Whereas You are directly the Supreme Lord Narayan - kāhāń tumi sākṣāt īśvara nārāyaṇa I am only a servant of the king, a materialist, the lowest servant - kāhāń muñi rāja-sevī viṣayī adhama śūdra Quote Link to comment Share on other sites More sharing options...
anadi Posted November 17, 2013 Author Report Share Posted November 17, 2013 36-40mora sparśe nā karile ghṛṇā, veda-bhaya mora darśana tomā vede niṣedhaya You didn’t hate to touch me - nā karile ghṛṇā mora sparśe You didn’t fear (the instructions of the) Veda - veda-bhaya which forbid the association with one like me - vede tomā niṣedhaya darśana moratomāra kṛpāya tomāya karāya nindya-karma sākṣāt īśvara tumi, ke jāne tomāra marma Due to Your mercy, You engaged in an offensive action (by touching me) - tomāra kṛpāya tomāya karāya karma nindya You are directly the Supreme Lord - sākṣāt īśvara Which person (can understand) the purpose (of Your activities)? - ke jāne tomāra marmaāmā nistārite tomāra ihāń āgamana parama-dayālu tumi patita-pāvana Your are utmost merciful with the fallen souls - tumi parama dayālu patita pāvana (Therefore) You came here to save Me - tomāra āgamana ihāń nistārite āmāmahānta-svabhāva ei tārite pāmara nija kārya nāhi tabu yāna tāra ghara The nature of great personalities is to save the fallen - svabhāva mahānta ei tārite pāmara although (this) is not their own business - tabu nāhi kārya nija they go the houses of such persons- yāna ghara tāra. Tika: This activity became partly degraded to propaganda preaching of neophite people, which preach things they have never realized, and the preaching is based on … hearing from other ... neophite people …which pose as all knowing, spiritual realized persons.mahad-vicalanaḿ nṝṇāḿ gṛhiṇāḿ dīna-cetasām niḥśreyasāya bhagavan nānyathā kalpate kvacit Oh Lord, the great personalities travel - bhagavan mahat-vicalanam to save the low minded householders - niḥśreyasāya nṝṇām dīna-cetasām gṛhiṇām and not to attain anything else (followers, associations, temples) - na kalpate kvacit anyathā Quote Link to comment Share on other sites More sharing options...
anadi Posted November 17, 2013 Author Report Share Posted November 17, 2013 41-47amara sange brahmanadi sahasreka jana tomara darsane sabara dravi-bhuta mana In my association there were more than 1000 Brahmanas and other people - amara sange sahasreka brahmanadi jana Their hearts melted as they saw You - sabara mana dravi-bhuta darsane tomarakrishna krishna nama suni sabara vadane sabara anga pulakita, asru nayane From everyone’s mouth is heard the name Krişna Krişna - sabara vadane suni nama krishna krishna On everybody’s body the hairs stand on end, and tears are in their eyes- sabara anga pulakita asru nayaneakritye-prakritye tomara isvara-lakshana jive na sambhave ei aprakrita guna According to bodily features (and) behavior You are the Supreme Lord- akritye prakritye tomara isvara Such transcendental qualities are not possible symptoms of ordinary living beings - ei aprakrita guna na sambhave lakshana jiveprabhu kahe tumi maha-bhagavatottama tomara darsane sabara drava haila mana anyera ki katha, ami mayavadi sannyasi amiha tomara sparse krishna-preme bhasi ei jāni' kaṭhina mora hṛdaya śodhite sārvabhauma kahilena tomāre milite The Lord replied: You are the best of the topmost devotees - prabhu kahe tumi maha-bhagavata-uttama By seeing you, everyone’s heart become soft - darsane tomara mana sabara haila drava (Altough) I am a sannyasi of maya-doctrine -ami sannyasi maya-vadi by touching you I (started to) float in the (divine) love of Krişna- sparse tomara bhasi preme krishna What to speak of others? - ki katha anyera Knowing this Sārvabhauma Bhaṭṭācārya told Me to meet you - ei jāni sārvabhauma kahilena tomāre milite To purify My heart, which is very hard - mora śodhite hṛdaya kaṭhina Tika: According maya-vada: the body of an avatar of the Lord is made of maya (illusion), as in the case of ordinary living beings. Vaishnavas do not agree with it.ei-mata duńhe stuti kare duńhāra guṇa duńhe duńhāra daraśane ānandita mana In this way they both praised the qualities of the other - mata dunhe stuti kare guna dunhara Seeing each other, their hearts became ecstatic - darasane dunhe dunhara mana anandita Quote Link to comment Share on other sites More sharing options...
anadi Posted November 18, 2013 Author Report Share Posted November 18, 2013 48-56hena-kāle vaidika eka vaiṣṇava brāhmaṇa daṇḍavat kari' kaila prabhure nimantraṇa At this time a vaidika vaişnava brahmana - hena-kale eka vaishnava brahmana vaidika Offered obeisance falling flat and made an invitation to the Lord - kari dandavat kaila nimantrana prabhurenimantraṇa mānila tāńre vaiṣṇava jāniyā rāmānande kahe prabhu īṣat hāsiyā The Lord accepted his invitation knowing (him) to be a vaişnava - prabhu manila nimantrana tanre janiya vaisnava (and) smiling a little told to Ramananda - hasiya isat kahe ramanande Mahaprabhutomāra mukhe kṛṣṇa-kathā śunite haya mana punarapi pāi yena tomāra daraśana (My) mind (wants) to hear narrations about Krişna from your mouth -mana haya śunite kathā kṛṣṇa tomāra mukhe So (I’d like) to have again your audience -yena pāi punarapi tomāra daraśanarāya kahe, āilā yadi pāmara śodhite darśana-mātre śuddha nahe mora duṣṭa citte dina pāńca-sāta rahi' karaha mārjana tabe śuddha haya mora ei duṣṭa mana Rāmānanda Rāya replied: if you came to purify a fallen soul (like me) - rāya kahe yadi āilā śodhite pāmara Only Your audience cannot purify my polluted conscience - mātre darśana nahe śuddha citte duṣṭa mora Please stay five to seven days to clean my polluted mind - karaha rahi pāńca-sāta dina mora mārjana duṣṭa mana In this was it will became pure — tabe ei haya śuddha yadyapi viccheda dońhāra sahana nā yāya tathāpi daṇḍavat kari' calilā rāma-rāya Although for both of them the separation was intolerable - yadyapi dońhāra viccheda nā yāya sahana nonetheless Rāmānanda Rāya offered obeisance flat on the ground and departed - tathāpi rāma-rāya kari daṇḍavat calilāprabhu yāi' sei vipra-ghare bhikṣā kaila dui janāra utkanṭḥāya āsi' sandhyā haila The Lord went to the house of that brahmana and took lunch (there) - prabhu yāi sei ghare vipra kaila bhikṣā As the evening came, the two (Şri Cetanya and Ramananda Ray) became impacient (to meet) - āsi sandhyā dui janāra haila utkaṇṭhāyaprabhu snāna-kṛtya kari' āchena vasiyā eka-bhṛtya-sańge rāya mililā āsiyā After finishing (his) ritual bath the Lord sat down (waiting)- kari snāna-kṛtya prabhu āchena vasiyā and Rāya Rāmānanda came to the meeting with only one servant - rāya āsiyā mililā sańge eka bhṛtyanamaskāra kaila rāya, prabhu kaila ālińgane dui jane kṛṣṇa-kathā kaya rahaḥ-sthāne Rāmānanda Rāya offered obeisance and the Lord embraced him - rāya kaila namaskāra prabhu kaila ālińgane The two discussed about Krişna's activities in a secluded place- dui jane kaya kathā kṛṣṇa; rahaḥ-sthāne Quote Link to comment Share on other sites More sharing options...
anadi Posted November 19, 2013 Author Report Share Posted November 19, 2013 57-58prabhu kahe, — "paḍa śloka sādhyera nirṇaya" rāya kahe, — "sva-dharmācaraṇe viṣṇu-bhakti haya" The Lord said, „Recite a verse ascertaining the goal (of life) - prabhu kahe paḍa śloka nirṇaya sādhyera Rāmānanda Rāya said, “Executing one’s occupational duty is devotional service for (Lord) Vişnu- rāya kahe ācaraṇe sva-dharma haya viṣṇu-bhaktivarṇāśramācāra-vatā puruṣeṇa paraḥ pumān viṣṇur ārādhyate panthā nānyat tat-toṣa-kāraṇam (from Viṣṇu Purāṇa 3.8.9) Through the adequate behavior according to the social and spiritual system- ācāra-vatā varṇa-āśrama The human being worships the Supreme Enjoyer Vişnu - pumān ārādhyate paraḥ puruṣeṇa viṣṇuḥ There is no other way , which can cause His satisfaction - na anyat panthā kāraṇam tat toṣa Tika: In Bhagavata Purana 1.2.13, Suta explains to the sages gathered in the Naimişa forest (Namiş-aranya):ataḥ pumbhir dvija-śreṣṭhā / varṇāśrama-vibhāgaśaḥ svanuṣṭhitasya dharmasya / saḿsiddhir hari-toṣaṇam You, second born (through brahmana initiation), so the highest perfection- dvija-śreṣṭhā ataḥ saḿsiddhir hari for the human being is the execution of one’s own occupational duties- pumbhir svanuṣṭhitasya dharmasya according the division of the social and spiritual system – vibhāgaśaḥ varṇāśrama (by this) one pleases the Supreme Lord – toṣaṇam hari. Şri Krişna says in Bhagavad-gita 4.13:cātur-varṇyaḿ mayā sṛṣṭaḿ guṇa-karma vibhāgaśaḥ tasya kartāram api māḿ viddhy akartāram avyayam I created the four social divisions - mayā sṛṣṭaḿ cātur-varṇyaḿ according one’s qualities and (associated) work (occupational duty) - vibhāgaśaḥ guṇa-karma Although I am their creator – api tasya kartāram You should know Me as The Non-doer and imperishable- viddhy māḿ akartāram avyayam Şri Krişna says in Bhagavad-gita 18.45-46sve sve karmaṇy abhirataḥ saḿsiddhiḿ labhate naraḥ sva-karma-nirataḥ siddhiḿ yathā vindati tac chṛṇu yataḥ pravṛttir bhūtānāḿ yena sarvam idaḿ tatam sva-karmaṇā tam abhyarcya siddhiḿ vindati mānavaḥ Following one’s own (assigned) work a man achieves perfection - abhirataḥ sve sve karmaṇy naraḥ labhate saḿsiddhiḿ Listen (how) in this way by engaging in one’s own work one attains perfection - chṛṇu tac yathā nirataḥ sva-karma vindati siddhiḿ Worshiping the One from whom all living entities emanated - abhyarcya tam yataḥ bhūtānāḿ pravṛttir (and) Who pervades this all (universe) - yena tatam sarvam idaḿ (by following) one’s own occupational duties the man attains perfection - sva-karmaṇā mānavaḥ vindati siddhiḿ 59prabhu kahe, — "eho bāhya, āge kaha āra" rāya kahe, "kṛṣṇe karmārpaṇa — sarva-sādhya-sāra" The Lord said: this is external - prabhu kahe eho bāhya continue to talk further - āge kaha āra Śrī Rāmānanda Rāya said: Offering the results of (one’s own) occupational duties to Krişna - rāya kahe arpaṇa karma kṛṣṇe Is the essence of all goals -sāra sarva sādhya Quote Link to comment Share on other sites More sharing options...
anadi Posted November 21, 2013 Author Report Share Posted November 21, 2013 Karma - the activity according one's Dharma Krishna says to Arjuna:karmaṇaiva hi saḿsiddhim āsthitā janakādayaḥ loka-sańgraham evāpi sampaśyan kartum arhasi (Bhagavad Gita 3:20)Through karma (performing of prescribed duty - dharma) even (the King) Janak and others -karmaṇā eva janakādayaḥ certainly situated (himself on the level of) perfection - āsthitāḥ saḿ-siddhim and also to instruct all the people - eva api loka-sańgraham You should act taking it into consideration - kartum arhasi sampaśyan To convince Arjuna to fight, Krişna presented this argument, of acting according his own warrior dharma. Nowadays people have the idea that karma means action instead of prescribed work.karmaṇo hy api boddhavyaḿ / boddhavyaḿ ca vikarmaṇaḥ akarmaṇaś ca boddhavyaḿ / gahanā karmaṇo gatiḥ (Bhagavat-gita 4.17)Karma is certainly difficult to understand - karmaṇo hy api boddhavyaḿ also vikarma is difficult to understand - ca vikarmaṇaḥ boddhavyaḿ and akarma is difficult to understand - akarmaṇaś ca boddhavyaḿ the course of karma is very difficult (to ascertain) - gatiḥ karmaṇo gahanā 1. Karma, is the action prescribed according varNa – social class and asram – religious order, which leads to the satisfaction of the Supreme Lord Hari who bestows mukti (no eternal personal relation with Him – as long as pure bhakti was not performed). 2. Vikarma - acting in society against the prescribed duty , leads to a miserable destiny and destin-ation. 3. Akarma - not acting according the prescribed duty in varna-ashrama due to - ignorance, but continuing to act in the social frame of varna-ashram – breacking its laws, - which is vikarma. - engagement in activities for the attainment of mukti (liberation from the bondage of this illusory material energy - maya) - engagement in devotional activities (bhakti) - for the attainment of divine love prema. Quote Link to comment Share on other sites More sharing options...
anadi Posted November 22, 2013 Author Report Share Posted November 22, 2013 Karma - the activity according one's Dharma If one takes into account that the true Dharma of the soul ist uttama bhakti, than one can understand the subtle meaning of Krishna's verse (Bhagavat-gita 4.18 ) karmaṇy akarma yaḥ paśyed / akarmaṇi ca karma yaḥ sa buddhimān manuṣyeṣu / sa yuktaḥ kṛtsna-karma-kṛt That person endowed with discrimination power (intelligence) - sa manuṣyeṣu buddhimānsees action in akarma and inaction in karma and - yaḥ paśyed karmaṇy akarma akarmaṇi ca karma. That person is linked (with the spiritual plane, although) she does all kind of activities (in this world) - sa yuktaḥ kṛtsna-karma-kṛt. Tika: The meaning is that for an intelligent person,karma (action prescribed according varNa – social class and asram – religious order) is inaction, because it is not related to the eternal nature of the soul: shuddha bhakti – pure loving service to The All Attractive, and such a person sees akarma – not following the prescribed duties of varNa-asharam system, (which are due to the false identification of the soul with temporary denominations of the material body), as real activity – as one’s activity is related to the real identity of the soul: a loving servant, friend, parent, or erotic lover of the Lord (in parakya bhava (extra conjugal relation) or svakya bhava (conjugal relation)), which encompasses the nitya dharma – the eternal duty of the soul. Quote Link to comment Share on other sites More sharing options...
anadi Posted November 24, 2013 Author Report Share Posted November 24, 2013 Sri Caitanya was not satisfied with the answer of Ramananada Raya regarding the goal of human life, as this said that acting according one's prescribed duties (varna-ashrama dharma) would be that goal of life: 59prabhu kahe, — "eho bāhya, āge kaha āra" rāya kahe, "kṛṣṇe karmārpaṇa — sarva-sādhya-sāra" The Lord said: this is external - prabhu kahe eho bāhya continue to talk further - āge kaha āra Śrī Rāmānanda Rāya said: Offering the results of (one’s own) occupational duties to Krişna - rāya kahe arpaṇa karma kṛṣṇe Is the essence of all goals -sāra sarva sādhya And as we may see Rāmānanda Rāya sugested a better solution, not only karma (acting according one's prescribed duties) but Karma-Yoga as the goal of human life: Offering the results of (one’s own) occupational duties to Krişna. And to back up his sugestion he gives pramana (evidence) from the scriptures: 60yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam “Whatever you do, whatever you eat, whatever you offer or give away - yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat whatever austerities you perform, O son of Kunti(Arjuna), do that, as an offering to Me - yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam “ Tika: Krishna said also previously to Arjuna that one should do one's duty unattached to the result, only as a matter of duty:tasmād asaktaḥ satataḿ kāryaḿ karma samācara asakto hy ācaran karma param āpnoti pūruṣaḥ (Bhagavad-gita 3. 19) “Thus a person who always performs - tasmāt pūruṣaḥ satatam samācara kāryamunattached the work according one’s own duty - asaktaḥ karma certainly performing the prescribed duties achieves the Supreme - āpnoti hi karma ācaran param” Quote Link to comment Share on other sites More sharing options...
anadi Posted November 26, 2013 Author Report Share Posted November 26, 2013 Sri Caitanya was also not satisfied with the new proposal (Karma-Yoga) as the goal of life, and Ramanada Raya proclaimed that one should better renounce varna-ashram dharma, and should surrender to the Lord: 61prabhu kahe, — "eho bāhya, āge kaha āra" rāya kahe svadharma-tyāga, ei sādhya-sāra" The Lord said: This is external - prabhu kahe eho bāhya go on talking further- āge kaha āra Rāmānanda Rāya replied: Renuouncing one's own prescriebed work , this is the essence of all goals - rāya kahe tyāga sva-dharma ei sāra sādhya. 62ajnayaivam gunan doshan mayadishtan api svakan dharman santyajya yah sarvan mam bhajet sa ca sattamah Although (these) are my instructions for everyone’s prescribed work – api adishtan maya svakan dharman Thus knowing (its) qualities and faults- evam ajnaya gunan doshan anyone who renounce everything - yah santyajya sarvan and worships Me - ca mam bhajet is the highest transcendentalist -sah tamah sat.63sarva-dharman parityajya mam ekam saranam vraja aham tvam sarva-papebhyo mokshayishyami ma sucah (quote from Bhagavad-gita. 18.66) Renounce any prescribed duty - parityajya sarva-dharmanTake me as the only shelter - vraja mam ekam saranam I will liberate you from all reactions of sinful life - aham tvam mokshayishyami sarva-papebhyah don’t worry - ma sucah. Tika: Krishna said at the end of his gita, that one should renounce any kind of dharma (related to varna-ashram, as was the case with Arjuna, He talked to). In this connection, Srila Raghunatha das Gosvami, a renowned Gaudiya Vaishnava, writes in his booklet Instruction for the mind - Manah-siksha (Mantra 2):na dharmaḿ nādharmaḿ śruti-gaṇa-niruktaḿ kila kuru vraje rādhā-kṛṣṇa-pracura-paricaryām iha tanu saci-sunum nandisvara-pati-sutatve guru-varam mukunda-presthatve smara param ajasram nanu manah O mind really don’t do either dharma or adharma – manah kila kuru na dharmam na adharmam mentioned (in the writings) that follow the vedic literature - niruktam gana sruti but do the abundant worship of Radha Krişna here in Vraja - tanu paricaryam pracura radha-krisna iha vraje (and) certainly always meditate on the son of Saci (Gaura – Sri Krishna-Caitanya) - nanu ajasram smara saci-sunum As the son of the leader of Nandagram (Nanda Baba – the father of Krişna) - nandisvara-pati-sutatve and the best spiritual master, who is very dear to Mukunda – varam guru presthatve mukunda Quote Link to comment Share on other sites More sharing options...
anadi Posted November 29, 2013 Author Report Share Posted November 29, 2013 Krishna said at the end of His gita, that one should renounce any dharma and just surrender unto Him. The meaning of Surrendering is given in Vaişnava-tantra (quoted in Bhakti-sandarbha (Anuccheda 236) by Raghu-nath das Gosvami : anukulyasya sańkalpa pratikulyasya varjanam rakśiṣyatiti viśvaso goptṛtve varaṇaṁ tatha atma-nikśepa-karpaṇye sad-vidha śaraṇagati There are six sympotoms of surrendering: (1) anukulyasya sańkalpa – The oath (sankalpa) to accept those things which are favorable - Anukulyasya (for spiritual life). (2) Pratikulyasya-varjana – The oath to reject those things which are not favorable (for spiritual life). (3) rakśiṣyatiti viśvaso – having confidence –vişvas – that the Lord is the protector and that one cannot really get protection from anyone else, or any other activities, except the ones related to the Lord. (4) goptṛtve varaṇaṁ – having confidence that the Lord is one’s real maintainer. (5) atma-nikśepa– offering one’s soul to the Lord, expressed by the attitude: “I cannot do anything without Him. Without Lord’s desire, nothing can be accomplish.” The devotees, which have no other shelter, have this type of confidence. (6) karpaṇye – to be humble, expressed by the attitude: “I am very low and insignificant.” In this connection some Gaudiya Vaishvavas sing this song: Sri-kṛṣṇa-caitanya prabhu jīve doyā kori’ swa-pārṣada swīya dhāma saha avatari’ atyanta durlabha prema koribāre dāna śikhaya śarańāgati bhakatera prāńa Because of His compassion for the fallen souls, Şri Krişna Caitanya came in this world with His associates and His divine abode. To freely distribute the ecstatic love of God, which is very hard to attain, He preached sharanagati (the six ways of surrender). This sharanagati is the very life of devotees. dainya, ātma-nivedana, goptṛtve varańa ‘avaśya rakṣībe kṛṣṇa’—viśvāsa, pālana Humbleness, dedication of the soul, accepting Lord Krişna as the only maintainer and protector. bhakti-anukūla-mātra käryera svīkara bhakti-pratikūla-bhāva varjanāṅgikāra Accepting all that is favorable for bhakti, and rejecting that which is unfavorable. şad-aṅga śaraṇāgati haibe jāhāra tāhāra prārthanā śune śri nanda-kumāra The prayers of those, who follow the six ways of surrender are heard by the young son of Nanda Maharaja (Şri Krişna). This surrendering is not bhakti, but the door to bhakti. And as such Sri Caitanya Mahaprabhu told Ramananda Ray, that this is also external (to bhakti) Quote Link to comment Share on other sites More sharing options...
anadi Posted December 9, 2013 Author Report Share Posted December 9, 2013 Nitya-dharma Is explained in Srimad Bhagavatam An object is called a vastu, and its eternal nature is known as its nitya-dharma. “The word vastu is derived from the Sanskrit verbal root vas, which means ‘to exist’, or ‘to dwell’. The verbal root becomes a noun when the suffix tu is added. Therefore, vastu means ‘that which has existence or which is self-evident’. There are two types of vastu: vAstava and avAstava. The term ‘truly abiding substance’, västava-vastu, refers to that which is grounded in transcendence. Temporary objects, avästava vastu, are dravya (solid objects), guNa (material qualities), and so on. Real objects have eternal existence. Unreal objects only have a semblance of existence, which is sometimes real and sometimes unreal. “It is said in the Srimad-Bhagavatam (1.1.2) dharmaḥ projjhita kaitavo 'tra paramo nirmatsarāṇāḿ satāḿ vedyaḿ vāstavam atra vastu śivadaḿ tāpa-trayonmūlanam Renounce entirely dharma which yield material fruits – projjhita dharmaḥ kaitavo and herein (in Bhagavat Puran) get to know – atra vedyaḿ the transcendental, pure, eternal, - paramo nirmatsarāṇāḿ satāḿ auspicious real object (Sri Bhagavan) - śivadaḿ vāstavam vastu which uproots the threefold miseris - unmūlanam tāpa-traya Sri Bhagavan is the only real Entity (vAstava-vastu). The living entity (jiva) is a distinct or individual part of that Entity, while mAyA – the potency that produces bewilderment – is the energy of that Entity. Therefore, the word vastu refers to three fundamental principles: Bhagavan, the jiva, and maya. Knowledge of the mutual relationship between these three principles is known as pure knowledge (zuddha-jJana). The living entity - jiva - is a real entity, and his eternal characteristic quality is his true nature. Nature arises from the elementary structure of an object (ghaTana). By Lord’s desire, when an object is formed, a particular nature is inherent in that structure as an eternal concomitant factor. This nature is the nitya-dharma of the object The true nature or nitya-dharma of jiva is - divine love – prema and - the urge to show it by rendering service - bhakti. The object of that prema is the Supreme Lord. If you study Bhagavat Puran you will realize this truth, and you will go on study the teachings of Sri Caitanya, which are based on Bhagavat Puran. The true nature or nitya-dharma of jiva gets distorted by long-term association with the illusory energy maya. The nature of a given object becomes altered or distorted when a change takes place within it, either by force of circumstance, or due to contact with other objects. With the passage of time, this distorted nature becomes fixed, and appears to be permanent, as if it were the eternal nature of that object. This distorted nature is not the svabhAva (true nature); it is called nisarga, that nature which is acquired through long-term association. This nisarga occupies the place of the factual nature, and becomes identified as the svabhAva. The svabhAva of an object is its nitya-dharma (eternal function), while its acquired nature is its naimittika-dharma (occasional function). (based on Jaiva Dharma of Bhaktivinod Thakur) Quote Link to comment Share on other sites More sharing options...
anadi Posted December 22, 2013 Author Report Share Posted December 22, 2013 As Sri Caitanya was also not satisfied with the new proposal (Karma-Yoga) as the goal of life, and Ramanada Raya proclaimed that one should better renounce varna-ashram dharma,and surrender to the Lord: 63sarva-dharman parityajya mam ekam saranam vraja aham tvam sarva-papebhyo mokshayishyami ma sucah (quote from Bhagavad-gita. 18.66)Renounce any prescribed duty - parityajya sarva-dharmanTake me as the only shelter - vraja mam ekam saranam I will liberate you from all reactions of sinful life - aham tvam mokshayishyami sarva-papebhyah don’t worry - ma sucah. Sri Caitanya was also not satisfied with that proposal as the goal of life: 64prabhu kahe, -- "eho bahya, age kaha ara" raya kahe, "jnana-misra bhakti -- sadhya-sara" The Lord said: this is external - prabhu kahe eho bahya go on to talk further - age kaha ara Ramananda Ray said: Knowledge (about the Absolute) mixed with bhakti is the essence of al goals -raya kahe jnana-misra bhakti sara sadhya Quote Link to comment Share on other sites More sharing options...
anadi Posted January 1, 2014 Author Report Share Posted January 1, 2014 To sustain his previous statement Ramananda Ray quotes from Bhagvavad-gita: 65brahma-bhutah prasannatma na socati na kankshati samah sarveshu bhuteshu mad-bhaktim labhate paramSpiritually situated, the happy soul -bhutah brahma prasanna atma neither lament nor hankers - na socati na kankshati (and) equally disposed to every being- samah sarveshu bhuteshuattains the highest devotional service for Me- labhate param bhaktim mat Tika: this is the transcendental level, from which True Bhakti (pure bhakti) can be done. But this is not the bhakti level. In this vers 18.54 from Bhagavad-gita, bhagavan Şri Krişna, shows clearly that Parama Bhakti can be executed, after the attainment of the spiritual platform (brahma bhuta). In the words of the Gaudiya Vaishnavas Param Bhakti can be attained after the stage of Bhava, which corresponds to the spiritual platform, as it is expressed by Rupa Gosvami in Bhakti Rasa-amrita Sindhu (1.3.1)śuddha sattva viśeṣātmā prema suryāḿśu sāmyabhāk rucibhiś citta māsṛṇya kṛd asau bhāva ucyate When the soul attains a specific pure goodness- atmā viśeṣa śuddha-sattva (which is the spiritual platform - brahma bhuta- but corresponding to a specific loving relation between the almost manifested spiritual body and the Lord), than the rays of the divine attraction manifest - prema-suryāḿśu sāmyabhāk and as the consciousness melts – citta māsṛṇya by a blend of divine tastes –rucibhiś, one attains the state of Bhava. So the attainment of the spiritual platform alone – brahma bhuta – based on knowledge about the greatness of the Lord did not satisfy Sri Caitanya, because this knowledge increases the awe and reverence and decreases the possibility of an intimate relation of love with the Lord. Quote Link to comment Share on other sites More sharing options...
anadi Posted January 17, 2014 Author Report Share Posted January 17, 2014 66prabhu kahe eho bahya, age kaha ara raya kahe jnana-sunya bhakti sadhya-sara The Lord said: This is external - prabhu kahe eho bāhya go on talking further- āge kaha āra Ramananda Raya replied: bhakti without knowledge about the opulence of the Absolute - raya kahe bhakti sunya jnana is the essence of all goals -sara sadhya Tika: After Şri Krişna Caitanya rejected also The Transcendental Knowledge mixed with Bhakti, jnana-misra bhakti as the essence of the goal of life - sara sadhya, Ramananda Ray presented a verse from Bhagavata Purana which indicates the renunciation of Transcendental Knowledge and The Immersion into the narrations of the pastimes of the Lord as the final goal of life. This verse was spoken by Brahma, the first being in the universe, to Şri Krişna, as He was only a „child”, after Brahma stole His friends and calves. This theft lasted only one second for the Brahma, but one year for Krişna in Bhauma-Vrindavan. Afterwards Brahma saw the friends and and calves were still there. He was somewhat confused, and he didn’t figure out what happened, but Krişna revealed the fact that all those friends and calves were not His friends and calves, but expansions of His own (Vishnu formes) that replaced His friends and calves. Seeing the extraordinary power and opulence of the Supreme Lord Krishna, in the form of a child, Brahma utters many verses in praising the Lord. One of these verses was presented by Ramananda Ray to Sri Caitanya, as proof for his statement that jnana-sunya bhaktiis the essence of the goal of life: 67 jñāne prayāsam udapāsya namanta eva jīvanti san-mukharitāḿ bhavadīya-vārtām sthāne sthitāḥ śruti-gatāḿ tanu-vāń-manobhir ye prāyaśo 'jita jito 'py asi tais tri-lokyām (SB 10.14.3) Letting aside the endeavours to accumulate transcendental knowledge - udapāsya prayāsam jñāne (which one) certainly respects - eva namanta living from the narations of transcendental situated persons- jīvanti -mukharitāḿ -sat which discuss about You - vārtām bhavadīya situated on the position of realising the Şrutis - sthitāḥ sthāne gatāḿ śruti with body, word and mind - tanu-vāń-manobhir the ones that endeavours in this way, conquer You (through attachment and love) - ye thais prāyaśo jito Although in the three worlds You are unconquerable - apy tri-lokyām asi ajita Quote Link to comment Share on other sites More sharing options...
anadi Posted January 24, 2014 Author Report Share Posted January 24, 2014 As Lord Gauranga heard that Verse from Srimad Bhagavatam spoken by Brahma himself, which says that one should let aside the endeavors to accumulate transcendental knowledge, and just hear about the pastimes of the Lord, for the first time, since the beginning of the discussion, Sri Caitanya says that this injunction is all right, or in other words is not external to the inner nature of the soul. So seen, we may assume that the Teachings of Lord Gauranga (Sri Caitanya) start with the hearing about the pastimes of the Lord. Everyone should estimate what one’s own sadhana is supposed to start and continue with.68 prabhu kahe, "eho haya, age kaha ara" raya kahe, "prema-bhakti -- sarva-sadhya-sara" The Lord said: this is all right - prabhu kahe eho haya continue to talk further - age kaha ara Ramananda Raya said: Devotional Service out of divine love (for the Supreme Lord)- raya kahe bhakti prema Is the essence of all goals - sarva-sadhya-sara. Tika: Here Ramananda Raya speaks about prema-bhakti, that means, he speaks about that devotional service, that one does for the Lord, out of one’s revealed loving relation with Him, and not because of other reasons. So one’s sadhana should get one to the point of revelation of one’s special kind of loving relation with the Lord. In the beginning as the devotee continues to hear about the pastimes of the Supreme Lord, one becomes attracted, in a specific way by Him, and as this attraction grows, it becomes attachment, like the attachment of His Own eternal associates, which naturally are inclined to do whatever may please the beloved Lord, in one of His specific Forms, one is attracted to. This is presented by the Gaudiya Vaishnava Rupa Gosvami, in defining the highest type of Bhakti, which he relates it to Sri Krishna.anyabhilaşita şunyam / jnana karmady anavritam anukulyena krişnanu / şilanam bhaktir uttama Cultivating the activities - şilanam - meant for the pleasure of Lord Krishna - anukulyena krişnanu - void of any material wishes – şunyam anyabhilaşita - uncovered by jnana (knowledge about the opulence of the Absolute) or karma (duty in varna-aşram dharma) – anavrita jnana karmady is called Supreme Devotional Service - uttama-bhakti. These activities are both external as well as internal, in the mind, where one may meet Krishna in the beginning, following a meditational process like the one prescribed by the Gaudiya Vaishnavas, called– raganuga bhakti. Quote Link to comment Share on other sites More sharing options...
anadi Posted January 27, 2014 Author Report Share Posted January 27, 2014 As Lord Gauranga heard that Verse from Srimad Bhagavatam spoken by Brahma himself, which says that one should let aside the endeavors to accumulate transcendental knowledge, and just hear about the pastimes of the Lord, for the first time, since the beginning of the discussion, Sri Caitanya says that this injunction is all right, or in other words is not external to the inner nature of the soul. So seen, we may assume that the Teachings of Lord Gauranga (Sri Caitanya) start with the hearing about the pastimes of the Lord. In this connection everyone can estimate what one’s own sadhana is supposed to start and continue with.68 prabhu kahe, "eho haya, age kaha ara" raya kahe, "prema-bhakti -- sarva-sadhya-sara" The Lord said: this is all right - prabhu kahe eho haya continue to talk further - age kaha ara Ramananda Raya said: Devotional Service out of divine love (for the Supreme Lord)- raya kahe bhakti prema Is the essence of all goals - sarva-sadhya-sara. Tika: Here Ramananda Raya speaks about prema-bhakti, that means, he speaks about that devotional service, that one does for the Lord, out of one’s revealed loving relation with Him, and not because of other reasons. So one’s sadhana should get one to the point of revelation of one’s special kind of loving relation with the Lord. In the beginning as the devotee continues to hear about the pastimes of the Supreme Lord, one becomes attracted, in a specific way by Him, and as this attraction grows, it becomes attachment, like the attachment of His Own eternal associates, which naturally are inclined to do whatever may please the beloved Lord, in one of His specific Forms, one is attracted to. This is presented by the Gaudiya Vaishnava Rupa Gosvami, in defining the highest type of Bhakti, which he relates it to Sri Krishna.anyabhilaşita şunyam / jnana karmady anavritam anukulyena krişnanu / şilanam bhaktir uttama Cultivating the activities - şilanam - meant for the pleasure of Lord Krishna - anukulyena krişnanu - void of any material wishes – şunyam anyabhilaşita - uncovered by jnana (knowledge about the opulence of the Absolute) or karma (duty in varna-aşram dharma) – anavrita jnana karmady is called Supreme Devotional Service - uttama-bhakti. These activities are both external as well as internal, in the mind, where one may meet Krishna in the beginning, following a meditational process like the one prescribed by the Gaudiya Vaishnavas, called– raganuga bhakti. Quote Link to comment Share on other sites More sharing options...
anadi Posted March 10, 2014 Author Report Share Posted March 10, 2014 In the following vers Ramananda Ray explains the meaning of prema-bhakti:69 nanopacara-krita-pujanam arta-bandhoh premnaiva bhakta-hridayam sukha-vidrutam syat yavat kshud asti jathare jaratha pipasa tavat sukhaya bhavato nanu bhakshya-peye By performing varieties of offerings and worshiping out of (deep, true) love - krita nana-upacara pujanam premna the friend of all distressed persons (the Supreme Lord) - arta-bandhoh indeed the heart of a devotee is made to flee in transcendental bliss - eva hridayam bhakta syat vidrutam sukha similarly as one becomes happy - tavat bhavato nanu sukhaya when food and drink (enter) the stomach- bhakshya peye jathare and there is a strong hunger and thirst - yavat asti jaratha kshut pipasa Tika: To perform real bhakti one needs a strong hunger and thirst for Krishna To underline this important aspect of true devotion Ramanada Ray talkes further about greed. 70 krishna-bhakti-rasa-bhavita matih kriyatam yadi kuto 'pi labhyate tatra laulyam api mulyam ekalam janma-koti-sukritair na labhyate The absorbing of mind in the taste of bhakti for Krishna- bhavita matih rasa bhakti krishna could be performed, if it would be available somewhere - kriyatam yadi labhyate kutah api In fact the greed is the only price to get it - tatra api laulyam ekalam mulyam labhyate Not the pious deeds of millions of lives - na sukritaih koti janma. Tika: Some consider that this would be the condition to start performing raganuga bhakti, but in fact Raganuga Sadhana Bhakti start with Shravan Dasa – the Hearing about the pastimes of Krishna in Vrindavan (including His dealings with the gopis) as also Bhaktivinoda Thakur writes in Harinama-cintamani providing details of how this process is to take place: ei ekadas bhava sampura sadhane pancha dasa lakhya hoy sadhakjive sravan, baran ara smaran, apana sampatti ei pancha vidha dasay ganan The sadhana relating to the eleven items of Siddh-pranali (ekadas-bhava) is executed in five progressive stage: 1) Shravan – dasha (the stage of hearing) 2) Baran- dasha (the stage of accepting) 3) Smaran-dasha (the stage of remembering) 4) Apana –dasha (the mature stage) 5) Sampatti dasha (the stage of perfection) How can be one greedy for something one does not know. So, as previously deliniated, one should first hear about the intimate dealings of Krishna with the different types of Vrajavasis, from books like Govinda Lilamrita, Krishna Bhavanamrita and Krishnanika Kaumudi, and ascertain what kind of loving relation one is most attracted to. This is the begining of ragananuga sadhana bhakti.71 prabhu kahe eho haya age kaha ara raya kahe dasya-prema sarva-sadhya-sara The Lord said: This is all right - prabhu kahe eho haya Go on and talk further - age kaha ara Ramananda Raya replied: (Divine) love in servitudine - raya kahe, "dasya-prema is the essence of all goals - sara sarva-sadhya. Tika: In the previous verse the followers of Gaudiya Math (including associations like Iskcon -founder "Prabhupada" or Bhakti-Trust - founder Narayana Maharaja) use the translanlation of the word prema as spontaneous love, but this is the state of the eternal inhabitants of Vrindanvana, not that of a practitioner - sadhaka. and secondly this is not the meaning of the word prema. The fact that these verses do not refer to raga-atmika bhakti ( spontaneous bhakti of spontaneous love – of the inhabitants of Goloka Vrindavan) comes clear in the next verses 72- 75. Also one should know that raganuga bhakti is a type of sadhana, which has as goal the attainment of raga-atmika bhakti - bhakti of the spontaneous love of the eternal inhabitants of Vrindavan. Quote Link to comment Share on other sites More sharing options...
anadi Posted June 5, 2014 Author Report Share Posted June 5, 2014 To underline that Divine Love in servitude - dasya-prema is the essence of all goals of life - sara sarva-sadhya, Ramananda Raya quotes the verse 9.5.16 from Şrimad Bhagavatam, where Durvāsā Muni eulogize the Divine Love in servitude of Mahārāgi Ambarīş, who it is not said to have practiced raganuga sadhan bhakti to become an eternal Vraja-vasi: 72yan-nāma-śruti-mātreṇa pumān bhavati nirmalaḥ tasya tīrtha-padaḥ kiḿ vā dāsānām avaśiṣyate Only by hearing that name (of the Supreme Lord) - mātreṇa śruti yat nāma a man becomes pure - pumān bhavati nirmalaḥ What else remains to be attained for the one who serves - kiḿ vā tasya dāsānām the feet like a place of pilgrimage (of the Lord) - tīrtha-padaḥ Tika: This verse also glorifies the power of the name of the Supreme Lord. Therefore one should not neglect the chanting of the holy names of the Lord. The Brihad Näradiya Purana clearly states:harer nama harer nama harer namaiva kevalam kalau nasty eva nasty eva nasty eva gatir anyatha To make spiritual progress in Kali-yuga there is no other way, there is no other way, there is no other way than by chanting the holy name, chanting the holy name, chanting the holy name.”The importance of chanting the holy name in Kali-yuga (our time)kṛte yad dhyāyato viṣṇuḿ tretāyāḿ yajato makhaiḥ dvāpare paricaryāyāḿ kalau tad dhari-kīrtanāt (Srimad Bhagavatam 12.3.52) That same result tat (achieved) in Satya-yuga kṛte by meditation dhyāyataḥ on Lord Viṣṇu; viṣṇum in Tretā-yuga; tretāyām by performing sacrifices (in sacrificial arenas) yajataḥ makhaiḥ in the age of Dvāpara dvāpare by worshiping (theDeity of the Lord in Temple) paricaryāyām (is achieved) in the age of Kali kalau by chanting the names of Lord Hari hari-kīrtanāt A similar verse is found in the Viṣṇu Purāṇa (6.2.17), and also in the Padma Purāṇa (Uttara-khaṇḍa 72.25) and the Bṛhan-nāradīya Purāṇa (38.97):dhyāyan kṛte yajan yajñais tretāyāḿ dvāpare 'rcayan yad āpnoti tad āpnotikalau sańkīrtya keśavam "Whatever is achieved by meditation in Satya-yuga, by the performance of sacrifice in Tretā-yuga, and by the worship of Lord Kṛṣṇa's lotus feet in Dvāpara-yuga is obtained in the age of Kali simply by glorifying the name of Lord Keśava." Śrīla Jīva Gosvāmī has further quoted from the Brahma-vaivarta Purāṇa concerning the degraded condition of people in Kali-yuga:ataḥ kalau tapo-yoga- vidyā-yajñādikāḥ kriyāḥ sāńgā bhavanti na kṛtāḥ kuśalair api dehibhiḥ "Thus in the age of Kali the practices of austerity, yoga meditation, Deity worship, sacrifice and so on, along with their various subsidiary functions, are not properly carried out, even by the most expert embodied souls. Śrīla Jīva Gosvāmī has also cited the Cāturmāsya-māhātmya of the Skanda Purāṇa concerning the necessity of chanting the holy names of the Lord in this age:tathā caivottamaḿ loke tapaḥ śrī-hari-kīrtanam kalau yuge viśeṣeṇa viṣṇu-prītyai samācaret "In this way the most perfect penance to be executed in this world is the chanting of the name of Lord Śrī Hari. Especially in the age of Kali, one can satisfy the Supreme Lord Viṣṇu by performing sańkīrtana.'' Quote Link to comment Share on other sites More sharing options...
anadi Posted June 11, 2014 Author Report Share Posted June 11, 2014 Than Ramananda Raya quotes Yāmunācārya in his Stotra-ratna (43). 73bhavantam evānucaran nirantaraḥ praśānta-niḥśeṣa-mano-rathāntaraḥ kadāham aikāntika-nitya-kińkaraḥ praharṣayiṣyāmi sa-nātha-jīvitam By always serving You ( Supreme Lord) - nirantaraḥ anucaran bhavantam the wheel of mind certainly becomes steady - ratha manaḥ eva niḥśeṣa praśānta When will I be exclusively one of the eternal servants - kadā aham aikāntika antaraḥ nitya kińkaraḥ of a such Master, I’ll live really happy - sa-nātha jīvitam praharṣayiṣyāmi 74prabhu kahe, "eho haya, kichu āge āra" rāya kahe, "sakhya-prema — sarva-sādhya-sāra" The Lord said: This is all right - prabhu kahe eho haya Go on and say more - age kichu ara Ramananda Raya said: the divine love in friendship - rāya kahe sakhya-prema is the essence of all goals (of life) - sara sarva-sadhya. Tika: Although even dasya-prema is available in the eternal Goloka – Vrindavan, still Ramananda Raya starts the presentation of this eternal World of raga-atmika bhakti from the level of sakhya-prema and in this connection he qotes Sri Śuka (Bhāgvatam. 10.12.11): 75itthaḿ satāḿ brahma-sukhānubhūtyā dāsyaḿ gatānāḿ para-daivatena māyāśritānāḿ nara-dārakeṇa sārdhaḿ vijahruḥ kṛta-puṇya-puñjāḥ In this way, from the transcendentalists who attained the happiness of impersonal brahman- ittham satām anubhūtyā sukha brahmafrom those who accepted the servitude for the Supreme Lord - gatānām dāsyam para-daivatena (and) from those who are under the shelter of the (material) illusory energyi - māyā-āśritānām Those who accumulated reams of pious deeds - kṛta-puṇya-puñjāḥ play like human children with (the Supreme Lord) - vijahruḥ sārdham nara-dārakeṇa Tika: These innocent friends of the Lord, love Him regardless His godhood. This is “spontaneous” love, where the Lord is loved in an intimate relation, just for the (sweet) way he is, not for what He is, not for His Lordship. This is one kind of love which give birth of – raga-atmika bhakti. Quote Link to comment Share on other sites More sharing options...
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