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anadi
04 January 2013, 01:32 PM
Sanatan Şiskşa - Sri Krshna Caitanya's instructions to Sanatan Goswami

Vers 1-6

vande śrī-kṛṣṇa-caitanya- devaḿ taḿ karuṇārṇavam
kalāv apy ati-gūḍheyaḿ bhaktir yena prakāśitā

I offer respectful obeisances unto Lord Śrī Kṛṣṇa Caitanya,
who is an ocean of mercy in this age of Kali
who manifested the confidential divine devotional service – bhakti.

jaya jaya śrī-kṛṣṇa-caitanya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda

All glories to Krişna-Cetanya, Nityananda, Adveta and the devotees’ group of Gora (the Golden).

eita kahiluń sambandha-tattvera vicāra
veda-śāstre upadeśe, kṛṣṇa — eka sāra

(Śrī Caitanya said) I have thus described the analysis (vicāra) of the philosophical principle (tattva) regarding the relations (sambandha) (with Krişna)
All the Vedic literature instructs that Krişna is the only (eka) essence (sāra).

ebe kahi, śuna, abhidheya-lakṣaṇa
yāhā haite pāi — kṛṣṇa, kṛṣṇa-prema-dhana

Now I will talk about the means (abhidheya) whose simptom (lakṣaṇa)
is to get Krişna and the love treasure for Krişna

kṛṣṇa-bhakti abhidheya, sarva-śāstre kaya
ataeva muni-gaṇa kariyāche niścaya

All revealed writings say that divine devotional service Krişna is the mean.
therefore all wise persons are firmly fixed (in bhakti).

śrutir mātā pṛṣṭā diśati bhavad ārādhana-vidhiḿ
yathā mātur vāṇī smṛtir api tathā vakti bhaginī
purāṇādyā ye vā sahaja-nivahās te tad-anugā
ataḥ satyaḿ jātaḿ mura-hara bhavān eva śaraṇam

The revealed writings, like a mother, when are asked about the object of veneration- śruti mātā pṛṣṭā vidhiḿ ārādhana
mention You (Krişna) - diśati bhavad
as a mother instructs (her children) - yathā mātur vāṇī

The writings that revealed the historic deeds (regarding the avatars of the Supreme Lord and His devotees) – smṛti
like a sister say the same - bhaginī vakti tathā
and thus led by the Puranas, like brother and sister – ataḥ purāṇādyā ye vā sahaja-nivahās
followed by these (the revealed scripture – şruti) - te tad anugā
they certainly know the truth - eva satyaḿ jātaḿ
that you are the shelter, oh the one that killed the Mura demon (Lord Krişna) - bhavān śaraṇam mura-hara

anadi
05 January 2013, 10:34 AM
Vers 7-8

advaya tattva kṛṣṇa svayaḿ bhagavān
svarūpa śakti rūpe tāńra haya avasthāna

Krişna is the Supreme Lord Himself - kṛṣṇa svayaḿ bhagavān
(and) philosophical principle of knowledge nondual (means in Him there is no contradiction, as it is the material energy) - tattva jāna advaya
His internal energy is a form of manifestation of His- śakti svarūpa rūpe haya avasthāna tāńra

Tika:
In the next verse Şri Cetanya explains the way this internal energy is manifested:

svāḿśa-vibhinnāḿśa-rūpe haā vistāra
ananta vaikuṇṭha-brahmāṇḍe karena vihāra

(Krişna) expands (Himself) in forms which are Himself (they belong to the category Supreme Lord bhagavan -tattva) - vistāra haā rūpe sva-aḿśa
and in deviated forms (as the spiritual souls or the material energy) - vibhinna-aḿśa
On the unlimited spiritual planets and the material universes, where He makes His plays - ananta vaikuṇṭha brahmāṇḍe karena vihāra

Tika:
n Bhagavad-gita Şri Krişna confirmă aceste lucruri:

bhūmir āpo 'nalo vāyuḥ / khaḿ mano buddhir eva ca
ahańkāra itīyaḿ me / bhinnā prakṛtir aṣṭadhā

This my material energy has eight divisions, as follows
earth bhūmi) water (āpa) fire (anala) air (vayu) space or eter (khaḿ)
mind (mana) intelligence (buddhi) and certainly the false ego (ahań-kāra)

apareyam itas tv anyāḿ / prakṛtiḿ viddhi me parām
jīva-bhūtāḿ mahā-bāho / yayedaḿ dhāryate jagat

Oh, most powerful (Arjuna) you should understand that this (material energy described previoiusly) is inferior,
but beyond this there is another energy of Mine, superior, who are the living beings - jiva bhutam
who were given the univers.


The nature of the material, external energy (bahiranga şakti ) is to be inert and thus being inferior (apara).
The marginal energy the souls (tataşta şakti) is superior (para) to the external (material) energy due to the presence of consciousness.
And this superiority of consciousness is expressed by the sustenance and acceptance of this material world, to get pleasure out of it.

satay
05 January 2013, 11:36 AM
Dandvat Prabhu!

Thanks for this thread. Just a quick question, isn't there another site on the net that has this info? If yes, you could just post the link to that instead of typing everything out post by post here. Just a thought...

Hair Bol!

anadi
06 January 2013, 06:35 AM
Dandvat Prabhu!

Thanks for this thread. Just a quick question, isn't there another site on the net that has this info? If yes, you could just post the link to that instead of typing everything out post by post here. Just a thought...

Hair Bol!
Dandavat,

I personally don't like some of the translations ... on that site.

anadi
10 January 2013, 04:59 AM
Vers 9-15

svāḿśa-vistāra catur-vyūha, avatāra-gaṇa
vibhinnāḿśa jīvatāńra śaktite gaṇana

The expansions of His personal forms are quadruple expansions (Sańkarṣaṇ, Pradyumna, Aniruddha and Vāsudev)
and the multitude of forms that descend (in the material world)- svāḿśa-vistāra catur-vyūha, avatāra-gaṇa
the deviated forms are the living beings belonging to the category of (His) energy - vibhinnāḿśa jīvatāńra śaktite gaṇana

sei vibhinnāḿśa jīva dui ta' prakāra
eka 'nitya-mukta' eka 'nitya-saḿsāra'

These deviated forms, the living beings, are of two kinds - sei vibhinna-aḿśa jīva dui ta' prakāra
Some are eternally liberated (in the spiritual word), others are all the time in cycle of birth and death - eka 'nitya-mukta' eka 'nitya-saḿsāra'

nitya mukta nitya kṛṣṇa caraṇe unmukha
kṛṣṇa pāriṣada nāma bhuje sevā sukha

Those who are eternally liberated are always inclined to the feet of Krişna - nitya mukta nitya kṛṣṇa caraṇe unmukha
They are called the associates of Krişna and taste the pleasure to serve (Him) - nāma pāriṣada kṛṣṇa bhuje sukhasevā

nitya-bandha kṛṣṇa haite nitya-bahirmukha
'nitya saḿsāra', bhuje narakādi duḥkha

Those who are indifferent toward Krişna are perpetually chained (to the material world) - nitya bahirmukha krishna haite nitya bandha
always in the cycle of birth and death - nitya-samsara
and experiment the hellish sufferings - bhunje duhkha narakadi

sei doṣe māyā piśācī daṇḍa kare tāre
ādhyātmikādi tāpa traya tāre jāri' māre

Because of this fault (indifference toward Krişna) the witch who governs the material world punish them - sei doshe pisaci maya tare kare danda
(and) burns them with the three types of sufferings beginning with those coming from the body and mind - tare jari tapa-traya mare adhyatmika-adi

kāma-krodhera dāsa haā tāra lāthi khāya
bhramite bhramite yadi sādhu-vaidya pāya

tāńra upadeśa-mantre piśācī palāya
kṛṣṇa-bhakti pāya, tabe kṛṣṇa nikaṭa yāya

Becoming the servant of lusty desire and of anger, due to being pushed by them- dāsa kāma-krodhera haā tāra lāthi khāya
They wander until they meet a spiritually realized person - bhramite bhramite yadi sādhu
Who, as a doctor through the mantras which give instructions - tāńra vaidya upadeśa-mantre
Take out the witch, who flies away - pāya piśācī palāya
And in this way one can obtained the divine service for Krişna - tabe pāya kṛṣṇa-bhakti
(and finally) goes (into the spiritual world) to Krişna - nikaṭa yāya kṛṣṇa

anadi
11 January 2013, 09:58 AM
Vers 16-17

kāmādīnāḿ kati na katidhā pālitā durnideśās
teṣāḿ jātā mayi na karuṇā na trapā nopaśāntiḥ
utsṛjyaitān atha yadu-pate sāmprataḿ labdha-buddhis
tvām āyātaḥ śaraṇam abhayaḿ māḿ niyuńkṣvātma-dāsye

Begining with lust, how many were not the desire which made me to suffer kāma adīnāḿ kati na duḥ-nideśāḥ
And in how many ways I took their shelter - katidhā pālitā teṣāḿ
(and) they had no mercy on me - na jātā karuṇā mayi
I had neither shame nor peace - na trapā na upa śāntiḥ
Now I became intelligent (having discrimination power) - sāmprataḿ labdha-buddhis
And thus I renounced them oh, protector of Yadu dinasty (Krişna) - atha utsṛjya etān pate yadu
I came to take Your shelter to get rid of these fears - āyātaḥ śaraṇam tvām abhayam
Please engage me directly in Your service - niyuńkṣva mām ātma-dāsye

kṛṣṇa bhakti haya abhidheya pradhāna
bhakti mukha nirīkṣaka karma-yoga-jāna

the loving service for Krişna is the essential goal (of life) - kṛṣṇa-bhakti haya abhidheya-pradhāna
the face of the service out of love (bhakti) cannot be seen (because of other goals like) - mukha bhakti nirīkṣaka
following the prescribed duties (karma), attaining the mystic powers and of liberation (yoga),
realizing transcendental knowledge (ghiana - jāna) - karma-yoga-jāna

Tika:
The fact that Bhakti is the essential goal of life, is mentioned in Şrimad Bhagavatam (1.2.6):

sa vai puḿsāḿ paro dharmo yato bhaktir adhokṣaje
ahaituky apratihatā yayātmā suprasīdati

That which is certainly- sa vai
the highest (transcendental) prescribed duty for the human kind - paro dharma puḿsāḿ
is the loving service for the Supreme Lord - bhaktir adhokṣaje
which is without cause (being the intrinsic nature of the soul) ahaituky
uninterrupted (when becomes manifested ) - apratihatā
by which the soul becomes very happy yaya atmā supra-sīdati

anadi
17 January 2013, 12:13 PM
18-19

ei saba sadhanera ati tuccha bala
krishna-bhakti vina taha dite nare phala

All these practices have an insignificant power.- ei saba sadhanera bala ati tuccha
without Bhakti for Krişna they are not able to give result - vina krishna-bhakti taha dite nare phala

Tika:
This is why many impersonalists use Bhakti-yoga to attain their purposes.
To substantiate His statement Sri Krishna-Caitanya quotes Śrīmad-Bhāgavatam (1.5.12):

naiṣkarmyam apy acyuta bhāva varjitaḿ
na śobhate jānam alaḿ nirajanam
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaḿ karma yad apy akāraṇam

Liberation from any debts (and the peace that follows) without affection for the Infallible One - naiṣkarmyam apy varjitaḿ bhāva acyuta
It is not beautiful; either the transcendental knowledge is pure - na śobhate alaḿ jānam nirajanam
What to say about the repeated activities, which are not dedicated to the Supreme Controler - kutaḥ punaḥ karma na ca api arpitam īśvare
They are always useless and inauspicious - yad akāraṇam śaśvad abhadram

anadi
18 January 2013, 05:51 AM
20-21

tapasvino dāna-parā yaśasvino
manasvino mantra-vidaḥ su-mańgalāḥ
kṣemaḿ na vindanti vinā yad-arpaṇaḿ
tasmai subhadra-śravase namo namaḥ

Those engaged in austerities and charitable acts - tapasvinaḥ dāna-parāḥ
Those who became famous, those who practice meditation and those experts in mantras —yaśasvinaḥ manasvinaḥ mantra-vidaḥ
Without to dedicate them to the One - vinā arpaṇam yat
About is worth to hear and to show respect (the Supreme Lord) - su-bhadra śravase tasmai namaḥ namaḥ
Cannot really attain what is auspicious- na vindanti kṣemamsu-mańgalāḥ

kevala jāna 'mukti' dite nāre bhakti vine
kṛṣṇonmukhe sei mukti haya vinā jāne

The transcendental knowledge alone cannot give liberation - kevala jāna nāre dite mukti
Without transcendental knowledge - vine jāne
but practicing devotional service without attachment for Krişna- bhakti vinā unmukhe kṛṣṇa
one attains liberation (from the chain of suffering) - sei haya mukti

Tika:
Sri Caitanya says herein that by such bhakti, without attachment for the Lord,
one does not develop prema - divine love for the Lord,
and as such on cannot attain the Lord and His transcendental abode.
So by attaining the liberated stage one may go no further than
the Brahman effulgence area of the spiritual world.
Al long as one does not want the Lord, how can one get Him?

anadi
26 January 2013, 01:18 AM
22-23

Sri Caitanya quotes further from Bhagavat Puran (10.14.4):

sreyah-sritim bhaktim udasya te vibho
klisyanti ye kevala-bodha-labdhaye
tesham asau klesala eva sishyate
nanyad yatha sthula-tushavaghatinam

For those who renounce the auspicious path of devotion to You, oh Great One ye udasya sreyah sritim bhaktim te vibho
And only accept the great difficulties to get transcendental knowledge - kevala lklisyanti abdhaye bodha
Certainly they remain with nothing else but pain - eva na tesham sishyate anyad klesala
Like those who beat husks of rice - avaghatinam yatha sthula-tusha

This pain can be avoided and one can easily get liberation from illusion,
just by surrendering to Sri Krishna; in this connection Sri Caitanya quotes Şri Krişna (Bg 7.14)

daivi hy esha guna-mayi mama maya duratyaya
mam eva ye prapadyante mayam etam taranti te

Certainly these My divine modes of nature are very difficult to surpass - hy esha daivi guna mayi duratyaya
(they are) My illusory energy - mama maya
Those who surrender to Me - ye prapadyante mam
certainly cross over this illusory energy - eva taranti te etam mayam

anadi
29 January 2013, 01:45 AM
24-26

'kṛṣṇa-nitya-dāsa' jīva tāhā bhuli' gela
ei doṣe māyā tāra galāya bāndhila

The living entity has forgtten that he is an eternal servant of Krishna - jīva tāhā bhuli nitya dāsa kṛṣṇa
For this fault he is bound on the neck (by the chain) of material energy - ei doṣe tāra gela bāndhila galāya māyā

tāte kṛṣṇa bhaje, kare gurura sevana
māyā-jāla chuṭe, pāya kṛṣṇera caraṇa

Therefore if one worships Krishna and serves the spiritual master - tāte kare kṛṣṇa bhaje gurura sevana
the river of the illusory energy goes away and one gets the feet of Krişna - māyā-jāla chuṭe pāya caraṇa kṛṣṇera

cāri varṇāśramī yadi kṛṣṇa nāhi bhaje
svakarma karite se raurave paḍi' maje

If the followers of the four social and spiritual orders of life dont worship Krishna - yadi se cāri varṇa āśramī nāhi bhaje kṛṣṇa
by performing their prescribed duty they will fall in the hell named Raurava - karite sva-karma paḍi maje raurave

anadi
03 February 2013, 12:42 AM
27-30

mukha-bāhūru-pādebhyaḥ puruṣasyāśramaiḥ saha
catvāro jajire varṇā guṇair viprādayaḥ pṛthak

'From the mouth, arms, waist and the legs of the Supreme Lord - mukha bāhu ūru pādebhyaḥ puruṣasya
Appeared distinctly the four social and sacral orders - jajire pṛthak catvār varṇāḥ aḥāśramaiḥ
With their particular qualifications, beginning with the brahmanas - saha guṇaiḥ

ya eṣāḿ puruṣaḿ sākṣād ātma-prabhavam īśvaram
na bhajanty avajānanti sthānād bhraṣṭāḥ patanty adhaḥ

Whoever of these, which being fallen - ye eṣām bhraṣṭāḥ
does not directly worship or neglect - na bhajanti sākṣāt avajānanti
the Supreme Enjoyer, the Soul of all existence, the Supreme Controller - puruṣam ātma-prabhavam īśvaram
falls from his platform deeper and deeper - patanti sthānāt adhaḥ

jānī jīvan-mukta-daśā pāinu kari' māne
vastutaḥ buddhi 'śuddha' nahe kṛṣṇa-bhakti vine

The ones that have transcendental knowledge think - jānī kari māne
That they attained the stage of liberation in this very life - pāinu daśā jīvan-mukta
In fact their intelligence (discriminating power) is not purified - vastutaḥ buddhi nahe śuddha
Lacking devotional service for Krişna -vine bhakti kṛṣṇa

In this connection Şri Cetanya quotes Śrīmad-Bhāgavatam (10.2.32) as the gods addressed Krişna at His birthday:

ye 'nye 'ravindākṣa vimukta māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraḿ padaḿ tataḥ
patanty adho 'nādṛta-yuṣmad-ańghrayaḥ

All the other (who are not Your devotees) oh, the One with lotus like eyes (Krişna) - ye anye aravinda-akṣa
Think themselves liberated, without being devoted to You - māninaḥ vimukta asta-bhāvāt tvayi
Rising through austerities and penances on the supreme platform - āruhya kṛcchreṇa param padam
Because they didn’t considered your lotus like feet- anādṛta ańghrayaḥ yuṣmat
Their intelligence is not pure - buddhayaḥ aviśuddha
And they fall there from - patanti adhaḥ tataḥ

yajvan
03 February 2013, 12:17 PM
hariḥ oṁ
~~~~~~

namast


The fact that Bhakti is the essential goal of life, is mentioned in Şrimad Bhagavatam (1.2.6):

sa vai puḿsāḿ paro dharmo yato bhaktir adhokṣaje
ahaituky apratihatā yayātmā suprasīdati

That which is certainly- sa vai
the highest (transcendental) prescribed duty for the human kind - paro dharma puḿsāḿ
is the loving service for the Supreme Lord - bhaktir adhokṣaje
which is without cause (being the intrinsic nature of the soul) – ahaituky
uninterrupted (when becomes manifested ) - apratihatā
by which the soul becomes very happy – yaya atmā supra-sīdati

Would you be so kind as to describe transcendental perscribed duty ? I think our readers ( let alone me) would wish to better know what this is.
I think I can comprehend duty, and transcendental... yet I am at a loss on what transcendental duly would encompass. Can you outline :

what actions if any ?
what behavior if any ?
if one's awareness is different or the same ?
if 'duty' is carried out in the transcendendent ?
does any of the 'duty' spill over into the relative field of life ?
What are the benefits ?
Last, would you be so kind as to inform me which word in this śloka indicates 'transcendental' (viśvottīrṇa) ?

sa vai puḿsāḿ paro dharmo yato bhaktir adhokṣaje
ahaituky apratihatā yayātmā suprasīdati


iti śivaṁ

1. viśvottīrṇa is 'of a transcendental nature'; some write pāramitā which = transcendent

anadi
05 February 2013, 05:50 AM
hariḥ oṁ

Would you be so kind as to describe transcendental perscribed duty ? I think our readers ( let alone me) would wish to better know what this is.
I think I can comprehend duty, and transcendental... yet I am at a loss on what transcendental duly would encompass.

Dandavat yajvan,

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, vstava-vastu, refers to that which is grounded in transcendence. Temporary objects, avstava 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 an 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 Lords 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 or the eternal (transcendental) prescribed duty of the object.

The true nature or nitya-dharma (transcendental prescribed duty) 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, or eternal prescriebed duty, or transcendental prescribed duty),
while its acquired nature is its naimittika-dharma (occasional function or temporary prescribed duty).

anadi
10 February 2013, 05:03 AM
hariḥ oṁ
namast

Would you be so kind as to describe transcendental perscribed duty ? I think our readers ( let alone me) would wish to better know what this is.
I think I can comprehend duty, and transcendental... yet I am at a loss on what transcendental duly would encompass. Can you outline :

what actions if any ?
what behavior if any ?
if one's awareness is different or the same ?Dandavat yajvan,

Sadhana Bhakti:

kṛti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā |
nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā ||1.2.2||

"When the goal of the activities of the senses kRti-sAdhyA
is the goal called bhava (begining of divine love), bhavet sAdhya bhAvA
than they (these activities)
are called sadhana (-bhakti) sA sAdhanAbhidhA.
The goal is attained when the eternal perfect bhava sAdhyatA nitya-siddhasya bhAvasya
is manifested in the heart prAkaTyaM hRdi ."(BRS 1.2.2)

The state of bhava which should be attained by sadhana-bhakti is also described 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 her pristine state of pure goodness - atmā śuddha-sattva
in a specific (loving relation between devotee and the Lord) viśeṣa
and the rays of the divine attraction - prema-suryāḿśu
manifest as his innate consciuousness –sāmyabhāk citta,
which is melted by a blend of divine tastes – māsṛṇya rucibhiś,
than one attains the state of Bhava.

This bhava-bhakti is not obtained by any means of sadhana,
but because by continual performance of sadhana activities like
shravana (hearing about the pastimes of the Lord),
kirtana (loud praising the name, form, qualities and pastimes of the Lord), which does not include the activities of varna-ashram-dharma
one cultivates the desire
to detach himself from the problems of this world
and get closer to the Deity of one's heart.

When sadhana-bhakti attains maturity, it automatically cleanses all misgivings from the heart of the sadhaka (practitioner).
At that time bhava manifests in the transparent heart coming from the eternal associates of Krishna, by His mercy or the mercy of His devotees.

anadi
14 February 2013, 08:32 AM
hariḥ oṁ
~~~~~~

namast

Would you be so kind as to describe transcendental perscribed duty ? I think our readers ( let alone me) would wish to better know what this is.
I think I can comprehend duty, and transcendental... yet I am at a loss on what transcendental duly would encompass. Can you outline :

what actions if any ?
what behavior if any ?
if one's awareness is different or the same ?
if 'duty' is carried out in the transcendendent ?
Dandavat Yajvan,

Nitya dharma ist carried out in the transcendent, otherwise it won't be called nitya- eternal.

2.10.6 from Srimad Bhagavatam

nirodho 'syAnuzayanam AtmanaH saha zaktibhiH
muktir hitvAnyathA rUpaM sva-rUpeNa vyavasthitiH.

Here it is explained
the difference anyatH between the merging nirodhaH of the souls AtmanaH and the other energies saha zaktibhiH. of the Lord asya
in His body, as He is lying down (in the Karana Jala) anuzayanam,
(at the time of the winding up of the cosmic manifestation which is called nirodha),
and the liberation muktiH, which is attained when one gives up hitvA
the (temporary acquired) forms rUpam and is situated in vyavasthitiH
(his true, eternal, spiritual) own form sva-rUpeNa.

In this own form - sva rupena, one is engaged in eternal loving devotion

The part of the spiritual world called Vaikuntha is replete with personalities,
whose eternal own forms are simmilar to the Lord of Vaikuntha, but:

durApA hy alpa-tapasaH / sevA vaikuNTha-vartmasu
yatropagIyate nitya / deva-devo janArdanaH (S.B. 3.7.20)

For the one whose austerity is meagre alpa-tapasaH, the devotional service in the abode of the Lord sevA vaikuNTha
is certainly rarely obtainable durApA hy, for those on that path – vartmasu.
Whereas yatra - the Lord of all Lords deva devo, the controller of the living entities jana-ardanaH
is eternally glorified and worshiped yatropagIyate nitya .

The Lord is eternal, bhakti is eternal, and the bhaktas are eternal.
Maya-vada says the Lord is a manifestation of brahman in maya, bhakti is maya, and bhaktas are maya, which are obviously false alegations.
That is why one should engage in one's own true dharma - nitya dharma - shuddha bhakti - pure devotional loving service,
which begings with sadhana bhakti, by which one attains sambhanda - an eternal loving relation to the Lord.

narAH sUrya-prabhAs tatra / zitAMzu-sama-darzanAH
tejasA durNirikSyAz ca / devAnAm api yAdava

Lord BrahmA said: My four sons Sanaka, SanAtana, Sanandana and Sanat-kumAra, who were born from my mind, are your predecessors.
Sometimes they travel throughout all the worlds (material and spiritual) without any definite desire. (SB 3.15.12)

ta ekada bhagavato /vaikuNThasyAmalAtmanaH
yayur vaikuNTha-nilayaM / sarva-loka-namaskRtam (SB 3.15.13)

Once upon a time – ekada, being freed from all material contamination – AmalAtmanaH
they – te entered – yayur the abode named VaikuNTha - vaikuNTha-nilayaM,
of that Supreme Lord of the spiritual world – bhagavato vaikuNThasyA,
and is worshiped by the residents of all the planets - sarva-loka-namaskRtam.

From this recount of Lord BrahmA you can see that they didn’t merge with Brahman,
as per advaita-vada but they entered VaikuNTha, and they kept their pure, spiritualized bodies.

vasanti yatra puruSAH / sarve vaikuNTha-mUrtayaH
ye ’nimitta-nimittena / dharmeNArAdhayan harim (SB 3.15.14)

All persons - puruSAH sarve that live there - vasanti yatra,
have the form (similar) of the Lord of vaikuNTha - vaikuNTha-mUrtayaH.
They worship – Adhayan the Suprem Lord – harim,
due to- nimittena their own true, innate, propensity (bhakti) – dharmeNA,
without any desire for sense gratification – animitta.

Also from the story of Ajamila recounted in the six Canto from Srimad BhAgavatam one can see that the All Attractive has messengers (personalities of the spiritual world) that he sends to bring to Him, in the spiritual world those persons that are qualified for the personal liberation:


ajAmilo 'py athAkarNya / dUtAnAM yama-kRSNayoH
dharmaM bhAgavataM zuddhaM / trai-vedyaM ca guNAzrayam
bhaktimAn bhagavaty Azu / mAhAtmya-zravaNAd dhareH
anutApo mahAn AsIt / smarato 'zubham AtmanaH
Srimad BhAgavatam 6.2.24-25

After hearing athAkarNya (the discourses between) the order carriers - dUtAnAM,
of the King of Discipline (punisher of the dead) - yama
and those of the The All Attractive (Supreme Lord) - kRSNayoH,
regarding the pure duty dharmaM zuddhaM of the soul AtmanaH
related to the Lord bhAgavataM
and the material prescribed duties ca guNAzrayam according the three Vedas - trai-vedyaM
a devotee of the Lord - bhaktimAn bhagavaty immediately - Azu
glorifies and hears about the Lord - mAhAtmya-zravaNAdhareH
Ajamila very greatly regreted - anutApo mahAn
remembering smarato the inauspicious activities - azubham done by himself - AsIt AtmanaH.

A similar story where the messengers of the Supreme Lord came in the material world
is recounted in the case Dhruva Maharaja, see Srimad Bhagavatam Canto 4 Chapter 12.

anadi
22 February 2013, 04:06 AM
Last, would you be so kind as to inform me which word in this śloka indicates 'transcendental' (viśvottīrṇa) ?

iti śivaṁ

1. viśvottīrṇa is 'of a transcendental nature'; some write pāramitā which = transcendent

Dandavat yajvan,

In the translation of the shloka 1.2.6 from Şrimad Bhagavatam the world transcendental was put in brakets.
This indicates that the word paro, which was translated by "the highest"
should be understood as transcendental,
because this bhakti dharma is the true dharma,
which takes place in the true worlds (the transcendental worlds)
not in the worlds of illusion (the material worlds)
where it can be learned in the process of sadahna bhakti:

sa vai puḿsāḿ paro dharmo yato bhaktir adhokṣaje
ahaituky apratihatā yayātmā suprasīdati

That which is certainly- sa vai
the highest (transcendental) prescribed duty for the human kind - paro dharma puḿsāḿ
is the loving service for the Supreme Lord - bhaktir adhokṣaje
which is without cause (being the intrinsic nature of the soul) ahaituky
uninterrupted (when becomes manifested ) - apratihatā
by which the soul becomes very happy yaya atmā supra-sīdati

anadi
28 February 2013, 12:21 AM
Madhya 22.31-33

kṛṣṇa — sūrya-sama; māyā haya andhakāra
yāhāń kṛṣṇa, tāhāń nāhi māyāra adhikāra

Krişna is simlar to the sun - kṛṣṇa sama sūrya
The illusory energy is darkness - māyā haya andhakāra
Wherever is Krişna, there is no authority of the illusory energy - yāhāń kṛṣṇa tāhāń nāhi adhikāra māyāra

n Śrīmad-Bhāgavatam (2.9.34) is recounted as the Supreme Lord addressed Brahmaa in the beginning of creation:

ṛte 'rthaḿ yat pratīyeta na pratīyeta cātmani
tad vidyād ātmano māyāḿ yathābhāso yathā tamaḥ

vilajjamānayā yasya sthātum īkṣā-pathe 'muyā
vimohitā vikatthante mamāham iti durdhiyaḥ Śrīmad-Bhāgavatam (2.5.13)

That which appears and disappears - yat pratīyeta ca na pratīyeta
Is in itself without value - ātmani ṛte 'rthaḿ
You should know that this is my very illusory energy - vidyād tad ātmano māyāḿ
A reflection, the darkness (of ignorance) – yatha ābhāso yathā tamaḥ
Who is ashamed to stay at sight - yasya vilajjamānayā sthātum īkṣā-pathe
By whom one becomes bewildered, boasting - amuyā vimohitāḥ vikatthante
“I have”, “I am” and thus being very difficult to be vanquished - mama aham iti durdhiyaḥ

'kṛṣṇa, tomāra hańa' yadi bale eka-bāra
māyā-bandha haite kr


̣ṣṇa tāre kare pāra

(but) Krishna release you from the bondage of illusory energyi - kṛṣṇa kare pāra tāre māyā-bandha haite
If you say once: “Krishna I’m yours - yadi bale eka-bāra kṛṣṇa tomāra hańa

anadi
02 March 2013, 09:52 AM
Madhya 22.34-39

sakṛd eva prapanno yas
tavāsmīti ca yācate
abhayaḿ sarvadā tasmai

(The Supreme Lord Rama says (recorded in Rāmāyaṇa (Yuddha-kāṇḍa 18.33))
This is My vow - etat vratam mama
Whoever surrenders unto Me- yaḥ prapannaḥ
Saying once: I am Yours- yācate sakṛt asmi tava
I Will give him certainly - eva tasmai dadāmi iti
(the Power to be) always fearless - ca sarvadā abhayam

bhukti-mukti-siddhi-kāmī 'subuddhi' yadi haya
gāḍha-bhakti-yoge tabe kṛṣṇere bhajaya

The one Who desires material pleasure - kāmī bhukti
Liberation or mystical powers - mukti siddhi
If he is really intelligent - yadi haya su-buddhi
Than he profusely worship Krişna - tabe bhajaya gāḍha kṛṣṇere
By practicing devotional loving service - bhakti-yoge

akāmaḥ sarva-kāmo vā
mokṣa-kāma udāra-dhīḥ
tīvreṇa bhakti-yogena
yajeta puruṣaḿ param

Whether one has no desires, one has all kinds of desires akāmaḥ sarva-kāmo
Or desires liberation (from the cycle of birth and death) - mokṣa-kāma
(If) he is intelligent, he firmly worships - udāra-dhīḥ yajeta tīvreṇa
The Supreme Enjoyer by linking himself to Him through loving devotion - param puruṣaḿ yogena bhakti

anya-kāmī yadi kare kṛṣṇera bhajana
nā māgiteha kṛṣṇa tāre dena sva caraṇa

To the one that has material desires, if he worships Krișna - anya-kāmī yadi kare kṛṣṇera
Krișna will award him (shelter to) His feet - kṛṣṇa tāre dena caraṇa sva
Without (that one) will ask it - nā māgiteha

kṛṣṇa kahe 'āmā bhaje māge viṣaya sukha
amṛta chāḍi' viṣa māge ei baḍa mūrkha

Krișna says: the one who worships Me, asking material happiness - kṛṣṇa kahe 'āmā bhaje māge viṣaya sukha
He is a big fool - ei baḍa mūrkha
renouncing nectar (and) asking poison - chāḍi' amṛta māge viṣa

āmi vija ei mūrkhe 'viṣaya' kene diba
sva caraṇāmṛta diyā 'viṣaya' bhulāiba

I am all knowing - āmi vija
Why should I give a fool material pleasure - kene diba ei mūrkhe viṣaya
I will give him the nectar of (My) own feet - diyā āmṛta sva caraṇā
By which he will forget the material pleasure - bhulāiba viṣaya

anadi
11 March 2013, 10:24 AM
Madhya 22.40-42

satyaḿ diśaty arthitam arthito nṛṇāḿ
naivārthado yat punar arthitā yataḥ
svayaḿ vidhatte bhajatām anicchatām
icchāpidhānaḿ nija-pāda-pallavam Srimad-Bhagavatam (5.19.27)

It is true that the One that satisfies the desires (the Supreme Lord) fulfills the desires of human beings - satyam artha dah disaty arthitam arthito nrinam
But for the ones who worship Him, He will certainly not fulfill their (material) desires yat bhajatam eva na arthita punar
He Himself will give them, even if they dont desire - svayam vidhatte yatah anicchatam
The shelter of His lotus feet, which are above any other desire -
nija-pada-pallavam iccha-pidhanam

kama lagi' krishne bhaje, paya krishna-rase
kama chadi' 'dasa' haite haya abhilashe

The one who worships Krişna, to get their desires fulfilled - bhaje krishne lagi' kama
Will get a taste for Krişna - paya rase krishna
Renouncing material desires, he will wish to become a servant (of Krişna) - kama chadi' haya abhilashe dasa haite --

In this connection Dhruva Maharaja said (as mentioned in Srimad Bhagavatam)

sthanabhilashi tapasi sthito 'ham
tvam praptavan deva-munindra-guhyam
kacam vicinvann api divya-ratnam
svamin kritartho 'smi varam na yace

Wishing this world, I situated myself in austerities -abhilashi sthana aham sthito tapasi
And I got You, who is a secret even for the gods, the wise (and even) the king of gods - tvam praptavan guhyam deva-muni indra
Although I was searching for pieces of glass (I found) a transcendental gem- api vicinvann kacam ratnam divya
O Lord, I am fully satisfied, and I dont ask You for any benediction - svamin asmi krita arthah na yace varam

anadi
15 March 2013, 01:08 PM
Madhya 22.43-46

samsara bhramite kona bhagye keha tare
nadira pravahe yena kashtha lage tire

Wandering in the material existence, - bhramite samsara
by good fortune (due to destiny) - kona bhagye
one can cross over the flow of the river (of material existence) - keha tare nadira pravahe
like a wood stick reaching the shore - yena kashtha lage tire

maivam mamadhamasyapi
syad evacyuta-darsanam
hriyamanah kala-nadya
kvacit tarati kascana

Surely not, even I am so fallen (serving the demon Kamsa) - ma evam api mama adhamasya
surely I will get the chance to see the Infallible One (Şri Krişna n Vrindavan) - eva syat acyuta-darsanam
as someone, being carried by the flow of time cross (the ocean of material existence) - kascana kvacit hriyamanah kala-nadya tarati

Tika:
The verse was spoke by Akrura as he was close to get in Vrindavan,
being sent by Kamsa to invite Krişna and the inhabitants of Vrindavan
to take part to the Bow Festival (Dhanur Yajna).

kona bhāgye kāro saḿsāra kṣayonmukha haya
sādhu-sańge tabe kṛṣṇe rati upajaya

As the (by the material nature) conditioned life of the lucky one - saḿsāra kona bhāgye
gets close of being destroyed - kāro kṣaya-unmukha
one associates with the holy persons - tabe haya sādhu-sańge
by which his attraction for Krişna is being awakened- upajaya rati kṛṣṇe

bhavāpavargo bhramato yadā bhavej
janasya tarhy acyuta sat-samāgamaḥ
sat-sańgamo yarhi tadaiva sad-gatau
parāvareśe tvayi jāyate ratiḥ

O, the Infallible One, wandering (throughout the material world) when a person - acyuta bhramataḥ yadā janasya
attain the final state of liberation - bhavet bhava-apavargaḥ
than (one gets) the association with the holy persons - tarhi sat-samāgamaḥ
and when he attained the association with the holy persons - yarhi sat-sańgamaḥ
it is for sure that one attains the supreme goal tadā eva sat-gatau
(getting) the success of being attracted to You - jāyate ratiḥ tvayi
the Lord of superior and inferior worlds - īśe para-avara

Tika:
This is a quote from Śrīmad-Bhāgavatam (10.51.53).

anadi
28 March 2013, 06:33 AM
Madhya 22.47-48

kṛṣṇa yadi kṛpā kare kona bhāgyavāne
guru-antaryāmi-rūpe śikhāya āpane

If Krishna shows mercy to some fortunate person - yadi kṛṣṇa kare kṛpā kona bhāgyavāne
he teaches (him/her) - śikhāya
(1) in the form of Guru (and/or) - rūpe guru
(2) as the Super-soul (from within) (and/or) antaryāmi
(3) personally āpane

Tika:

To prove his saying Sri Caitanya quotes Śrīmad-Bhāgavatam (11.29.6):

naivopayanty apacitiḿ kavayas taveśa
brahmāyuṣāpi kṛtam ṛddha-mudaḥ smarantaḥ
yo 'ntar bahis tanu-bhṛtām aśubhaḿ vidhunvann
ācārya-caittya-vapuṣā sva-gatiḿ vyanakti

The poets are not able to express their gratitude - kavayaḥ na eva upayanti apacitim
to You, oh Supreme Lord, even if they had a life (as long as that) of Lord Brahmaa - tava īśa api āyuṣā brahma
(because) their joy increase as they remember (You) - kṛtam ṛddha mudaḥ smarantaḥ
the One (that is) inside and outside - yaḥ antaḥ bahiḥ
and destroys the misfortune of those who are embodied - vidhunvan aśubham tanu-bhṛtām
(1) in the form of the spiritual Meister
(2) (and/ or) the internal teacher (the Supersoul) - vapuṣā ācārya caittya
showing the way to Yourself - vyanakti gatim sva

anadi
06 April 2013, 06:22 AM
Madhya 22.49-50

sādhu sańge kṛṣṇa bhaktye śraddhā yadi haya
bhakti phala prema haya saḿsāra yāya kṣaya

If one practices bhakti (yoga) (sadhan bhakti) (to attain) Krishna in the association of the realized persons – yadi haya bhaktye kṛṣṇa sańge sādhu
the result of bhakti is (growing) transcendental faith - phala bhakti haya śraddhā
destruction of the conditioned existence and divine love (for Krishna) - yāyakṣaya saḿsāra prema

Tika:
To uphold His statement Sri Caitanya quoted Śrīmad-Bhāgavatam (11.20.8 ) as Uddhav was addressed by Krishna Himself:

yadṛcchayā mat-kathādau
jāta-śraddhas tu yaḥ pumān
na nirviṇṇo nāti-sakto
bhakti-yogo 'sya siddhi-daḥ

Only those favored (by destiny) - tu yaḥ pumān yadṛcchayā
begin with hearing narrations about Me - ādau jāta-śraddhaḥ kathā mat
(and) without being disgusted or attached (to material things) - nanirviṇṇaḥ na ati-saktaḥ
practice bhakti-yoga and attain perfection - bhakti-yogaḥ asya siddhi-daḥ

anadi
10 April 2013, 06:18 AM
Madhya 22.51-55

mahat-kṛpā vinā kona karme 'bhakti' naya
kṛṣṇa-bhakti dūre rahu, saḿsāra nahe kṣaya

Without the mercy of the realized devotee - vinā kṛpā mahat
whatever one does is not Bhakti - kona karme naya bhakti
what to say about Bhakti for Krişna - dūre rahu kṛṣṇa-bhakti
not even the conditioned existence is destroyed - saḿsāra nahe kṣaya

rahūgaṇaitat tapasā na yāti
na cejyayā nirvapaṇād gṛhād vā
na cchandasā naiva jalāgni-sūryair
vinā mahat-pāda-rajo-'bhiṣekam

O, Rahūgaṇa you cannot attain this (final truth, spoken about in the previous verse SB.5.12.11) - rahūgaṇa na yāti etat
neither through austerities, or worshiping - na tapasā ca ijyayā
neither by becoming a renounced person - nirvapaṇāt
or through sacrifices done as a married man - na gṛhāt
neither by studying the Vedas - vā chandasā
or of course by worshiping the demigods presiding over the water, fire and sun - na eva jala-agni-sūryaiḥ
if you don’t wash yourself with the dust of the feet of great realized personalities - vinā abhiṣekam rajaḥ pāda mahat

Tika:
This verse was spoken by Jada Bharat to King Rahugana (SB.5.12.12).

naiṣāḿ matis tāvad urukramāńghriḿ
spṛśaty anarthāpagamo yad-arthaḥ
mahīyasāḿ pāda-rajo-'bhiṣekaḿ
niṣkicanānāḿ na vṛṇīta yāvat

As long as these (who desire material pleasure) don’t wash (themselves) - yāvat na vṛṇīta abhiṣekam
with the dust of the feet of great personalities completely detached - rajaḥ pāda mahīyasām niṣkicanānām
they won’t be interested all this time- na matiḥ tāvat
to touch the lotus feet of the Supreme Lord - spṛśati ańghrim urukrama
whose result is the destruction of unwanted things (in the mind) - yat arthaḥ apagamaḥ anartha

Tika:
This was a quote from Prahlāda Mahārājas speech to his father Hiraṇyakaśipu (Śrīmad-Bhāgavatam 7.5.32).

'sādhu-sańga', 'sādhu-sańga' — sarva-śāstre kaya
lava-mātra sādhu-sańge sarva-siddhi haya

Association with the holy man, association with the holy man - sādhu-sańga sādhu-sańga
All revealed writings state that even a moment - sarva-śāstre kaya lava-mātra
association with the holy man - sańge sādhu
bestows the attainment of all perfections - haya sarva-siddhi

tulayāma lavenāpi
na svargaḿ nāpunar-bhavam
bhagavat-sańgi-sańgasya
martyānāḿ kim utāśiṣaḥ

Not even a moment’s association with those that have association with the Lord - api lavena sańgi sańgasya bhagavat
can be compared with the existence on the heavenly planets - na tulayāma svargam
or with the ending of the material existence (liberation from the reincarnation cycle) - na apunaḥ-bhavam
what to say about blessings given those destined to die - kim uta āśiṣaḥ martyānām

Tika:
Sri Caitanya quoted here from Śrīmad-Bhāgavatam (1.18.13).

anadi
12 April 2013, 06:24 AM
Madhya 22.56-62

kṛṣṇa kṛpālu arjunere lakṣya kariyā
jagatere rākhiyāchena upadeśa diyā

Krişna is so merciful that by addressing Arjuna - kṛṣṇa kṛpālu lakṣya kariyā arjunere
He protected the universe by (His) instructions - rākhiyāchena jagatere upadeśa diyā


sarva-guhyatamaḿ bhūyaḥ
śṛṇu me paramaḿ vacaḥ
iṣṭo 'si me dṛḍham iti
tato vakṣyāmi te hitam

man-manā bhava mad-bhakto
mad-yājī māḿ namaskuru
mām evaiṣyasi satyaḿ te
pratijāne priyo 'si me

Because you are dear to Me, listen further - asi me iṣṭaḥ śṛṇu bhūyaḥ
the supreme and most confidential of all My instructions - paramam guhya-tamam sarva vacaḥ me
Thus I will firmly speak for your welfare - iti tataḥ vakṣyāmi dṛḍhamhitam te

Think of Me, be My devotee - manāḥ mat bhava bhaktaḥ mat
worship Me and pay homage to Me - mat-yājī mām namaskuru
and certainly You will truly come to Me - eva satyam eṣyasi mām
I promise it (because) you are dear to Me - te pratijāne priyaḥ asi me

Here Sri Caitanya quotes famous verses from Bhagavad-gītā (18.64-65)

pūrva ājā veda-dharma karma-yoga jāna
saba sādhi' śeṣe ei ājā balavān

Previously (Krişna) instructed all these process - pūrva ājā saba sādhi
performing the prescribed duties as in the Vedas, offering the fruits one’s own activities to the Lord and Transcendental Knowledge - veda-dharma, karma-yoga, jāna
and in the end he ordered a powerful one - śeṣe ājā ei balavān

ei ājā-bale bhaktera 'śraddhā' yadi haya
sarva-karma tyāga kari' se kṛṣṇa bhajaya

If the devotee has faith in this powerful instruction - yadi bhaktera śraddhā ei ājā-bale
he renounce performing all prescribed duties - tyāga kari' sarva-karma
and meditate on Şri Krişna - haya se bhajaya kṛṣṇa

tāvat karmāṇi kurvīta
na nirvidyeta yāvatā
mat-kathā-śravaṇādau vā
śraddhā yāvan na jāyate

As long as you don’t start to hear narrations about Me - yāvatā na ādau śravaṇa kathā mat
all this time the transcendental faith in not awakened - yāvat śraddhā na jāyate
and you won’t be satisfied - vā nirvidyeta
Up to that time you should perform the prescribed duties- tāvat kurvīta karmāṇi

Tika:
Sri Caitanya quoted from Srimad Bhagavatam [SB 11.20.9].

'śraddhā'-śabde — viśvāsa kahe sudṛḍha niścaya
kṛṣṇe bhakti kaile sarva-karma kṛta haya

It’s being said that the transcendental faith is the firm faith -śabde śraddhā kahe sudṛḍha viśvāsa
that by performing bhakti-yoga to attain Krişna - kaile bhakti kṛṣṇe
all prescribed duties will be certainly fulfilled - niścaya sarva-karma haya kṛta

anadi
18 April 2013, 05:34 AM
Caitanya Caritamrita 2.22.63-70


yathā taror mūla-niṣecanena
tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāḿ
tathaiva sarvārhaṇam acyutejyā

As the trunk, the branches and small braches are satisfied yathā skandha bhuja upaśākhāḥ tṛpyanti
by pouring water on the root of a tree - niṣecanena mūla taroḥ
similarly (are satisfied) the senses by feeding the vital air - ca yathā indriyāṇām upahārāt prāṇa
So similarly certainly all (beings will be satisfied) by worshiping and offering sacrifices to the Infallible One (Supreme Lord) - tathā eva sarva arhaṇam ijyā acyuta

Tika:
Sri Caitanya quoted from Śrīmad-Bhāgavatam (4.31.14).

śraddhāvān jana haya bhakti-adhikārī
'uttama', 'madhyama', 'kaniṣṭha' śraddhā-anusārī

Those who have faith (in Bhakti and the Lord) are qualified to practice bhakti - śraddhāvān jana haya bhakti-adhikārī
and according to the quantity of faith (in bhakti and the Lord) one has - śraddhā-anusārī
(they are classified as) superior, intermediate and neophyte (devotees) - uttama madhyama kaniṣṭha

śāstra-yuktye sunipuṇa, dṛḍha-śraddhā yāńra
'uttama-adhikārī' sei tāraye saḿsāra

The one who is expert in using the spiritual writings - sei su-nipuṇa yuktye śāstra
and has firm faith (in bhakti and the Lord) - yāńra dṛḍha-śraddhā
is of a superior qualification, and can deliver the whole world- adhikārī uttama tāraye saḿsāra

śāstre yuktau ca nipuṇaḥ
sarvathā dṛḍha-niścayaḥ
prauḍha-śraddho 'dhikārī yaḥ
sa bhaktāv uttamo mataḥ

The one who in all respects is expert in using the spiritual writings - yaḥ sarvathā nipuṇaḥ yuktau śāstre
has firm conviction and has firm faith - niścayaḥ dṛḍha ca prauḍha śraddhaḥ
is considered a highly qualified devotee - saḥ mataḥ uttamaḥ adhikārī bhaktau

śāstra-yukti nāhi jāne dṛḍha, śraddhāvān
madhyama adhikārī sei mahā-bhāgyavān

The one who is not preoccupied with the spiritual writings, but has firm faith (n bhakti and the Lord) - jāne nāhi yukti śāstra dṛḍha, śraddhāvān
is of intermediate qualification- madhyama adhikārī
and he is very lucky - sei mahā bhāgyavān

yaḥ śāstrādiṣv anipuṇaḥ
śraddhāvān sa tu madhyamaḥ

Considering the spiritual writings (when) one is not so expert - yaḥ ādiṣu śāstra anipuṇaḥ
but has firm faith (in bhakti), he is considered an intermediate (devotee) - tu śraddhāvān saḥ madhyamaḥ

yāhāra komala śraddhā, se 'kaniṣṭha' jana
krame krame teńho bhakta ha-ibe 'uttama'

The one whose faith is feeble, is a neophyte - se yāhāra śraddhā komala jana kaniṣṭha
which gradually will become a high class devotee - teńho krame krame ha-ibe bhakta uttama

yo bhavet komala-śraddhaḥ
sa kaniṣṭho nigadyate

The one whose faith is feeble - yaḥ śraddhaḥ bhavet komala
is said to be a neophyte - saḥ nigadyate kaniṣṭhaḥ

sapansaxena
19 April 2013, 12:39 AM
Namaste
Hare Krishna!!!
Krishna-the epitome of knowledge and encompassing the teachings of every single teacher in the world. The more we understand and discuss his teachings, the more we fall in love with him.

anadi
23 April 2013, 07:44 AM
Madhya 22.77-80

sei saba guṇa haya vaiṣṇava-lakṣaṇa
saba kahā nā yāya, kari dig-daraśana

kṛpālu, akṛta-droha, satya-sāra sama
nidoṣa, vadānya, mṛdu, śuci, akicana

sarvopakāraka, śānta, kṛṣṇaika-śaraṇa
akāma, anīha, sthira, vijita-ṣaḍ-guṇa

mita-bhuk, apramatta, mānada, amānī
gambhīra, karuṇa, maitra, kavi, dakṣa, maunī


All these qualities are symptoms of the vaishnavas - saba sei guṇa haya lakṣaṇa vaiṣṇava
(but because) they cannot be all explained - kahā nā saba yāya
I will make a short presentation - kari dik-daraśana

(A vaishnavas is) merciful, not defiant, truthful, equal to all - kṛpālu akṛta-droha satya-sāra sama
faultless, magnanimous, mild, clean, without material possessions - nidoṣa vadānya mṛdu śuci akicana

working for the welfare of all, peaceful - sarva-upakāraka śānta
take Krishna as the only shelter - kṛṣṇa-eka-śaraṇa
desireless, indifferent to material acquisitions - akāma anīha
determined, he conquered the six bad qualities (lust, anger, greed, etc.); - sthira vijita-ṣaṭ-guṇa

eating little, without inebriation - mita-bhuk apramatta without inebriation;
respectful, without false prestige - māna da amānī
grave, compassionate, friendly poetic, expert, silent - gambhīra karuṇa maitra kavi dakṣa maunī

anadi
27 April 2013, 02:27 PM
Madhya 22.81-84

titikṣavaḥ kāruṇikāḥ
suhṛdaḥ sarva-dehinām
ajāta-śatravaḥ śāntāḥ
sādhavaḥ sādhu-bhūṣaṇāḥ

The jewel of all spiritual realized persons bhūṣaṇāḥ sādhu
is tolerant, merciful, the friend of all living beings - titikṣavaḥ kāruṇikāḥ sarva
Doesnt regard anyone as his enemy - ajāta-śatravaḥ
Is peaceful purified and honest - śāntāḥ sādhavaḥ

In the next verse Șri Cetanya quotes Śrīmad-Bhāgavatam (5.5.2) where the avatar of the Lord, Ṛṣabhadeva gives instructions to his sons:

mahat-sevāḿ dvāram āhur vimuktes
tamo-dvāraḿ yoṣitāḿ sańgi-sańgam
mahāntas te sama-cittāḥ praśāntā
vimanyavaḥ suhṛdaḥ sādhavo ye

It has been stated that the service for the great spiritual personalities - āhuḥ sevām mahat
Is the door to liberation (from the material imprisonment) -dvāram vimukteḥ
And the door to the darkness of ignorance are the women and those that associate with them - dvāram tamaḥ yoṣitām sańgi-sańgam
The great spiritual personalities are perfectly poised - mahāntaḥ te sama-cittāḥ
Are peaceful (and as such) they dont get angry - praśāntāḥ vimanyavaḥ
They are dear to all and are pure and honest - suhṛdaḥ ye sādhavaḥ

kṛṣṇa-bhakti-janma-mūla haya 'sādhu-sańga'
kṛṣṇa-prema janme, teńho punaḥ mukhya ańga

Association with the spiritual realized person gives birth to divine devotion for Krișna -sādhu-sańga haya mūla janma kṛṣṇa-bhakti
And the main reason which gives birth to divine love for Krișna - mukhya ańga janme kṛṣṇa-prema
Is again this (association) -punaḥ teńho

Șri Cetania uphold His statement with a verse from Bhagavat Puran (10.51.53), from His preferred spiritual book, where Muciucunda addressed Krișna:

bhavāpavargo bhramato yadā bhavej
janasya tarhy acyuta sat-samāgamaḥ
sat-sańgamo yarhi tadaiva sad-gatau
parāvareśe tvayi jāyate ratiḥ

O, the infallible one, when a person - acyuta yadā bhavet janasya
Moves towards the final state (of liberation) - bhramataḥ bhava-apavargaḥ
than (one will reach) the association of the spiritual realized person - tarhi sat-samāgamaḥ
And as one attains the association of the spiritual realized person - yarhi tadā sat-sańgamaḥ
certainly (one attains) the supreme goal - eva sat-gatau
(which is) the appearance of affection for You, the Lord of the transcendental and material worlds jāyate ratiḥ tvayi īśe para avara

jopmala
28 April 2013, 06:44 AM
Namaskar anadiji

I have to admit that I enjoy your post but here I am expecting more details because CC here says that “ krishne bhakti kaile sarva karma krita haya” what does sarva karma mean here. What karmas are not required to do if one have sradhya bhakti in sri krishna . Is it necessary to practise karmas other than sravan kirtan for a vaishnab ? In the sloka “ tabat karmani” it is said that until one attains sradhya bhakti in hearing narrations about sri krishna, he can practise karma ( does prescribed karmas means Nitya naimittik karma ?). This is important because we see many vaishnabs do practise Nitya naimittik karma which is also practised by a non vaishnab such as offering puja, fasting, yajnas or chanting on beeds ekadashi etc, arati befor vigraha . I mean are these karmas not required when one attains krishna bhakti ? I also want your opinin on ‘purva ajna’ and ‘ai ajna’ ‘ veda drama. How do you feel , whether vaishnab these days following purva ajna or ai ajna or veda drama. In this context I Would like to share with you that I know such vaishnab who follows sri rup’s line of mahapravu’s vaishnab drama. They do not practise any kind of puja ,offering to photo vigraha, fasting ,yajna ,malajapa, ekadashi brata etc etc. They say these are all vidhi drama ( veda drama ?). They do not even visit any temple . They only discuss CC, Nam sankirtan loudly having khol kartal etc and they everytime do hear krishna katha from their Gossain. They say no karma is required because we have drida bhakti in Mahapravu. They say that they do practise inward what ever required to be done . krishna katha , discussing CC and loud nam sankartin just outward.

anadi
01 May 2013, 01:05 PM
Namaskar anadiji

I have to admit that I enjoy your post but here I am expecting more details because CC here says that krishne bhakti kaile sarva karma krita haya what does sarva karma mean here. What karmas are not required to do if one have sradhya bhakti in sri krishna . Is it necessary to practise karmas other than sravan kirtan for a vaishnab ?


Dandavat jopmala,

In my understanding in the sloka below

'śraddhā'-śabde viśvāsa kahe sudṛḍha niścaya
kṛṣṇe bhakti kaile sarva-karma kṛta haya

we have almost the same meaning as in the famous Bhagavad-gita 18.66

sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
mokshayishyami ma sucah

Renounce any prescribed work - parityajya sarva-dharman
Take me as the only shelter - vraja mam ekam saranam
I will liberate you from all reactions of sinful life - aham tvam mokshayishyami sarva-papebhyah
dont worry - ma sucah.

Taking Sri Krishna as the only shelter is this transcendental faith the Gaudiya Vaishnavas talk about - śraddhā.
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 dont 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

Hare Krishna

anadi
24 May 2013, 05:33 AM
Namaskar anadiji

In the sloka “ tabat karmani” it is said that until one attains sradhya bhakti in hearing narrations about sri krishna, he can practise karma
( does prescribed karmas means Nitya naimittik karma ?).

Dandavat jopmala,

well, karma (prescribed activity) is the activity according one's dharma (prescribed duty), the other possibilities are vikarma and akarma.
The prescribed duty according varnashram dharma system is called naimittk (occasional) dharma, that one has to fulfill in a particular life.

Nitya Dharma is the eternal Dharma, the eternal duty of the soul, when one realizes one's spiritual body and the loving relation with the Lord of one's heart.
To attain this level one has to get to the meditational type of bhakti, which in the case of Gaudiya Vaishnavas is called Raganuga sadhan bhakti.

sevA sAdhaka-rUpeNa siddha-rUpeNa cAtra hi |
tad-bhAva-lipsunA kAryA vraja-lokAnusArataH ||

Bhakti-rasamrita-sindhu 1.2.295

The devotional service should be done -sevA atra hi
in the body of practitioner (externally)- sAdhaka-rUpeNa
and in the perfect (spiritual) body (internally) - ca siddha-rUpeNa
Desiring to obtain a particular state of love - tad-bhAva-lipsunA ,
the most important (the essence) is to follow -sArataH kAryA anu
the residents of Vrindavan - vraja-loka

Krishna Das Kaviraj re-affirms Sri Rupa’s statements in Madhya 22.156-157:

bāhya, antara, — ihāra dui ta' sādhana
'bāhye' sādhaka-dehe kare śravaṇa-kīrtana

'mane' nija-siddha-deha kariyā bhāvana
rātri-dine kare vraje kṛṣṇera sevana

This (Raganuga bhakti) is really a dual Practice - ihārata' dui sādhana
external (and) internal - bāhya antara
Externally in the trainee body one does hearing and chanting - bāhye sādhaka dehe kare śravaṇa kīrtana
In the mind one does visualize (imagine) one's own perfect body - mane kariyā bhāvana nija siddha-deha
and day and night (in the mind!)one does service for Krishna in Vraja - ratri-dine kare sevana kṛṣṇera vraje.

nitya-siddha kṛṣṇa-prema 'sādhya' kabhu naya
śravaṇādi-śuddha-citte karaye udaya

The eternal perfect love for Krișna - nitya-siddha prema kṛṣṇa
is not obtain at a particular time - naya sādhya kabhu
Beginning with hearing (about the pastimes of the Supreme Lord) - ādi śravaṇa
The heart is purified and it (love) awakens - citte śuddha karaye udaya

Caitanya Caritamrita 2.22.107-108

ei ta sādhana-bhakti — dui ta' prakāra
eka 'vaidhī bhakti', 'rāgānugā-bhakti' āra

This bhakti practice is of two kinds - ei ta sādhana-bhakti dui ta prakāra
One bhakti follows the general vaishnava regulative principles - eka bhakti vaidhī
the other bhakti follows the attachment (or the feelings of the residents of Vrindavan for Krishna) - āra bhakti rāgānugā

rāga-hīna jana bhaje śāstrera ājāya
'vaidhī bhakti' bali' tāre sarva-śāstre gāya

The persons without attachment (to follow the feelings of the residents of Vrindavan for Krishna) - jana hīna rāga
do worship according the general knowledge of vaishnava writings - bhaje śāstrera ājāya
saying that vaidhī bhakti - bali vaidhī bhakti
it is glorified in all spiritual writings - tāre gāya sarva-śāstre

anadi
24 June 2013, 10:45 AM
Madhya 22.85-90

ata ātyantikaḿ kṣemaḿ
pṛcchāmo bhavato 'naghāḥ
saḿsāre 'smin kṣaṇārdho 'pi
sat-sańgaḥ sevadhir nṛṇām

Therefore, o sinless one, I ask you - ataḥ anaghāḥ bhavataḥ pṛcchāmaḥ
About the supreme auspiciousness - ātyantikam kṣemam
(Answer): association with the spiritual realized person - sańgaḥ sat
Even for a half a second - api ardhaḥ kṣaṇa
Is the treasure of mankind - sevadhiḥ nṛṇām
In this perishable world - asmin saḿsāre

Tika:
This is a quote from Śrīmad-Bhāgavatam (11.2.30).

satāḿ prasańgān mama vīrya-saḿvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati

In the association of the saints prasańgāt satām
Through discussion about My wonderful activities - saḿvidaḥ mama vīrya
Is possible to taste the flavor -bhavanti rasa-ayanāḥ
Of those narrations in the heart in the ears kathāḥ hṛt karṇa
By these activities (one steps) quickly - tat joṣaṇāt āśu
On the road of liberation (from the material world) -apavarga vartmani-
And one after another (one gets) -anukramiṣyati-
Faith (in the Lord), -śraddhā
Divine attraction (for Him) -ratiḥ-
(and finlly) devotional service (for the Lord) (in one owns spiritual body - siddha deha) -bhaktiḥ.

Tika:
This is a quote from Śrīmad-Bhāgavatam (3.25.25).

asat-sańga tyāga ei vaiṣṇava-ācāra
strī-sańgī eka asādhu kṛṣṇābhakta āra

Renounce the association with those devoid of spirituality -tyāga sańga asat
Take to the vaishnava behavior - ei ācāra vaiṣṇava
One devoid of spirituality associate with women - eka asādhu strī-sańgī
Another is not a devote of Krișna - āra abhakta kṛṣṇa

satyaḿ śaucaḿ dayā maunaḿ
buddhir hrīḥ śrīr yaśaḥ kṣamā
śamo damo bhagaś ceti
yat-sańgād yāti sańkṣayam

teṣv aśānteṣu mūḍheṣu
khaṇḍitātmasv asādhuṣu
sańgaḿ na kuryāc chocyeṣu
yoṣit-krīḍā-mṛgeṣu ca

na tathāsya bhaven moho
bandhaś cānya-prasańgataḥ
yoṣit-sańgād yathā puḿso
yathā tat-sańgi-sańgataḥ

By that association (with those devoid of spirituality) - yat-sańgād (asadbhiḥ)
truthfulness, cleanliness, mercy, silence - satyaḿ śaucaḿ dayā maunaḿ
intelligence, modesty, beauty, fame , forgiveness - buddhir hrīḥ śrīr yaśaḥ kṣamā
internal equilibrium , controlling the senses and opulence - ca śamo damo bhagaś
are thus destroyed, by that association - yāti iti sańkṣayam yat sańgāt

Among those you dont have to associate are - teṣu na kuryāt sańgam
The one devoid of peacefulness, the ignorant devoid of knowledge about the soul - aśānteṣu mūḍheṣu khaṇḍita-ātmasu
The one devoid of spirituality, the lamenting one - asādhuṣu śocyeṣu
And the one who is like a toy animal played with by women - ca mṛgeṣu krīḍā yoṣit

The illusion due to association with anything else - mohaḥ bhavet prasańgataḥ anya
Doesnt bind one (to this world) in such a measure - na bandhaḥ tathā asya
Like association with women (opposite sex) - yoṣit-sańgāt
As well as (the association) with people associating with people who associate with women - yathā puḿsaḥ tat-sańgi-sańgataḥ ca

Tika:
The quotes were given from Śrīmad-Bhāgavatam (3.31.33-35), where the Supreme Lord Kapiladeva, instructed His mother.

anadi
12 July 2013, 08:19 AM
Madhya 22.91-94

varaḿ huta-vaha-jvālā-
pajarāntar-vyavasthitiḥ
na śauri-cintā-vimukha-
jana-saḿvāsa-vaiśasam

It is better to be inside of a cage - varam vyavasthitiḥ antaḥ pajara
in the flames of a fire - jvālā huta-vaha
instead of calamity of being associated with persons - na vaiśasam saḿvāsa jana
lacking godly consciousness - vimukha cintā śauri

Tika:
This has been quoted from Kātyāyana-saḿhitā.

mā drākṣīḥ kṣīṇa-puṇyān kvacid api bhagavad-bhakti-hīnān manuṣyān

And even never look at - api kvacit mā drākṣīḥ
persons lacking piety- manuṣyān kṣīṇa puṇyān
and lacking devotion for the Supreme Lord - hīnān bhakti bhagavat

eta saba chāḍi' āra varṇāśrama dharma
akicana haā laya kṛṣṇaika-śaraṇa

Renouncing all the occupational duties - chāḍi eta saba dharma
(regarding) the social and sacral activities - varṇa-āśrama
and lacking any possession - āra akicana
one should take Krishna as ones only shelter - haā laya kṛṣṇa-eka-śaraṇa

Than Șri Cetania gave a famous quote from Bhagavad-gītā (18.66)

sarva-dharmān parityajya
mām ekaḿ śaraṇaḿ vraja
ahaḿ tvāḿ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

Renounce all occupation duties- parityajya sarva-dharman
Take Me as the only shelter- vraja mam ekam saranam
I will free you from any sinful reactions- aham tvam mokshayishyami sarva-papebhyah
Do not worry - ma sucah.