Where there is light there is no darkness
22.17
kåñëa—sürya-sama; mäyä haya andhakära
yähäì kåñëa, tähäì nähi mäyära adhikära
CC Mad 22.31
kåñëa—Kåñëa, the Supreme Personality of Godhead; sürya-sama—like
the sun
planet; mäyä—the illusory energy; haya—is;
andhakära—darkness; yähäì kåñëa—
wherever there is Kåñëa; tähäì—there;
nähi—not; mäyära—of mäyä, or the
darkness of illusion; adhikära—the
jurisdiction.
Kåñëa is compared to sunshine, and mäyä
is compared to darkness. Wherever
there is sunshine, there cannot be
darkness. As soon as one takes to Kåñëa
consciousness, the darkness of illusion
(the influence of the external energy) will
immediately vanish.
However, the Jéva cannot revive his Kåñëa
consciousness by his own effort
22.18
mäyä-mugdha jévera nähi svataù kåñëa-jïäna
jévere kåpäya kailä kåñëa veda-puräëa
Mad 20.122
mäyä-mugdha—bewildered by the illusory energy; jévera—of
the conditioned soul;
nähi—there is not; svataù—automatically; kåñëa-jïäna—knowledge
of Kåñëa;
jévere—unto the conditioned soul; kåpäya—out of mercy; kailä—presented;
kåñëa—
Lord Kåñëa; veda-puräëa—the Vedic
literature and the Puräëas.
The conditioned soul, bewildered by mäyä,
cannot revive his Kåñëa consciousness
by his own effort. But out of causeless
mercy, Lord Kåñëa compiled the Vedic
literature and its supplements, the
Puräëas.
22.19
‘çästra-guru-ätma’- rüpe äpanäre jänäna
‘kåñëa mora prabhu, trätä’—jévera haya
jïäna
CC Mad 20.123
çästra-guru-ätma-rüpe—in the form of the Vedic literature, the
spiritual master and
the Supersoul; äpanäre jänäna—informs
about Himself; kåñëa—Lord Kåñëa; mora—
my; prabhu—Lord; trätä—deliverer;
jévera—of the conditioned soul; haya—there is;
jïäna—knowledge.
The forgetful conditioned soul is educated
by Kåñëa through the Vedic literatures,
the realized spiritual master and the
Supersoul. Through these, he can understand
Çré Kåñëa as He is, and he can understand
Him as his eternal master and deliverer
from the clutches of mäyä. In this
way one can acquire real knowledge of his
conditioned life and can come to
understand how to attain liberation.
One must follow a clearly defined sequence
(krama) in order to enter the
realm of bhakti
22.20
kona bhägye kona jévera ‘çraddhä’ yadi
haya
tabe sei jéva ‘sädhu-saìga’ ye karaya
sädhu-saìga haite haya ‘çravaëa-kértana’
sädhana-bhaktye haya
‘sarvänartha-nivartana’
anartha-nivåtti haile bhaktye ‘niñöhä’
haya
niñöhä haite çravaëädye ‘ruci’ upajaya
ruci haite bhaktye haya ‘äsakti’ pracura
äsakti haite citte janme kåñëe
préty-aìkura
sei ‘bhäva’ gäòha haile dhare ‘prema’-näma
sei premä ‘prayojana’ sarvänanda-dhäma
CC Mad 23.9-13/PP p . 83
kona bhägye—by some good fortune; kona jévera—of
some living entity; çraddhä yadi
haya—if there is faith; tabe—then; sei jéva—that
living entity; sädhu-saìga—
association with devotees; ye—certainly;
karaya—makes. sädhu-saìga haite—from
association with devotees; haya—there
is; çravaëa-kértana—hearing, chanting and
so on; sädhana-bhaktye—by
devotional service; haya—there is; sarva—all; anarthanivartana—
disappearance of unwanted things.
anartha-nivåtti—disappearance of
all unwanted contamination; haile—when
there is; bhaktye—in devotional service;
niñöhä—firm faith; haya—there is; niñöhä haite—from
such firm faith; çravaëaädye—
in hearing, chanting and so on; ruci—taste;
upajaya—awakens. ruci haite—
from such a taste; bhaktye—in
devotional service; haya—there is; äsakti—
attachment; pracura—deep; äsakti
haite—from attachment; citte—within the heart;
janme—appears; kåñëe—for Kåñëa; préti-aìkura—the
seed of affection. sei bhäva—
that emotional condition; gäòha haile—when
it becomes intensified; dhare—takes;
prema-näma—the name love of Godhead; sei premä—that
love of Godhead;
prayojana—the ultimate goal of life; sarva-änanda-dhäma—the
reservoir of all
pleasure.
If, by good fortune, a jéva develops
faith (çraddhä) in Kåñëa, he begins to associate
with pure devotees (sädhu-saìga),
and in that association he engages in hearing and
chanting. By following sädhana-bhakti he
becomes free from all anarthas (anarthanivåtti)
and advances to the stage of firm faith (niñöhä)
whereby taste (ruci) awakens
for çravaëa, kértana and so on.
After ruci, äsakti (deep attachment) arises and when
äsakti thickens, the seed of of bhäva (deep affection) is
born in the heart. When
bhäva is intensified, it becomes prema (love of God). This
prema is the ultimate goal
and the abode of all bliss.
Çréla Gurudeva: It is quite impossible for one who
transgress this sequence to enter
the realm of bhakti. Thus, those
who want to enter this realm while neglecting the
limbs of vaidhé sädhana-bhakti are
in all respects unrestrained and outside the
conclusions of çästra. They have no
relation at all with çuddha-bhakti. (PP p. 84)
~ Thus ends section A. Rüpa- and
Sanätana-çikñä ~
***
~ B. Çré Rämänanda-saàväda ~
(The discussion between Mahäprabhu and
Rämänanda Räya)
Çréla Gurudeva: By considering the gradations of sädhya-vastu
(ultimate objective)
we find that the prema of Çrématé
Rädhäjé for Kåñëa is the crest-jewel. Furthermore,
Çré Caitanya Mahäprabhu has explained that
the sädhya for the living entities is
Rädhä-däsyam, service to Çrématé Rädhikä
imbued with pärakéya-bhäva. In order to
obtain this sädhya-vastu, proper sädhana
is absolutely necessary.
Çré Caitanya Mahäprabhu enquired from
Çréla Rämänanda Räya
22.21
‘sädhya-vastu’ ‘sädhana’ vinu keha nähi
päya
kåpä kari’ kaha, räya, päbära upäya
CC Mad 8.197/PP p. 84
sädhya-vastu—the goal of life; sädhana vinu—without
practicing the process; keha
nähi päya—no one achieves; kåpä kari’—very
mercifully; kaha—please explain;
räya—My dear Rämänanda Räya; päbära upäya—the means of
achieving.
The goal of life (sädhya) cannot be
achieved unless one accepts the appropriate
process (sädhana). Now, being
merciful upon Me, please explain the means by which
this goal can be attained.
Çré Rämänanda Räya replied:
22.22
rädhä-kåñëera lélä ei ati güòhatara
däsya-vätsalyädi-bhäve nä haya gocara
sabe eka sakhé-gaëera ihäì adhikära
sakhé haite haya ei lélära vistära
sakhé vinä ei lélä puñöa nähi haya
sakhé lélä vistäriyä, sakhé äsvädaya
sakhé vinä ei léläya anyera nähi gati
sakhé-bhäve ye täìre kare anugati
rädhä-kåñëa-kuïja-sevä-sädhya sei päya
sei sädhya päite ära nähika upäya
CC Mad 8. 202-205/PP p. 84
rädhä-kåñëera lélä—the pastimes of Rädhä and Kåñëa; ei—this
is; ati—very much;
güòhatara—more confidential; däsya—of
servitude; vätsalya-ädi—and of parental
love, etc.; bhäve—in the moods; nä
haya—is not; gocara—appreciated. sabe—only;
eka—one; sakhé-gaëera—of the gopés; ihäì—in
this; adhikära—qualification;
sakhé—the gopés; haite—from; haya—is; ei
lélära—of these pastimes; vistära—the
expansion. sakhé vinä—without the gopés;
ei lélä—these pastimes; puñöa—nourished;
nähi haya—are never; sakhé—the gopés;
lélä—the pastimes; vistäriyä—expanding;
sakhé—the gopés; äsvädaya—taste this mellow. sakhé
vinä—without the gopés; ei
léläya—in these pastimes; anyera—of others; nähi—there
is not; gati—entrance;
sakhé-bhäve—in the mood of the gopés; ye—anyone
who; täìre—Lord Kåñëa; kare—
does; anugati—following; rädhä-kåñëa—of
Rädhä and Kåñëa; kuïja-sevä—of service
in the kuïjas, or gardens, of Våndävana; sädhya—the
goal; sei päya—he gets; sei—
that; sädhya—achievement; päite—to
receive; ära—other; nähika—there is not;
upäya—means.
The pastimes of Rädhä and Kåñëa are very
confidential and cannot be understood
through the mellows of servitude,
fraternity or parental affection. In truth, only the
gopés have the right to appreciate these transcendental pastimes,
and it is only by
them that these pastimes can be expanded.
Without the gopés, these pastimes
between Rädhä and Kåñëa cannot be
nourished. Only by their cooperation are such
pastimes broadcast. It is their buisness
to taste rasa (the mellows of love). One
cannot enter into these pastimes without
the help of the gopés. Only one who does
bhajana in the mood of the gopés, following in their
footsteps, can engage in the
service of Çré Çré Rädhä-Kåñëa in the
leafy groves of Våndävana. Only then can one
understand the conjugal love between Rädhä
and Kåñëa. There is no other
procedure.
22.23
ataeva gopé-bhäva kari aìgékära
rätri-dina cinte rädhä-kåñëera vihära
siddha-dehe cinti’ kare tähäì niñevana
sakhé-bhäve päya rädhä-kåñëera caraëa
CC Mad 8.228-229/PP p. 85
ataeva—therefore; gopé-bhäva—the loving mood of the gopés;
kari—making;
aìgékära—acceptance; rätri-dina—day and night; cinte—one
meditates; rädhäkåñëera—
of Rädhä and Kåñëa; vihära—the
pastimes; siddha-dehe—in the perfected
spiritual body; cinti’—by
meditating; kare—does; tähäì—in the spiritual world;
niñevana—service; sakhé-bhäve—in mood of the gopés; päya—gets;
rädhä-kåñëera—
of Rädhä and Kåñëa; caraëa—the
lotus feet.
Therefore one should accept the mood of
the gopés in their service. In such a
transcendental mood, one should always
think of the pastimes of Çré Rädhä and
Kåñëa. After meditating on Rädhä and Kåñëa
and Their pastimes for a long time in
the internally conceived spiritual body (siddha-deha),
one attains the opportunity to
serve the lotus feet of Rähä-Kåñëa as one
of the vraja-gopés.
Çréla Gurudeva’s commentary: Essentially, the gist of the matter is
that the loveladen
lélä of Rädhä-Kåñëa is so confidential and so full of mysteries
that it is
imperceptible, even for those in the moods
of däsya and vätsalya. Only the sakhés are
eligible for this. Therefore, no one can
attain the service of Çrématé Rädhikä or the
kuïja-sevä of Çré Rädhä-Kåñëa Yugala by sädhana without
accepting the änugatya of
the sakhés, that is, without being
under their guidance. Thus the only means of
attaining this supreme sädhya is
meditation on the léläs of Rädhä-Kåñëa throughout
the day and night by the internally
conceived siddha-deha in the mood of the sakhés.
(PP p. 85)
~ Thus ends section B. Çré
Rämänanda-saàväda ~
***
~ C. Ornamental çlokas by Çréla Rupa
Gosvämé ~
(From Çré Stava-mäla, Citra-kavitva)
22.24
rasäsära-susärorur / asuräriù sasära saù
saàsäräsir asau räse / suriraàsuù
sa-särasaù
rasa—of nectar; äsära—shower; susära—broad; uruù—thighs;
asura—of the
demons; ariù—the enemy; sasära—went;
saù—He; saàsära—for the cycle of
repeated birth and death; asiù—a
sword; asau—He; räse—in the räsa dance;
suriraàsuù—filled with amorous desires; sa—with;
särasaù—a lotus.
The Lord, who is a shower of nectar, whose
thighs are broad, who kills the demons,
and who with a sword cuts the cycle of
repeated birth and death, holding a lotus
flower, and filled with transcendental
amorous desire, entered the räsa dance.
22.25
carcoru-rocir uccorä / ruciro ‘raà
caräcare
cauräcäro ‘ciräc céraà / rucä cärur
acücurat
carcä—with ointments; uru—very; rociù—splendid; ucca—a
broad; urä—chest;
ruciraù—handsome; aram—very;
cara-acare—in the world of moving and nonmoving
beings; caura—of theft; äcäraù—activities;
aciräc—quickly; céram—the
garments; rucä—with splendor; cäruù—handsome;
acücurat—stole.
The Lord, who is splendidly anointed with
sandal paste, whose chest is broad, and
who is the most handsome person in the
world of moving and nonmoving creatures,
became the thief that gracefully stole the
gopés’ garments.
22.26
dhare dharädhara-dharaà /
dhärädhara-dhurä-rudham
dhéra-dhér ärarädhädhi- / rodhaà rädhä
dhurandharam
dhare—on the hill; dharädhara—of the hill; dharam—the
holder; dhärädhara—of
the rainclouds; dhurä—the burden; rudham—holding
back; dhéra—steady; dhéù—at
heart; ärarädha—worshiped; ädhi—distress
at heart; rodham—stopping; rädhä—
Rädhä; dhurandharam—the protector
of the devotees.
On the hill earnest Rädha worshiped the
Supreme Lord, who lifted Govardhana
Hill, checked the devastating rain, and
stopped the anguish of the devotees.
22.27
ninunnänonanaà nünaà / nänünonnänano
‘nuniù
nänenänaà ninun nenaà / nänaun nänänano
nanu
ninunnänonanam—Lord Kåñëa, the killer of Çakaöäsura; nünam—certainly;
nänüna—completely; unna—full
of tears; änanaù—face; anuniù—trying to pacify;
nänä—various; inänam—of the demigods; ninun—impelled;
na—not; inam—Lord
Kåñëa; na—not; anaun—offered
prayers; nänä-änanaù—many-headed Lord
Brahmä; nanu—indeed.
Did not Lord Brahmä, tears streaming down
his face, recite many prayers, trying
to pacify Lord Kåñëa, the killer of
Çakaöäsura?
~ Thus ends section C. Ornamental çlokas
by Çréla Rüpa Gosvämé ~
***
~ D. Mahä-prasädam ~
22.28
kåñëa-vakträmbujocchiñöaà
prasädaà param ädarät
dattaà dhaniñöhayä devi
kim äneñyämi te 'grataù
Çré Viläpa-kusumäïjaliù 48
kåñëa—of Lord Kåñëa; vaktra—mouth; ambuja—lotus; ucchiñöam—left;
prasädam—
mercy, offered food; param—great; ädarät—with
respect; dattam—placed;
dhaniñöhayä—by Dhaniñöhä; devi—O queen; kim—whether?;
äneñyämi—I will
bring; te—of You; agrataù—into
the presence.
O devi! When will I place before You the prasädam
remnants from the lotus
mouth of Lord Kåñëa, that were most
diligently brought to me by Dhaniñöhä?
22.29
nänä-vidhair amåta-sära-rasäyanais taiù
kåñëa-prasäda-militair iha bhojya-peyaiù
hä kuìkumäìgi lalitädi-sakhé-våtä tvaà
yatnän mayä kim u taräm upabhojanéyä
Çré Viläpa-kusumäïjaliù 49
nänä—various; vidhaiù—kinds; amåta—than nectar; sära—better;
rasäyanaiù—
with nectar; taiù—with them; kåñëa—of
Lord Kåñëa; prasäda—with the prasädam;
militaiù—mixed; iha—here; bhojya—to be eaten; peyaiù—to
be drank; hä—O!;
kuìkuma-aìgi—girl whose limbs are decorted with
kuìkuma; lalitädi—headed by
Lalitä; sakhé—by the gopé friends; våtä—accompanied;
tvam—You; yatnän—with
great endeavor; mayä—by me ; kim—whether?;
u—indeed; taräm—more;
upabhojanéyä—to be enjoyed.
O Kuìkumäìgi (She whose limbs are anointed
with kuìkuma), when will I very
lovingly feed You, Lalitä, and Your other sakhés
nectar drinks and varieties of
ambrosial foodstuffs mixed with the nectar
of Kåñëa’s lips?
22.30
koöi-amåta-sväda päïä prabhura camatkära
sarväìge pulaka, netre vahe açru-dhära
CC Antya 16.93
koöi—millions upon millions; amåta—nectar; sväda—taste;
päïä—getting;
prabhura—of Çré Caitanya Mahäprabhu; camatkära—great
satisfaction; sarvaaìge—
all over the body; pulaka—standing
of the hair; netre—from the eyes; vahe—
flows; açru-dhära—a stream of
tears.
To Çré Caitanya Mahäprabhu the prasädam
tasted millions upon millions of times
better than nectar, and thus He was fully
satisfied. The hair all over His body stood
on end, and incessant tears flowed from
His eyes.
22.31
‘ei dravye eta sväda kähäì haite äila?
kåñëera adharämåta ithe saïcärila’
CC Antya 16.94
ei dravye—in these ingredients; eta—so much;
sväda—taste; kähäì—where; haite—
from; äila—has come; kåñëera—of
Lord Kåñëa; adhara-amåta—nectar from the lips;
ithe—in this; saïcärila—has spread.
Çré Caitanya Mahäprabhu considered, “Where
has such a taste in this prasädam
come from? Certainly it is due to its
having been touched by the nectar of Kåñëa’s lips.”
22.32
tanu-mana karäya kñobha, bäòäya
surata-lobha,
harña-çokädi-bhära vinäçaya
päsaräya anya rasa, jagat kare ätma-vaça,
lajjä, dharma, dhairya kare kñaya
nägara, çuna tomära adhara-carita
mätäya näréra mana, jihvä kare äkarñaëa,
vicärite saba viparéta
CC Antya 16.122-123
tanu—body; mana—mind; karäya—cause; kñobha—agitation;
bäòäya—increase;
surata-lobha—lusty desires for enjoyment; harña—of
jubilation; çoka—lamentation;
ädi—and so on; bhära—burden; vinäçaya—destroy; päsaräya—cause
to forget; anya
rasa—other tastes; jagat—the whole world; kare—make;
ätma-vaça—under their
control; lajjä—shame; dharma—religion;
dhairya—patience; kare kñaya—vanquish;
nägara—O lover; çuna—hear; tomära—Your; adhara—of
lips; carita—the
characteristics; mätäya—madden; näréra—of
women; mana—mind; jihvä—tongue;
kare äkarñaëa—attract; vicärite—considering; saba—all;
viparéta—opposite.
“My dear lover,” Lord Caitanya said in the
mood of Çrématé Rädhäräëé, “let Me
describe some of the characteristics of
Your transcendental lips. They agitate the mind
and body of everyone, they increase lusty
desires for enjoyment, they destroy the
burden of material happiness and
lamentation, and they make one forget all material
tastes. The whole world falls under their
control. They vanquish shame, religion and
patience, especially in women. Indeed,
they inspire madness in the minds of all women.
Your lips increase the greed of the tongue
and thus attract it. Considering all this, We
see that the activities of Your
transcendental lips are always paradoxical. (BVSP)
[An alternative translation by Çréla
Gurudeva:] Dhairya (patience) and lajja
(shame) are what obstructs a gopé from
meeting Kåñëa. Being afraid of what others
will say if she goes to Him, or desiring
to go to Him in such a way that no one will
know of it - both of these are vanquished
when one takes His remnants. Taking His
prasädam remnants clears the way and then one will
not care for anything, whether
it is day or night or anything. These
remnants have so much potency
22.33
prasäde sarva-duùkhänäà / hänir
asyopajäyate
prasanna-cetaso hy äçu / buddhiù paryavatiñöhate
SBG 2.65
prasäde—on attainment of mercy; häniù—diminished,
dispelled; sarva
duùkhänäm—all miseries; upajäyate—takes
place; buddhiù—(the) intelligence;
asya—of such a man; prasanna-cetasaù—whose mind is
content; hi—certainly;
äçu—very soon; paryavatiñöhate—becomes fixed in all respects,
properly situated.
Upon attaining Çré Kåñëa’s mercy (His prasäda
remnants), all sufferings are
dispelled. As a rsult, one’s consciousness
becomes clear and enlivened, and one’s
intelligence becomes properly situated (on
attaining his desired spiritual gaol).
• mahä-prasäde govinde – see 12.B.15
Prasäda-sevayä
22.34
from Çréla Bhaktivinoda Öhäkura’s Gétävalé
bhäi-re! çaréra avidyä-jäla, jaòendriya
tähe käla,
jéve phele viñaya-sägare
tära madhye jihvä ati, lobhamaya sudurmati,
täke jetä kaöhina saàsäre (1)
kåñëa baòa dayämaya, karibäre jihvä jaya,
sva-prasäda-anna dila bhäi
sei annämåta päo, rädhä-kåñëa-guëa-gäo,
preme òäko caitanya-nitäi (2)
O brothers! This material body is a place
of ignorance, and the senses are a
network of paths leading to death. The
senses cast the soul into this ocean of material
sense-enjoyment, and of all the senses,
the tongue is most voracious and
uncontrollable; it is very difficult to
conquer the tongue in this world. O brothers!
Lord Kåñëa is very kind to us and has
given us such nice prasäda just to control the
tongue. Now let us take this prasäda to
our full satisfaction and glorify Çré Çré Rädhä-
Kåñëa, and in love call for the help of
Caitanya Mahäprabhu and Nityänanda Prabhu.
~ Thus ends section D. Mahä Prasädam ~
~ E. Mäyäväda is thoroughly condemned ~
(Mukti, Mäyäväda and Impersonalism)
Real liberation means to be established in
one’s svarupa
22.35
muktir hitvänyathä rüpaà sva-rüpeëa
vyavasthitiù
SB 2.10.6/JD Ch.17
muktiù—liberation; hitvä—giving up; anyathä—otherwise;
rüpam—form; sva-rüpeëa—in
one’s spiritual, constitutional form; vyavasthitiù—permanent
situation, eternal position.
Real liberation means realizing one’s svarüpa
and being established in one’s nityasevä
[In other words, one is not liberated upon
leaving this body if he takes another
body, nor if he simply doesn’t take
another form. Real liberation is when one enters,
by loving devotional service, into the
spiritual world].
The Çrémad Bhagavätam completely rejects
the cheating ways of materially
motivated religiosity and impersonalism,
dharmaù projjihita-kaitavo
(SB 1.1.2). Explaining this Bhagavätam
çloka, Kåñëadäsa Kaviräja says:
22.36
tära madhye mokña-väïchä kaitava-pradhäna
yähä haite kåñëa-bhakti haya antardhäna
CC Ädi 1.92
tära—of them; madhye—in the midst; mokña-väïchä—the
desire to merge into the
Supreme; kaitava—of cheating
processes; pradhäna—the chief; yähä haite—from
which; kåñëa-bhakti—devotion to
Lord Kåñëa; haya—becomes; antardhäna—
disappearance.
The foremost process of cheating is to
desire to achieve liberation by merging into
the Supreme, for this causes the permanent
disappearance of loving service to Kåñëa.
22.37
kathä mukti-vyäghryä na çåëu kila
sarvätma-gilaëéù
Çré Manaù-çikñä 4 (2nd line)
kathä—talk; mukti—of impersonal liberation; vyäghryä—the
tigress; na—don’t;
çåëu—hear; kila—unequivocally; sarva-ätma-gilaëéù—devouring
your very soul.
You must unequivocally give up hearing all
talk of liberation which, like a tigress,
devours your very soul.
Those who desire sayujya-mukti, merging
into the Brahman effulgence, are
actually committing spiritual suicide. The
devotees totally reject such liberation:
22.38
kaivalyaà narakäyate tri-daça-pür
äkäça-puñpäyate
durdäntendriya-käla-sarpa-paöalé
protkhäta-daàñöräyate
viçvaà pürëa-sukhäyate vidhi-mahendrädiç
ca kéöäyate
yat käruëya-kaöäkña-vaibhavavatäà taà
gauram eva stumaù
Caitanya-candrämåta 5
kaivalyam—the pleasure of merging into the
existence of Brahman; narakäyate—is
considered hellish; tri-daça-pür—the
heavenly planets; äkäça-puñpäyate—something
imaginary, like a flower in the sky; durdänta—formidable;
indriya—the senses; kälasarpa—
venomous snake; paöalé—multitude; protkhäta—extracted;
daàñöräyate—
teeth; viçvam—the material world; pürëa—completely;
sukhäyate—happy; vidhi—
Lord Brahmä; mahendra—Indra, the
king of heaven; ädiù—the demigods; ca—and;
kéöäyate—become like an insect; yat—of whom; käruëya—mercy;
kaöäkña—glance;
vaibhavavatäm—of the most confidential devotee; tam—unto;
gauram—Lord
Caitanya Mahäprabhu; eva—certainly;
stumaù—glorify.
For a devotee, the pleasure of merging
into the existence of Brahman is
considered hellish. Similarly, he
considers promotion to heavenly planets just
another kind of phantasmagoria. The yogés
meditate for sense control, but for the
devotee the senses appear like serpents
with broken teeth. The whole material world
appears joyful for a devotee, and even
great personalities like Lord Brahmä and Lord
Indra are considered no better than
insects. Such is the position of a devotee who
has received but a small glance of the
mercy of Çré Caitanya Mahäprabhu. Unto this
most magnanimous personality I offer my
respectful obeisances.
22.39
advaita-véthé-pathikair upäsyäù
svänanda-siàhäsana-labdha-dékñäù
çaöhena kenäpi vayaà haöhena
däsé-kåtä gopa-vadhü-viöena
Bilvamaìgala Öhäkura/BRS 3.1.44/BRSB p.
204/ CC Mad 10.178, 24.133
advaita-véthé—of the path of monism; pathikaiù—by
the wanderers; upäsyäù—
worshipable; sva-änanda—of
self-realisation; siàha-äsana—on the throne; labdhadékñäù—
being initiated; çaöhena—by a
cheater; kena-api—some; vayam—I;
haöhena—by force; däsé-kåtä—made into a maidservant; gopa-vadhü-viöena—by
a
boy engaged in joking with the gopés.
“Although I was worshiped by those on the
path of impersonal liberation and
initiated into self-realisation through
the yoga system, I have nonetheless been forcibly
turned into a maidservant by some cunning
boy who is always joking with the gopés.
22.40
bhaja govindaà bhaja govindaà bhaja
govindaà müòha-mate
sampräpte sannihite käle na hi na hi
rakñati dukåï-karaëe
Çaìkaräcärya
bhaja—just worship; govindam—Govinda; müòha-mate—O
fool; sampräpte—
attained; sannihite—placed; käle—when
the time; na—not; hi—indeed; rakñati—
protects; dukån-karaëe—the
grammatical affix dukån.
You fools and rascals, all your
grammatical word jugglery of suffixes, prefixes and
philosophical speculation will not save
you at the time of death. Just worship
Govinda! Worship Govinda! Worship Govinda!
The soul is eternal; the jéva’s
individuality is never lost
22.41
na tv evähaà jätu näsaà / na tvaà neme
janädhipäù
na caiva na bhaviñyämaù / sarve vayam ataù
param
BG 2.12
na—never; tu—but; eva—certainly; aham—I; jätu—at
any time; na—did not;
äsam—exist; na—not; tvam—you; na—not; ime—all
these; jana-adhipäù—kings;
na—never; ca—also; eva—certainly; na—not; bhaviñyämaù—shall
exist; sarve
vayam—all of us; ataù param—hereafter.
Never was there a time when I did not
exist, nor you, nor all these kings; nor in
the future shall any of us ever cease to
be.
22.42
nätyantikaà vigaëayanty api te prasädaà
kimv anyad arpita-bhayaà bhruva unnayais
te
ye ’ìga tvad-aìghri-çaraëä bhavataù
kathäyäù
kértanya-tértha-yaçasaù kuçalä rasa-jïäù
SB 3.15.48
na—not; ätyantikam—liberation; vigaëayanti—care for; api—even;
te—those;
prasädam—benedictions; kim u—what to speak; anyat—other
material happinesses;
arpita—given; bhayam—fearfulness; bhruvaù—of the
eyebrows; unnayaiù—by the
raising; te—Your; ye—those
devotees; aìga—O Supreme Personality of Godhead;
tvat—Your; aìghri—lotus feet; çaraëäù—who have
taken shelter; bhavataù—Your;
kathäyäù—narrations; kértanya—worth chanting; tértha—pure;
yaçasaù—glories;
kuçaläù—very expert; rasa-jïäù—knowers of the mellows or
humors.
Persons who are very expert and most
intelligent in understanding things as they
are engage in hearing narrations of the
auspicious activities and pastimes of the
Lord, which are worth chanting and worth
hearing. Such persons do not care even
for the highest material benediction,
namely liberation, to say nothing of other less
important benedictions like the material
happiness of the heavenly kingdom.
Paramänanda is far superior to Brahmänanda
22.43
yä nirvåtis tanu-bhåtäà tava
päda-padmadhyänäd
bhavaj-jana-kathä-çravaëena vä syät
sä brahmaëi sva-mahimany api nätha mä bhüt
kià tv antakäsi-lulität patatäà vimänät
SB 4.9.10/BR 4.16
yä—that which; nirvåtiù—bliss;
tanu-bhåtäm—of the embodied; tava—Your;
päda-padma—lotus feet; dhyänät—from
meditating upon; bhavat-jana—from
Your intimate devotees; kathä—topics;
çravaëena—by hearing; vä—or; syät—
comes into being; sä—that bliss;
brahmaëi—in the impersonal Brahman; svamahimani—
Your own magnificence; api—even; nätha—O
Lord; mä—never;
bhüt—exists; kim—what to speak of;
tu—then; antaka-asi—by the sword of
death; lulität—being destroyed; patatäm—of
those who fall down; vimänät—from
their airplanes.
My Lord, the transcendental bliss derived
from meditating upon Your lotus feet
or hearing about Your glories from pure
devotees is so unlimited that it is far beyond
the stage of brahmänanda, wherein one
thinks himself merged in the impersonal
Brahman as one with the Supreme. Since brahmänanda
is also defeated by the
transcendental bliss derived from
devotional service, then what to speak of the
temporary blissfulness of elevating
oneself to the heavenly planets, which is ended
by the separating sword of time? Although
one may be elevated to the heavenly
planets, he falls down in due course of
time.
Liberation is insignificant compared to
hearing hari-kathä from a sädhu
22.44
na kämaye nätha tad apy ahaà kvacin
na yatra yuñmac-caraëämbujäsavaù
mahattamäntar-hådayän mukha-cyuto
vidhatsva karëäyutam eña me varaù
SB 4.20.24/BR 4.17
na—not; kämaye—do I desire; nätha—O master; tat—that;
api—even; aham—I;
kvacit—at any time; na—not; yatra—where; yuñmat—Your;
caraëa-ambuja—of the
lotus feet; äsavaù—the nectarean
beverage; mahat-tama—of the great devotees;
antaù-hådayät—from the core of the heart; mukha—from
the mouths; cyutaù—
being delivered; vidhatsva—give; karëa—ears;
ayutam—one million; eñaù—this;
me—my; varaù—benediction.
O Lord, I do not want liberation. I
receive no pleasure in hearing any topic other
than the glorious narrations of the nectar
of Your lotus feet. This nectar emanates
from the mouths of saintly persons from
deep within their hearts. I beg only for the
boon that You will give me ten thousands
ears with which I can always hear the
sweetness of Your pastimes.
Residence in heaven, sovereignty over the
Earth, the perfections of yoga and even
liberation are all insignificant for a
devotee, as confirmed by Våträsura’s prayer:
22.45
na näka-påñöhaà na ca pärameñöhyaà
na särva-bhaumaà na rasädhipatyam
na yoga-siddhér apunar-bhavaà vä
samaïjasa tvä virahayya käìkñe
SB 6.11.25/BR 4.18
na—not; näka-påñöham—the heavenly planets or Dhruvaloka; na—nor;
ca—also;
pärameñöhyam—the planet on which Lord Brahmä resides; na—nor;
särvabhaumam—
sovereignty of the whole earthly planetary
system; na—nor; rasäädhipatyam—
sovereignty of the lower planetary
systems; na—nor; yoga-siddhéù—
eight kinds of mystic yogic power (aëimä,
laghimä, mahimä, etc.); apunaù-bhavam—
liberation from rebirth in a material
body; vä—or; samaïjasa—O source of all
opportunities; tvä—You; virahayya—being
separated from; käìkñe—I desire.
O source of all good fortune, I have no
desire to have a position of great
sovereignty like that of Dhruva or Brahmä,
or rulership over the Earth; nor do I
desire aëimä or any other mystic
perfections. I do not even want liberation, if
attaining it means I would have to give
You up.
22.46
hari-bhakti-mahädevyäù sarvä
muktyädi-siddhayaù
bhuktayaç cädbhutäs tasyäç ceöikävad
anuvratäù
Närada-païcarätra/Bhakti-rasämåta-sindhu
1.1.34/VG p. 124/BTV p. 68
Sälokya and the five kinds of muktis, the eight siddhis, omniscience,
the post of
Indra and the post of Brahmä are all
maidservants of Hari-bhakti Mahädevé. So
wherever she is present, her maidservants
like bhuktis, siddhis, and muktis
automatically appear there with folded
hands waiting for her orders.
[Editorial note: For more çlokas
on this topic, please refer to (1) Biography, 7th part,
“The life history of mäyäväda” (p.
481); (2) Çréla BPKG’s book (renamed “Beyond
Nirväna”); (3) CC Ädi 7.65-150 –
Mahäprabhu converting Prakäçänanda Sarasvaté
and the Mäyävädi sannyäsés (a
breathtaking demolition of mäyäväda philosophy).]
~ Thus ends section E. Mäyäväda is
thoroughly condemned ~
for the highest material benediction,
namely liberation, to say nothing of other less
~ F. Manah-çikñä çlokas ~
(Eleven excellent instructions to the
mind)
1. gurau goñöhe goñöhälayiñu sujane bhüsura-gaëe
11.53
2. na dharmaà nädharmaà
çruti-gaëa-niruktaà 18.5
3. yadéccher äväsam vraja-bhuvi sa-rägam
prati-janur 15.46
4. asad-värtä-veñyä visåja
mati-sarvasva-haraëéù 12.D.14
5.
asäc-ceñöä-kañöa-prada-vikaöa-päçälibhir iha 12.F.2
6. are cetaù prodyat-kapaöa-kuöinäöi-bhara-khara
12.F.43
7. pratiñöhäçä dhåñöä çvapaca-ramaëé me
hådi naöet 12.F.44
8. yathä duñöatvam me davayati çaöhasyäpi
kåpayä 22.44
9. mad-éçä-näthatve vraja-vipina-candram-
vraja-vane 11.54
10. ratim gauré-léle apé tapati saundarya
kiraëaiù 19.11
11. samam çré-rüpeëa
smara-vivaça-rädhä-giribhåtor 22.45
12. manaù-çikñä-daikädaçaka-varam etan
madhurayä 22.46
22.47
yathä duñöatvam me davayati çaöhasyäpi
kåpayä
yathä mahyam premämåtam api dadäty
ujjvalam asau
yathä çré-gändharvä-bhajana-vidhaye
prerayati mäà
tathä goñöhe käkvä giridharam iha tvam
bhaja manaù (8)
yathä—so that; duñöatvam—wickedness; me—my; davayati—drives
away;
çaöhasyäpi—although (É am) corrupt; kåpayä—
mercifully; yathä—so that;
mahyam—to me; premämåtam—nectar of divine love; api—also;
dadäti—He gives;
ujjvalam—the radiant; asau—He; yathä—(and) so that; çré-gändharvä—of
Çrématé
Rädhikä; bhajana-vidhaye—in the
service; prerayati—He impels; mäm—me; tathä—
in such a manner; goñöhe-in Vraja; käkvä-with
humble words; giridharam-Çré
Giridhäré; iha-here; tvam-you; bhaja-worship; manaù-O
mind.
(By the association of sädhus,
hlädiné-çakti is transmitted into the sädhaka’s heart,
dispels all corruption and brings about
the highest perfection. But that type of
sädhu-saìga is not easily available.) Therefore, O
mind, with utter humility and
grief-stricken words, just worship Çré
Giridhäré Kåñëa in such a way that He will
become pleased with me. By His causeless
mercy He will remove my wickedness,
bestow the nectar of His supremely radiant
prema, and confer upon me the
inspiration to worship Çrématé Rädhikä.
22.48
samam çré-rüpeëa
smara-vivaça-rädhä-giribhåtor
vraje säkñät-sevä-labhana-vidhaye
tad-gaëa-yujoù
tad-ijyäkhyä-dhyäna-çravaëa-nati-païcämåtam
idaà
dhayan nityä govardhanam anudinam tvam
bhaja manaù (11)
samam—in accordance with; çré—rüpeëa—Çréla Rupa Gosvami; smara—with
amorous love; vivaça—overwhelmed; rädhä—giribhåtoù—Çré
Çré Rädha—
Giridhäré; vraje—in Vraja; säkñät—the
direct; sevä—service; labhana—
obtaining;vidhaye—for the method; tad—gaëa—yujoù—along
with Their
associates; tad—ijya— (by)
worshiping Them; akhyä—chanting Their names;
dhyäna—meditating; çravaëa—hearing; nati—and bowing
down; païca—five;
amåtam—nectars; idam—this; dhayan—drinking; nityä—eternal;
govardhanam—
Çré Govardhana; anudinam—every day;
tvam—you; bhaja—worship; manaù—O
mind.
(Now the method of performing very deep
and confidential bhajana is being
explained) O my dear mind, in order to
obtain the direct service of Çré Çré Rädhä-
Giridhäré, who are always entranced by
amorous desire, and the service of Their
eternal associates in Vraja, one should
drink the païcämåta of service to Them in
accordance with the method prescribed by
Çré Rüpa Gosvämé. This païcämåta is
ambrosial nectar comprised of the
following five ingredients: worship of Çré Yugala
(arcana), chanting the glories of
Their transcendental names, forms, qualities and
pastimes (saìkértana), meditating
upon Them (dhyäna), hearing the glories of Their
names, forms, qualities and pastimes (çravaëa),
and offering praëäma unto Them. In
addition, one should worship Çré
Govardhana daily in accordance with the precepts
of bhakti.
22.49
manaù-çikñä-daikädaçaka-varam etan
madhurayä
girä gäyaty uccaiù
samadhi-gata-sarvärtha-tati yaù
sa-yüthaù çré-rüpänuga iha bhavan
gokula-vane
jano rädhä-kåñëätula-bhajana-ratnaà sa
labhate (12)
manaù—to the mind; çikñä—instructions; da—giving;
ekädaçaka—eight verses;
varam—excellent; etan—these; madhurayä—with a
sweet; girä—voice; gäyati—
sings; uccaiù—aloud; samadhigata—having
thoroughly understood; sarva—all;
artha-tati—the many meanings; yaù—who;
sa-yüthaù—with associates; çrérüpänugaù—
follower of Çréla Rupa Gosvami; iha—here;
bhavan—becomes; gokulavane—
in this Gokula Forest;
janaù—person; rädhä-kåñëa—unto Rädhä-Kåñëa;
atula—incomparable; bhajana—worship; ratnam—jewel;
saù—he; labhate—
attains.
(While instructing his own mind, Çré
Raghunätha Däsa Gosvämé offers the
following benediction in order to inspire
other devotees to study and recite this
stotra known as Manaù-Çikñä) Anyone who, adopting the line of Çré
Rüpa Gosvämé
and his followers, takes up residence in
Gokula-vana (in Çré Vraja-maëòala near Çré
Govardhana) and loudly sings these eleven
excellent instructions to the mind in a
melodious voice with full understanding of
their meaning, will certainly obtain the
matchless gem of worshipping Çré Çré
Rädhä-Kåñëa.
~
Thus ends section F. Manah-çikñä çlokas ~
~ G. Vedänta-sütra çlokas and single lines
~
Vedänta-sütra çlokas
22.G
a – athäto brahma-jijïäsä – Vedänta-sütra 1.1.1
atha—now; ato—therefore; brahma-jijïäsä—inquire
into the Absolute Truth.
Now (that you have a human body) you
should inquire into Brahman, the
Supreme Absolute Truth, Çré Kåñëa.
b – janmädy asya yataù – Vedänta-sütra 1.1.2
janma-ädi—creation, maintenance and destruction; asya—of
the manifested
universes (the material world); yataù—from
whom.
That Brahman (the Supreme Spirit) is He
from whom the creation, sustenance
and destruction of the manifested universe
arise.
c – çästra-yonitvät samanvaya – Vedänta-sütra 1.1.3
çästra – the Vedic scriptures; yoni –
source; tvat – on account of;
To know the Absolute Truth one should
study çästra, but without taking shelter
of and hearing from a bona fide Guru, çästra
will not help at all.
d – änanda-mayo ’bhyäsät – Vedänta-sütra 1.1.12
änandamaya—consisting of bliss; abhyäsät—by
nature.
By nature, the Supreme Lord is blissful.
e – tarkäpratiñöhänät – Vedänta-sütra 2.1.11
Logic is not the basis for understanding
anything transcendental [JD Ch. 13&19]
Single-line çlokas
a – tamasi mä jyotir gamaù
Don’t remain in this darkness (of material
existence), go to the light (of spiritual
life, of pure bhakti).
b – ätyantika-duùkha-nivåttiù
Ätyantika—ultimate; duùkha—sufferings; nivåttiù—stopping.
The aim of human life should be to put an
end to the ultimate sufferings (janmamåtyu-
jarä-vyädhi: birth, death, old age, and disease).
c – punar müñiko bhava
“Again Become a Mouse.” (One who turns
against his Gurudeva, turns back into
a mouse).
d – guëa-grähé – doñam adarçi
The devotee, like a honeybee, focuses on
the good qualities of others and
overlooks their faults. (CC Ädi 8.62)
e – ätmavan manyate jagat
Everyone thinks of others according to his
own position or preconceived notions;
one sees the world just as one sees
himself.
f – “mitaà ca säraà ca vaco hi vägmitä”
iti
“Essential truth spoken concisely is true
eloquence.” (CC Ädi 1.106)
~ Thus ends section G. Vedänta-sütra
çlokas and single lines ~
***
~ H. Çré Nåsiàhadeva Prayers ~
Çré Nåsiàha Vandanä
22.50
çré-nåsiàha, jaya nåsiàha, jaya jaya
nåsiàha
prahlädeça jaya padmä-mukha-padma-bhåìga
CC Mad 8.5
çré-nåsiàha—Lord Nåsiàha with Lakñmé; jaya nåsiàha—all
glories to Lord Nåsiàha;
jaya jaya—again and again glories; nåsiàha—to
Nåsiàhadeva; prahläda-éça—to the
Lord of Prahläda Mahäräja; jaya—all
glories; padmä—of the goddess of fortune;
mukha-padma—of the lotuslike face; bhåìga—the
bee.
“‘All glories to Nåsiàhadeva! All glories
to Nåsiàhadeva, who is the Lord of
Prahläda Mahäräja and, like a honeybee, is
always engaged in beholding the lotuslike
face of the goddess of fortune.’
22.51
väg-éçä yasya vadane / lakñmér yasya ca
vakñasi
yasyäste hådaye saàvit / taà nåsiàham ahaà
bhaje
Çrédhara
Swämé, commentary on SB 10.87.1
In His mouth the goddess Çuddha-Sarasvaté
is always present, on His chest
Lakñmé-devé always sports, and within His
heart transcendental knowledge is
situated– I worship that Nåsiàhadeva.
22.52
prahläda-hådayählädaà
bhaktävidyä-vidäraëam
çarad-indu-rucià vande päréndra-vadanaà
harim
Çrédhara Swämé, commentary on SB 1.1.1
“Let me offer my obeisances unto Lord
Nåsiàhadeva, who is always enlightening
Prahläda Mahäräja within his heart and who
always kills the nescience that attacks
the devotees. His mercy is distributed
like moonshine, and His face is like that of a
lion. Let me offer my obeisances unto Him
again and again.”
Çré Nåsiàha-Praëäma
22.53
namas te narasiàhäya prahlädähläda-däyine
hiraëyakaçipor vakñaù
çilä-öaìka nakhälaye (1)
I offer praëäma unto Narasiàha
Bhagavän, who gives joy to Prahläda Mahäräja
and whose nails are like chisels on the
stone-like chest of the demon Hiraëyakaçipu.
ito nåsiàhaù parato nåsiàho yato yato yämi
tato nåsiàhaù
bahir nåsiàho hådaye nåsiàho nåsiàham ädià
çaraëaà prapadye (2)
Nåsiàhadeva is here and also there. Wherever
I go Nåsiàhadeva is there. He is in
the heart and is outside as well. I
surrender unto Nåsiàhadeva, the origin of
everything and the supreme refuge.
tava kara-kamala-vare nakham
adbhuta-çåìgaà
dalita-hiraëyakaçipu-tanu-bhåìgam
keçava dhåta-narahari-rüpa jaya jagadéça
hare (3)
Çré Daçävatära-stotram
O Keçava! O You who assume the form of
half-man, half-lion! O Jagadiça! O You
who remove Your devotees’ suffering! All
glories to You, because with one of the
wonderful petal-like nails of Your
beautiful lotus hands You rip asunder the bee-like
body of Hiraëyakaçipu. It is astonishing
that ordinarily it is the bee which rips the
petals of the lotus, but here the petal
rips apart the bee.
O my Lord! May there be no material
desires within the core of my heart
22.54
yadi däsyasi me kämän / varäàs tvaà
varadarñabha
kämänäà
hådy asaàrohaà / bhavatas tu våëe varam
yadi—if; däsyasi—want to give; me—me; kämän—anything
desirable; varän—as
Your benediction; tvam—You; varada-åñabha—O
Supreme Personality of Godhead,
who can give any benediction; kämänäm—of
all desires for material happiness;
hådi—within the core of my heart; asaàroham—no growth; bhava
taù—from You;
tu—then; våëe—I pray for; varam—such a benediction.
[Prahläda Mahäräja to Lord Nåsiàhadeva:]
O my Lord, best of the givers of
benediction, if You at all want to bestow
a desirable benediction upon me, then I
pray from Your Lordship that within the
core of my heart there be no material
desires.
22.55
ugro ’py anugra eväyaà / sva-bhaktänäà
nå-keçaré
keçaréva sva-potänäm / anyeñäà
ugra-vikramaù
CC Mad 8.6/ Çrédhara Svämé’s commentary on
Çrémad-Bhägavatam 7.9.1
ugraù—ferocious; api—although; anugraù—not
ferocious; eva—certainly; ayam—
this; sva-bhaktänäm—to His pure
devotees; nå-keçaré—having the body of a human
being and a lion; keçaré iva—like a
lioness; sva-potänäm—to her young cubs;
anyeñäm—to others; ugra—ferocious; vikramaù—whose
strength.
Although very ferocious, the lioness is
very kind to her cubs. Similarly, although
very ferocious to nondevotees like
Hiraëyakaçipu, Lord Nåsiàhadeva is very, very
soft and kind to devotees like Prahläda
Mahäräja. (This çloka is quoted in BPKG
Biography, in relation to Param-gurudeva’s
lion-like quality)
~ Thus ends section H. Çré Nåsiàhadeva
Prayers ~
***
~ I. Tulasé
Devé ~
Turning ordinary water into sacred, Ganga water for bathing Tulasé
22.56
gaìge ca yamune caiva
godävaré sarasvaté
narmade sindho käveré
jale ‘smin sannidhim kuru
gaìgä, yamunä, godävaré, sarasvaté,
narmadä, sindhuù, käveré rivers;
jale—water;
asmin—in this; sannidhim—your residence; kuru—make.
O
holy rivers, kindly come and reside in this water.
The mantra for bathing Tulasé devé
22.57
govinda-vallabhäà devéà
bhakti-caitanya-käriëéà
snäpayämi jagad-dhätréà
kåñëa-prema-pradäyiném
BRSB p. 65
govinda vallabhäà—Govinda’s beloved; devém—Vånda
devé; bhakti caitanya—the
life of bhakti; käriném—(she) is
the cause; snäpayämi—let me give bath; jagaddhätrém—
mother, nurse, one who nourishes; kåñëa-prema—Kåñëa
prema;
prädayiném—she who bestows.
O Devi, I am bathing you who are very dear
to Govinda, who gives life to the
devotees [or who is the life of bhakti],
who are the mother of the entire world and
who bestows kåñëa-prema.
The mantra for picking tulasé leaves and
maïjarés
22.58
tulasy amåta-janmäsi / sadä tvaà
keçava-priyä
keçavärthe cinomi tväà / varadä bhava
çobhane
Arcana Dipika p. 32/BR p. 422
O Tulasé born of nectar. You are always
very dear to Lord Keçava. I am picking
your leaves only for the sake of His
worship. O bestower of benedictions, O beautiful
one, please bestow spiritual benedictions
upon me.
After picking leaves, recite the prayer
begging for forgiveness:
22.59
cayanod bhava-duùkhaà ca / yad hådi tava
vartate
tat kñamasva jagan-mätaù / våndä-devi namo
’stu te
Arcana Dipika p. 32
O mother of the universe, please forgive
me if I have caused you any pain by
picking your leaves. O Vånda-devé, I offer
my humble obeisances unto you.
Tulasi püjä-mantraù:
22.60
nirmitä tvaà purä devair/arcitä tvaà
suräsuraiù
tulasi hara me ’vidyäà/püjäà gåhna namo
’stu te
Çri
Hari-bhakti-viläsa 8.1.101/BR p. 422
püjä—for worship; mantraù—the mantra; nirmitä—created;
tvam—you; purä—
before; devaiù—by the demigods; arcitä—worshiped;
tvam—you; suräsuraiù—by the
suras and asuras; tulasi—O Tulasé; hara—please
remove; me—of me; päpam—the
sin; püjäm—worship; gåhëa—please
accept; namaù—obeisances; astu—are; te—
unto you.
You came into being long ago, and are
worshipped by demigods and demons alike.
O Tulasé, my obeisance unto you. Kindly
dispel my ignorance and accept my worship.
Tulasé-praëäma:
22.61
yä dåñöä nikhilägha-saìgha-çamané spåñtä
vapuù pävané
rogänäm abhivanditä nirasané siktä
’ntaka-träsiné
pratyäsatti-vidhäyiné bhagavataù kåñëasya
saàropitä
nyastä tac-caraëe subhakti-phaladä tasyai
tulasyai namaù
HBV 9.104/BR p.423
praëäma-väkyam—words for bowing down; avanté-khaëòe—in
the Avanti-khanda;
yä—who; dåñöä—seen; nikhilägha—all sins; saìgha—multitude;
çamané—pacifying;
spåñöä—touched; vapuù-pävané—purifying the body; rogäëäm—of
diseases;
abhivanditä—bowed down; nirasiné—expellling; siktä—watered;
antaka—death;
träsiné—terrifying; pratyäsatti-vidhäyiné—giving nearness; bhagavataù—to
the
Supreme Personality of Godhead; kåñëasya—Lord
Kåñëa; samropitä—planted;
nyastä—placed; tä-caraëe—at the feet; vimukti-phaladä—giving
liberation; tasyai—
to her; tulasyai—Tulasé-devé; namaù—obeisances.
O Tulasé, I offer my respectful obeisances
unto you. Simply by seeing you all sins
are destroyed. Simply by touching you
one’s body is purified. By offering obeisances
unto you all diseases are driven away. By
offering water unto you the fear of death is
dispelled. By planting you one obtains
proximity to the Lord. By offering you unto
the lotus feet of Çré Kåñëa, one obtains a
special type of devotion, the rare fruit of
prema-bhakti.
~
Thus ends section I. Tulasé Devé ~
J. Prominent Çlokas used by Çréla Gurudeva
~
The definition of what is (pure) bhakti
a – anyäbhiläñitä-çünyaà – see 1.0
Controlling the urges of the mind and
senses
b – väco vegaà manasaù krodha-vegaà – see 1.11
Unflinching service despite all hardships
c – tat te ’nukampäà su-samékñamäëo – see 12.C.37
Remaining undisturbed in either happiness
or distress
d – duùkheñv anudvigna-manäù – see 12.C.38
Humility is the key to prema
e – tåëäd api sunécena – see 12.A.14
Çréla Gurudeva’s three basic instructions
for practicing bhakti (The Three C’s):
• Never Criticize – väco vegaà (Upadeçämåta, 1)
• Never Complain – tat te ‘nukampam (SB 10.14.8) / duùkheñv
anudvigna-manäù (BG 2.56)
• Never stop Chanting – tåëäd api sunécena (Çikñäñöaka 3)
Human life is meant for spiritual
perfection
f – labdhvä su-durlabham idaà
bahu-sambhavänte – see
11.19
The key çloka for Gauòéya Vaiñëavas
g – jévera ‘svarüpa’ haya – kåñëera
‘nitya-däsa’– see 8.1
Sädhu saìga is the birth place of bhakti
h – ‘sädhu-saìga’, ‘sädhu-saìga’ –
sarva-çästre kaya –
see 12.B.3
i – kåñëa-bhakti-janma-müla haya
‘sädhu-saìga’ – see
12.B.4
Divine Greed (lobha) is the only
qualification
j – kåñëa-bhakti-rasa-bhävitä matiù – see 11.47
The essence of all instructions
k – tan-näma-rüpa-caritädi-sukértanänu – see 11.32
How to get out of mäyä
l – bhayaà dvitéyäbhiniveçataù syäd – see 1.4
Who is a real Guru?
m
– tasmäd guruà prapadyeta – see 1.1
Bhakti is superior to jïäna
n – jïäne prayäsam udapäsya namanta eva – see 11.3
The Bhägavatam must be heard from a pure
Vaiñëava
o – yäha, bhägavata paòa vaiñëavera sthäne
– see 3.16
The glories of hearing Hari-kathä from a
pure devotee
p – satäà prasaìgän mama vérya-saàvido – see 12.D.3
Kåñëa’s lélä-kathä is the remedy to
conquer the disease of the heart
q – vikréòitaà vraja-vadhübhir idaà ca
viñëoù – see 12.D.4
May Gauraìga be situated in the innermost
core of your heart
r – anarpita-caréà cirät karuëayävatérëaù
kalau – see 4.2
Çré Kåñëa-saìkértana cleanses the mirror
of the heart
s – ceto-darpaëa-märjanaà – see 13.17
Gaura-Väëé — Çré Caitanya Mahäprabhu’s
teachings in a nutshell
t – ärädhyo bhagavän vrajeça-tanayas – see 4.9
Tattva siddhänta summarized from 10 çlokas
u – ämnäyaù präha tattvaà harim – see 21.1
The ocean of the Bhägavatam in a single
çloka
v – jayati jana-niväso devaké-janma-vädo – see 3.43
Çré Manaù-çikñä – Preaching to the mind
w – gurau goñöhe goñöhälayiñu sujane
bhüsura-gaëe – see
11.64
Bhagavad Géta’s topmost instruction
x – man-manä bhava mad-bhakto – see 12.C.48
The nectar of your words
y – tava kathämåtaà tapta-jévanam – see 12.D.2
O Rädhike, I am Yours, I am Yours, I
cannot live without You
z – tavaiväsmi tavaiväsmi na jévämi – see 0.31
The eight “Rüpa-Sanätana” çlokas:
1 – hä devi käku-bhara-gadgadayädya väca – see 0.29
2 – tvaà rüpa-maïjari sakhi prathitä pure
‘smin – see 20.26
3 – nähaà vipro na ca nara-patir – see 14.10
4
– anärädhya rädhä-padämbhoja-reëum – see 20.4
5 – çré-våndävana mama pävanaà tvam eva – see 23.12
6 – ärädhyo bhagavän vrajeça-tanayas – see 4.9
7 – dévyad-våndäraëya-kalpa-drumädhaù – see 0.19
8 – yat-kiìkaréñu bahuçaù khalu käku-väëé – see 20.34
The sevä-kuïja çloka:
• smara-garala-khaëòanaà – see 19.26
Çréla Gurudeva often recites some of the
following maìgaläcaraëa çlokas
before giving class:
• ajïäna-timirändhasya – see 0.3
• väïchä-kalpatarubyaç ca – see 0.14
• namo mahä-vadänyäya – see 0.15
• gurave gauracandräya – see 0.2
• yaà pravrajantam – see 0.25
• aìga-çyämalima-chaöäbhir – see 0.27
• bhaktyä vihénä aparädha – see 0.26
• çyämasundara çikhaëòa-çekhara – see 0.28
• bhajämi rädhäà aravinda-neträà – see 0.30
• tavaiväsmi tavaiväsmi – see 0.31
One of Çréla Gurudeva’s favourite bhajanas
22.51
Hari Hari, Kabe Mora Ha’be Hena Dina,
Çréla Bhaktivinoda Öhäkura (SGG p. 30)
hari hari, kabe mora ha’be hena dina
vimala vaiñëave, rati upajibe, väsanä
haibe kñiëa (1)
hari—O Lord Hari; kabe—when; mora—my; habe—will
be; hena—like this; dina—
day; vimala—pure, immaculate; vaiñëave—of
the Vaiñëavas; rati—deep love and
attachment; upajibe—manifest,
awaken; väsanä—material desires; haibe—will;
kñiëa—diminish, disappear.
O Hari! O Mahäprabhu! When will the
fortunate day come when rati, deep love
and attachment, will come in my heart for
the lotus feet of the pure-hearted
Vaiñëavas? (At that time I will honor and
serve them, and thus) all my material
desires and anarthas, especially
lust and anger, will go.
antara-bähire, sama vyavahära, amäné
mänada ha’ba
kåñëa-saìkértane, çré-kåñëa-smaraëe,
satata majiyä ra’ba (2)
(With a heart free from duplicity) my
outer behavior will correspond to my inner
feelings and thoughts. (Seeing myself as
completely insignificant) I will give all
respect to others, seeking no honor in
return. Always dancing and singing the holy
names, I will remain constantly absorbed
in remembering Çré Kåñëa’s beautiful
pastimes.
e dehera kriyä, abhyäse kariba, jévana
jäpana lägi’
çré-kåñëa-bhajane, anuküla jähä, tähe
ha’ba anurägé (3)
My bodily maintenance should simply go on
by habit so that my mind can be fully
given to harinäma. I will become
attached only to that which is favorable for serving
Çré Kåñëa.
bhajanera jähä, pratiküla tähä,
dåòha-bhäve teyägiba
bhajite bhajite, samaya äsile, e deha
chäòiyä diba (4)
I will firmly reject whatever is
unfavorable for His service. Continuing to do
bhajana, in time I will give up this body (happily and
peacefully).
bhakativinoda, ei äçä kari’, basiyä
godruma-vane
prabhu-kåpä lägi’, vyäkula antare, sadä
käde saìgopane (5)
Residing alone in the forest of Godruma
and continuously weeping, Bhaktivinoda
anxiously prays, “I am living only with
the hope that Mahäprabhu will bestow His
mercy on me.”
Thus
ends the 22nd Chapter – Other Çlokas
Chapter 23 – Madhureëa Samäpayet
All’s well that ends sweetly
madhureëa samäpayet – All undertakings should be completed
sweetly.
All is well that ends in transcendental
bliss (confidentially, this refers
to the culmination of the five primary rasas
– madhurya-rasa).
Çré Yugala-Kiçora Dhyäna
23.1
kanaka-jalada-gätrau néla-çoëäbja-netrau
mågamada-vara-bhälau mälaté-kunda-mälau
tarala-taruëa-veçau néla-pétämbareçau
smara nibhåta-nikuïje rädhikä-kåñëacandrau
Çré Nikuïja Rahasya Stava 16, Çréla Rüpa
Gosvämé
kanaka—gold; jalada—cloud; gätrau—limbs; néla—blue;
çoëa—and red; abja—
lotus; netrau—eyes; måga—mada—musk;
rasa—sweet; bhälau—foreheads; mälaté—
mälaté; kunda—and kunda flowers; mälau—garlands;
tarala—restless; taruëa—
youth; veçau—nature; néla—blue;
péta—and yellow; ambara—garments; éçau—the
divine couple; smara—remember; nibhåta-nikuïje—in
the solitary pleasure grove;
rädhikä-kåñëa-candrau—the two moons of Çré
Rädhikä and Kåñëa.
O mind, exclusively meditate on Çrématé
Rädhikä and Kåñëacandra – Her bodily
complexion is like gold and His is like a
fresh monsoon cloud; Her eyes are like blue
lotus flowers and His like red lotuses;
Their foreheads are decorated with musk
tilaka; She wears a garland of mälaté flowers
around Her neck and He of kuëòa
flowers; and They are wonderfully
decorated in a charming and youthful fashion,
She wearing a blue dress and He a yellow
garment – as They enjoy Their pastimes in
the
solitary nikuïja of Vraja.
O Gändharvikä! Be pleased with me and
mercifully grant me darçana of
Your and Your beloved Kåñëa’s lotus-like
faces
23.2
våndävane viharator iha keli-kuïje
matta-dvipa-pravara-kautuka-vibhrameëa
sandarçayasva yuvayor vadanäravinda
dvandvaà vidhehi mayi devi! kåpäà praséda
Çré Gändharvä-Samprärthanäñöakam 1, Çréla
Rüpa Gosvämé/SGG p. 164
våndävane—in Våndävana; viharatoù—enjoying
transcendental pastimes; iha—
here; keli-kuïje—in the
pastimegrove; matta—maddened; dvipa—elephant;
pravara—excellent; kautuka—enthusiastic; vibhrameëa—with
pastimes;
sandarçayasva—please reveal; yuvayoù—of the
youthful couple; vadana-aravinda—
lotus face; dvandvam—pair; vidhehi—please
give; mayi—to me; devi—O queen;
kåpäm—mercy; praséda—please be kind.
O Devi Rädhikä! You and Çré Kåñëa are
constantly enjoying Your ambrosial
amorous pastimes in the leafy
pleasure-groves of Våndävana, like the intoxicated
king of elephants sporting with his queen
elephant. Therefore, O Gändharvikä! Be
pleased with me and mercifully grant me darçana
of Your and Your beloved Kåñëa’s
lotus-like faces.
O Rädhe, Kåñëa cannot be alone at night,
so take Him home with you
23.3
meghair meduram ambaraà vana-bhuvaù çyämäs
tamäla-drumair
naktaà bhérur ayaà tvam eva tad imaà rädhe
gåhaà präpaya
itthaà nanda-nideçataç calitayoù
praty-adhva-kuïja-drumaà
rädhä-mädhavayor jayanti yamunä-küle
rahaù-kelayaù
Çré Géta-Govinda 1.1
“O Rädhe, all directions are covered by
dense and ominous clouds. The forest
floor has been cast into darkness by the
shadows of blackish tamäla trees. Kåñëa is
naturally timid. He cannot be alone at
night, so take Him home with you.”
Çré Rädhä turned her face towards the
bower of desire trees beside the forestpath
and, bewildered by intense joy, she
honoured the words of her sakhé. When she
arrived on the bank of the Kälindé river,
She initiated Her love-play in a secret place.
May the sweetness of this confidential
pastime of the Divine Couple be victorious by
manifesting
in the hearts of the devotees
Kåñëa is the most expert thief
23.4
Çré Caurägragaëya-Puruñäñöakam, Çré
Bilvamaìgala Öhäkura/SGG p. 145
vraje prasiddhaà navanéta-cauraà
gopäìganänäà ca duküla-cauram
aneka-janmärjita-päpa-cauraà
caurägragaëyaà puruñaà namämi (1)
I offer praëäma to that foremost of
thieves – who is famous in Vraja as the
butterthief and He who steals the gopés’
clothes, and who, for those who take shelter
of Him, steals the sins which have accrued
over many lifetimes.
çré rädhikäyä hådayasya cauraà
navämbuda-çyämala-känti-cauram
padäçritänäà ca samasta-cauraà
caurägragaìyaà puruñaà namämi (2)
I offer praëäma to the king of
thieves – who steals Çrématé Rädhikä’s heart, who
steals the dark luster of a fresh
raincloud, and who steals all the sins and sufferings
of those who take shelter of His feet.
Uttama-çloka Çré Kåñëa
23.5
vayaà tu na vitåpyäma /
uttama-çloka-vikrame
yac-chåëvatäà rasa-jïänäà / svädu svädu
pade pade
SB 1.1.19
vayam—we; tu—but; na—not; vitåpyämaù—shall
be satisfied; uttama-çloka—Çré
Kåñëa, who is glorified by transcendental çlokas;
vikrame—adventures; yat—which;
çåëvatäm—by continuous hearing; rasa—humor; jïänäm—those
who are
conversant with; svädu—relishing; svädu—palatable;
pade pade—at every step.
We never tire of hearing the
transcendental pastimes of Uttama-çloka Çré Kåñëa, who is
glorified by hymns and prayers. Those who
have developed a taste for transcendental
relationships with Him relish hearing of
His pastimes at every moment.
23.6
pariniñöhito 'pi nairguëya
uttama-çloka-lélayä
gåhéta-cetä räjarñe
äkhyänaà yad adhétavän
SB
2.1.9
Kåñëa is the most expert thief
23.4
Çré Caurägragaëya-Puruñäñöakam, Çré
Bilvamaìgala Öhäkura/SGG p. 145
vraje prasiddhaà navanéta-cauraà
gopäìganänäà ca duküla-cauram
aneka-janmärjita-päpa-cauraà
caurägragaëyaà puruñaà namämi (1)
I offer praëäma to that foremost of
thieves – who is famous in Vraja as the
butterthief and He who steals the gopés’
clothes, and who, for those who take shelter
of Him, steals the sins which have accrued
over many lifetimes.
çré rädhikäyä hådayasya cauraà
navämbuda-çyämala-känti-cauram
padäçritänäà ca samasta-cauraà
caurägragaìyaà puruñaà namämi (2)
I offer praëäma to the king of
thieves – who steals Çrématé Rädhikä’s heart, who
steals the dark luster of a fresh
raincloud, and who steals all the sins and sufferings
of those who take shelter of His feet.
Uttama-çloka Çré Kåñëa
23.5
vayaà tu na vitåpyäma /
uttama-çloka-vikrame
yac-chåëvatäà rasa-jïänäà / svädu svädu
pade pade
SB 1.1.19
vayam—we; tu—but; na—not; vitåpyämaù—shall
be satisfied; uttama-çloka—Çré
Kåñëa, who is glorified by transcendental çlokas;
vikrame—adventures; yat—which;
çåëvatäm—by continuous hearing; rasa—humor; jïänäm—those
who are
conversant with; svädu—relishing; svädu—palatable;
pade pade—at every step.
We never tire of hearing the
transcendental pastimes of Uttama-çloka Çré Kåñëa, who is
glorified by hymns and prayers. Those who
have developed a taste for transcendental
relationships with Him relish hearing of
His pastimes at every moment.
23.6
pariniñöhito 'pi nairguëya
uttama-çloka-lélayä
gåhéta-cetä räjarñe
äkhyänaà yad adhétavän
SB
2.1.9
I worship Çré Navadvépa-dhäma, where Kåñëa
appeared in a golden form to bestow
that bhakti which had never been
given before; where the newly arisen forest is made
more beautiful by the flowing Gaìgä with
her gentle, cool breezes; where Çrématé
Rädhikä and Çré Hari appeared in a new,
combined form to give that kértana which
is saturated with rasa; where an
ever-fresh, new taste (of the original devotional
mellow, çåìgära-rasa) is mercifully
bestowed.
Çré Mathura-dhäma Vandanä
23.10
jayati mathurä-devé çreñöhä puréñu
mano-ramä
parama-dayitä kaàsäräter
jani-sthiti-raïjitä
durita-haraëän mukter bhakter api
pratipädanäj
jagati mahitä tat-tat-kréòä-kathästu
vidürataù
Båhad Bhagavatämåtam 1.1.4
jayati—all glories; mathurä-devé—to goddess Mathurä-devé; çreñöhä—the
best;
puréñu—of holy cities; manaù-ramä—attractive to the mind; parama-dayitä—most
dear; kaàsa-aräteù—to Kåñëa, the
enemy of Kaàsa; jani-sthiti—with His birthplace;
raïjitä—adorned; durita—misfortune; haraëät—due to
dispelling; mukteù—of
liberation; bhakteù—and devotion; api—also;
pratipädanät—due to the providing;
jagati—throughout the world; mahitä—acclaimed; tat-tat—various;
kréòä—of His
pastimes; kathä—the mentioning; astu—let
it remain; vidürataù—distant.
All glories to goddess Mathurä-devé, the
best of holy cities! She enchants the
mind, she is most dear to the enemy of
Kaàsa, and she is adorned with the Lord’s
birthplace. The city of Mathurä is acclaimed throughout the world for
dispelling
misery and bestowing liberation and
devotion, not to mention the various pastimes
the Lord has played there.
Çré Våndävana-dhäma Vandanä
23.11
jayati jayati våndäraëyam etan muräreù
priyatamam ati-sädhusvänta-vaikuëöha-väsät
ramayati sa sadä gäù pälayan yatra gopéù
svarita-madhura-veëur vardhayan prema räse
Båhad Bhägavatämåtm 1.1.5
jayati jayati—all glories, all glories; vånda-araëyam—to
Våndävana forest; etat—this;
muräreù—of Lord Kåñëa; priya-tamam—most dear; ati—more;
sädhu—of elevated
saints; sva-anta—in their hearts; vaikuëöha—in
Vaikuëöha; väsät—than residing;
ramayati—gives pleasure; saù—He (Kåñëa); sadä—always;
gäù—the cows;
pälayan—while tending; yatra—where; gopéù—to
the gopés; svarita—is sounded;
madhura—sweetly; veëuù—whose flute; vardhayan—increasing;
prema—pure love;
räse—in the mood of the räsa dance.
All glories, all glories to this place
where we are living, Lord Muräri’s Våndävana
forest! He prefers residing here to
residing in Vaikuëöha or in the hearts of elevated
saints. In Våndävana, while always tending
His cows, He gives pleasure to the gopés,
whose love for Him in the mood of the räsa
dance He increases by sweetly playing
His flute.
Taking shelter of Çré Våndävana dhäma
23.12
çré-våndävana mama pävanaà tvam eva
çré-våndävana mama jévanaà tvam eva
çré-våndävana mama bhüñaëaà tvam eva
çré-våndävana mama sad-yaças tvam eva
Çré Våndävana-mahimämåta,12.78,
Prabhodanända Sarasvati/BRSB p.109
çré-våndävana-O Våndävana, the abode of
Çré Rädhikä; mama-my; pävanaà-purifier;
tvam-you; eva-indeed; mama-my; jévanaà-life;
tvam-you; eva-indeed; mama-my;
bhüñaëaà-ornament; tvam-you; mama-my; sad-yaçaù—eternal
fame; tvam-you; evaindeed.
“O Çré Våndävana, Rädhikä’s abode, you are
my purity, you are my life and soul,
you are my ornament and my eternal fame.”
Lalitäà tad-atula-sakhitve smara – Remember Çré Lalitä as the peerless
friend of Çrémati Rädhikä
23.13
rädhä-mukunda-pada-sambhava-gharma-bindu
nirmaïchanopakaraëé-kåta-deha-lakñäm
uttuìga-sauhåda-viçeña-vaçät pragalbhäà
devéà guëaiù sulalitäà lalitäà namämi (1)
Çré stava-mälä, Çréla Rüpa Gosvämé/MS
9.3/SGG p. 188
rädhä—of Rädhä; mukunda—and Mukunda; pada—from the
feet; sambhava—
produced; gharma—of perspiration; bindu—drops;
nirmaïchana—for worship;
upakaraëé—kåta—become an instrument; deha—lakñäm—whose
body; uttuìga—
exalted; sauhåda—friendship; viçeña—specific;
vaçät—because of being controlled;
pragalbhäà—bold; devéà—Devé; guëaiù—with
virtues; su—very; lalitäà—
charming;
lalitäà—to Lalitä; namämi—I offer my respectful obeisances
I offer praëäma unto the haughty
Çré Lalitä-devé who is charmingly endowed with
many beautiful, sweet qualities (sulalitä).
She has natural expertise in all arts (lalitä),
thus her sevä self-manifests. She
wipes away the glittering drops of perspiration which
appear upon the lotus feet of Çré Rädhä
and Mädhava when They meet; and she is
perpetually immersed in the most elevated
mellow of sauhåda-rasa, or undivided
absorption in fulfilling the heart’s
desire of her intimate friend Çrématé Rädhikä.
Viçäkhäà çikñälé-vitaraëa-gurutve smara – Remember Çré Viçäkhä as one’s çikñä
guru. and pray to Her to bestow darçana of
and rati for Çré Rädhä-Kåñëa
23.14
kñaëam api tava saìgaà na tyajed eva devé
tvam asi sama-vayastvän narma-bhümir yad
asyäù
iti sumukhi viçäkhe darçayitvä mad-éçäà
mama viraha-hatäyäù präëa-rakñäà kuruñva
Çré Viläpa-kusumäïjaliù 99/MS 9.6
kñaëam—for a moment; api—even; tava—Your; saìgam—company;
na—not;
tyajed—will leave; eva—indeed; devé—Queen; tvam—You;
asi—are;
samavayastvän—because of being the same age; narma—of
playful, joking pastimes;
bhümiù—the realm; yad—which; asyäù—of her; iti—thus;
sumukhi—O girl with the
beautiful face; viçäkhe—O Viçäkhä; darçayitvä—revealing;
mad—my; éçäm—queen;
mama—of me; viraha—separation; hatäyäù—killed; präëa—of
life; rakñäm—
protection; kuruñva—please do.
“O Sumukhi (beautiful-faced girl)! O
Viçäkhä! Because you are precisely the same
age as my mistress, Çré Rädhikä, you are
the abode of Her playful pastimes. She
cannot give up your association even for a
moment. I have become extremely
agitated and distressed due to separation
from Her. Kindly grant me darçana of Her
lotus feet and thus preserve my life.”
Çré Yamunä is considered nondifferent from
Çré Viçkhä. Çré Baladeva
Vidyäbhüñaëa has cited the following verse
in confirmation of this:
23.15
viçäkhorasi yä viñëor yasyäà
viñëur-jalätmani
nityaà nimajjati prétyä täà sauréà yamunäà
stumaù
MS 9.4
Lord Viñëu daily immerses Himself and
plays with great pleasure and affection in
the water of the Yamun., the liquid form
of Viçäkhä devé. I offer prayers to Yamunä
devé,
the daughter of the sun-god Sürya
Çré Vidyäbhüñaëapäda comments on the above
verse as follows:
23.16
viçäkhä yamunä-vapur iti vicäreëa
yamunä-stutyä tat-stutir, iti
vidyäbhüñaëaù
MS 9.4
Çré Viçäkhä is considered as the vapu or
embodiment of Yamunä. Therefore, by
offering prayers to Yamunä one
automatically offers prayers to Viçäkhä.
Çréla Rüpa Gosvämé has composed the
following prayer in glorification of Çré
Yamunä
23.17
bhrätur antakasya pattane ’bhipatti-häriëé
prekñayäti-päpino ’pi päpa-sindhu-täriëé
néra-mädhurébhir apy açeña-citta-bandhiné
mäà punätu sarvadäravinda-bandhu-nandiné
(1)
Çré Yamunäñöakam 1, Stava-mälä
May Yamunä-devé, the daughter of the
sun-god Sürya, always purify me. She saves
those who touch her from going to the
realm of her brother Yamaräja, and merely
seeing her exonerates even greatly wicked
people from the ocean of their sinful
deeds. The attractiveness of her waters
captivates everyone’s heart.
Çré Yamunä Vijïapti
23.18
cidänanda-bhänoù sadä nanda-sünoù
para-prema-pätré drava-brahma-gätré
aghänäà lavitré jagat-kñema-dhätré
pavitré-kriyän no vapur-mitra-putré
Padma Puräëa/ CC Mad 3.28/BMP p. 388
cit-änanda-bhänoù—of the direct manifestation of spiritual
energy and bliss; sadä—
always; nanda-sünoù—of the son of
Mahäräja Nanda; para-prema-pätré—the giver of
the highest love; drava-brahma-gätré—composed
of the water of the spiritual world;
aghänäm—of all sins and offenses; lavitré—the destroyer; jagat-kñema-dhätré—the
performer of everything auspicious for the
world; pavitré-kriyät—kindly purify;
naù—our; vapuù—existence; mitra-putré—the daughter of
the sun-god.
May Yamunä-devé, the daughter of the
Sun-god – who is a reservoir of prema for
Çré Nanda-süno (son of Nanda), the
embodiment of spiritual bliss; whose liquid body
is completely transcendental; who forgives
sins and offences; and who bestows
auspiciousness
upon the universe – purify me.
Çré Yamunä Praëäma
23.19
gaìgädi-tértha-pariñevita-päda-padmäà
goloka-saukhya-rasa-püramahià mahimnä
äplävitäkhila-sudhäsu-jaläàsukhäbdhau
rädhä-mukunda-muditäà yamunäà namämi
Padma Puräëa/BMP p.389
I offer praëämas time and again
unto Çré Yamunä-devé, whose lotus feet are served
by the purifying holy places headed by the
Gaìgä, who is glorious due to possessing
devotion for Çré Kåñëa in the mood of mädhurya-rasa,
who is the ocean which
immerses everyone in the waters of
nectarean devotional ecstasy, and who always
provides Çré Rädhä-Mukunda with great
happiness.
Çré Yamunä Vandanä
23.20
jayati taraëi-putré dharma-räja-svasä yä
kalayati mathuräyäù sakhyam atyeti gaìgäm
mura-hara-dayitä tat-päda-padma-prasütaà
vahati ca makarandaà néra-püra-cchalena
Çré Båhad Bhagavatämåtam 1.1.6
jayati—all glories; taraëi-putré—to the daughter of the
sun-god; dharma-räja—of the
lord of death; svasä—the sister; yä—who;
kalayati—has established; mathuräyäù—
with Mathurä District; sakhyam—friendship;
atyeti—who exceeds; gaìgäm—the
river Gaìgä; mura-hara—to the
killer of Mura; dayitä—beloved; tat—from His;
päda-padma—lotus feet; prasütam—which is
generated; vahati—she carries; ca—
and; makarandam—the nectar; néra-püra—a
body of water; chalena—on the pretext
of being.
All glories to Çré Yamunä, the daughter of
the sun-god and sister of Yamaräja. She
is beloved of Kåñëa, the killer of Mura.
She has made friends with Mathurä District
and has exceeded the greatness of
Gaìgädevé. On the pretext of being a river, she
carries the nectar flowing from Lord Çré
Kåñëa’s lotus feet.
Çré Govardhana-Vandanä
23.21
govardhano jayati çaila-kulädhiräjo
yo gopikäbhir udito hari-däsa-varyaù
kåñëena çakra-makha-bhaìga-kåtärcito yaù
saptäham asya kara-padma-tale ’py avätsét
Çré Vidyäbhüñaëapäda comments on the above
verse as follows:
23.16
Çré Båhad Bhägavatämåtam 1.1.7
govardhanaù—to Govardhana Hill; jayati—all
glories; çaila—of mountains; kula—
of the community; adhiräjaù—the
king; yaù—which; gopikäbhir—by the gopés;
uditaù—proclaimed; hari—of Lord Hari; däsa—of all
the servants; varyaù—the
best; kåñëena—by Lord Kåñëa; çakra—of
Indra; makha—the sacrifice; bhaìga—
breaking; kåta—done; arcitaù—worshipped;
yaù—which; säpta—seven; aham—for
days; asya—of Him; kara—hand;
padma—lotus; tale—on the surface; api—also;
avatsit—rested.
Glory to Govardhana Hill, the king of all
mountains including Sumeru, who was
given the title hari-däsa-varyaù,
the best servant of Hari, by the gopés, who was
worshiped by Çré Kåñëa after He stopped
the Vrajaväsés’ sacrifice to Indra, and who
was held in Kåñëa’s lotus hand for seven
days.
Çré Govardhana-Praëäma
23.22
saptäham eväcyuta-hasta-paìkaje
bhåìgäyamänaà phala-müla-kandaraiù
saàsevyamänaà harim ätma-våndakair
govardhanädrià çirasä namämi
Çré Båhad-Bhägavatämåtam, Çréla Sanätana
Gosvämé
I bow my head and offer praëäma unto
Giriräja Govardhana, who rested upon the
lotus hand of Acyuta for seven days, who
is embellished with the humming of black bees,
and who expertly serves Hari and His
dearest devotees by providing caves and kuïjas
which supply an abundance of varieties of
fruits, flowers, and roots for their enjoyment.
Priyasaro tat-prekñä-lalita-rati-datve
smara – Remember Çré
Rädhä-kuëòä as
granting darçana of Çré Rädhä-Kåñëa and
bestowing sublime rati for Them
23.23
he çré sarovara sadä tvayi sä
mad-éñäprañöhena
särdham iha khelati käma-raìgaiù
tvaà cet priyät priyam atéva tayor itémäà
ha darçayädya kåpayä mama jévitaà täm
Viläpa Kusumäïjaliù 98, Raghunätha däsa
Gosvämé/MS 9.5
he—O!; çré-sarovara—beautiful lake; sadä—eternally; tvayi—in
you; sä—She;
mad—my; éçä—queen; preñöhena—Her beloved; särdham—with;
iha—here;
khelati—enjoys transcendental pastimes; käma—of Käma; raìgaiù—with
the bliss;
tvam—you; cet—if; priyät—than the dear; priyam—more
dear; atéva—great;
tayoù—of Them; iti—thus; imam—this; hä—O!; darçaya—please
reveal; adya—
now;
kåpayä—with mercy; mama—of me; jévitam—the life; tam—that.
O Rädhä-kuëòa! My mistress is engaging in
very secret and beautiful playful
pastimes with Her darling Kåñëa in the kuïjas
on your banks. You are so near and
dear to Them. Therefore I am taking your
shelter and pray for your mercy that you
will show me my Sväminé, who is my very
life and soul.
Çré Paurëamäsé-devé Praëäma
23.24
rädheça-keli-prabhutä-vinodavinyäsa-
vijïäà vraja-vanditäìghrim
kåpälutädyäkhila-viçva-vandyäà
çré-paurëamäséà çirasä namämi
SGG p. 13
I bow my head and offer praëäma unto Çré
Paurëamäsé-devé, who is completely
adept at arranging the most elevated
varieties of enjoyment for the master of Çrématé
Rädhikä; whose lotus feet are worshiped by
the Vrajaväsés; and who, due to
possessing the entirety of transcendental
qualities starting with kindness, is
worshipable to everyone in the entire
universe.
Çré Vraja-väsi Vandanä
23.25
mudä yatra brahmä tån-nikara-gulmädiñu
paraà
sadä käìkñan janmärpita-vividha-karmäpy
anudinam
kramäd ye tatraiva vraja-bhuvi vasanti
priya-janä
mayä te te vandyäù parama-vinayät
puëya-khacitäù
Çré Vraja-viläsa-stava 100, Raghunätha
däsa Gosvämé/BMP p. 422
Although Brahmä is always very busy
carrying out his many weighty duties
including creating the material universe,
still he longs to take birth in Våndävana as
a blade of grass, a shrub, or in any other
species. With utmost humility I worship each
of the dear devotees who reside in that
Våndävana. They are all supremely
worshipable and highly pious.
I forever pray to the dust of the lotus
feet of the gopés
23.26
vande nanda-vraja-stréëäà
päda-reëum abhékñëaçaù
yäsäà hari-kathodgétaà
punäti bhuvana-trayam
SB
10.47.63/BMP p. 276
vande—I offer my respects; nanda-vraja—of the cowherd village of Nanda Mahäräja;
stréëäm—of the women; päda—of the feet; reëum—to the
dust; abhékñëaçaù—
perpetually; yäsäm—whose; hari—of
Lord Kåñëa; kathä—about the topics;
udgétam—loud chanting; punäti—purifies; bhuvana-trayam—the
three worlds.
[Çré Uddhava prayed:] “I forever
pray to the dust of the lotus feet of the gopés in
Nandagaon. The hari-kathä emanating
from their lotus lips in their separation from
Kåñëa purifies the entire universe.”
Kåñëa’s flute
23.27
paräàåñöäìguñöha-trayam asita-ratnair
ubhayato
vahanté saìkérëau maëibhir arunais tat
parisarau
tayor madhye
hirojjvala-vimala-jämbünada-mayé
kare kalyäëéyaà viharati hareù keli-muralé
Vidagdha-Mädhava 3.1
punaù—again; nirüpya—glancing; parämåñöä—measured;
anguñöha-trayam—a
length of three fingers; asita-ratnaiù—with
valuable indra-nila jewels; ubhayätaù—
from both ends; vahanté—having; saìkérnau—bedecked;
manibhiù—by gems;
aruëaih—rubies; tat-parisarau—the two ends of the flute; tayoù
madhye—betweeen
them; héra—with diamonds; ujjvala—blazing;
vimala—pure; jämbünada-mayé—
covered with gold plate; kare—in
the hand; kalyäni—very auspicious; iyam—this;
viharati—glitters; hareù—of Kåñëa; keli-muralé—the
pastime flute.
The flute of Kåñëa’s pastimes measures
three fingers in length, and it is bedecked with
indra-néla gems. At the ends of the
flute are aruëa gems (rubies), glittering beautifully,
and in between the flute is plated with
gold, set ablaze by diamonds. This auspicious flute,
pleasing to Kåñëa, is glittering in His
hand with transcendental brilliance.
23.28
gopyaù kim äcarad ayaà kuçalaà sma veëur
dämodarädhara-sudhäm api gopikänäm
bhuìkte svayaà yad avaçiñöa-rasaà hradinyo
håñyat-tvaco 'çru mumucus taravo yathäryaù
Veëu-Géta 9 (SB 10.21.9)
gopyaù—O gopés; kim—what; äcarat—performed; ayam—this;
kuçalam—auspicious
activities; sma—certainly; veëuù—the
flute; dämodara—of Kåñëa; adharasudhäm—
the nectar of the lips; api—even; gopikänäm—which
is owned by the
gopés; bhuìkte—enjoys; svayam—independently; yat—from
which; avaçiñöa—
remaining; rasam—the taste only; hradinyaù—the
rivers; håñyat—feeling jubilant;
tvacaù—whose bodies; açru—tears; mumucuù—shed; taravaù—the
trees; yathä—
exactly
like; äryäù—old forefathers
O dear sakhés! Although the flute
is male, we cannot imagine what sort of sädhana
and bhajana he must have performed
in his previous births that in our very presence he
is drinking the nectar of Dämodara's lips,
which rightfully belongs to us alone. He is not
even sparing a drop of that rasa for
us. On the pretext of their blossoming lotus flowers,
the rivers, which have nourished the flute
with their water (rasa), are exhibiting
symptoms of ecstatic horripilation. The
trees, who are forefathers of the flute, are equal
to the best of men. Seeing their
descendant filled with such intense love for the Lord,
they have become overjoyed, and tears of
ecstasy are flowing from their eyes.
Çréla Gurudeva: Çrématé Rädhikä says, “Although the
flute is male, he desires to drink
the nectar of Kåñëa's lips, and drinking
more and more, he has left nothing for us. The
nectar of Kåñëa's lips is really meant for
us because we are of the same caste of cowherds
whereas this bamboo flute is only dull
matter. He consumes this nectar directly in front
of us, and we are helpless to do anything
about it. He seems to be very courageous, but
really he is a hooligan. He is looting our
own property right in front of us.”
Kåñëa’s flute melody causes His dearmost
vraja-gopés to release an
unprecedented flow of nectar talks
instigated by the rapture of prema
23.29
veëu-näda-sudhä-våñöyä
niñkramayyokti mädhurém
yäsäà naù päyayämäsa
kåñëas tä eva no gatiù
Veëu-géta, Introduction
sudhä-våñöyä—through the nectarean showers; veëu-näda—of
the bamboo flute’s
vibrations; kåñëaù—the
all-attractive person; päyayäm äsa naù—made us drink;
mädhurém—sweetness; niñkramayya—coming forth; ukti—in
the form of utterances;
täù—those (gopés); yäsäm—whose (utterances); eva—(are)
indeed; naù—our;
gatiù—(lives) objective.
By the shower of nectar in the form of the
melody of His flute, Çré Kåñëa, who is
adept at all kinds of playful pastimes
throughout Vraja, has caused His dearmost
vraja-gopés to release an unprecedented flow of
loveliness in the form of their words
instigated by the rapture of prema.
He has thus bestowed upon us the good fortune
of drinking the songs of those cowherd
maidens, who are our one and only shelter.
The gopés, whose hearts are enchanted by
anuräga for Çré Kåñëa, always sing
“O Govinda, Dämodara, Mädhava”
23.30
ulükhale sambhåta-taëòuläàç ca
saàghaööayanto musalaiù pramugdhäù
gäyanti gopyo janitänurägä
govinda-dämodara-mädhaveti
(4)
saìghaööayantaù – as they crushed; sambhåta-taëòulän
– the stored rice; musalaiù –
with their pestles; ca – and; ulükhale
– grinding mortars; pramugdhäù – the
enchanted; gopyaù – gopés; anurägäù
– (in whose hearts) the state of anuräga, in
which one always thinks one is beholding
Çré Kåñëa for the first time; janita – was
born; gäyanti – sang; iti –
thus; govinda-dämodara-mädhava – O Govinda,
Dämodara, Mädhava.
While threshing their stock of rice with
their mortars and pestles, the gopés, their
hearts enchanted by anuräga for Çré
Kåñëa, would sing “O Govinda, Dämodara,
Mädhava”.
O my tongue, always call out “Govinda,
Dämodara, Mädhava”
23.31
vicitra-varëäbharaëäbhiräme
’bhidhehi vakträmbuja-räja-haàsi
sadä madéye rasane ’graraìge
govinda-dämodara-mädhaveti (9)
madéye rasane – O my tongue; räja-haàsi – O queen
of swans; vaktra-ambuja – with
a face like a blossoming lotus; vicitra-varëa-abharaëa-abhiräme
– O you who delight
in decorating yourself with astonishing
syllables; agra-raìge – with your delightful
tip; sadä – incessantly; abhidhehi
– call out; iti – thus; govinda-dämodaramädhava –
Govinda, Dämodara, Mädhava.
O my tongue, O queen of swans whose face
resembles a blossoming lotus, you
always delight in decorating yourself with
astonishing syllables. Therefore, with your
delightful tip, kindly always call out
“Govinda, Dämodara, Mädhava”.
~
Samäpt ~
Mangalam
Om Tat Sat
End
(My
humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)
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