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anadi
17 December 2010, 12:11 PM
This is the presetation of the Vrindavan school, through Krishna das Kavi-raja in his book Caitanya Carita-amrita.

1 - 4

sañcārya rāmābhidha-bhakta-meghe
sva-bhakti-siddhānta-cayāmṛtāni
gaurābdhir etair amunā vitīrṇais
taj-jñatva-ratnālayatāḿ prayāti

Gaura (Şri Caitanya Mahaprabhu) as an ocean distributed - gaura-abdhiḥ vitīrṇais
the amount of nectarean conclusions about his own devotional service–cayā amṛtāni siddhānta sva-bhakti
infusing it in that devotee like a cloud named Rāma- sañcārya etair amunā bhakta-meghe abhidha rāma
through which he attained this knowledge, the abode of jewels– prayāti taj-jñatva ālayatām ratna

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

All victory to Şri Caitanya, all victory to Nityananda,
all victory to Advaita-candra, all victory to the devotees of Gaura (the name of Şri Cetanya before started the drama of being a sannyasi) and to Vrinda Devi.

pūrva-rīte prabhu āge gamana karilā
'jiyaḍa-nṛsiḿha'-kṣetre kata-dine gelā

According (his) previous program the Lord (Gaura) as he went further - rīte pūrva prabhu gamana āge
came after some days to a place called Nrisimha - karilā gelā kata-dine kṣetre jiyaḍa-nṛsiḿha

nṛsiḿha dekhiyā kaila daṇḍavat-praṇati
premāveśe kaila bahu nṛtya-gīta-stuti

Seeing the Lord Nrisimha he offered his respect - nṛsiḿha dekhiyā kaila -praṇati
(falling to the ground) as a stick—daṇḍavat
absorbed in the divine loveă -aveśe prema
He danced, sang, and offered a lot of praising - kaila nṛtya gīta bahu stuti

anadi
18 December 2010, 12:54 AM
5-8

"śrī-nṛsiḿha, jaya nṛsiḿha, jaya jaya nṛsiḿha
prahlādeśa jaya padmā-mukha-padma-bhṛńga"

Oh Lord Nrisimha, all victory to You Nrismha, victory, victory to You Nrismha - śrī-nṛsiḿha, jaya nṛsiḿha, jaya jaya nṛsiḿha
all victory to the Lord of Prahlad and the goddess of Fortune, the bee of His face like a lotus - prahlādeśa jaya padmā mukha padma bhṛńga

ugro 'py anugra evāyaḿ sva-bhaktānāḿ nṛ-keśarī
keśarīva sva-potānām anyeṣāḿ ugra-vikramaḥ

Although ferocious (because of His form of) human and lion - apy ugro nṛ-keśarī
certainly like a lioness to her young cubs - eva keśarī iva sva-potānām
this is not ferocious for His own devotees - ayaḿ anugra sva-bhaktānāḿ
(whereas) for others (His) strength is ferocious - anyeṣām vikramaḥ ugra

ei-mata nānā śloka paḍi' stuti kaila
nṛsiḿha-sevaka mālā-prasāda āni' dila

In this way He recited various verses in (His) praise - ei-mata paḍi' nānā śloka kaila stuti
(and as such) the servant (of the temple) of Lord Nrisimha - sevaka nṛsiḿha
brought garlands and food offered (to Lord Nrisimha) - āni' mālā prasāda dila.

pūrvavat kona vipre kaila nimantraṇa
sei rātri tāhāń rahi' karilā gamana

As previously, some brahmana made him (to Goura) an invitation -pūrvavat kona vipre kaila nimantraṇa
(but) that night (Goura) remained there (in temple) (and then) went (further) - sei rātri tāhāń rahi' karilā gamana

anadi
19 December 2010, 07:30 AM
9-14

prabhāte uṭhiyā prabhu calilā premāveśe
dig-vidik nāhi jńāna rātri-divase

In the morning the Lord rising - prabhāte prabhu uṭhiyā
and being absorbed in the divine love –āveśe prema
went day and night without knowing - calilā rātri-divase nāhi jńāna
(without knowing if it was) right and wrong - dik-vidik

pūrvavat 'vaiṣṇava' kari' sarva loka-gaṇe
godāvarī-tīre prabhu āilā kata-dine

As previously the Lord made all people (He met) into Vaishnavas -
pūrvavat prabhu kari' sarva loka-gaṇe 'vaiṣṇava'
and after some days arrived on the bank of the river Godavari - kata-dine āilā tīre godāvarī

godāvarī dekhi' ha-ila 'yamunā'-smaraṇa
tīre vana dekhi' smṛti haila vṛndāvana

Seeing the river Godavari He remembered the river Yamnuna - dekhi' godāvarī ha-ila smaraṇa yamunā
and seeing the forests on the banks (of the river) - dekhi vana tīre
He remembered Vrindavan - haila smṛti vṛndāvana

sei vane kata-kṣaṇa kari' nṛtya-gāna
godāvarī pāra hańā tāhāń kaila snāna

For some time He danced in that forest - kata-kṣaṇa kari' nṛtya-gāna sei vane
(than) crossed the river Godavari and took a bath there - pāra hańā godāvarī kaila snāna tāhāń

ghāṭa chāḍi' kata-dūre jala-sannidhāne
vasi' prabhu kare kṛṣṇa-nāma-sańkīrtane

Leaving the bathing place the Lord sat down - chāḍi ghāṭa prabhu vasi
in a short distance, near the water- kata-dūre jala-sannidhāne
(and started) chanting of the name of Lord Krishna - kare sańkīrtane nāma kṛṣṇa

hena-kāle dolāya caḍi' rāmānanda rāya
snāna karibāre āilā, bājanā bājāya

At this time arrived (there) Ram-ananda Ray - hena-kāle āilā rāmānanda rāya
riding on a palanquin accompanied by a (religios) musical band - dolāya caḍi bājāya bājanā
to take a bath - karibāre snāna

anadi
20 December 2010, 01:29 AM
15-20

tāńra sańge bahu āilā vaidika brāhmaṇa
vidhi-mate kaila teńho snānādi-tarpaṇa

In his association there were a lot of Brahmanas following strictly the Vedic principles - tāńra sańge āilā bahu brāhmaṇa vaidika
This (Rāmānanda Rāya) took a bath and offered oblation according to ritualistic ceremonies- teńho kaila snāna-ādi-tarpaṇa vidhi-mate

prabhu tāńre dekhi' jānila — ei rāma-rāya
tāńhāre milite prabhura mana uṭhi' dhāya

The Lord (Şri Cetanya) seeing him, understood that this is Rāmānanda Rāya- prabhu dekhi' tāńre jānila ei rāma-rāya
and in His mind the Lord stood up ran to meet him- mana prabhura uṭhi dhāya tāńhāre milite

tathāpi dhairya dhari' prabhu rahilā vasiyā
rāmānanda āilā apūrva sannyāsī dekhiyā

But the Lord remained very patient sitting - tathāpi prabhu rahilā dhariya dhari' vasiyā
As Rāmānanda Rāy arrived (there), he saw the wonderful sannyasi (Domnul Şri Cetanya)- rāmānanda āilā dekhiyā apūrva sannyāsī

sūrya-śata-sama kānti, aruṇa vasana
subalita prakāṇḍa deha, kamala-locana

The luster (of the Lord) was as of a hundred suns - kānti sama sūrya-śata
His garment was like saffron, - vasana aruṇa
His body was strongly built and big - deha subalita prakāṇḍa
(and His) eyes were like lotus petals - locana kamala-

dekhiyā tāńhāra mane haila camatkāra
āsiyā karila daṇḍavat namaskāra

Seeing Him (Seing Lord Caitanya), (Rāmānanda Rāy) wondered in his mind- dekhiyā tāńhāra haila camatkāra mane
(Rāmānanda Rāy) came (closer) and fell to the ground like a rod, paying obeisance - āsiyā karila daṇḍa-vat namaskāra.

uṭhi' prabhu kahe, — ūṭha, kaha 'kṛṣṇa' 'kṛṣṇa'
tāre ālińgite prabhura hṛdaya satṛṣṇa

The Lord stood up and said - prabhu uṭhi' kahe
get up and chant Krişna Krişna - uṭha kaha kṛṣṇa kṛṣṇa
The Lord was very eager to embrace him heartedly - prabhura sa-tṛṣṇa ālińgite tāre hṛdaya

anadi
21 December 2010, 03:15 AM
21-24

tathāpi puchila, — tumi rāya rāmānanda
teńho kahe, — sei hańa dāsa śūdra manda

Still he inquired: Are you Rāy Rāmānanda? - tathāpi puchila tumi rāya rāmānanda
He replied: I am that servant, of śūdra class - teńho kahe sei hańa dāsa śūdra manda

tabe tāre kaila prabhu dṛḍha ālińgana
premāveśe prabhu-bhṛtya dońhe acetana

Thereafter the Lord embraced him firmly - tabe prabhu tāre kaila ālińgana dṛḍha
Both absorbed in the divine love, the Lord and the servant, lost their consciousness –
dońhe premāveśe prabhu-bhṛtya acetana

svābhāvika prema dońhāra udaya karilā
duńhā ālińgiyā duńhe bhūmite paḍilā

As they embraced each other, their own feelings of love (from the time they were together in Goloka-Vrindavan –spiritual world ) were awakened in them both - ālińgiyā duńhe svābhāvika prema karilā udaya dońhāra
and they fell to the ground. - paḍilā duńhe bhūmite

stambha, sveda, aśru, kampa, pulaka, vaivarṇya
duńhāra mukhete śuni' gadgada 'kṛṣṇa' varṇa

Paralyzed , perspirating, tears flowing from their eyes, shivering, horripilating and becoming pale - duńhāra stambha sveda aśru kampa pulaka vaivarṇya
from their mouths were heard the letters Krishna - mukhete duńhāra śuni gadgada varṇa kṛṣṇa

anadi
22 December 2010, 12:18 AM
25-35

dekhiyā brāhmaṇa-gaṇera haila camatkāra
vaidika brāhmaṇa saba karena vicāra

ei ta' sannyāsīra teja dekhi brahma-sama
śūdre ālińgiyā kene karena krandana

Seeing this, the followers of the brahmanical system wondered -dekhiyā brāhmaṇa-gaṇera haila camatkāra
these Brahmanas, strict followers of the rules of shastra , have all considered: -brāhmaṇa vaidika karena saba vicāra
We see as (this) sannyasi whose effulgence is indeed like the (light) brahman- dekhi sannyāsīra teja ei ta' sama brahma
embracing a şudra (a servant - person of the last social class) (which is against the rules) - ālińgiyā śūdre
(and even more) why do they cry? - kene karena krandana

ei mahārāja — mahā-paṇḍita, gambhīra
sannyāsīra sparśe matta ha-ilā asthira

This governor and highly learned (shudra) - ei mahārāja mahā-paṇḍita
touched the sober sannyasi - sparśe gambhīra sannyāsīra
who became restless, like a madman - ha-ilā asthira matta

ei-mata vipra-gaṇa bhāve mane mana
vijātīya loka dekhi, prabhu kaila samvaraṇa

As the followers of the brahmanical system thought in this way in their mind - vipra gaṇa bhāve ei mata mane mana
the Lord seeing (those) outside people, restrained (His emotions) - prabhu dekhi vijātīya loka kaila samvaraṇa.


sustha hañā duńhe sei sthānete vasilā
tabe hāsi' mahāprabhu kahite lāgilā

Becoming calm, both sat down at that spot - su-stha hañā duńhe vasilā sei sthānete
Then, smiling, mahāprabhu began to speak- tabe hāsi' mahāprabhu lāgilā kahite

'sārvabhauma bhaṭṭācārya kahila tomāra guṇe
tomāre milite more karila yatane

Sārvabhauma Bhaṭṭācārya spoke about your qualities - sārvabhauma bhaṭṭācārya kahila guṇe;
(so) I endeavored to meet you - more karila yatane milite

tomā milibāre mora ethā āgamana
bhāla haila, anāyāse pāiluń daraśana'

I came here to meet you - āgamana ethā tomā milibāre
It was very good, that I got you darshan without difficulty - bhāla haila pāiluń daraśana anāyāse.

rāya kahe, — sārvabhauma kare bhṛtya-jñāna
parokṣeha mora hite haya sāvadhāna

Rāmānanda Rāya replied, “Sārvabhauma Bhaṭṭācārya think of me as his servant- rāya kahe sārvabhauma kare jñāna bhṛtya
Even in my absence he takes care to help me - parokṣeha mora sāvadhāna hite haya.

tāńra kṛpāya pāinu tomāra daraśana
āji saphala haila mora manuṣya-janama

(then) By his mercy I got your interview - tāńra kṛpāya pāinu daraśana tomāra
Today my birth as a human being, was deemed successful - āji janama mora manuṣya haila sa-phala.

sārvabhaume tomāra kṛpā, — tāra ei cihna
aspṛśya sparśile hañā tāńra premādhīna

Sārvabhauma Bhaṭṭācārya got your mercy - sārvabhaume kṛpā tomāra
(and) as You became influenced by that love - hañā adhīna prema tāńra
the symptom of it - cihna tāra ei
is that you touched a person (like me – a shudra) - sparśile aspṛśya

kāhāń tumi sākṣāt īśvara nārāyaṇa
kāhāń muñi rāja-sevī viṣayī śūdrādhama

Whereas You are directly the Supreme Lord Narayan - kāhāń tumi sākṣāt īśvara nārāyaṇa
I am only a servant of the king, a materialist, the lowest servant - kāhāń muñi rāja-sevī viṣayī adhama śūdra

anadi
25 December 2010, 06:48 AM
36-40

mora sparśe nā karile ghṛṇā, veda-bhaya
mora darśana tomā vede niṣedhaya

You didn’t hate to touch me - nā karile ghṛṇā mora sparśe
You didn’t fear (the instructions of the) Veda - veda-bhaya
which forbid the association with one like me - vede tomā niṣedhaya darśana mora

tomāra kṛpāya tomāya karāya nindya-karma
sākṣāt īśvara tumi, ke jāne tomāra marma

Due to Your mercy, You engaged in an offensive action (by touching me) - tomāra kṛpāya tomāya karāya karma nindya
You are directly the Supreme Lord - sākṣāt īśvara
Which person (can understand) the purpose (of Your activities)? - ke jāne tomāra marma

āmā nistārite tomāra ihāń āgamana
parama-dayālu tumi patita-pāvana

Your are utmost merciful with the fallen souls - tumi parama dayālu patita pāvana
(Therefore) You came here to save Me - tomāra āgamana ihāń nistārite āmā

mahānta-svabhāva ei tārite pāmara
nija kārya nāhi tabu yāna tāra ghara

The nature of great personalities is to save the fallen - svabhāva mahānta ei tārite pāmara
although (this) is not their own business - tabu nāhi kārya nija
they go the houses of such persons- yāna ghara tāra.

Tika:
This activity became degraded to propaganda preaching by a mass of ignorant people, which preach things they have never realized, and the preaching is based on … believing some writings that some time turned out to be falsified or forged translations … and not on knowing, realizing true writings – the standard of Mahatmas).

mahad-vicalanaḿ nṝṇāḿ gṛhiṇāḿ dīna-cetasām
niḥśreyasāya bhagavan nānyathā kalpate kvacit

Oh Lord, the great personalities travel - bhagavan mahat-vicalanam
to save the low minded householders - niḥśreyasāya nṝṇām dīna-cetasām gṛhiṇām
and not to attain anything else (followers, associations, temples) - na kalpate kvacit anyathā

Believer
25 December 2010, 01:05 PM
Dear Anadi,

Is it possible for you to summarize for us the gist of all your posts? A devotee normally has a coherent line of thought regarding a chain of verses than what a first time reader would get from them. It would be highly beneficial to some of us if you could give us your thoughts in a paragraph or two, based on your scriptural posts. Thanks.

Regards.
-

P.S. Are you associated with ISKCON or some other Guru as part of the Gaudiya Vaishnava Dharma?

anadi
26 December 2010, 02:55 AM
Dear Anadi,

Is it possible for you to summarize for us the gist of all your posts? ...

P.S. Are you associated with ISKCON or ...?
Dear Believer,
I will try to present a conversation, that has taken place between Sri Krishna Caitanya and Ramananda Raya, concerning Gaudiya Vaishnava Dharma, the aim of life, as described by Krishna Das Kaviraja, in his book Caitanya Caritamrita.

PS
I had connections with different associations. Now I am interested to find a guru, who can teach raganuga sadhana bhakti in the mood of sakhi-bhava (sakhi of Radha) not only manjari-bhava as in the traditional school of Vrindavan-Babaji, and even more... I am afraind you cannot understand for the moment.

Please be patient.

anirvan
26 December 2010, 03:32 AM
dear anadi. you have grt ambition...in fact the highest one.but dont disclose it in public,as it will become obstacle.forum is for general discussion,but not to reveal your inner spiritual secret.

jayaguru

anadi
26 December 2010, 04:30 AM
41-47

amara sange brahmanadi sahasreka jana
tomara darsane sabara dravi-bhuta mana

In my association there were more than 1000 Brahmanas and other people - amara sange sahasreka brahmanadi jana
Their hearts melted as they saw You - sabara mana dravi-bhuta darsane tomara

krishna krishna nama suni sabara vadane
sabara anga pulakita, asru nayane

From everyone’s mouth is heard the name Krişna Krişna - sabara vadane suni nama krishna krishna
On everybody’s body the hairs stand on end, and tears are in their eyes- sabara anga pulakita asru nayane

akritye-prakritye tomara isvara-lakshana
jive na sambhave ei aprakrita guna

According to bodily features (and) behavior You are the Supreme Lord- akritye prakritye tomara isvara
Such transcendental qualities are not possible symptoms of ordinary living beings - ei aprakrita guna na sambhave lakshana jive

prabhu kahe tumi maha-bhagavatottama
tomara darsane sabara drava haila mana
anyera ki katha, ami mayavadi sannyasi
amiha tomara sparse krishna-preme bhasi
ei jāni' kaṭhina mora hṛdaya śodhite
sārvabhauma kahilena tomāre milite

The Lord replied: You are the best of the topmost devotees - prabhu kahe tumi maha-bhagavata-uttama
By seeing you, everyone’s heart become soft - darsane tomara mana sabara haila drava

(Altough) I am a sannyasi of maya-doctrine -ami sannyasi maya-vadi
by touching you I (started to) float in the (divine) love of Krişna- sparse tomara bhasi preme krishna
What to speak of others? - ki katha anyera

Knowing this Sārvabhauma Bhaṭṭācārya told Me to meet you - ei jāni sārvabhauma kahilena tomāre milite
To purify My heart, which is very hard - mora śodhite hṛdaya kaṭhina

Tika:
According maya-vada: the body of an avatar of the Lord is made of maya (illusion), as in the case of ordinary living beings. Vaishnavas do not agree with it.

ei-mata duńhe stuti kare duńhāra guṇa
duńhe duńhāra daraśane ānandita mana

In this way they both praised the qualities of the other - mata dunhe stuti kare guna dunhara
Seeing each other, their hearts became ecstatic - darasane dunhe dunhara mana anandita

anadi
27 December 2010, 12:39 PM
48-52


hena-kāle vaidika eka vaiṣṇava brāhmaṇa
daṇḍavat kari' kaila prabhure nimantraṇa

At this time a vaidika vaişnava brahmana - hena-kale eka vaishnava brahmana vaidika
Offered obeisance falling flat and made an invitation to the Lord - kari dandavat kaila nimantrana prabhure

nimantraṇa mānila tāńre vaiṣṇava jāniyā
rāmānande kahe prabhu īṣat hāsiyā

The Lord accepted his invitation knowing (him) to be a vaişnava - prabhu manila nimantrana tanre janiya vaisnava
(and) smiling a little told to Ramananda - hasiya isat kahe ramanande Mahaprabhu

tomāra mukhe kṛṣṇa-kathā śunite haya mana
punarapi pāi yena tomāra daraśana

(My) mind (wants) to hear narrations about Krişna from your mouth -mana haya śunite kathā kṛṣṇa tomāra mukhe
So (I’d like) to have again your audience -yena pāi punarapi tomāra daraśana

rāya kahe, āilā yadi pāmara śodhite
darśana-mātre śuddha nahe mora duṣṭa citte
dina pāńca-sāta rahi' karaha mārjana
tabe śuddha haya mora ei duṣṭa mana

Rāmānanda Rāya replied: if you came to purify a fallen soul (like me) - rāya kahe yadi āilā śodhite pāmara
Only Your audience cannot purify my polluted conscience - mātre darśana nahe śuddha citte duṣṭa mora
Please stay five to seven days to clean my polluted mind - karaha rahi pāńca-sāta dina mora mārjana duṣṭa mana
In this was it will became pure — tabe ei haya śuddha

anadi
28 December 2010, 04:36 AM
53-56

yadyapi viccheda dońhāra sahana nā yāya
tathāpi daṇḍavat kari' calilā rāma-rāya

Although for both of them the separation was intolerable - yadyapi dońhāra viccheda nā yāya sahana
nonetheless Rāmānanda Rāya offered obeisance flat on the ground and departed - tathāpi rāma-rāya kari daṇḍavat calilā

prabhu yāi' sei vipra-ghare bhikṣā kaila
dui janāra utkanṭḥāya āsi' sandhyā haila

The Lord went to the house of that brahmana and took lunch (there) - prabhu yāi sei ghare vipra kaila bhikṣā
As the evening came, the two (Şri Cetanya and Ramananda Ray) became impacient (to meet) - āsi sandhyā dui janāra haila utkaṇṭhāya

prabhu snāna-kṛtya kari' āchena vasiyā
eka-bhṛtya-sańge rāya mililā āsiyā

After finishing (his) ritual bath the Lord sat down (waiting)- kari snāna-kṛtya prabhu āchena vasiyā
and Rāya Rāmānanda came to the meeting with only one servant - rāya āsiyā mililā sańge eka bhṛtya

namaskāra kaila rāya, prabhu kaila ālińgane
dui jane kṛṣṇa-kathā kaya rahaḥ-sthāne

Rāmānanda Rāya offered obeisance and the Lord embraced himt - rāya kaila namaskāra prabhu kaila ālińgane
The two of them discussed about the activities of Krişna in a secluded place- dui jane kaya kathā kṛṣṇa; rahaḥ-sthāne

anadi
29 December 2010, 04:51 AM
57-58

prabhu kahe, — "paḍa śloka sādhyera nirṇaya"
rāya kahe, — "sva-dharmācaraṇe viṣṇu-bhakti haya"

The Lord said, „Recite a verse ascertaining the goal (of life) - prabhu kahe paḍa śloka nirṇaya sādhyera
Rāmānanda Rāya said, “Executing one’s occupational duty is devotional service for (Lord) Vişnu- rāya kahe ācaraṇe sva-dharma haya viṣṇu-bhakti

varṇāśramācāra-vatā puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā nānyat tat-toṣa-kāraṇam (from Viṣṇu Purāṇa 3.8.9)

Through the adequate behavior according to the social and spiritual system- ācāra-vatā varṇa-āśrama
The human being worships the Supreme Enjoyer Vişnu - pumān ārādhyate paraḥ puruṣeṇa viṣṇuḥ
There is no other way , which can cause His satisfaction - na anyat panthā kāraṇam tat toṣa

Tika:

In Bhagavata Purana 1.2.13, Suta explains to the sages gathered in the Naimişa forest (Namiş-aranya):

ataḥ pumbhir dvija-śreṣṭhā / varṇāśrama-vibhāgaśaḥ
svanuṣṭhitasya dharmasya / saḿsiddhir hari-toṣaṇam

You, second born (through brahmana initiation), so the highest perfection- dvija-śreṣṭhā ataḥ saḿsiddhir hari
for the human being is the execution of one’s own occupational duties- pumbhir svanuṣṭhitasya dharmasya
according the division of the social and spiritual system – vibhāgaśaḥ varṇāśrama
(by this) one pleases the Supreme Lord – toṣaṇam hari.

Şri Krişna says in Bhagavad-gita 4.13:

cātur-varṇyaḿ mayā sṛṣṭaḿ guṇa-karma vibhāgaśaḥ
tasya kartāram api māḿ viddhy akartāram avyayam

I created the four social divisions - mayā sṛṣṭaḿ cātur-varṇyaḿ
according one’s qualities and (associated) work (occupational duty) - vibhāgaśaḥ guṇa-karma
Although I am their creator – api tasya kartāram
You should know Me as The Non-doer and imperishable- viddhy māḿ akartāram avyayam

Şri Krişna says in Bhagavad-gita 18.45-46

sve sve karmaṇy abhirataḥ saḿsiddhiḿ labhate naraḥ
sva-karma-nirataḥ siddhiḿ yathā vindati tac chṛṇu

yataḥ pravṛttir bhūtānāḿ yena sarvam idaḿ tatam
sva-karmaṇā tam abhyarcya siddhiḿ vindati mānavaḥ

Following one’s own (assigned) work a man achieves perfection - abhirataḥ sve sve karmaṇy naraḥ labhate saḿsiddhiḿ
Listen (how) in this way by engaging in one’s own work one attains perfection - chṛṇu tac yathā nirataḥ sva-karma vindati siddhiḿ

Worshiping the One from whom all living entities emanated - abhyarcya tam yataḥ bhūtānāḿ pravṛttir
(and) Who pervades this all (universe) - yena tatam sarvam idaḿ
(by following) one’s own occupational duties the man attains perfection - sva-karmaṇā mānavaḥ vindati siddhiḿ

59
prabhu kahe, — "eho bāhya, āge kaha āra"
rāya kahe, "kṛṣṇe karmārpaṇa — sarva-sādhya-sāra"

The Lord said: this is external - prabhu kahe eho bāhya
continue to talk further - āge kaha āra
Śrī Rāmānanda Rāya said: Offering the results of (one’s own) occupational duties to Krişna - rāya kahe arpaṇa karma kṛṣṇe
Is the essence of all goals -sāra sarva sādhya

anadi
01 January 2011, 06:05 AM
Tika:

Krishna says to Arjuna:

karmaṇaiva hi saḿsiddhim āsthitā janakādayaḥ
loka-sańgraham evāpi sampaśyan kartum arhasi (Bhagavad Gita 3:20)

Through karma (performing of prescribed duty - dharma) even (the King) Janak and others -karmaṇā eva janakādayaḥ
certainly situated (himself on the level of) perfection - āsthitāḥ saḿ-siddhim
and also to instruct all the people - eva api loka-sańgraham
You should act taking it into consideration - kartum arhasi sampaśyan

To convince Arjuna to fight, Krişna presented this argument, of following his own warrior dharma,
but fighting unattached to the results of the fight – karma-yoga.

As in the previous post delineated, after Ramananda Ray first proposed varna-ashrama dharma as the goal of life,
and as Sri Krishna Caitanya rejected it, he suggested a second goal of life – Karma- yoga - The Offering of the results of one’s own prescribed duties- karma- to Krişna

anadi
02 January 2011, 04:29 AM
Tika:

Krishna explains in Bhagavad-gita what karma is, although nowadays people have the idea that karma means action instead of prescribed work.

karmaṇo hy api boddhavyaḿ / boddhavyaḿ ca vikarmaṇaḥ
akarmaṇaś ca boddhavyaḿ / gahanā karmaṇo gatiḥ

(Bhagavat-gita 4.17)

Karma is certainly difficult to understand - karmaṇo hy api boddhavyaḿ
also vikarma is difficult to understand - ca vikarmaṇaḥ boddhavyaḿ
and akarma is difficult to understand - akarmaṇaś ca boddhavyaḿ
the course of karma is very difficult (to ascertain) - gatiḥ karmaṇo gahanā.

karmaṇy akarma yaḥ paśyed / akarmaṇi ca karma yaḥ
sa buddhimān manuṣyeṣu / sa yuktaḥ kṛtsna-karma-kṛt
(Bhagavat-gita 4.18 )

That person endowed with discrimination power (intelligence) - sa manuṣyeṣu buddhimān
sees action in akarma and inaction in karma and - yaḥ paśyed karmaṇy akarma akarmaṇi ca karma.
That person is linked (with the spiritual plane, although) she does all kind of activities (in this world) - sa yuktaḥ kṛtsna-karma-kṛt.

Tika:

The meaning is that for an intelligent person,
karma (action prescribed according varNa – social class and asram – religious order) is inaction - kind of "akarma", in the sense that this action is not related to the eternal nature of the soul: shuddha bhakti – pure loving service to The All Attractive,
and such a person sees akarma – not following the prescribed duties of varNa-asharam system, (which are due to the false identification of the soul with temporary denominations of the material body), as real activity – when one’s activity is related to the real identity of the soul – a loving servant, friend, parent, or erotic lover of the Lord- which encompasses the nitya dharma – the eternal duty of the soul.

1. Akarma means not acting according the prescribed duty in varna-ashrama due to:
- rejection of varna-ashrama dharma due to ignorance, but continuing to act in the social frame of varna-ashram – breacking its laws, - which is vikarma – degrading the position of the soul.
- rejection of varna-ashrama dharma and engaging directly (like living in a secluded place ...) in activities for the attainment of mukti (salvation - liberation from the bondage of this illusory material energy - maya)
- rejection of varna-ashrama dharma and engaging in devotional activities (bhakti) - for the attainment of divine love prema

2. Karma, is the action prescribed according varNa – social class and asram – religious order, which leads to the satisfaction of the Supreme Lord Hari who bestows mukti (no eternal personal relation with Him – as long as pure bhakti is not performed).

3.Vikarma - acting in society against the prescribed duty , leads to a miserable destiny and destin-ation.

anadi
03 January 2011, 05:52 AM
To back up his statement concerning the offering of the results of one’s prescribed work to the Lord, as the second type of goal of life (Karma- yoga), Ramananda Raya quotes from Bhagavad-gītā 9.27

60
yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam

“Whatever you do, whatever you eat, whatever you offer or give away - yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat
whatever austerities you perform, O son of Kunti(Arjuna), do that, as an offering to Me - yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam “

Tika:
Sri Krishna said previously to Arjuna that one should do one's duty unattached to the result, only as matter of duty:

tasmād asaktaḥ satataḿ kāryaḿ karma samācara
asakto hy ācaran karma param āpnoti pūruṣaḥ (Bhagavad-gita 3. 19)

“Thus a person who always performs - tasmāt pūruṣaḥ satatam samācara
unattached the work (according one’s own duty) - asaktaḥ karma kāryam
certainly performing the prescribed duties achieves the Supreme - āpnoti hi karma ācaran param”

Performing one’s duty unattached to the result - asaktaḥ karma- only out of the feeling of duty, will assure the success of this variant.
But above that is the offering of those results to the Lord.

61
prabhu kahe, — "eho bāhya, āge kaha āra"
rāya kahe svadharma-tyāga, ei sādhya-sāra"

The Lord said: This is external - prabhu kahe eho bāhya
go on talking further- āge kaha āra
Rāmānanda Rāya replied: Renuouncing one's own prescriebed work , this is the essence of all goals - rāya kahe tyāga sva-dharma ei sāra sādhya.

Tika:
The answer of Şri Caitanya remains unchanged: eho bāhya.
Şri Caitanya says that this kind of dharmas are external (because they have nothing to do with the cultivation of prema - divine love).

anadi
06 January 2011, 05:39 AM
62

ajnayaivam gunan doshan
mayadishtan api svakan
dharman santyajya yah sarvan
mam bhajet sa ca sattamah


Although (these) are my instructions for everyone’s prescribed work – api adishtan maya svakan dharman
Thus knowing (its) qualities and faults- evam ajnaya gunan doshan
anyone who renounce everything - yah santyajya sarvan
and worships Me - ca mam bhajet
is the highest transcendentalist -sah tamah sat.

63

sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
mokshayishyami ma sucah (Bhagavad-gita. 18.66)

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
don’t worry - ma sucah.


Tika:
Krishna said at the end of his gita, that one should renounce any kind of dharma (related to varna-ashram, as was the case with Arjuna, He talked to).

In this connection, Srila Raghunatha das Gosvami, a renowned Gaudiya Vaishnava, writes in his booklet Instruction for the mind - Manah-siksha (Mantra 2):

na dharmaḿ nādharmaḿ śruti-gaṇa-niruktaḿ kila kuru
vraje rādhā (http://vedabase.net/r/radha)-kṛṣṇa (http://vedabase.net/k/krsna)-pracura-paricaryām iha tanu
saci-sunum nandisvara-pati-sutatve guru-varam
mukunda-presthatve smara param ajasram nanu manah

O mind really don’t do either dharma or adharma – manah kila kuru na dharmam na adharmam
mentioned (in the writings) that follow the vedic literature - niruktam gana sruti
but do the abundant worship of Radha Krişna here in Vraja - tanu paricaryam pracura radha-krisna iha vraje
(and) certainly always meditate on the son of Saci (Gaura – Sri Krishna-Caitanya) - nanu ajasram smara saci-sunum
As the son of the leader of Nandagram (Nanda Baba – the father of Krişna) - nandisvara-pati-sutatve
and the best spiritual master, who is very dear to Mukunda – varam guru presthatve mukunda

anadi
07 January 2011, 02:06 AM
Tika:
Krishna said at the end of His gita, that one should renounce any dharma and just surrender unto Him.
The meaning of Surrendering is given in Vaişnava-tantra (quoted in Bhakti-sandarbha (Anuccheda 236) by Raghu-nath das Gosvami :

anukulyasya sańkalpa pratikulyasya varjanam
rakśiṣyatiti viśvaso goptṛtve varaṇaṁ tatha
atma-nikśepa-karpaṇye sad-vidha śaraṇagati

There are six sympotoms of surrendering:

(1) anukulyasya sańkalpa – The oath (sankalpa) to accept those things which are favorable - Anukulyasya (for spiritual life).
(2) Pratikulyasya-varjana – The oath to reject those things which are not favorable (for spiritual life).

(3) rakśiṣyatiti viśvaso – having confidence –vişvas
– that the Lord is the protector and
that one cannot really get protection from anyone else, or any other activities, except the ones related to the Lord.
(4) goptṛtve varaṇaṁ – having confidence that the Lord is one’s real maintainer.

(5) atma-nikśepa– offering one’s soul to the Lord, expressed by the attitude:
“I cannot do anything without Him. Without Lord’s desire, nothing can be accomplish.”
The devotees, which have no other shelter, have this type of confidence.

(6) karpaṇye – to be humble, expressed by the attitude: “I am very low and insignificant.”

Sri-kṛṣṇa-caitanya prabhu jīve doyā kori’
swa-pārṣada swīya dhāma saha avatari’
atyanta durlabha prema koribāre dāna
śikhaya śarańāgati bhakatera prāńa

Because of His compassion for the fallen souls, Şri Krişna Caitanya came in this world with His associates and His divine abode.
To freely distribute the ecstatic love of God, which is very hard to attain,
He preached saranagati (the six ways of surrender). This saranagati is the very life of devotees.

dainya, ātma-nivedana, goptṛtve varańa
‘avaśya rakṣībe kṛṣṇa’—viśvāsa, pālana

Humbleness, dedication of the soul, accepting Lord Krişna
as the only maintainer and protector.

bhaki-anukūla-mātra käryera svīkara
bhakti-pratikūla-bhāva varjanāṅgikāra

Accepting all that is favorable for bhakti,
and rejecting that which is unfavorable.

şad-aṅga śaraṇāgati haibe jāhāra
tāhāra prārthanā śune śri nanda-kumāra

The prayers of those, who follow the six ways of surrender are heard
by the young son of Nanda Maharaja (Şri Krişna).


This is not bhakti, but the door to bhakti.
And as such Sri Caitanya Mahaprabhu told Ramananda Ray, that this is also external (to bhakti):

64

prabhu kahe, -- "eho bahya, age kaha ara"
raya kahe, "jnana-misra bhakti -- sadhya-sara"

The Lord said: this is external - prabhu kahe eho bahya
go on to talk further - age kaha ara
Ramananda Ray said: Knowledge (about the Absolute) mixed with bhakti is the essence of al goals -raya kahe jnana-misra bhakti sara sadhya

anadi
10 January 2011, 05:57 AM
To sustain his previous statement Ramananda Ray quotes from Bhagvavad-gita:

65

brahma-bhutah prasannatma na socati na kankshati
samah sarveshu bhuteshu mad-bhaktim labhate param

Spiritually situated, the happy soul -bhutah brahma prasanna atma
neither lament nor hankers - na socati na kankshati
(and) equally disposed to every being- samah sarveshu bhuteshu
attains the highest devotional service for Me- labhate param bhaktim mat

Tika:
this is the transcendental level, from which True Bhakti (pure bhakti) can be done.
But this is not the bhakti level.
In this vers 18.54 from Bhagavad-gita, bhagavan Şri Krişna, shows clearly that Parama Bhakti can be executed, after the attainment of the spiritual platform (brahma bhuta).
In the words of the Gaudiya Vaishnavas Param Bhakti can be attained after the stage of Bhava, which corresponds to the spiritual platform, as it is expressed by Rupa Gosvami in Bhakti Rasa-amrita Sindhu (1.3.1)

śuddha sattva viśeṣātmā prema suryāḿśu sāmyabhāk
rucibhiś citta māsṛṇya kṛd asau bhāva ucyate

When the soul -atmā attains a specific -viśeṣa pure goodness -śuddha-sattva (spiritual platform - brahma bhuta- but corresponding to a specific loving relation between the soul and the Lord),
than the rays of the divine attraction - prema-suryāḿśu manifest - sāmyabhāk
and as the consciousness –citta, melts – māsṛṇya by a blend of divine tastes –rucibhiś,
one attains the state of Bhava.

So the attainment of the spiritual platform alone – brahma bhuta – based on knowledge about the greatness of the Lord did not satisfy Sri Caitanya, because this knowledge increases the awe and reverence and decreases the possibility of an intimate relation of love with the Lord.

66

prabhu kahe eho bahya, age kaha ara
raya kahe jnana-sunya bhakti sadhya-sara

The Lord said: This is external - prabhu kahe eho bāhya
go on talking further- āge kaha āra
Ramananda Raya replied: bhakti without knowledge about the opulence of the Absolute - raya kahe bhakti sunya jnana
is the essence of all goals -sara sadhya

anadi
14 January 2011, 12:22 AM
After Şri Krişna Caitanya rejected also The Transcendental Knowledge mixed with Bhakti, jnana-misra bhakti – as the essence of the goal of life - sara sadhya, Ramananda Ray presented a verse from Bhagavata Purana which indicates the renunciation of Transcendental Knowledge and The Immersion into the narrations about the pastimes of the Lord as the final goal of life.

This verse was spoken by Brahma, the first being in the universe, to Şri Krişna, as He was only a „child”, after Brahma stole His friends and calves.
This theft lasted only one second for the Brahma, but one year for Krişna in Bhauma-Vrindavan. Afterwards Brahma saw the friends and and calves were still there.
He was somewhat confused, and he didn’t figure out what happened, but Krişna reveals the fact that all those friends and calves were not His friends and calves, but expansions of His own (Vishnu formes) that replaced His friends and calves.
Seeing the extraordinary power and opulence of the Supreme Lord Krishna, in the form of a child, Brahma utters many verses in praising the Lord.

One of these verses was presented by Ramananda Ray to Sri Caitanya, as proof for his statement that jnana-sunya bhaktiis the essence of the goal of life.

67

jñāne prayāsam udapāsya namanta eva
jīvanti san-mukharitāḿ bhavadīya-vārtām
sthāne sthitāḥ śruti-gatāḿ tanu-vāń-manobhir
ye prāyaśo 'jita jito 'py asi tais tri-lokyām (SB 10.14.3)

Letting aside the endeavours to accumulate transcendental knowledge - udapāsya prayāsam jñāne
(which one) certainly respects - eva namanta
living from the narations of transcendental situated persons- jīvanti -mukharitāḿ -sat
which discuss about You - vārtām bhavadīya
situated on the position of realising the Şrutis - sthitāḥ sthāne gatāḿ śruti
with body, word and mind - tanu-vāń-manobhir
the ones that endeavours in this way, conquer You (through attachment and love) - ye thais prāyaśo jito
Although in the three worlds You are unconquerable - apy tri-lokyām asi ajita

anadi
17 January 2011, 12:16 PM
As Lord Gauranga heard that Verse from Srimad Bhagavatam spoken by Brahma himself, which says that one should let aside the endeavors to accumulate transcendental knowledge, and just hear about the pastimes of the Lord, for the first time, since the beginning of the discussion Sri Caitanya says that this injunction is all right, or in other words is not external to the inner nature of the soul.
So seen, we may assume that the Teachings of Lord Gauranga (Sri Caitanya) start with the hearing about the pastimes of the Lord. Everyone should estimate what one’s own sadhana is supposed to start and continue with.

68

prabhu kahe, "eho haya, age kaha ara"
raya kahe, "prema-bhakti -- sarva-sadhya-sara"

The Lord said: this is all right - prabhu kahe eho haya
continue to talk further - age kaha ara
Ramananda Raya said: Devotional Service out of divine love (for the Supreme Lord)- raya kahe bhakti prema
Is the essence of all goals - sarva-sadhya-sara.


Tika:
Here Ramananda Raya speaks about prema-bhakti, that means, he speaks about that devotional service, that one does for the Lord, out of one’s revealed loving relation with Him, andnot because of other reasons.
So one’s sadhana should get one to the point of revelation of one’s special kind of loving relation with the Lord.
In the beginning as the devotee continues to hear about the pastimes of the Supreme Lord, one becomes attracted, in a specific way by Him,
and as this attraction grows, it becomes attachment,
like the attachment of His Own eternal associates, which naturally are inclined to do whatever may please the beloved Lord, in one of His specific Forms, one is attracted to.

This is presented by the Gaudiya Vaishnava Rupa Gosvami, in defining the highest type of Bhakti, which he relates it to Sri Krishna.

anyabhilaşita şunyam / jnana karmady anavritam
anukulyena krişnanu / şilanam bhaktir uttama

Cultivating the activities - şilanam
- meant for the pleasure of Lord Krishna - anukulyena krişnanu
- void of any material wishes – şunyam anyabhilaşita
- uncovered by jnana (knowledge about the opulence of the Absolute) or karma (varna-aşram dharma) – anavrita jnana karmady
is called Supreme Devotional Service - uttama-bhakti.

These activities are both external as well as internal, in the mind, where one may meet Krishna in the beginning, following a meditational process like the one prescribed by the Gaudiya Vaishnavas, called– raganuga SADHANA bhakti.

anadi
27 January 2011, 07:33 AM
In the following vers Ramananda Ray explains the meaning of prema-bhakti:

69
nanopacara-krita-pujanam arta-bandhoh
premnaiva bhakta-hridayam sukha-vidrutam syat
yavat kshud asti jathare jaratha pipasa
tavat sukhaya bhavato nanu bhakshya-peye

By performing varieties of offerings and worshiping out of (deep, true) love - krita nana-upacara pujanam premna
the friend of all distressed persons (the Supreme Lord) - arta-bandhoh
indeed the heart of a devotee is made to flee in transcendental bliss - eva hridayam bhakta syat vidrutam sukha
similarly as one becomes happy - tavat bhavato nanu sukhaya
when food and drink (enter) the stomach- bhakshya peye jathare
and there is a strong hunger and thirst - yavat asti jaratha kshut pipasa
Tika:
To perform real bhakti one needs a strong hunger and thirst for Krishna
To underline this important aspect of true devotion Ramanada Ray talkes further about greed.
70
krishna-bhakti-rasa-bhavita matih
kriyatam yadi kuto 'pi labhyate
tatra laulyam api mulyam ekalam
janma-koti-sukritair na labhyate

The absorbing of mind in the taste of bhakti for Krishna- bhavita matih rasa bhakti krishna
could be performed, if it would be available somewhere - kriyatam yadi labhyate kutah api
In fact the greed is the only price to get it - tatra api laulyam ekalam mulyam labhyate
Not the pious deeds of millions of lives - na sukritaih koti janma.
Tika:
Some consider that this would be the condition to start performing raganuga bhakti,
but in fact Raganuga Sadhana Bhakti start with Shravan Dasa – the Hearing about the pastimes of Krishna in Vrindavan (including His dealings with the gopis)
as also Bhaktivinoda Thakur writes in
Harinama-cintamani providing details of how this process is to take place:

ei ekadas bhava sampura sadhane
pancha dasa lakhya hoy sadhakjive
sravan, baran ara smaran, apana
sampatti ei pancha vidha dasay ganan

The sadhana relating to the eleven items of Siddh-pranali (ekadas-bhava) is executed in five progressive stages:

1) Shravan – dasha (the stage of hearing)
2) Baran- dasha (the stage of accepting)
3) Smaran-dasha (the stage of remembering)
4) Apana –dasha (the mature stage)
5) Sampatti dasha (the stage of perfection)

How can be one greedy for something one does not know.
So, as previously deliniated, one should first hear about the intimate dealings of Krishna with the different types of Vrajavasis,
from books like Govinda Lilamrita, Krishna Bhavanamrita and Krishnanika Kaumudi,
and ascertain what kind of loving relation one is most attracted to. This is the begining of ragananuga sadhana bhakti.

71
prabhu kahe eho haya age kaha ara
raya kahe dasya-prema sarva-sadhya-sara

The Lord said: This is all right - prabhu kahe eho haya
Go on and talk further - age kaha ara
Ramananda Raya replied: (Divine) love in servitudine- raya kahe, dasya-prema
is the essence of all goals - sara sarva-sadhya.
Tika:
In the previous verse the followers of Gaudiya Math (including associations like Iskcon -founder "Prabhupada" or Bhakti-Trust - founder Narayana Maharaja)
use the translanlation of the word prema as spontaneous love, but this is the state of the eternal inhabitants of Vrindanvana,
not that of a practitioner - sadhaka.
and secondly this is not the meaning of the word prema.

The fact that these verses do not refer to raga-atmika bhakti ( spontaneous bhakti - of spontaneous love – of the inhabitants of Goloka Vrindavan) comes clear in the next verses 72- 75.

Also one should know that raganuga bhakti is a type of sadhana, which has as goal the attainment of raga-atmika bhakti - bhakti of the spontaneous love of the eternal inhabitants of Vrindavan.

anadi
05 February 2011, 01:53 AM
To underline that Divine Love in servitude - dasya-prema
is the essence of all goals of life - sara sarva-sadhya, Ramananda Raya quotes the verse 9.5.16 from Şrimad Bhagavatam,
where Durvāsā Muni eulogize the Divine Love in servitude of Mahārāgi Ambarīş, who does not practice raga-anuga bhakti, to become an eternal Vraja-vasi:

72
yan-nāma-śruti-mātreṇa pumān bhavati nirmalaḥ
tasya tīrtha-padaḥ kiḿ vā dāsānām avaśiṣyate

Only by hearing that name (of the Supreme Lord) - mātreṇa śruti yat nāma
a man becomes pure - pumān bhavati nirmalaḥ
What else remains to be attained for the one who serves - kiḿ vā avaśiṣyate tasya dāsānām
the feet like a place of pilgrimage (of the Lord) - tīrtha-padaḥ
Tika:
This verse also glorifies the power of the name of the Supreme Lord.
Therefore one should not neglect the chanting of the holy names of the Lord.
The Brihad Näradiya Purana clearly states:

harer nama harer nama harer namaiva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha

To make spiritual progress in Kali-yuga there is no other way, there is no other way, there is no other way
than by chanting the holy name, chanting the holy name, chanting the holy name.”

The importance of chanting the holy name in Kali-yuga (our time)

kṛte yad dhyāyato viṣṇuḿ tretāyāḿ yajato makhaiḥ
dvāpare paricaryāyāḿ kalau tad dhari-kīrtanāt (Srimad Bhagavatam 12.3.52)

That same result (achieved) in Satya-yuga by meditation on Lord Viṣṇu - tatkṛte dhyāyataḥ viṣṇum
in Tretā-yuga by performing sacrifices (in sacrificial arenas) - tretāyām yajataḥ makhaiḥ
in the age of Dvāpara by worshiping (the Deity of the Lord in Temple)- dvāpare paricaryāyām
(is achieved) in the age of Kali by chanting the names of Lord Hari - kalau hari-kīrtanāt


A similar verse is found in the Viṣṇu Purāṇa (6.2.17), and also in the Padma Purāṇa (Uttara-khaṇḍa 72.25) and the Bṛhan-nāradīya Purāṇa (38.97):

dhyāyan kṛte yajan yajñais
tretāyāḿ dvāpare 'rcayan
yad āpnoti tad āpnoti
kalau sańkīrtya keśavam

"Whatever is achieved by meditation in Satya-yuga, by the performance of sacrifice in Tretā-yuga, and by the worship of Lord's lotus feet in Dvāpara-yuga
is obtained in the age of Kali simply by glorifying the name of Lord Keśava."

Śrīla Jīva Gosvāmī has further quoted from the Brahma-vaivarta Purāṇa concerning the degraded condition of people in Kali-yuga:

ataḥ kalau tapo-yoga- vidyā-yajñādikāḥ kriyāḥ
sāńgā bhavanti na kṛtāḥ kuśalair api dehibhiḥ

"Thus in the age of Kali the practices of austerity, yoga meditation, Deity worship, sacrifice and so on, along with their various subsidiary functions,
are not properly carried out, even by the most expert embodied souls.

Śrīla Jīva Gosvāmī has also cited the Cāturmāsya-māhātmya of the Skanda Purāṇa concerning the necessity of chanting the holy names of the Lord in this age:

tathā caivottamaḿ loke tapaḥ śrī-hari-kīrtanam
kalau yuge viśeṣeṇa viṣṇu-prītyai samācaret

"In this way the most perfect penance to be executed in this world is the chanting of the name of Lord Śrī Hari.
Especially in the age of Kali, one can satisfy the Supreme Lord Viṣṇu by performing sańkīrtana.''

anadi
08 February 2011, 12:31 AM
Than Ramananda Raya quotes Yāmunācārya from his Stotra-ratna (43).

73
bhavantam evānucaran nirantaraḥ
praśānta-niḥśeṣa-mano-rathāntaraḥ
kadāham aikāntika-nitya-kińkaraḥ
praharṣayiṣyāmi sa-nātha-jīvitam

By always serving You (the Supreme Lord) - nirantaraḥ anucaran bhavantam
the wheel of mind certainly becomes steady - ratha manaḥ eva niḥśeṣa praśānta
When will I be exclusively one of the eternal servants - kadā aham aikāntika antaraḥ nitya kińkaraḥ
of a such Master, I’ll live really happy - sa-nātha jīvitam praharṣayiṣyāmi

74
prabhu kahe, "eho haya, kichu āge āra"
rāya kahe, "sakhya-prema — sarva-sādhya-sāra"

The Lord said: This is all right - prabhu kahe eho haya
Go on and say more - age kichu ara
Ramananda Raya said: the divine love in friendship - rāya kahe sakhya-prema
is the essence of all goals (of life) - sara sarva-sadhya.

Tika:
Although even dasya-prema is available in the eternal Goloka – Vrindavan, still Ramananda Raya starts the presentation of this eternal World of raga-atmika bhakti from the level of sakhya-prema and in this connection he qotes Śukadeva Gosvāmī (Bhāgvatam. 10.12.11):

75
itthaḿ satāḿ brahma-sukhānubhūtyā
dāsyaḿ gatānāḿ para-daivatena
māyāśritānāḿ nara-dārakeṇa
sārdhaḿ vijahruḥ kṛta-puṇya-puñjāḥ

In this way, from the transcendentalists who attained the happiness of impersonal brahman- ittham satām anubhūtyā sukha brahma
from those who accepted the servitude for the Supreme Lord - gatānām dāsyam para-daivatena
(and) from those who are under the shelter of the (material) illusory energyi - māyā-āśritānām
Those who accumulated reams of pious deeds - kṛta-puṇya-puñjāḥ
play like human children with (the Supreme Lord) - vijahruḥ sārdham nara-dārakeṇa

Tika:
These innocent friends of the Lord, love Him regardless His godhood. This is “spontaneous” love, where the Lord is loved in an intimate relation, just for the (sweet) way he is, not for His Lordship.
This is one kind of love which give birth of – raga-atmika bhakti.

anadi
12 February 2011, 05:22 AM
76

prabhu kahe eho uttama age kaha ara
raya kahe, vatsalya prema sarva sadhya sara

The Lord said: this is utmost- prabhu kahe eho uttama
go on saying more - age kaha ara
Ramananda Raya said: the divine parental love - rāya kahe vatsalya-prema
is the essence of all goals (of life)- sara sarva-sadhya.

Tika:
The fact that Ramanada Ray got into Vrindavan by remembering the love based on friendship of the children who play there with Krişna, made Sri Caitanya to say that at last this statement is of the utmost sort.
And still Sri Caitanya was not absolutely satisfied, and requested Ramananda Raya to go on speak further.
As such Ramananda Raya went to a higher level and declared vatsalya-prema sarva-sadhya-sara

To exemplify the glory of divine parental love, Ramanada Ray quotes from Bhagavat Puran 10.8.46 în where Maharagi Parikşit asks Şukadev Gosvami:
77
śrī-rājovāca
nandaḥ kim akarod brahman śreya evaḿ mahodayam
yaśodā ca mahā-bhāgā papau yasyāḥ stanaḿ hariḥ

The king said: Oh brahman - śrī-rājovāca brahman
What kind of auspicious activities have been performed by Nanda (Krişnas father in Vrindavan) - kim śreya akarod nandaḥ
So that (he obtained) the great perfection - evaḿ mahodayam
and Yaşoda (Krişnas mother in Vrindavan) (to get) the great happiness - ca yaśodā mahā-bhāgā
that the Supreme Lord sucked (the milk) from her breast - hariḥ papau stanaḿ yasyāḥ
Tika
Than he quotes Śrīmad-Bhāgavatam (10.9.20) to show the glory of the parental love of mother Yaşoda.

78

nemaḿ virińco na bhavo na śrīr apy ańga-saḿśrayā
prasādaḿ lebhire gopī yat tat prāpa vimuktidāt

Neither Brahma, nor Şiva and not even Şri (the Goddess of Fortune), which is very close (to the Supreme Lord) - nemaḿ virińco na bhavo na śrīr apy ańga-saḿśrayā
obtained the grace got by this cowherd girl (Yaşoda) - prāpa imam prasādaḿ lebhire tat gopī
from the Giver of Liberation (from the bondage of material world - Krişna) - vimukti-dāt

anadi
20 February 2011, 06:09 AM
79

prabhu kahe eho uttama age kaha ara
raya kahe kanta-prema sarva-sadhya-sara

The Lord said: this is utmost- prabhu kahe eho uttama
go on saying more- age kaha ara
Ramananda Ray said: the erotic divine love - rāya kahe prema kanta
is the essence of all goals (of life) - sara sarva-sadhya.

Tika:
After Sri Cetanya heard about the divine parental love, although He considered it superlative, He was still not satisfied and urged Ramananda Ray to go on talk further.
So this raised the level and declared that the erotic divine love - kanta-prema
is the essence of all goals of life.
To prove the truthfulness of his statement, Ramananda quotes from Şrimad Bhagavatam 10.47.60:

80
nāyaḿ śriyo 'ńga u nitānta-rateḥ prasādaḥ
svar-yoṣitāḿ nalina-gandha-rucāḿ kuto 'nyāḥ
rāsotsave 'sya bhuja-daṇḍa-gṛhīta-kaṇṭha-
labdhāśiṣāḿ ya udagād vraja-sundarīṇām

Oh , not even the goddess of Fortune (the consort of the Supreme Lord Narayan in the spiritual world Vaikuntha) - u na ayam śriyah
which has a lot of divine love -nitānta-rateh
and even the women from paradise (heavenly planets of the material world - svar-loka)
which have the flavor of the lotus flowers -svar-yoşitām nalina-gandha and shine- rucām
didn’t get the mercy - prasādam that was manifested by This (Krişna) -udagād asya
in the festival of loving tastes - rāsa-utsave
(when) His arms embraced the necks- bhuja-danda-grihīta-kantha
of the lovers of Vrindavan - vraja-vallabhīnām
what to say about the other (women)? - kuto 'nyām

81
tāsām āvirabhūc chauriḥ smayamāna-mukhāmbujaḥ
pītāmbara-dharaḥ sragvī sākṣān manmatha-manmathaḥ

(Şrimada Bhagavatam 10.32.2)

The hero (Krişna) appeared before them (the gopis) - śauriḥ āvirabhūt tāsām
with a smile on His lotus face - smayamāna ambujaḥ mukha
Wearing a yellow dhoti and a flower garland- dharaḥ ambara pīta srak-vī
(Who by His beauty) (erotically) agitates directly the mind - matha sākṣāt mana
(of Cupid) – the Agitator of (everybody’s) mind - manmathaḥ.

anadi
24 February 2011, 01:26 AM
82

kṛṣṇa-prāptira upāya bahu-vidha haya
kṛṣṇa-prāpti-tāratamya bahuta āchaya

There are uncountable means to get Krishna - haya bahu-vidha upāya prāptira kṛṣṇa
There are uncountable superior and inferior gradations of getting Krishna -āchaya bahuta tāra tamya prāpti kṛṣṇa

Tika:
These superior and inferior gradations depend on the type of eternal relation, that the devotee establishes with Krishna,
in one of His eternal forms (for example the eternal child or youngster forms in Vrndavan).
Of course the first type of (loving) relation, if we can call it a (loving) relation is the impersonal relation- shanta rasa.

The shanta devotees, whose loving sentiments are predominated by equanimity –sama, are of two types:
1. Atmarama – those who take pleasure in the self, who are devoid of the sense of possessiveness – mamata – in relation to the Lord,
who are firmly fixed in the Supreme Lord (bhagavan nishta).

2. Tapasvi-gana – those who adopt the path of renunciation and practice bhagavat-bhajana (worshiping of the Lord),
knowing that without bhakti, mukti is a temporary situation, are called tapasa shanta bhaktas.
Such persons have faith in bhakti only as a process for attaining mukti or liberation.
As long as they take up the limbs of bhakti with a desire for mukti, the dominant loving mood of Tranquility,
as present in Vaikuntha cannot be manifested in their consciuousness.

83

kintu yāńra yei rasa, sei sarvottama
taṭa-stha hañā vicārile, āche tara-tama

Although for one (devoee) a certain taste (of divine love) is the best of all - kintu yāńra yei rasa sei uttama sarva
From a neutral consideration (point of view) - taṭa-stha vicārile
There are inferior and superior (tastes of divine love) - hañā āche tara-tama

84

yathottaram asau svāda- viśeṣollāsa-mayy api
ratir vāsanayā svādvī bhāsate kāpi kasyacit

And so from all particular tastes (of divine love) –yatha kasyacit viśeṣa svāda
although made of illumination - api mayy ullāsa
the highest ist that which appears - uttaram kāpi bhāsate
from the desire for the sweet erotic divine love -vāsanayā svādvī ratir

anadi
03 March 2011, 11:32 AM
85

pūrva-pūrva-rasera guṇa — pare pare haya
dui-tina gaṇane pańca paryanta bāḍaya

The qualities (of every) previous taste of divine love - guṇa pūrva-pūrva rasera
are (contained) in the following one - haya pare pare
starting to count from the second to the third -gaṇane dui-tina
(and) up to the fifth (taste of divine love)- bāḍaya paryanta
pańca

Tika:
The second taste of divine love is Dasya Rasa (divine love in servitude), which contains all the qualities existing in the first Rasa – Şanta Rasa – the state of peacefulness, where the Object of Love is accepted as
the manifestation of eternity, knowledge and ecstasy, the Supreme atma-rama (soul satisfied in himself).
The third taste of divine love is Sakya Rasa (Divine Love in Friendship), which contains the qualities of the previous Rasas.
The forth taste of divine love is Vatsalya Rasa (Parental divine love of the devotee), which contains the qualities of all the previous Rasas.
The fifth taste of divine love is Madhurya Rasa (Erotic divine love), which contains also the qualities of all the previous Rasas.
This is explained in the next verse.
86
guṇādhikye svādādhikya bāḍe prati-rase
śānta-dāsya-sakhya-vātsalyera guṇa madhurete vaise

As the qualities increase, the taste also increases - guṇa-ādhikye svāda-ādhikya
the increase of the qualities takes place in every (following) Rasa - bāḍe guṇa vaise prati-rase
from impersonal ecstatic love, to love in servitude, in friendship, parental (and) erotic love - śānta dāsya sakhya vātsalyera madhurete

87

ākāśādira guṇa yena para-para bhūte
dui-tina krame bāḍe pańca pṛthivīte

Just as the qualities of the material elements - yena guṇa bhūte
increase one after another - bāḍe para para krame
(starting with those of) space and so on - ākāśa-ādira
in the second (air), the third (fire), (the fourth - water) dui-tina
(up to) the fifth – the earth - pańca pṛthivīte

Tika:
In the first element, space, there is sound (vibration)
In the second one, air, there is also prana – vital breath
In the third one, fire, there is also form.
In the fourth one, water, there is also taste.
In the fifth one, earth, there is also smell.

Eastern Mind
03 March 2011, 12:26 PM
Vannakkam anadi: Would it not be simpler just to provide a link? Either that or provide commentaries on each item that you have just cut and pasted?

Aum Namasivaya

anadi
04 March 2011, 04:30 AM
Vannakkam anadi: Would it not be simpler just to provide a link? Either that or provide commentaries on each item that you have just cut and pasted?

Aum Namasivaya

Hari bolo
You can find that on my own forum, but
it has more mistakes in it than here
and secondly it would appear like a publicity for my own forum, which it shouldn't be.

Gaura premanande

anadi
06 March 2011, 06:54 AM
88

paripūrṇa-kṛṣṇa-prāpti ei 'premā' haite
ei premāra vaśa kṛṣṇa — kahe bhāgavate

Complete acquisition of Krişna - prāpti paripūrṇa kṛṣṇa
is attained by divine amorous love- ei haite premā
About this love, which brings Krishna under the control of the devotee - ei premāra kṛṣṇa vaśa
speaks Bhagvat (Puran) - kahe bhāgavate
Tika:
To prove his statement Ramananda Ray quotes Krişna`s words from Şrimad Bhagavatam (10.82.44),
as He addressed the gopis, after a separation of years,
in the holy place Samanta Pancaka on the ocassion of a solar eclipse.
After he met them in a secluded place, He embraced them, smiled and said:

89
mayi bhaktir hi bhūtānām amṛtatvāya kalpate
diṣṭyā yad āsīn mat-sneho bhavatīnāḿ mad-āpanaḥ

Devotional service for Me certainly qualifies - bhaktiḥ mayi hi kalpate
all beings for the eternal life - bhūtānām amṛtatvāya
Fortunately your means to get Me - diṣṭyā yat mat-āpanaḥ
Is your erotic love for Me - āsīt snehaḥ bhavatīnām mat
Tika:
Bhakti (sadhana) without loving relation to Krişna, may give eternal life, but not Krişna.
The fortune of the gopis is their being enamoured in Krishna.
Krishna is their life. So Krishna gives Himself to the gopis.
The devotees who follow the mood of the gopis, and as such practice raganuga sadhana bhakti in their mood, will get this Madana Krishna.

Sri Narottam Tahkura includes the following atma-dhyana from Sri Gopal Guru’s Archana Paddhati in his Prema-bhakti-candrika:

sakhinam sangini-rupam atmananam basanamayim
ajna seva param tattat kripalankar bhusitam

One should meditate on ones’s atma (actual-self) as being a sangini (a maiden associate) of the sakhis (the girl friends of Radha).
By carefully following their orders the sadhak shall become decorated with the ornaments of their blessings.

smaranam
06 March 2011, 08:52 AM
Haribol PrabhuJi,
praNAm

Thank You for bringing in the centre-piece (jewel and nectar) of CC (Chaitanya Charitramrut) , conversation between MahAprabhu and Ramanand Ray.

Just one thing - Shrila PrabhupAd always translated mAdhurya ras and kAntA-prema as conjugal love. Which makes a lot of sense - kAnta or kAntA means spouse. So divine conjugal love is best translation in my opinion. But you have been translating kAntA-prem as divine erotic love everywhere. This can give a misleading picture to casual readers. The relationship and bond between husband and wife is a lot lot more than something physical. The word erotic focuses on the least important for a casual listener.

Also, in this last post, again your translation for KRushNa's word "sneha" as erotic love, i feel is inappropriate. Svayam BhagavAn has used a beautiful word - sneha. It means a deeply affectionate bond. Sure the bond is of madhur ras. Yet, the words priti and sneha in the scriptures are most pavitra words, have to be carefully protected in my humble opinion so the divine treasure is not taken in a mundane way. PrabhupAd cautioned about this too.

Let the readers not forget that KRushNa was 8,9,10 and 11 during the Leelas. The ras (mAdhurya in this case) shows the intensity, commitment, and nature of the relationship as a means of surrender - sambandh. MahAprabhu VallabhAcharya (founder of Pushti MArg) says the sAnchAri bhAv has the 5 (or four) ras. Yet there is a sthAyi bhAv acc. to him that is the ultimate one - which is simply the strongest union of AtmA and paramAtmA. Of course that is the Atma-nivedan of the Gopis where mAdhurya culminates.

I have no intentions of offending an advanced VaishNav like you. Please forgive me if i am saying something wrong and correct me if required.

However, if you agree with this request, please replace the translation globally with affection for sneha, conjugal love for kAntA-prem, etc.

your servant
smaraNam

anadi
06 March 2011, 01:39 PM
Haribol PrabhuJi,

Just one thing - Shrila PrabhupAd always translated mAdhurya ras and kAntA-prema as conjugal love. Which makes a lot of sense - kAnta or kAntA means spouse. So divine conjugal love is best translation in my opinion. But you have been translating kAntA-prem as divine erotic love everywhere.

Dandavat

These argumentation, based on the translations of the founder of Iskcon, don’t take in consideration that madhurya rasa is of two kinds:
In svakya bhav a – which is the conjugal love like that of the queens of Dwarka.
In parakya bhava – which is the erotic (mistress) love of the married (but not with Krishna) young girls of Vrindavan for Krishna.

The love of the queens of Dwarka is parted between the love for their children and the love for Krishna. The love of the gopis is extramarital, all exclusive, and mad (even if hidden they all are His wives).

Srimad Bhagavatam10.33.39 states:

vikrīḍitaḿ vraja-vadhūbhir idaḿ ca viṣṇoḥ
śraddhānvito 'nuśṛṇuyād atha varṇayed yaḥ
bhaktiḿ parāḿ bhagavati pratilabhya kāmaḿ
hṛd-rogam āśv apahinoty acireṇa dhīraḥ

Anyone who faithfully hears or describes - yaḥ śraddhā-anvitaḥ anuśṛṇuyāt atha varṇayet
The pastimes of the (young) married women of this Vraja with Vishnu- vikrīḍitam vraja vadhūbhir idam ca viṣṇoḥ
Quickly drives away the disease of (material) lust in the heart - aśu apahinoti rogam kāmam hṛt
(becomes) without delay a self-controlled person - acireṇa dhīraḥ
And attains Supreme Bhakti for the Supreme Lord - pratilabhya parām bhaktim bhagavati

Even at the time of the first followers of Sri Caitanya in Vrindavan (the famous six Gosvamis) parakya bhava was hardly accepted by the Vaishnavas.
And even nowadays the Babajis of Vrindavan, which are most closely to the Vrindavan (not Navadwip) Gaudiya Vaishnava tradition, they may pretend they would accepted it, but they don’t do it, and condemn it, in the form of Gopi Bhava, and replace it by manjari bhava, whose main loving mood is intimate servitude, dasya bhava, for Radha, which makes it madhur because the manjaris witness the madhur vilasa keli of Radha Krishna,
and having empathy with Radha, feel what she feels in those vilasa keli, and even exhibit the same marks of love as Radha.

Important is to understand that here Ramanada Raya speaks about the erotic love of the gopis, not of the conjugal love of the queens of Dwarka.

The fact that this erotic divine love is sublime and the most difficult to attain even by Sri Lakshmi, one should understand it from the tenth Canto of Srimad Bhagavatam 10.47.60:

nāyaḿ śriyo 'ńga u nitānta-rateḥ prasādaḥ
svar-yoṣitāḿ nalina-gandha-rucāḿ kuto 'nyāḥ
rāsotsave 'sya bhuja-daṇḍa-gṛhīta-kaṇṭha-
labdhāśiṣāḿ ya udagād vraja-sundarīṇām

Oh , not even the goddess of Fortune (the consort of the Supreme Lord Narayan in the spiritual world Vaikuntha) - u na ayam śriyah
which has a lot of divine love -nitānta-rateh
and even the women from paradise (heavenly planets of the material world - svar-loka)
which have the flavor of the lotus flowers -svar-yoşitām nalina-gandha and shine- rucām
didn’t get the mercy - prasādam that was manifested by This (Krişna) -udagād asya
in the festival of loving tastes - rāsa-utsave
(when) His arms embraced the necks- bhuja-danda-grihīta-kantha
of the lovers of Vrindavan - vraja-vallabhīnām
what to say about the other (women)? - kuto 'nyām

In Śrīmad Bhāgavatam 7.1.31 Nārada Muni displays different types of meditation on the Supreme Lord, which exemplifies the importance of one’s state of mind, attained by one’s way of thinking, feeling and acting (by his speech or else), where the erotic love of the gopis is mentioned in the form of their divine lusty desires for Krishna :

gopyaḥ kāmād bhayāt kaḿso
dveṣāc caidyādayo nṛpāḥ
sambandhād vṛṣṇayaḥ snehād
yūyaḿ bhaktyā vayaḿ vibho

The gopis (attained) oh, the Great One (Krishna) out of lusty desires - gopyaḥ vibho kāmāt
Kaḿsa out of fear, Śiśupāla and other kings out of envy - kaḿsaḥ bhayāt caidya-ādayaḥ nṛpāḥ dveṣāt
the Vṛṣṇis out of their relations (with Him) - vṛṣṇayaḥ sambandhāt
you (Pandavas) out of affection - yūyam snehāt
we by devotional service - vayam bhaktyā

Dandavat

anadi
06 March 2011, 01:57 PM
Haribol PrabhuJi,

The word erotic focuses on the least important for a casual listener.

Dandavat,
it may be so, but I don't write for such a reader;
for me the word erotic is very important, when is linked with Krishna and sakhi bhava;
sakhi bhava - which is not accepted for the Gaudiya Vaishanva Sadhakas even by the Babajis of Vrindavan.
In Nabadwip is different.


Also, in this last post, again your translation for KRushNa's word "sneha" as erotic love, i feel is inappropriate. Svayam BhagavAn has used a beautiful word - sneha. It means a deeply affectionate bond. Sure the bond is of madhur ras. Yet, the words priti and sneha in the scriptures are most pavitra words, have to be carefully protected in my humble opinion so the divine treasure is not taken in a mundane way. PrabhupAd cautioned about this too.

The sneha of the gopis, is erotic love, based on divine (for they are directed to Krishna) lusty desires, see Śrīmad Bhāgavatam 7.1.31 posted in the previous post.

Dandavat

anadi
06 March 2011, 02:25 PM
I have no intentions of offending an advanced VaishNav like you. Please forgive me if i am saying something wrong and correct me if required.

However, if you agree with this request, please replace the translation globally with affection for sneha, conjugal love for kAntA-prem, etc.

your servant
smaraNam
Dandavat
A Vaishnava cannot be offended, but as I am not one, thanks that you care for me (is it a joke, or serious?).
As for one's advancement, I met some people living in the holy dhama of high rasika knowledge, and still attached to money, family, position and guru syndrom.

I cannot correct you, you are always right, even if I may present some argument, which is only an excuse for my belif, which might be wrong.

Dandavat

smaranam
07 March 2011, 08:12 AM
It wasn't a joke Prabhu, i did mean that.

About the bhAv, yes i know what you mean. The jIva's constitutional position is what it is, or rather what KRshNa makes it. It cannot be simply squeezed into a cookie-cutter Manjari bhAv. Square peg round hole, sorry.

They do indeed condemn the Gopi bhAv all the way till the final end, and that is simply a group choice. That explains all the statements made and labels applied. No wonder. Despite this, i simply love the RupAnuga bhaktas... their servitude and their kirtans.

Please continue.

praNAm

anadi
09 March 2011, 05:32 AM
90

kṛṣṇera pratijńā dṛḍha sarva-kāle āche
ye yaiche bhaje, kṛṣṇa tāre bhaje taiche

"The firm promise of Lord Kṛṣṇa for all time is that- - pratijńā dṛḍha kṛṣṇera sarva-kāle āche
the way one worships (Him) - yaiche ye bhaje
correspondingly Krişna worships that person - taiche kṛṣṇa bhaje tāre

Tika:
The idea is that the state or relation one strives for in relation with Krişna, is precisely the state or relation Krişna reciprocates with him.
This fact is confirmed by Krişna in Bhagavad-gita 4.11, and this verse is further quoted by Ramananda Ray.

91

ye yatha mam prapadyante tams tathaiva bhajamy aham
mama vartmanuvartante manushyah partha sarvasah (Bhagavad-gita 4.11)

The way one worships me - yatha ye mam prapadyante
certainly is the same way I worship him - eva tatha aham bhajami tan
O son of Partha all people - partha sarvasah manushyah
follow my ways - anuvartante mama vartma

92

ei 'preme'ra anurūpa nā pāre bhajite
ataeva 'ṛṇī' haya — kahe bhāgavate

Bhagavat (Puran) says that - bhāgavate kahe
(the Supreme Lord) is not capable to worship (to reciprocate in the same way) -nā pāre bhajite
that (erotic) love (of the gopis) - ei premera
as such (the Supreme Lord) is in debt (to the gopis) - ataeva haya ṛṇī

Tika:
In other words there is nothing higher than the love of the gopis, as long as Krishna considers that He is not capable to repay it (by givinig something better). One aspect of that love is the fact that the gopis, although very week and dependable of others, sacrifice their existence to meet Krishna. In this connection Krişna says to the gopis (Bhagavat Puran 10.32.22, quoted by Ramananda Ray in the next verse):

93

na pāraye 'haḿ niravadya-saḿyujāḿ
sva-sādhu-kṛtyaḿ vibudhāyuṣāpi vaḥ

I am not capable (to repay you) not even in a life like that of the demigods - na pāraye aham api vibudha-āyuṣā
you, who worship Me - vaḥ yāḥ mā abhajan
by your pious activities - sva kṛtyam sādhu
lacking any duplicity - niravadya-saḿyujām
cutting off (instantly) the chain of family life, which is difficult (to be cut) - saḿvṛścya geha-śṛńkhalāḥ tat durjara
May your own pious activities be your pay - sādhunā vaḥ pratiyātu

Tika:
The loving activities of the gopis are so high, that nothing else can be more satisfactory.
So there is nothing higher that Krişna would be able to give, so that it can count as a reward.

The bhajan (worship) of the gopis is their own amorous love for Krişna.

anadi
10 March 2011, 01:31 AM
94
yadyapi kṛṣṇa-saundarya mādhuryera dhurya
vraja devīra sańge tāńra bāḍaye mādhurya

Although the beauty of Krişna is the supreme sweetness- yadyapi saundarya kṛṣṇa dhurya mādhuryera
the association with the goddesses of Vraja (makes) His sweetness to increase - sańge devīra vraja mādhurya tāńra bāḍaye

Tika:
Beauty is the highest truth. And the highest Beauty shines in the middle of the gopis.

95
tatrātiśuśubhe tābhir bhagavān devakī-sutaḥ
madhye maṇīnāḿ haimānāḿ mahā-marakato yathā

At that place the Supreme Lord, the son of Devaki - tatra bhagavān sutaḥ devakī
(became) most beautiful because of them (the gopis of Vraja) ati-śuśubhe tābhiḥ
like the precious stone Marakata - yathā mahā-marakataḥ
in the middle of the golden precious stones (the goddesses of Vraja)- madhye maṇīnām haimānām

96
prabhu kahe ei 'sādhyāvadhi' suniścaya
kṛpā kari' kaha yadi āge kichu haya

The Lord replied: This is certainly the limit of perfection - prabhu kahe ei su niścaya avadhi sādhya
But (still) if there is something (more) - yadi kichu haya
be merciful and talk further - kṛpā kari kaha āge

anadi
12 March 2011, 07:50 AM
97

rāya kahe, — ihāra āge puche hena jane
eta-dina nāhi jāni, āchaye bhuvane

Ramananda Raya replied: until this day I did not know- raya kahe eta-dina nahi jani
that in this world there is such a person - achaye bhuvane hena jane
(who can) ask beyond this point - puche age ihara

98

ińhāra madhye rādhāra prema — 'sādhya-śiromaṇi'
yāńhāra mahimā sarva-śāstrete vākhāni

Among these (love of the gopis), Radha’s love - madhye inhara radhara prema
is the crown jewel (of all) gaols (of life) - siromani sadhya
whose greatness is described in all scriptures - yanhara mahima vakhani sarva-sastrete

Tika:
The servants of Radha- the Manjaris – feel the same emotions that Radha experiences, during keli vilas with Krishna, because of their empathy with Her.
And although they live the same experiences as Radha, still because of their loyalty to Her, they don’t dare to have direct a loving relation with Him.

Their dominant bhAvA is their servitorship (dasya rasa) to Radha, being primarily Her maid servants, and still Rupa Gosvami writes, the manjaris would be in madhurya rasa (erotic loving relation with Krishna), only because they have the same experiences as Radha, when She has keli vilasa with Krishna.
They consider that their reward for their serving Radha is to watch Radha-Krishna in their fight of amorous love.

It must be said that not only the manjaris have the privilege to see their rati-keli, the intimate amorous play of Radha-Krishna, but also the sakhis of Radha.

Some may accept both moods: that of a nayka and of a manjari, like that of Ananga Manjari, the younger sister of Radha, which has a direct loving relation to Krishna and is also a maid servant of Her sister Radha.
Ananga Mangeari is Sri Jahnava Thakurani in Krishna lila, the wife of Nityananada Prabhu.

The Rupanuga Gaudiya Vaişnavas, which now represent the Vrindavan School consider the manjaris existence to be the highest.
As such the sadhakas are suggested to meditate upon themselves, as being kinkaris (maid servants) of Radha, and in no way as being a sakhi of Radha, which may have a direct loving relation with Krishna, a nayka – heroine of erotic love.

anadi
23 March 2011, 10:56 AM
http://spirituality.forumup.de/templates/subSilver/images/icon_minipost.gif (http://spirituality.forumup.de/post-3398-spirituality.html#3398)Posted: Mon Mar 21, 2011 4:46 pm Post subject: http://spirituality.forumup.de/templates/subSilver/images/lang_english/icon_quote.gif (http://spirituality.forumup.de/posting.php?mode=quote&p=3398&mforum=spirituality) 8.99

yathā rādhā priyā viṣṇos
tasyāḥ kuṇḍaḿ priyaḿ tathā
sarva-gopīṣu saivaikā
viṣṇor atyanta-vallabhā

Just as Radha is dear to Vişnu (Krişna) - yathā rādhā priyā viṣṇos
Her lake is in the same way dear (to Him) - tasyāḥ kuṇḍam tathā priyaḿ
Among all the gopis She alone is certainly - sarva-gopīṣu sā ekā eva
most dear to Vişnu (Krişna) - atyanta-vallabhā viṣṇoḥ.

Tika:

In the Nectar of Instruction (Upadeş-amrita), Mantra 9, Şrila Rupa Gosvami shows most clearly that there is a difference between the different locations of the spiritual world:

vaikunthaj janito vara madhu-puri tatrapi rasotsavad
vrindaranyam udara-pani-ramanat tatrapi govardhanah
radha-kundam ihapi gokula-pateh premamritaplavanat
kuryad asya virajato giri-tate sevam viveki na kah

(Because the Lord) was born in Mathura (madhu-puri) – janito madhu-puri
(this) is superior to Vaikuntha (the spiritual world of the Narayan form of the Supreme Lord) - vara vaikunthat
and still (superior to it) is the forest of Vrindavan - tatra api aranyam vrinda
(because there) takes place the festival of tasting the divine love - utsavat rasa
(due to) the hands and the abdomen of the beloved (Krişna) - pani udara ramanat
and still (superior to it) is the Govardhan hill - tatra api govardhanah
and still (superior to it) is Radha’s lake – iha api radha-kundam
because is over flooded with the nectar of the erotic love of the Lord of Gokula- aplavanat amrita prema pateh gokula
Which intelligent person would not serve this (lake)- kah viveki na kuryat sevam asya
located on the base of the hill (Govardhan)? - virajatah tate giri

All the residences of the Lord in the material world exist in the spiritual world, in their pure pristine form.

The question would be, why was told this information to the Guadiya Vaishnavas?
So they may desire the best, because Gauranga (Sri Caitanya) came to give the best.
And following Gauranga means choosing the best,
which was one of His purposes, descending on this earth - to give the best.

anadi
25 March 2011, 01:29 AM
http://spirituality.forumup.de/templates/subSilver/images/icon_minipost.gif (http://spirituality.forumup.de/post-3398-spirituality.html#3398)Posted: Mon Mar 21, 2011 4:46 pm Post subject: http://spirituality.forumup.de/templates/subSilver/images/lang_english/icon_quote.gif (http://spirituality.forumup.de/posting.php?mode=quote&p=3398&mforum=spirituality)
The question would be, why was told this information to the Guadiya Vaishnavas?
So they may desire the best, because Gauranga (Sri Caitanya) came to give the best.
And following Gauranga means choosing the best,
which was one of His purposes, descending on this earth - to give the best.
In one of his famous verses Srila Vishvanata Cakravarti Thakura shows what makes a Gaudiya Vaishnava, what should be his understanding:

ArAdyo bhagavAn vrajeza-tanayas tad dhAma vRndAvanam
ramya kAcid upAsanA vraja-vadhU-vargeNa ya kalpitA
zrImad bhAgavataM pramANam amalaM premA pumArtho mahAn
zrI caitanya mahAprabhor matam idaM tatrAdhara naH paraH

The worshipable object (is that) Supreme Lord – aradya bhagavan
born from the body of the Lord of Braja -– tanayas vraja-ISa
(referece to Nanda Maharaja, whose son is that “naravata lila kRSNa” – Krishna of “human like” pastimes, or madhur Krishna – the sweetest Krishna, not the Mathura-natha Krishna - “Krishna of Majesty and opulence” - who appeared in the mind of Vasudeva and was transferred in the womb of Devaki, but that Krishna that was really born from the body of mother Yazoda)
In the same way that abode of Vrindavan (is worshipable) -tad dhama vrndavanam .


Of any kind of worship – kacit upasana ,
the most pleasing (for the Lord) – ramya
is the path shown by the married women of vraja (the gopis)-vargena ya kalpita vraja vadhu

Srimad Bhagavatam is the pure, (spotless) evidence - zrImad bhAgavataM amalam pramanam
and premA (the divine ecstatic love of Krishna)is the highest goal of humankind - premA pumartho mahan (beyond karma, artha, kama and moksha).


These (concisely) comprise the opinion (the teachings) of Sri Caitanya Mahaprabhu – zrI caitanya mahAprabhor matam idaM
and we don’t have attachment for any other (teachings or type of worship, except the worship of the gopis) – nah adhara tatra paraha .

smaranam
26 March 2011, 03:48 PM
Gauranga...

is always a [karuNAmayee] Radha to me ~

Ladhe Ladhe

anadi
09 April 2011, 09:38 AM
101
prabhu kahe — āge kaha, śunite pāi sukhe
apūrvāmṛta-nadī vahe tomāra mukhe

The Lord said: Speak further, is a happiness to hear you - prabhu kahe āge kaha, pāi sukhe śunite
A river of nectar flows from your mouth - nadī amṛta vahe mukhe tomāra

102
curi kari' rādhāke nila gopī-gaṇera ḍare
anyāpekṣā haile premera gāḍhatā nā sphure

Being afraid because of (His) relations with the family of gopis - ḍare anya-apekṣā gopī-gaṇera
(Krişna) didn’t manifest the intensity of His love - nila nā sphure gāḍhatā premera
(so) he stole and took away Radha - curi kari' nila rādhāke.

Tika:
This story is describe in the Rasa Dance of Nisha lila from Şrimad Bhagavatam, when Krişna stole Radha from amidst the gopis, to enjoy with Her rati-keli. We should take into account that the story takes place in Bhauma Vrindavan, to show the preeminence of Radha over other gopis, even if the Purana does not say it directly, the Gaudiya Vaishnavas take Radha as the heroine of the story, as long as Caitanya Caritamrita says so.

103
rādhā lāgi' gopīre yadi sākṣāt kare tyāga
tabe jāni rādhāya kṛṣṇera gāḍha-anurāga

The intensity of the love of Krişna for Radha can be understood- gāḍha-anurāga kṛṣṇera rādhāya tabe jāni
if we take into consideration that for the sake of Radha - yadi lāgi rādhā
(He) directly renounced (the company) of the gopis - sākṣāt kare tyāga gopīre

anadi
14 April 2011, 01:50 AM
104-108

raya kahe, -- tabe suna premera mahima
tri-jagate radha-premera nahika upama

Then Ramananda Raya replied - tabe raya kahe
Hear about the greatness of that love- suna mahima premera
In the three worlds there is no compare to the love of Radha - tri jagate nahika upama radha-premera

gopi-ganera rasa-nritya-mandali chadiya
radha cahi' vane phire vilapa kariya

Leaving the circle of the Rasa Dance of the group of the Gopis- chadiya mandali nritya rasa ganera gopi
(and) whishing to lament (driven by jealousy) Radha ran in the woods- radha cahi' vilapa kariya phire vane

kamsarir api samsara-
vasana-baddha-srinkhalam
radham adhaya hridaye
tatyaja vraja-sundarih

And the enemy of Kamsa (Krişna) bound with the strong chains - api kamsa-arih baddha-srinkhalam
of the desire to enjoy the pleasure - vasana samsara
took Radha in His heart - adhaya radham hridaye
and left the beauties of Vraja - tatyaja vraja sundarih

itas tatas tam anusritya radhikam
ananga-bana-vrana-khinna-manasah
kritanutapah sa kalinda-nandini
tatanta-kunje vishasada madhavah

(With) His mind disturbed by the injury - manasah khinna vrana
(caused) by the arrow of Cupid - bana ananga
regretting (His) behavior and lamenting - anutapah krita vishasada sah
Krishna searched Radha- madhavah tam anusritya radhikam
here and there, in the bushes on the banks of Yamuna - itah tatah kunje tata-anta kalinda-nandini

ei dui-slokera artha vicarile jani
vicarite uthe yena amritera khani

Taking into consideration these two verses- vicarile ei dui slokera
one can understand the subject- jani artha
whose consideration give rise to a mine of nectar - yena vicarite uthe khani amritera

anadi
21 April 2011, 01:44 PM
109-112

sata-koti gopi-sange rasa-vilasa
tara madhye eka-murtye rahe radha-pasa

Enjoying pastimes in the company of hundreds of thousands of gopīs - rasa-vilasa sange sata koti gopi
(and) being in their middle He remained in one form near Radha- tara madhye rahe eka-murtye pasa radha.

sadharana-preme dekhi sarvatra 'samata'
radhara kutila-preme ha-ila 'vamata'

We see that generally divine love is everywhere simmilar - dekhi preme sadharana sarvatra samata
(But) the crooked love of Radha is (sometimes) opposing - preme kutila radhara ha-ila vamata

aher iva gatih premnah svabhava-kutila bhavet
ato hetor ahetos ca yunor mana udancati

The nature of love is like the movement of a snake– svabhava premnah iva bhavet gatih kutila aheh
therefore, with or without cause appears an anger (of jealousy of Radha) between the young coulple - atah hetoh ahetoh udancati manah yunoh

krodha kari' rasa chadi' gela mana kari'
tanre na dekhiya vyakula haila sri-hari

This (Radha) becoming angry, left the Rasa Dance – tanre kari kari krodha chadi gela rasa
As Şri Hari (Krişna) didn`t see Her anymore, He became anxious - sri-harina na dekhiya haila vyakula

anadi
24 April 2011, 09:54 AM
113-116

samyak-sara vasana krishnera rasa-lila
rasa-lila-vasanate radhika srinkhala

The essence of the desires of Krishna becomes accomplished in the Rasa Pastime – sara vasana samyak krishnera rasa-lila
Radha is the link to the desire concerning Rasa Pastimes – radhika srinkhala vasante vasanate rasa-lila

tanha vinu rasa-lila nahi bhaya citte
mandali chadiya gela radha anveshite

itas-tatah bhrami' kahan radha na pana
vishada karena kama-bane khinna hana

Without Her Rasa Pastime does not illuminate (His) heart – vinu tanha rasa-lila nahi bhaya citte
Living the circle of Rasa (dance) (Krishna) left to search Radha – chadiya mandali chadiya rasa gela anveshite radha

Running hither and tither - bhrami itah-tatah
and haven't found Radha anywhere - na pana radha kahan
He started to lament, being hurt by the arrows of amorous desire – karena visada hana khinna bane kama

sata-koti-gopite nahe kama-nirvapana
tahatei anumani sri-radhikara guna

As long as (His) amorous desires couldn't be satisfied - tahatei nahe kama-nirvapana
by hundreds of thousands of gopies - sata-koti gopite
We could imagine the qualities of Radha - anumani sri-radhikara

anadi
30 April 2011, 11:33 AM
117-118
prabhu kahe — ye lāgi' āilāma tomā-sthāne
sei saba tattva-vastu haila mora jñāne
ebe se jāniluń sādhya-sādhana-nirṇaya
āge āra āche kichu, śunite mana haya

The Lord said: I (http://vedabase.net/i/i) have come here to you- prabhu kahe āilāma sthāne tomā
To know the matter- jñāne ye lāgi'
about all these principles of truth - sei saba tattva-vastu

I have come to understand the goal (of life) and the process (to attain it) - ebe se jāniluń sādhya sādhana
Considering carefully the before said, (I think) there is something more - nirṇaya āge āche haya kichu āra
My mind (is desiring) to hear (it)- mana śunite

119
kṛṣṇera svarūpa kaha rādhāra svarūpa
rasa kon tattva prema kon tattva rūpa

Speak about the own (spiritual (http://javascript<b></b>:void(0);)) form of Krishna and Radha - kaha svarūpa kṛṣṇera svarūpa rādhāra
What are the principles of truth about the tastes of divine love - kon tattva rasa prema
What are the principles of truth about their form - kon tattva rūpa.

120
kṛpā kari' ei tattva kaha ta' āmāre
tomā-vinā keha ihā nirūpite nāre

Be merciful and explain me these truths - kari kṛpā kaha āmāre ei ta tattva
Except you there is nobody able to do it - tomā-vinā nāre keha ihā nirūpite

anadi
01 May 2011, 05:43 AM
121-123

rāya kahe, — ihā āmi kichui nā jāni
tumi yei kahāo, sei kahi āmi vāṇī

Śrī Rāmānanda Rāya said: "I don’t know anything about this topic - rāya kahe, āmi nā jāni ihā
that you make me to say - yei tumi kahāo
That I utter as a message - sei kahi āmi vāṇī


tomāra śikṣāya paḍi yena śuka-pāṭha
sākṣāt īśvara tumi, ke bujhe tomāra nāṭa

I recite your instructions as a parrot - paḍi śikṣāya tomāra yena śuka-pāṭha
You are directly the Supreme Controller - tumi sākṣāt īśvara
Who can understand the dance of Your (activities) - ke bujhe nāṭa tomāra


hṛdaye preraṇa kara, jihvāya kahāo vāṇī
ki kahiye bhāla-manda, kichui nā jāni

You direct me in the heart - kara preraṇa hṛdaye
and on (my) tongue (appear) the words that I utter - jihvāya vāṇī kahāo
I don’t know if what I say, is good or bad - nā jāni ki kichui kahiye bhāla-manda

anadi
04 May 2011, 01:06 AM
124-128


prabhu kahe, -- mayavadi ami ta' sannyasi
bhakti-tattva nahi jani, mayavade bhasi


The Supreme Lord said: certainly I am a sannyasi of the mayavada school- prabhu kahe ta'ami sannyasi mayavadi
(and so) I don’t know the transcendental truth about divine devotion - nahi jani bhakti-tattva
I float in the conception that considers the body of an avatar of the Supreme Lord as made of material energy- bhasi mayavade


sarvabhauma-sange mora mana nirmala ha-ila
'krishna-bhakti-tattva kaha,' tanhare puchila


Due to association of Sarvabhauma Bhattacarya my mind has been purified- sarvabhauma-sange mana mora ha-ila nirmala
and I asked him to talk - puchila tanhare kaha
about the transcendental truth regarding divine devotion to Krishna- krishna-bhakti-tattva


tenho kahe -- ami nahi jani krishna-katha
sabe ramananda jane, tenho nahi etha


He replied: I don’t know the topics about Krishna - tenho kahe ami nahi jani krishna-katha
Everything is known by Ramananda Raya - sabe jane ramananda
(but) this is not here - tenho nahi etha.


tomara thani ailana tomara mahima suniya
tumi more stuti kara 'sannyasi' janiya


Hearing about your greatness I came (to this) place of yours - suniya mahima tomara ailana thani tomara
(and) you are praising Me, knowing that I am a sannyasi - tumi more kara stuti janiya sannyasi


kibā vipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa-tattva-vettā, sei 'guru' haya


Why not, whether one is a brahmana, a sannyasi, or a şudra - kene naya kibā vipra kibā nyāsī śūdra
the one that knows the principles of the transcendental truth about Krishna - yei kṛṣṇa-tattva-vettā
he is a spiritual master - sei haya guru


Tika:
In other words Sri Caitanya says that whatever one’s position in the varNa-ashram social system would be, if he knows kṛṣṇa-tattva, he can become a spiritual master.


The Truth about the Supreme Lord Sri Krishna has different levels, which are also presented in this discussion between Sri Caitanya and Ramananda Raya, and accordingly there are different levels of teachers, that can present some truths about Krishna.

anadi
06 May 2011, 12:57 PM
129-133

'sannyāsī' baliyā more nā kariha vańcana
kṛṣṇa-rādhā-tattva kahi' pūrṇa kara mana

Don’t cheat me - - nā kariha vańcana more
talking to Me as to a sannyasi - sannyāsī baliyā
Please satisfy My mind and tell Me the whole truth - kara mana kahi pūrṇa tattva
about Krishna and Radha - kṛṣṇa-rādhā

yadyapi rāya — premī mahā-bhāgavate
tāńra mana kṛṣṇa-māyā nāre ācchādite
tathāpi prabhura icchā — parama prabala
jānileha rāyera mana haila ṭalamala

Although Rāmānanda Rāya was a topmost devotee - yadyapi rāya mahā-bhāgavate
on the level of divine love - premī
and his mind could not be covered by the illusory energy of krishna -tāńra mana nāre ācchādite kṛṣṇa-māyā
still because of the Lord’s intense desire - tathāpi prabhura parama prabala icchā
although (Rāmānanda Rāya) knew what happens -jānileha rāyera
his mind was somewhat confused - mana haila ṭalamala

rāya kahe āmi naṭa, tumi sūtra-dhāra
yei mata nācāo taiche cāhi nācibāra

Rāmānanda Rāya replied: I dance - rāya kahe āmi naṭa
(and) You are the puller of the strings- tumi sūtra-dhāra
the way You make me dance, is exactly the way I dance - yei mata nācāo taiche cāhi nācibāra

mora jihvā vīṇā-yantra tumi vīṇā-dhārī
tomāra mane yei uṭhe, tāhāi uccāri

My tongue is like a stringed instrument -mora jihvā vīṇā-yantra
(and) You are the player of this instrument -tumi vīṇā-dhārī
That what comes in Your mind- yei uṭhe tomāra mane
is exactly what I utter - tāhāi uccāri

anadi
12 May 2011, 11:33 AM
134-137

parama isvara krishna svayam bhagavan
sarva-avatari sarva-karana-pradhana

The Supreme Lord Himself (original) is Krishna, the Supreme Controller - bhagavan svayam krishna parama isvara
The chief of all avatars and of all causes - pradhana sarva-avatari sarva-karana

ananta vaikuntha ara ananta avatara
ananta brahmanda ihan sabara adhara

(He is) the resting place of all innumerable universes - adhara sabara ananta brahmanda
innumerable avatars, and innumerable spiritual planets - ananta avatara ara ananta vaikuntha

sac-cid-ananda-tanu, vrajendra-nandana
sarvaisvarya-sarvasakti-sarvarasa-purna

The body of the son of the controller of Vraja (Krishna) - tanu nandana vrajendra
is pure existence (spiritual), knowledge and bliss - sat-cit-ananda
complete in all opulence, all potencies and all loving tastes - purna sarva-aisvarya sarva-sakti sarva-rasa.

And Ramanda Raya quotes from Brahma samhita 5.1

isvarah paramah krishnah sac-cid-ananda-vigrahah
anadir adir govindah sarva-karana-karanam

The supreme controller is Krishna - paramah isvarah krishnah
Whose body is pure existence (spiritual), knowledge and bliss - vigrahah sac-cid-ananda
Govinda (Krishna) is the origin without beginning - govindah adih anadir
(He is) the cause of all causes - -karana sarva karanam .

anadi
21 May 2011, 03:58 AM
138

vṛndāvane 'aprākṛta navīna madana'
kāma-gāyatrī kāma-bīje yāńra upāsana

In the unmanifested Vrindavan - aprākṛta vṛndāvane
the worship of the ever fresh Cupid (Krişna) - upāsana yāńra navīna madana
(is done ) through the hymns of desire (and) the seed of erotic desire - kāma-gāyatrī kāma-bīje

Tika:
kāma-gāyatrī mantra is for those vaişnavas who wish themselves an amorous loving relation with Krishna. They meditate upon their spiritual body as being that
- of a wife of Krishna, similar to the queens of Dwarka, if they want the conjugal love – svakya bhava - or
- of a gopi, similar to those of Vrindavan, if they want the extra conjugal love – parakya bhava.

kāma-gāyatrī mantra:

klīḿ kāma-devāya vidmahe puṣpa-bāṇāya dhīmahi tan no 'nańgaḥ pracodayāt

Let us focus on the seed or erotic desire, the God of erotic love - vidmahe klīḿ kāma-devāya (Krishna - aprAkRta-navina-madana din Vrindavan)
Let us meditate on Him, who wears the bow of flowers - dhīmahi tan bāṇāya puṣpa
Let us being illuminated by the one without body (ananga- name for Cupid, after Siva burned his body to ashes with His angry glimpse) - pracodayāt 'nańgaḥ

the unmanifested Vrindavan vṛndāvane aprākṛta is presented in Brahma Samhita 5.56

śriyaḥ kāntāḥ kāntaḥ parama-puruṣaḥ kalpa-taravo
drumā bhūmiś cintāmaṇi-gaṇa-mayī toyam amṛtam
kathā gānaḿ nāṭyaḿ gamanam api vaḿśī priya-sakhī
cid-ānandaḿ jyotiḥ param api tad āsvādyam api ca
sa yatra kṣīrābdhiḥ sravati surabhībhyaś ca su-mahān
nimeṣārdhākhyo vā vrajati na hi yatrāpi samayaḥ
bhaje śvetadvīpaḿ tam aham iha golokam iti yaḿ
vidantas te santaḥ kṣiti-virala-cārāḥ katipaye

I worship that great Sveta-dvip named Goloka - aham tam bhaje su-mahan sveta-dvipam akhyah golokam
where the Goddesses of Fortune are the lovers of the Supreme Enjoyer - yatra sriyah kantah kantah parama-purushah
all trees are desire trees - druma kalpa-taravo
The soil is made of transcendental philosophical stones - bhumih cintamani-gana-mayi
The water is nectar, the speech is a song, every step is a dance step - toyam amritam katha ganam gamanam natyam
And the flute (of Krishna) is the constant companion - api vamsi priya-sakhi
the transcendental ecstasy shines supremely - cit-anandam param jyotih
and this is tasted - api tat asvadyam
The ocean of milk flows from the transcendental cows - api ca sah kshira-abdhih sravati surabhibhyah
and certainly not even the half of a second is wasted here - ca api hi nimesha-ardha va samayah vrajati na iha
So, that (realm) is rarely known to a even few realized souls in this world- iti yam virala vidantah te katipaye santah kshiti.

Eastern Mind
21 May 2011, 12:57 PM
Vannakkam Anadi: Simple question ... just for my own knowledge of other sects ... Is the goal of life in Gaudiya Vaishnavism moksha? .... or not?

Thanks in advance.

Aum namasivaya

anadi
22 May 2011, 02:05 PM
Vannakkam Anadi: Simple question ... just for my own knowledge of other sects ... Is the goal of life in Gaudiya Vaishnavism moksha? .... or not?

Thanks in advance.

Aum namasivaya
dandavat,
Moksa is not "the goal of life in Gaudiya Vaishnavism ", bieng considered only a byproduct of the attainment of the divine love for Krishna (krishna prema).

ps

The goal is the attainment of a loving relation (in one of the four dominating loving moods - staiy bhavas) with Krishna, considered by the Gaudiya Vaishanvas as the most rasika (tasteful) form of the Supreme Lord in His eternal madhur lilas, in His supreme eternal abode Goloka (Vrindava). (it is only a part of the picture...)

That is why the gaudiya sadhakas meditate also on their siddha svarupa - their own perfect whished (spiritual) form(s).

2.10.6 from Srimad Bhagavatam

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

There is a difference between the merging of the soul and the other energies of Him (the Lord) anyatH nirodhaH AtmanaH saha zaktibhiH 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,
(attained when) one gives up the (temporary acquired) form hitvA rUpam
and is situated in (his true, eternal, spiritual) own form vyavasthitiH sva-rUpeNa.

anadi
24 May 2011, 12:40 PM
139

puruṣa yoṣit kibā sthāvara-jańgama
sarva-cittākarṣaka sākṣāt manmatha-madana

The enjoyer (in Vrindavan) (Krisha) attracts the minds - puruṣa sarva-cittākarṣaka
of all women and all mobile and immobile beings - kibā yoṣit sthāvara-jańgama
(He is so beautiful, that He) attracts directly Cupid - sākṣāt manmatha-madana

Tika:
Kṛṣṇa and the Gopīs met in the forest and than went together to the bank of the Yamuna.
Kṛṣṇa threw His arms around the gopīs and embraced them.
He aroused erotic feeling in the beautiful young ladies of Vraja by touching their hands, hair, thighs, belts and breasts, by playfully scratching them with His fingernails, and also by joking with them, glancing at them and laughing with them.
The gopīs became proud of themselves for having received such special attention from Kṛṣṇa, as such Krishna than disappeared.
Than the gopis started to search for Krishna, but as they couldn’t find Him, they started to lament in separation.
And as such he decided to appear again before them as described in the next verse quoted by Ramananda Raya from Bhagavatam.)

140
tāsām āvirabhūc chauriḥ
smayamāna-mukhāmbujaḥ
pītāmbara-dharaḥ sragvī
sākṣān manmatha-manmathaḥ Śrīmad-Bhāgavatam (10.32.2).

Kṛiṣhṇa appeared among them- śauriḥ āvirabhūt tāsām
With His lotus face smiling - mukha-ambujaḥ smayamāna
Dressed in golden attire and decorated with a flower garland- pīta-ambara-dharaḥ sragvī
being directly (that) Cupid that attracts the Cupid himself - sākṣāt manmatha manmathaḥ

anadi
26 May 2011, 01:51 AM
141-142

nānā-bhaktera rasāmṛta nānā-vidha haya
sei saba rasāmṛtera 'viṣaya' 'āśraya'

(As much as) there are different types of devotees, there are many types of nectarean tastes (of divine love) -nānā-bhaktera rasāmṛta nānā-vidha haya
(but) in all these nectarean relations there is an object of love (vişaya) (the Supreme Lord) and the one that takes shelter (aşraya) – the devotee - sei saba rasāmṛtera 'viṣaya' 'āśraya'

akhila rasāmṛta mūrtiḥ
prasṛmara ruci ruddha tārakā pāliḥ
kalita śyāmā lalito
rādhā preyān vidhur jayati

Victory to the One like the moon (Krishna) - jayati vidhur
the form of all nectarean tastes of divine love -mūrtiḥ akhila rasāmṛta
(who) subjugated through the tastes (of divine love) that emanate (from Him) (the famous gopis) Taraka und Pali - ruddha ruci prasṛmara taraka pali
and absorbed (in thoughts of Him, the minds of the gopis) Şyama, Lalita and (His) beloved Radha - kalita śyāmā lalito preyān rādhā.

Tika:
This vers shows that there is a lot of difference between the souls that emanated from the Supreme Lord and Krishna,
- Who is considered the true object of love (vishaya),
- Who entails in Himself all the nectarean tastes of premA,
and the souls have not these qualities.

The bewildered souls consider their appearance in the world as being sometimes that of an object of love.
They also consider other objects of the material world, souled or without soul, being objects of their love and veneration; wheres there is only one object of love: the Supreme Lord.

anadi
28 May 2011, 11:59 AM
143

sringara-rasaraja-maya-murti-dhara
ataeva atma-paryanta-sarva-citta-hara

(Krişna is) the form that entails the potency - - murti-dhara maya
of erotic love, the queen of al divine tastes –sringara raja rasa
As such (He) attracts the hearts of all, even up to His own self - ataeva atma-paryanta-sarva-citta-hara

To bring evidence for it, Ramanada Raya quotes Gīta-govinda (1.11):

144

viśveṣām anura&#241;janena janayann ānandam indīvara-
śreṇī-śyāmala-komalair upanayann ańgair anańgotsavam
svacchandaḿ vraja-sundarībhir abhitaḥ praty-ańgam ālińgitaḥ
śṛńgāraḥ sakhi mūrtimān iva madhau mugdho hariḥ krīḍati

(My) friends I am perplexed (seeing) the supreme Lord- sakhi mugdhaḥ hariḥ
the very form of erotic love - iva mūrti-mān śṛńgāraḥ
playing in spring time - krīḍati madhau
giving pleasure and ecstasy to all - janayan anura&#241;janena ānandam viśveṣām
with His delicate arms and legs like dark blue lotuses - ańgaiḥ komalaiḥ indīvara-śreṇī śyāmala
producing without restriction a festival of love with the beauties of Vrindavan- upanayan svacchandam anańga-utsavam vraja-sundarībhiḥ
On both sides each limb (of His body) being embraced - abhitaḥ prati-ańgam ālińgitaḥ

anadi
09 June 2011, 12:53 PM
145-147

lakṣmī-kāntādi avatārera hare mana
lakṣmī-ādi nārī-gaṇera kare ākarṣaṇa

(Krishna) enchants the mind of the avatars headed by the lover of the Goddess of Fortune (Nārāyaṇa) - hare mana avatārera ādi kānta lakṣmī
(Krişna) attracts all women, headed by the Goddess of Fortune - kare ākarṣaṇa nārī-gaṇera ādi lakṣmī

Tika:
To bring evidence for what he said, Ramanada Raya quotes the words of Mahā-Viṣṇu from Śrīmad-Bhāgavatam (10.89.58 ), the moment Krishna and Arjuna came to Him, in search of the brahamana’s sons, the brahmana who accused Yudiştira (the brother of Arjuna), that he was not able to protect his sons, whom as a king he was supposed to protect, but they disappeared without any reason. Arjuna vowed, he would do whatever possible to hamper the repetition of such a thing. But that happened again, so Krishna decided to help Arjuna to find the missed sons of the brahmana, and in the end they got to Maha-Vişnu, which had stolen them.

dvijātmajā me yuvayor didṛkṣuṇā
mayopanītā bhuvi dharma-guptaye
kalāvatīrṇāv avaner bharāsurān
hatveha bhūyas tvarayetam anti me

Wishing to see you, I brought the brahmana’s sons by Me- me didṛkṣuṇā yuvayoḥ upanītāḥ dvija ātma-jāḥ mayā
you descended with all the energies in the material world to protect the Occupational Duty - avatīrṇau kalā bhuvi guptaye dharma
After killing the demons, (who are) a burden on the earth - hatvā bhara-asurān avaneḥ
come again quickly here by My side - itam bhūyaḥ tvarayā iha anti me

Tika:
From this verse one can see that the different forms of the Lord exist independent of one another, having their own independent desire. Krishna being so attractive, attracts even Maha-Vishnu, who wanted to see Him directly (sakshad darshan).
In the next verse Ramananda Raya quotes a verse from Śrīmad-Bhāgavatam (10.16.36) in which the wives of the serpent Kāliya speak about the relation the Goddess of Fortune with Krishna.

kasyānubhāvo 'sya na deva vidmahe
tavāńghri-reṇu-sparaśādhikāraḥ
yad-vāńchayā śrīr lalanācarat tapo
vihāya kāmān su-ciraḿ dhṛta-vratā

Oh, Lord, we do not know how this (serpant Kāliya) realized- deva na vidmahe kasya asya anubhāvaḥ
to qualify to be touched by the dust of Your lotus feet - adhikāraḥ sparaśa reṇu tava ańghri
which has been desired by the greatest woman, the Goddess of Fortune - yat vāńchayā lalanā śrīḥ
(So She) took the oath to perform for a long time austerities and meditation- vratā acarat su-ciram tapaḥ dhṛta
renouncing any other desires - vihāya kāmān

anadi
13 June 2011, 02:54 AM
148-149

āpana-mādhurye hare āpanāra mana
āpanā āpani cāhe karite ālińgana

His sweetness steals away His own mind - āpana-mādhurye hare āpanāra mana
(and so) He desires to embrace Himself - cāhe karite ālińgana āpani āpanā

aparikalita-pūrvaḥ kaś camatkāra-kārī
sphurati mama garīyān eṣa mādhurya-pūraḥ
ayam aham api hanta prekṣya yaḿ lubdha-cetāḥ
sa-rabhasam upabhoktuḿ kāmaye rādhikeva

Who can manifest an abundance of sweetness greater than Mine - kaḥ sphurati pūraḥ mādhurya garīyān mama
(a sweetness) which was not experimented until now - eṣaḥ aparikalita pūrvaḥ
which makes one wonder - ayam camatkāra-kārī
Oh, and even Myself by seeing it (My sweet form) I become bewildered- hanta api aham prekṣya yam lubdha-cetāḥ
and like Radha, My desire the enjoy it becomes impetuous - iva rādhikā kāmaye upabhoktum sa-rabhasam

Tika:
This verse is from Lalita-mādhava of Śrīla Rūpa Gosvāmī (8.92), uttered by Krishna, the moment He sees His reflection in a wall of precious stones.

To taste His own sweetness, Krishna descends in Kali-yuga in the form of Caitanya Mahaprabhu, adopting the loving mood of Radha, the exalted position of Maha-bhava, teaching by his own example this way by which one may taste His sweetness.

anadi
17 June 2011, 01:41 AM
150-153

ei ta' sankshepe kahila krishnera svarupa
ebe sankshepe kahi suna radha-tattva-rupa

"I have thus briefly spoke about the original form of Krishna - ei ta' sankshepe kahila svarupa krishnera.
Now I will in summary speak about the true form of Radha, please hear -ebe sankshepe kahi tattva-rupa radha suna

krishnera ananta-sakti, tate tina -- pradhana
'cic-chakti', 'maya-sakti', 'jiva-sakti'-nama

"Krishna has unlimited potencies, of which three are most prominent - krishnera ananta-sakti tate tina pradhana .
Called the spiritual potency, the material potency and the potency of the living entities – nama cic-chakti maya sakti jiva-sakti

antaranga bahiranga tatastha kahi yare
antaranga svarupa-sakti sabara upare

We call them internal, external and marginal – kahi yare antaranga bahiranga tatastha .
Above all (of them) is the internal potency, the (Lord's) very own energy – upare sabara antaranga svarupa

anadi
22 June 2011, 11:45 AM
154-156

sac-cid-ānanda-maya kṛṣṇera svarūpa
ataeva svarūpa-śakti haya tina rūpa

The original form of Krishna (is made of) the energy - svarūpa kṛṣṇera maya
of eternal existence, knowledge, and ecstatic love - sat-cit-ānanda
as such the energy of the original form -ataeva śakti svarūpa
has three forms - haya tina rūpa

ānandāḿśe hlādinī, sad-aḿśe 'sandhinī'
cid-aḿśe 'samvit', yāre jńāna kari' māni

The part of the ecstatic love (which is ) the pleasure giving energy- aḿśe ānanda hlādinī
The part of the eternal existence (which is) the power of creation - aḿśe sat sandhinī
The part of knowledge (which is) the energy of cognizance - aḿśe cit samvit
which is accepted as science - yāre kari māni jńāna

hlādinī sandhinī samvit
tvayy ekā sarva-saḿśraye
hlāda-tāpa-karī miśrā
tvayi no guṇa-varjite

(Oh, Lord) The pleasure giving potency, the potency of creation (the energy of eternal existence) and knowledge energyi - hlādinī sandhinī samvit
(are all) One (single energy) of Yours - ekā tvayi,
the basis of all things - sarva- saḿśraye
Pleasure and suffering are the cause of mixed (impure) existence (mişra sattva) – hlāda tāpa karī miśrā
But in Yourself there are no such (material) qualities - tvayi no guṇa-varjite

Tika:
This is a quote from Viṣṇu Purāṇa (1.12.69).

anadi
29 June 2011, 02:07 PM
157-160

kṛṣṇake āhlāde, tā'te nāma hlādinī
sei śakti dvāre sukha āsvāde āpani

Therefore it is called hladini, (because she) gives pleasure to Krishna - tā'te nāma hlādinī āhlāde kṛṣṇake
through that energy He tastes Himself happiness - dvāre sei śakti āpani āsvāde sukha

sukha-rūpa kṛṣṇa kare sukha āsvādana
bhakta-gaṇe sukha dite hlādinī kāraṇa

Krishna, which is the form of happiness, tastes happiness - kṛṣṇa rūpa sukha kare āsvādana sukha
The cause of devotees’ happiness is given by the (energy) hladini - kāraṇa sukha bhakta-gaṇe dite hlādinī

hlādinīra sāra aḿśa tāra prema nāma
ānanda cinmaya rasa premera ākhyāna

The essential part of this energy is called divine love- aḿśa sāra tāra hlādinīra nāma prema
The expression of divine love is the ecstasy given by the spiritual savour - ākhyāna premera ānanda rasa cinmaya.

premera parama-sāra mahābhāva jāni
sei mahābhāva-rūpā rādhā-ṭhākurāṇī

The supreme essence of the supreme love is known as mahābhāva - sāra parama premera jāni mahābhāva
The form of Mahabhav is the transcendental Goddess Radha - rūpā mahābhāva sei ṭhākurāṇī rādhā

anadi
05 July 2011, 11:32 AM
161

tayor apy ubhayor madhye
rādhikā sarvathādhikā
mahābhāva-svarūpeyaḿ
guṇair ativarīyasī

Among them (the gopis of Vrindavan) and even between the two (Candrāvalī and Rādha), which are amongst them - tayor apy ubhayor madhye
Radha is in every respect the best -rādhikā sarvathādhikā
This is the form of the highest love - iyam mahā-bhāva-svarūpā
she has the highest qualities - ativarīyasī guṇair.

162
premera svarūpa-deha prema vibhāvita
kṛṣṇera preyasī-śreṣṭhā jagate vidita

the very form of the body of divine amorous love - svarūpa-deha premera
Of the topmost libeling of Krishna (Radha) - śreṣṭhā preyasī kṛṣṇera
is a transformation of love -vibhāvita prema
(and this matter) is known throughout the universe - vidita jagate

Tika:
Any spiritual body made of amorous divine love has its origin in the love of Radha for Krishna.

163
ānanda cinmaya rasa pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaḿ tam ahaḿ bhajāmi
Brahma-saḿhitā (5.37).

I worship this Govinda, the original Enjoyer of Pleasure - ahaḿ bhajāmi tam govindam ādi-puruṣaḿ
certainly the soul of all existence, who resides in Goloka (and who is) - eva ātma akhila bhūtaḥ nivasaty goloka
certainly together with those which have a similar form and are His expansions – eva tābhir yah nija-rūpatayā kalābhiḥ
and are all the time drawn in tasting the spiritual ecstasy – prati bhāvitābhiḥ rasa ānanda cinmaya

Tika:
This verse has no direct indication of Radha as some translators put it.
The verse refers to all residents of Goloka (Vrindavan), which are all the time dived in tasting the divine ecstasy.

164
sei mahābhāva haya 'cintāmaṇi-sāra'
kṛṣṇa-vāńchā pūrṇa kare ei kārya tāńra

This supreme ecstasy is the essence of all touchstones - sei mahā-bhāva haya sāra cintāmaṇi
which fully satisfies the desires of Krishna - kare pūrṇa vāńchā kṛṣṇa
This is Her dharma –intrinsic nature (of the supreme ecstasy - mahābhāva) - ei kārya tāńra.

165
mahābhāva cintāmaṇi rādhāra svarūpa
lalitādi sakhī tāńra kāya vyūha rūpa

The touchstone which is the Supreme Ecstasy - cintāmaṇi mahābhāva
is the very form of Radha -svarūpa rādhāra
and Her girlfriends beginning with Lalita - sakhī adi lalita
are direct expansions of Her form - kāya-vyūha rūpa tāńra

anadi
12 July 2011, 10:52 AM
Madhya 8.166-168

rādhā-prati kṛṣṇa-sneha sugandhi udvartana
tā'te ati sugandhi deha ujjvala-varaṇa

Krişna’s afection for Radha is like a fragrant ointment.- kṛṣṇa-sneha prati rādhā sugandhi udvartana
and in this way Her utmost perfumed body shines brilliantly - tā'te ati sugandhi deha ujjvala-varaṇa

kāruṇyāmṛta dhārāya snāna prathama
tāruṇyāmṛta-dhārāya snāna madhyama

First She takes a bath under the shower of the nectar of compassion - prathama snāna dhārāya amṛta kāruṇya
At midday She takes a bath under the shower of the nectar of youth - madhyama snāna dhārāya amṛta tāruṇya.

lāvaṇyāmṛta-dhārāya tad-upari snāna
nija-lajjā-śyāma-paṭṭasāṭi-paridhāna

Above all She takes a bath under the shower of the nectar of beauty - tat-upari snāna dhārāya amṛta lāvaṇya -
(and) She puts on the dark silky garment of Her own shyness - paridhāna sāṭi paṭṭa śyāma nija-lajjā

anadi
21 July 2011, 02:42 PM
Madhya 8.169 -172

kṛṣṇa-anurāga dvitīya aruṇa-vasana
praṇaya-māna-kańculikāya vakṣa ācchādana

The second (garment) is the pinkish garment of love for Krishna - dvitīya vasana aruṇa anurāga kṛṣṇa
Than She covers Her breasts with the short blouse of false prestige of love (the anger of gelosy) - ācchādana vakṣa kańculi kāya māna praṇaya

saundarya kuńkuma, sakhī-praṇaya cantina
smita-kānti karpūra tine ańge vilepana

Her beauty is the reddish fragrant powder, the love for Her friends the sandalwood pulp- saundarya kuńkuma sakhī-praṇaya candana
The sweetness of Her smile is the camphor- smita-kānti
These three things are anointed on (Her) body - tine vilepana ańge

kṛṣṇera ujjvala-rasa mṛgamada-bhara
sei mṛgamade vicitrita kalevara

The erotic love for Krishna is an abundance of musk - ujjvala-rasa kṛṣṇera bhara mṛga-mada
That musk aroma decorate Her entire body - sei mṛga-made vicitrita kalevara

pracchanna-māna vāmya dhammilla vinyāsa
'dhīrādhīrātmaka' guṇa ańge paṭa-vāsa

"Her covered craftiness and anger constitute the arrangement of Her hair- vāmya māna pracchanna vinyāsa dhammilla
The quality of Her Self-control or its absence is the is the silky cover of Her body - guṇa ātmaka dhīra adhīra vāsa paṭa ańge

anadi
29 July 2011, 01:41 PM
Madhya 8.173-175

rāga tāmbūla rāge adhara ujjvala
prema kauṭilya netra-yugale kajjala

Her affection is expressed by the redness (of Her) betel nut like brilliant lips - rāga-tāmbūla rāge adhara ujjvala
Her diplomacy in the amorous love is expressed by the black ointment around Her two eyes - kauṭilya prema kajjala yugale netra.

sūddīpta-sāttvika bhāva, harṣādi sańcārī
ei saba bhāva-bhūṣaṇa saba-ańge bhari

The very blazing ecstasies of love coming of the pure goodness- bhāva su-uddīpta sāttvika
(as well as) the transitory emotions beginning with jubilation - sańcārī harṣa-ādi
All these ecstatic emotions are ornaments filling Her whole body- saba ei bhāva bhūṣaṇa bhari saba ańge.

'kila-kińcitādi'-bhāva-viḿśati-bhūṣita
guṇa-śreṇī-puṣpamālā sarvāńge pūrita

Twenty ecstatic emotions beginning with kila-kincita (comprising pride, desire, shrieking, smiling, jealousy, fear and anger that simultaneously arise from the heart’s elation upon seeing the beloved) - viḿśati bhāva ādi kila-kińcita
are the beautiful qualities which fill - śreṇī guṇa pūrita
Her whole body, decorating it like a flower garland - sarva-ańge bhūṣita puṣpa-mālā

Tika:
Ujjvala-nIlamaNi mentions twenty types of bhava-alankaras, they are divided into three groups:
a) Ayatnaja:
1) zobhA (refined beauty);
2) kAnti (luster arising from kama);
3) dIpti (youthful luster);
4) mAdhurya (sweetness);
5) pragalbhatA (prowess in Kandarpa keli);
6) audArya (compassion);
7) dhairya (patience);

b) SvabhAvaja:
8 ) vilAsa (one’s stance, movement, facial expressions and eye-gestures upon seeing the beloved);
9) lIlA (imitating the dress or the behavior of one’s beloved);
10) vicchitti (scant-dressing);
11) vibhrama (misdressing);
12) kilakiJcita (pride, desire, shrieking, smiling, jealousy, fear and anger that simultaneously arise from the heart’s elation upon seeing the beloved);
13) moTTAyita (the desire for union upon seeing or remembering the beloved);
14) kuTTamita (the nayika’s external anger to cover her ecstasy when touched by the beloved);
15) vivvoka or bibboka (prideful neglect of the beloved);
16) lalita (the unique stance, bodily curve, facial expression and movement of the eyes upon seeing the beloved)
17) vikRti (pride, envy or shyness that are expressed through silence).

c) AGgaja:
18 ) bhAva (the first outward sing of erotic interest);
19) hAva (the bending postures of dancing of the eyebrows that indicate desires for rati);
20) helA (the direct and clear indication of hAva).

Verse 5 also mentions the mugdha and cakita bhava alankaras. Maugdhya is when a nayaka or nayika coquettishly asks questions about matters that are already known.
A nayika’s pretentious fear is called cakita.

anadi
09 August 2011, 12:51 AM
Madhya 8.176-179

saubhāgya-tilaka cāru-lalāṭe ujjvala
prema-vaicittya — ratna, hṛdaya — tarala


The beautiful sign of great auspiciousness on the forehead shines - cāru saubhāgya tilaka lalāṭe ujjvala
the misery of separation due to love is the geml - vaicittya prema ratna
and (Her) heart is the locket— hṛdaya tarala

madhya-vayasa sakhī-skandhe kara-nyāsa
kṛṣṇalīlā-manovṛtti-sakhī āśa-pāśa

Adolescence is the shoulder of a girlfriend (sakhi) where She holds (Her) hand - madhya-vayasa skandhe sakhī nyāsa kara
The activity of the mind is a girlfriend, who is everywhere in the Krishna’s pastimes– manovṛtti sakhī āśa-pāśa Kṛṣṇa; līlā

nijāńga saurabhālaye garva paryańka
tā'te vasi' āche sadā cinte kṛṣṇa-sańga

Her own body, the bower of aromas is (Her) proud and bed - nijāńga saurabhālaye āche garva paryańka
She lays down on it , all the time thinking on Her association with Krishna - tā'te vasi' cinte sadā kṛṣṇa-sańga


kṛṣṇa-nāma-guṇa-yaśa avataḿsa kāṇe
kṛṣṇa-nāma-guṇa-yaśa-pravāha-vacane

That which ornaments Her ears is the fame of the name of Krishna - avataḿsa kāṇe guṇa-yaśa nāma kṛṣṇa
and the curent of Her speech (is only) about the fame of the name of Krishna -pravāha-vacane guṇa-yaśa nāma kṛṣṇa

anadi
11 August 2011, 09:43 AM
Madhya 8.180-185

kṛṣṇake karāya śyāma rasa madhu pāna
nirantara pūrṇa kare kṛṣṇera sarva kāma

She makes Krishna to drink the sweetness of the tastes of amorous love - karāya kṛṣṇake pāna madhu rasa śyāma
She satisfies ceaselessly and fully any amorous desire of Krishna - nirantara kare pūrṇasarva kāma kṛṣṇera

kṛṣṇera viśuddha prema ratnera ākara
anupama guṇagaṇa pūrṇa kalevara

She is the mine of precious stones of pure love for Krishna - ākara ratnera prema viśuddha kṛṣṇera
Her body is perfect and Her qualities are beyond compare - kalevara pūrṇa guṇagaṇa anupama

kā kṛṣṇasya praṇaya jani bhūḥ śrīmatī rādhikaikā
kāsya preyasy anupama-guṇā rādhikaikā na cānyā
jaihmyaḿ keśe dṛśi taralatā niṣṭhuratvaḿ kuce 'syā
vā&#241;chā-pūrtyai prabhavati hare rādhikaikā na cānyā

She is the origin of love for Krishna - kā jani-bhūḥ praṇaya kṛṣṇasya ekā śrīmatī rādhika
Who is most dear to Him, and has unequaled qualities? - kā asya preyasy anupama-guṇā
only Radhika and nobody else- ekā rādhika ca na anyā
Her curly hair, restless eyes, (and) firm breasts - keśe jaihmyaḿ dṛśi taralatā kuce niṣṭhuratvaḿ asyā
satisfy the not manifested desires of Hari (Krişna) - pūrtyai vā&#241;chā prabhavati hare
is only Radhika and no one else- ekā rādhika ca na anyā

PURPORT
This quote is from Govinda-līlāmṛta (11.122).

yāńra saubhāgya-guṇa vā&#241;che satyabhāmā
yāńra ṭhā&#241;i kalā-vilāsa śikhe vraja-rāmā
yāńra saundaryādi guṇa vā&#241;che lakṣmī-pārvatī
yāńra pativratā dharma vā&#241;che arundhatī

Whose auspicious qualities (Radhas) are desired by Satyabhāmā (one of the main queen of Krishna in Dwaraka) -yāńra saubhāgya-guṇa vā&#241;che satyabhāmā
From whom (is about Radha)the goddesses of fortune from Vrindavan learn the plays according to the adequate time of the day (astha kala lila) - yāńra ṭhā&#241;i vraja-rāmā śikhe kalā-vilāsa
whose qualities, beginning with Her beauty are desired by the goddess of fortune (the consort of Narayan from Vaikuntha region of the spiritual world) and Parvati (the consort of Siva from Kailasa) - yāńra guṇa ādi saundarya vā&#241;che lakṣmī-pārvatī
whose duty of chastity is desired by Arundhatī (the wife of Vasiştha Muni, famous for her chastity) -yāńra dharma pati-vratā vā&#241;che arundhatī

yāńra sadguṇa-gaṇane kṛṣṇa nā pāya pāra
tāńra guṇa gaṇibe kemane jīva chāra

whose transcendental qualities counted by Krishna - yāńra sadguṇa-gaṇane kṛṣṇa
cannot be absolutely attained - nā pāya pāra
How can there be possible for an insignificant being (like us) to count Her qualities? - kemane chāra jīva gaṇibe guṇa tāńra

Tika:
As one may remember some gurus claim that one may become Radha.
This verse concerning the teaching of Sri Caitanya says that insignificant beings like us cannot even count Her qualities,
what to say than about attaining Her qualities ... in fullness.

anadi
18 August 2011, 08:31 AM
186-188

prabhu kahe jāniluń kṛṣṇa rādhā prema tattva
śunite cāhiye duńhāra vilāsa mahattva

The Lord said: Now I understood the truth about the love between Krishna and Radha - prabhu kahe jāniluń tattva prema kṛṣṇa rādhā
I would like to hear about the great principle regarding the play between the two - cāhiye śunite mahattva vilāsa duńhāra

rāya kahe kṛṣṇa haya dhīra-lalita
nirantara kāma krīḍā yāńhāra carita

Rāya Rāmānanda replied: Kṛishṇa is called dhīra-lalita - rāya kahe kṛṣṇa haya dhīra-lalita
(This is the character) of the one (who) constantly (engages) in the amorous plays- carita yāńhāra nirantara krīḍā kāma

vidagdho nava-tāruṇyaḥ
parihāsa viśāradaḥ
niścinto dhīra-lalitaḥ
syāt prāyaḥ preyasī-vaśaḥ

The intelligent fresh youngster (Krishna) - vidagdho nava-tāruṇyaḥ
Expert in making jokes - viśāradaḥ parihāsa
is the careless hero of the amorous pastimes - niścinto dhīra lalitaḥ
and he is almost always captivated by (His) sweethearts - syāt prāyaḥ vaśaḥ preyasī

anadi
03 September 2011, 11:35 AM
Madhya 8.192-194

yebā 'prema-vilāsa-vivarta' eka haya
tāhā śuni' tomāra sukha haya, ki nā haya

However there is a topic about the perturbation of amorous pastimes - yebā haya eka vivarta vilāsa
Hear about it, you'll enjoy it or maybe not - śuni tomāra tāhā tomāra sukha haya ki nā haya

eta bali' āpana-kṛta gīta eka gāhila
preme prabhu sva-haste tāńra mukha ācchādila

Having said that (Raya Ramananda) (began) to sing a song composed by himself - eta bali'gāhila Apan-gita eka krta
The Lord (Sri Caitanya) (led) by divine love (put His) hand over (his) mouth covering it - prabhu preme sva haste mukha ācchādila

pahilehi rāga nayana-bhańge bhela
anudina bāḍhala, avadhi nā gela
nā so ramaṇa, nā hāma ramaṇī
duńhu-mana manobhava peṣala jāni'
e sakhi, se-saba prema-kāhinī
kānu-ṭhāme kahabi vichurala jāni'
nā khońjaluń dūtī, nā khońjaluń ān
duńhukeri milane madhya ta pāńca-bāṇa
ab sohi virāga, tuńhu bheli dūtī
su-purukha-premaki aichana rīti

At first it was the attraction due to eyesights - pahilehi raga nayana-bhang bhela
And each day has increased without limit - anu-na dina bāḍhala avadhi gela
He, the Enjoyer, and I, the Enjoyed, are not two minds - nā so ramaṇa nā hāma ramaṇī duńhu-mana
Know that the (common) mental state has joined us - - jāni bhava manaḥ peṣala
Before we have met, we have not been sought by any messenger - ṭhāme milane nā duńhukeri khońjaluń nā dūtī
You will say, you know it - kahabi jāni
Dear friend, Krishna forgot all these - e sakhi kānu vichurala se-saba
Indeed someone else sought us: the five (Cupid's) flower arrows - ta ān khońjaluń pāńca-bāṇa
Now in the midst of separation be the messenger of love affairs - ab madhya sohi virāga tuńhu bheli dūtī kāhinī prema
This is the result of one who loves a great person - aichana rīti premaki su-purukha

anadi
11 September 2011, 07:28 AM
Madhya 8.195-196

rādhāyā bhavataś ca citta-jatunī svedair vilāpya kramād
yu&#241;jann adri-niku&#241;ja-ku&#241;jara-pate nirdhūta-bheda-bhramam
citrāya svayam anvara&#241;jayad iha brahmāṇḍa-harmyodare
bhūyobhir nava-rāga-hińgula-bharaiḥ śṛńgāra-kāruḥ kṛtī

Oh Creator of the Universe (Krishna), (you are) like a king of elephants - kāruḥ brahmāṇḍa pate ku&#241;jara
(during) the lovemaking in the woods of Govardhan (hill)- yu&#241;jan śṛńgāra niku&#241;ja adri
you are expert in. - kṛtī

Radhas sweat and yours - svedaiḥ rādhāyāḥ as bhavataḥ
Gradually melted (your) hearts as shellac - vilāpya kramāt citta-jatunī
colored in deep red - anvara&#241;jayat hińgula-bharaiḥ
completely removing the illusion (that you were) two (different entities) - nirdhūta bhramam bheda
Through various means you increased the wonder - bhūyobhiḥ citrāya
(introducing) by yourself a new kind of amorous love in the palace of the world - svayam nava-rāga harmya-udare iha

Tika:
This verse from Ujjvala nīlamaṇ 14.155 by Srila Rupa-i Gosvāmī talkes about Radhas love.

prabhu kahe, — 'sādhya-vastura avadhi' ei haya
tomāra prasāde ihā jāniluń niścaya

The Lord said, "This is the (top) limit of the purpose (of life) - prabhu kahe ei haya avadhi sādhya-vastura
By Your mercy I understand this conclusion" - tomāra prasāde jāniluń ihā niścaya

Tika:
Thus the goal of life should be to love Krishna with a love like Radhas.
As long as we cannot become Radha, to atain this goal is possible only if we become one in heart with Radha, becoming Her girlfriend - Sakhi - and (or) an intimate servant - Manjari.

smaranam
11 September 2011, 09:08 AM
Tika:
Thus the goal of life should be to love Krishna with a love like Radhas.
As long as we cannot become Radha, to atain this goal is possible only if we become one in heart with Radha, becoming Her girlfriend - Sakhi - and (or) an intimate servant - Manjari.

As long as we cannot be Radha we become Her girlfriend
As long as we cannot be the girlfriend (say Lalita) we become the girlfriend's servant/diciple
As long as we cannot become one of the servants of Lalita in Golok, we become servant of the servant
Sure Lalita's servant will have a servant already in Golok ? So we cannot be her (as she is nitya siddha)
As long as we cannot be servant of servant of girlfriend of Radha we become servant of servant of servant of girlfriend of Radha
I am sure there must be a servant of that servant already in Golok (nitya siddha)
As long as we cannot be the servant of servant of servant of girlfriend of Radha we become servant of servant of servant of servant of girlfriend of Radha

We get so busy being servant of servant of servant of servant of servant of servant of servant of servant of .............

that we forget that KrushNa had given me laddoos to distribute to the world, and ignore His repeated request full of sweetness, compassion and LOVE : "Be My Radha"

If one claims that they can become the servant of servant of girlfriend of Radha, then they are actually replacing an entity in Golok. Those entities are expansions of the hladini shakti, Radha, and not jivas like us. In which case a jiva can potentially be Radha if KrushNa so wishes.

If this cannot be, then neither can we be the girlfriend/manjari of Radha - since they are not ordinary jivas like us either.

If that verse from Priti sandarbha holds (71/74 whatever) , then jiva will eventually (perhaps after many births) find out she is Radha IF KrushNa wants her to be.

----
The ONLY purpose of becoming a sakhi or manjari is selfless loving service - giving KrushNa to another. Bringing KrushNa and Radha together. The sakhis, and Radha included, are always trying to bring happiness to the other sakhi. Of Course the most selfless in all this is Shri KrushNa Himself, as He is doing this just for His devotees. He is complete.

Now the qn is - where does the selflessness end ? Where is the line drawn ? Saying I am Lalita or Vishakha or Rupa Manjari or even dasi of Rupa Manjari is selfless only to a certain extent, because saying i want that particular exhalted service is again selfish.

Radhe's veil is endless, Her veil becomes the blanket for a child of RAdhikA. Just as a mother puts a child to sleep, looks around, no blanket, so she makes her veil the blanket.

_/\_ praNAm

anadi
11 September 2011, 11:47 AM
As long as we cannot be Radha we become Her girlfriend
As long as we cannot be the girlfriend (say Lalita) we become the girlfriend's servant/diciple

Dandavat,

Do you have any information, which says that
- Radha cannot have more sakhis than she already has?
- only Her direct expansions may be Her girlfriends?

I wish to become a girlfriend - sakhi (in the mood of a heroine) and at the same time a manjari (an intimate servant) of Radha,
like Her younger sister - Ananga Manjari;
I don't know any interdiction in this connection.

The goal of the sadhana is to attain prema.
What kind of prema?

The servant mood is most laudable,
but one should not forget that the paramount goal of a gaudiya vaishnava is to attain the state of
loving Krishna in the erotic mood; this should be the sthayi-bhava – the dominant mood.

Thank you for your answer.

smaranam
12 September 2011, 12:06 PM
Dandavat,

Do you have any information, which says that
- Radha cannot have more sakhis than she already has?
- only Her direct expansions may be Her girlfriends?

I wish to become a girlfriend - sakhi (in the mood of a heroine) and at the same time a manjari (an intimate servant) of Radha,
like Her younger sister - Ananga Manjari;
I don't know any interdiction in this connection.

praNAm

According to me, a devotee can have a direct relationship with KrushNa in any of the four ras - dasya sakhya vatsalya madhurya AS LONG AS Shri KrushNa drives the relationship. ShAstra does not and cannot deny a direct relationship with prANanAth MadhusUdan in one of the four ras if HE wants to be in a direct relationship with the devotee. This is irrespective of svakiya/parkiya dwaraka/ golok-vrundavan/ saaket / vaikuNTha etc.

Topmost ShAstra being Shri KrushNa's own transcendental words :

BG 18.65 man-manā bhava mad-bhakto mad-yājī māḿ namaskuru mām evaiṣyasi satyaḿ te pratijāne priyo 'si me
Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

and many such others - BG 10.9.10,11
BG 10.9 mac-cittā mad-gata-prāṇā bodhayantaḥ parasparam kathayantaś ca māḿ nityaḿ tuṣyanti ca ramanti ca
BG 10.10 teṣāḿ satata-yuktānāḿ bhajatāḿ prīti-pūrvakam dadāmi buddhi-yogaḿ taḿ yena mām upayānti te
________________

Now, if Vraja-mandal is brought in, then words of Gaudiya VaishNav Guru and Sadhu and Lord Chaitanya come into picture.

In your case, would it not be as simple as "following in the footsteps of Ananga manjari" ? I think it is a very noble aspiration.

A few qns on GV literature: I do understand that the bottom line is for the sakhis to bring their priya sakhi (nayika, Radha) to KrushNa and therein lies the difference betN prema and kAma - "The gopīs derive more transcendental pleasure from indirectly engaging other gopīs in the service of Kṛṣṇa than from engaging in His service themselves. That is the difference between material lust and love of Godhead. (CC Madhya 8.215 purport, SP)" Fair enough.

However, such statements for instance:

Shrila PrabhupAd's Purport to Chaitanya CharitrAmrut Madhya Lila 8.204-205:

One should not be misled by mental concoctions, supposing his material body to be perfect and deeming oneself a sakhī. This is something like ahańgrahopāsanā, that is, a Māyāvādī's worship of his own body as the Supreme. Śrīla Jīva Gosvāmī has cautioned mundaners to abstain from such conceptions. He also warns that thinking oneself one of the associates of the Supreme without following in the footsteps of the gopīs is as offensive as thinking oneself the Supreme. Such thinking is an aparādha. One has to practice living in Vṛndāvana by hearing about the talks of the gopīs with Kṛṣṇa. However, one should not consider himself a gopī, for this is offensive.

---
Can another person decide whether KrushNa is a devotee's mental concoction ?
Is it necessarily true that KrushNa will never walk up to someone who is still in the material guNas ?
Also, do all madhurya ras relationships imply "sakhi" ? Or is this OK in Dwarka ?
"Following in the footsteps" is a vague instruction. To what extent ?
Doesn't this go out of the window if KrushNa takes charge of the devotee ?

Is any of this going to change what i am to Him already ? BEFORE even stumbling across the G in Gaudiya VaishNav ? Of course not. Svarup is svarup. Given and driven by KrushNa.

Hare KrushNa _/\_

smaranam
12 September 2011, 12:16 PM
The goal of the sadhana is to attain prema.
What kind of prema?

The servant mood is most laudable,
but one should not forget that the paramount goal of a gaudiya vaishnava is to attain the state of
[FONT=Calibri][SIZE=3]loving Krishna

That is good to know, since the msg mostly passed around seems otherwise. I am not saying that we should be predominantly in the "servant of servant of nth servant" mood. On the contrary, i was making a case as to how the "servant of servant of" logic is equally not applicable, if our own one-on-one relationship with KRshNa, either of servitude, friendship, parental or conjugal (while maintaining "lower than a blade of grass") is not OK. Also, in the post "you" meant "one". i wasn't addressing particularly you.

-------

I am done with this - i.e. going in circles in this external logic and back to Shri KrushNa's nest - where i belong. Enough is enough - and my KAnhA overrides all this.

BG 18.66 sarva-dharmān parityajya
mām ekaḿ śaraṇaḿ vraja
ahaḿ tvāḿ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.

Supplemented by Lord Chaitanya's instruction: 1. Go to your KrushNa...
2. Austerities have to be done, beta.
(There She is - my karuNAmayi Radhe in KrushNa-Chaitanya form.)
So, "sadhana has to be done, but don't worry about svarUp" was His/Her message.

Hare KrushNa

_/\_

anadi
12 September 2011, 01:32 PM
According to me, a devotee can have a direct relationship with KrushNa in any of the four ras - dasya sakhya vatsalya madhurya AS LONG AS Shri KrushNa drives the relationship. _

Dandavat,
very nice post, and very nice discussion mood.
You gave also many quotes, very nice.
I don't think that only according to you "a devotee can have a direct relationship with KrushNa in any of the four ras" al long as Krishna Himself says that:
ye yathā māḿ prapadyante - all according to (the way) they took Me as shelter
certainly in the same way I worship them - eva tathā aham bhajāmy tan

Krishna is bound by the wish of the devotee to reciprocate accordingly.
He is the true cause for the fullfilment of the wishes of all living beings in all the worlds.

The driving force is the wish of the devotee. The more powerful this wish is, the more fast the wish will become true. The power of this wish is reflected in one's sadhana.

Madhya 8.197

'sādhya-vastu' 'sādhana' vinu keha nāhi pāya
kṛpā kari' kaha, rāya, pābāra upāya

(Sri Caitanya said) :
The purpose of life cannot be achieved without (spiritual) practice -sādhya-vastu nāhi pāya vinu sādhana
Raya have mercy with me and explain the means by which one reaches (the goal life) - rāya kṛpā kari' kaha pābāra upāya
Without it no one can reach it- keha nāhi pāya

Tika:
ādhanaughair anāsańgair
alabhyā su-cirād api
hariṇā cāśv adeyeti
dvidhā sā syāt su-durlabhā (Madhya 24.172)

By masses of practice without attachment - oghaiḥ sādhana anāsańgaiḥ
even after a considerable duration of time su-cirāt api (one will not attain prema)
also one is considered by the Lord unfit to be given (that prema) soon - ca hariṇā adeyā āśu
thus for this two reasons is difficult to obtain (it) - iti dvidhā sā syāt very su-durlabhā.

The fact that Mahaprabhu speaks about the appearance of prema, can be seen in the previous vers CC 2.24.171:

ca-śabda api-arthe, 'api' — avadhāraṇe
yatnāgraha vinā bhakti nā janmāya preme

In Bhakti-sandarbha 286, is spoken about the meditation on one's siddha-deha (spiritual body):

bhUta-zuddhir nijAbhilaSita-bhagavat-sevaupayika-tat-pArSada-deha-bhAvana-paryantaiva tat-sevaika-puruSArthibhiH kAryA nijAnukUlyAt | evaM yatra yatrAtmano nijAbhISTa-devatA-rUpatvena cintanaM vidhIyate, tatra tatraiva pArSadatve grahaNaM bhAvyam.

"Though there are many kinds of bhuta-suddhi, its ultimate form is to think of oneself in a body suitable for serving the Lord in accordance with one's wishes.
This is the practice that those who desire only service to the Lord should engage in.
Thus, in whatever particular form or situation they think of their ista-devata, they should identify themselves as a corresponding associate of the Lord present in the same place." ("bhAvyam" indicating that it must be done, that it is not optional.)

Srila Vishwanath Cakravarti identifies AsaGga with the stage of Asakti in the Adau zraddhA verse. He quotes BRS 1.3.8 to support the argument that if you practice devotion with attachment, then you will attain the stage of bhAva.

In Caitanya Caritamrita 1.8.16 it is said:

bahu janma kare yadi śravaṇa, kīrtana
tabu ta' nā pāya kṛṣṇa-pade prema-dhana

Even if one practice hearing and chanting (the holy name) for many lifetimes -yadi kare śravaṇa kīrtana bahu janma
in spite of that still one doesn't get -ta' tabu nā pāya-
the treasure of love at the lotusfeet of Krishna -prema-dhana pade kṛṣṇa

In other words, the casual bhakti performed by inexperienced bhaktas will not be potent enough to produce the desired result; or as Krishna Das Kaviraja says

yatnāgraha vinā bhakti nā janmāya preme

Without great attention and eagerness bhakti-practice will not give birth to divine love - vinā yatna graha bhakti-sadhan nā janmāya preme.

smaranam
12 September 2011, 02:51 PM
Namaste Anadiji

Thank you very much for the quotes picked from the vast Gaudiya literature. Like CC, Bhakti Sandarbha and BRS.
And thank you for this thread.

praNAm _/\_
Hare KrushNa

anadi
16 September 2011, 12:34 PM
Dandavat smaranamji,
This thread was written for persons like you.

anadi
18 September 2011, 12:08 PM
Madhya 8.198 - 202

rāya kahe, — yei kahāo, sei kahi vāṇī
ki kahiye bhāla-manda, kichui nā jāni

Ramananda Raya replied: Whatever you make me say, that message I utter - rāya kahe yei kahāo sei vāṇī kahi
I do not know if what I say is right or wrong - kichui nā jāni ki kahiye bhāla-manda

tribhuvana-madhye aiche haya kon dhīra
ye tomāra māyā-nāṭe ha-ibeka sthira

Who in the three worlds, is as wise - kon tri-bhuvana-madhye haya dhīra
to remain calm while you use your illusory energy maya - ha-ibeka ye sthira aiche tomāra nāṭe māyā

mora mukhe vaktā tumi, tumi hao śrotā
atyanta rahasya, śuna, sādhanera kathā

You're the one who speaks through my mouth and you're the one who listens - tumi vaktā mora mukhe tumi hao śrotā
Listen about the spiritual practice, which is most mysterios - śuna kathā sādhanera atyanta rahasya

rādhā-kṛṣṇera līlā ei ati gūḍhatara
dāsya-vātsalyādi-bhāve nā haya gocara

The pastimes of Rādhā-Kṛṣṇa are very confidential - rādhā-kṛṣṇera līlā ei ati gūḍhatara
They cannot be appreciated - nā haya gocara
through the moods of servitude, fraternity or parental affection - bhāve dāsya vātsalya-ādi.

sabe eka sakhī-gaṇera ihāń adhikāra
sakhī haite haya ei līlāra vistāra

Only the family of girlfriends (of Radha) alone has this qualification - sabe gaṇera sakhī eka ihāń adhikāra
The girlfriends (of Radha) are the ones that make the pastimes to be expanded- sakhī haite haya ei līlāra vistāra

anadi
23 September 2011, 11:15 AM
Madhya 8.203-205

sakhī vinā ei līlā puṣṭa nāhi haya
sakhī līlā vistāriyā, sakhī āsvādaya

Without the friends (Radhas), these pastimes cannot be nourished - vinā sakhī ei līlā nāhi haya puṣṭa
The girlfriends increase the pastimes and the girlfriends taste them - sakhī līlā vistāriyā, sakhī āsvādaya

sakhī vinā ei līlāya anyera nāhi gati
sakhī-bhāve ye tāńre kare anugati
rādhā-kṛṣṇa-kuńjasevā-sādhya sei pāya
sei sādhya pāite āra nāhika upāya

Without the girlfriends (Radhas) nobody can enter these pastimes (Radha Krishnas)- vinā sakhī anyera nāhi gati ei līlāya
The one that in the loving mood of the girlfriends (Radhas) follow them- ye bhāve sakhī kare anugati tāńre
Get the (divine) service for Radha Krishna in the groves (of Vrindavan) - pāya sevā rādhā-kṛṣṇa kuńja
which (is) the purpose (of life) - sei sādhya
There are no other means (or spiritual practice) - nāhika āra upāya
To attain this goal - pāite sei sādhya

Tika
These verses underline the fundament of the Raganuga Sadhan Bhakti, for the devotees which desire a divine amorous relation with Krishna.
The fundamental concept of Raganuga Sadhan Bhakti is expressed by Rupa Gosvami în Bhakti-rasämrita-sindhu 1.2.294.

kṛṣṇaḿ smaran janaḿ cāsya preṣṭhaḿ nija-samīhitam
tat-tat-kathā-rataś cāsau kuryād vāsaḿ vraje sadā

“Meditate on Krishna with His dear (eternal) associates - smaran kṛṣṇaḿ ca asya preṣṭhaḿ janaḿ
(that) you yourself choose (to follow) nija-samīhitam.
And in this way attached by a certain type of pastimes - cāsau rataś tat-tat-kathā
Do live all the time in Vrindavan - kuryād vāsaḿ sadā vraje.

Also Sri Cetanya explains in His teachings to Sanatan Gosvami recorded in Caitanya Caritāmṛta Madhya 22.159:

nijābhīṣṭa kṛṣṇa-preṣṭha pācheta' lāgiyā
nirantara sevā kare antarmanā hańā

(The raganuga practitioner) should be constantly engaged in the (divine devotional) service - hańā nirantara kare sevā
In his mind - antarmanā
Following the dear associates dragi ai lui Krişna – pācheta preṣṭha lāgiyā kṛṣṇa
(Which) he chose (to follow) - nija-abhīṣṭa.

anadi
04 October 2011, 10:44 AM
Madhya 8.206-211

vibhur api sukha-rūpaḥ sva-prakāśo 'pi bhāvaḥ
kṣaṇam api na hi rādhā-kṛṣṇayor yā ṛte svāḥ
pravahati rasa-puṣṭiḿ cid-vibhūtīr iveśaḥ
śrayati na padam āsāḿ kaḥ sakhīnāḿ rasa-j&#241;aḥ

Although unlimited (and) the very form of bright happiness - api vibhuḥ sva rūpaḥ prakāśaḥ sukha
(and) even in the ecstasy of love - 'pi bhāvaḥ
Surely that not even for a moment Radha and Krishna (bear it) - hi na kṣaṇam api rādhā-kṛṣṇayor
without the very own energies of the Supreme Lord - ṛte svāḥ cit-vibhūtīḥ īśaḥ
(the girlfriends) which lead to feeding the (divine loving) tastes - yāḥ pravahati puṣṭim rasa
Who among those who know (the science) about rasa – the tastes of the divine love- kaḥ āsām rasa-j&#241;aḥ
won’t take shelter at the feet of (Radha`s) girlfriends - na śrayati padam sakhīnām

sakhīra svabhāva eka akathya kathana
kṛṣṇa-saha nija-līlāya nāhi sakhīra mana

The only natural inclination of Radha’s girlfriends is inconceivable - kathana eka svabhāva sakhīra akathya
The Minds of the girlfriends are not preoccupied with their own (love) games with Krishna - mana sakhīra nāhi nija-līlāya saha kṛṣṇa

kṛṣṇa saha rādhikāra līlā ye karāya
nija sukha haite tāte koṭi sukha pāya

The happiness that they (Radha’s girlfriends) get – sakhiile) get - ye sukha pāya
in the (amorous) pastimes of Radha with Krişna - līlā rādhikāra saha kṛṣṇa
is million times (greater) than the happiness obtained in such personal (pastimes) - koṭi haite sukha karāya tāte nija

rādhāra svarūpa kṛṣṇa prema kalpalatā
sakhī gaṇa haya tāra pallava-puṣpa-pātā

Radha’s nature (is that) of a desire creeper of love for Krishna - rādhāra svarūpa kalpa-latā kṛṣṇa-prema
The assemble of (Her) girlfriends are the branches, the leaves and the flowers of that (creeper) -sakhī-gaṇa haya pallava puṣpa pātā tāra.

kṛṣṇa-līlāmṛta yadi latāke si&#241;caya
nija-sukha haite pallavādyera koṭi-sukha haya

When the nectar of Krishna's pastimes flows on (that) creeper - yadi kṛṣṇa-līlāmṛta si&#241;caya latāke
then the happiness of the branches and the other (flowers and leaves)- haite sukha pallava-ādyera
is million times (greater) (than) the personal happiness (when they are alone in the erotic play) - haya koṭi sukha nija

anadi
08 October 2011, 11:51 PM
Madhya 8.206-211

vibhur api sukha-rūpaḥ sva-prakāśo 'pi bhāvaḥ
kṣaṇam api na hi rādhā-kṛṣṇayor yā ṛte svāḥ
pravahati rasa-puṣṭiḿ cid-vibhūtīr iveśaḥ
śrayati na padam āsāḿ kaḥ sakhīnāḿ rasa-j&#241;aḥ

Although unlimited (and) the very form of bright happiness - api vibhuḥ sva rūpaḥ prakāśaḥ sukha
(and) even in the ecstasy of love - 'pi bhāvaḥ
Surely that not even for a moment Radha and Krishna (bear it) - hi na kṣaṇam api rādhā-kṛṣṇayor
without the very own energies of the Supreme Lord - ṛte svāḥ cit-vibhūtīḥ īśaḥ
(the girlfriends) which lead to feeding the (divine loving) tastes - yāḥ pravahati puṣṭim rasa
Who among those who know (the science) about rasa – the tastes of the divine love- kaḥ āsām rasa-j&#241;aḥ
won’t take shelter at the feet of (Radha`s) girlfriends - na śrayati padam sakhīnām
To attain sakhi-bhava the sadhak should “internally” cultivate a similar mood like that of Radha’s girlfriends.
This mood should first begin, however, by mentally following in the footsteps of one’s own Gurudeva (who would reveal his sakhi form to the raganuga disciple) - which never happens in the Gaudiya Math branches, including Iskcon, as long as such gurus do not exist there in a line of raganuga chain of disciplic succession;
and in this connection Srila Vishvananth Cakrabarti has revealed the eternal occupation of the raganunga guru in the sixth verse of his Gurvastakam:

nikunjayuno ratikeli siddhyair jajalibhir juktiapeksaniya
tatratidadsyad ati vallabhasya vande guroh sir caranaravinda

Besides the meditation of the Guru’s svarupa, the Gaudiya Vaisnava Acharyas also recommend that the sadhak conceive of his own siddha-svarup.
It should be noted however, that his is an internal practice only having nothing to do with one’s outward dress.
Commenting on Sri Rupa’s kṛṣṇaḿ smaran janaḿ cāsya verse, Sri Jiva Gosvami says:
“The meditation of oneself (atma-dhyan) as an eternal Brajavasi is of two types:
- alada rupa – separate form and
- abheda manan – identical from.

Abheda manna - mentally identifying oneself as being Lalita Sakhi, Rupa Manjari or any Braja associate is a grave offense that will lead the devotional practitioner to ruination being as offensive as thinking oneself to be Sri Krishna.
Alada rupa - mentally identifying oneself as a separate exquisitely beautiful Braja-kishori maidservant of Rahda is the proper way.
The alada Rupa is recommended in the next sloka 1.2.295 from Bhakti-ras&#228;mrita-sindhu.

Bhakti-ras&#228;mrita-sindhu 1.2.295

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

The devotional service should be done both -sevA cAtra hi
in the body of practitioner (externally)- sAdhaka-rUpeNa
and in the perfect (spiritual) body (internally) - 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

anadi
13 October 2011, 11:57 AM
Madhya 8.212-214

yadyapi sakhīra kṛṣṇa-sańgame nāhi mana
tathāpi rādhikā yatne karāna sańgama

Although the mind of (Radha`s) friends (the sakhi) (is) not of being (alone) with Krishna - yadyapi mana sakhīra nāhi sańgame kṛṣṇa
Radha however, with difficulty, causes (this) association (of the sakhis with Krishna)- rādhikā tathāpi yatne karāna sańgama

nānā-cchale kṛṣṇe preri' sańgama karāya
ātma-kṛṣṇa-sańga haite koṭi-sukha pāya

(Radha) sends (the sakhis) under various pretexts - preri nānā-chale
Causing (so) their (personal) association with Krishna - karāya sańgama kṛṣṇe
(and so) feels a million times (more) happiness (as when) She has intimate association with Krishna - haite pāya koṭi-sukha ātma-kṛṣṇa-sańga

anyonye viśuddha preme kare rasa puṣṭa
tāń-sabāra prema dekhi' kṛṣṇa haya tuṣṭa

The tastes of divine love - rasa – is fed by their pure mutual love (of the sakhis and Radha’s) - rasa puṣṭa preme viśuddha anyonye kare tāń-sabāra
Seeing (this) love, Krishna is satisfied - dekhi prema kṛṣṇa haya tuṣṭa

Tika:
In the association of Radha's sakhis the happiness one feels when one makes someone happy, by aranging meetings with Krishna, is a million times greater than the feeling of achieving personal happiness with Krishna, and this is also the case of Radha.

uttam
25 October 2011, 09:23 PM
namaskar anadiji

actually those who has not read chaitanya charitamrira will not understand your post. but you stop just before real story begins in the discussion between mahaprabhu and ramananda raya to find out goal of life towards raganuga vakti. vakta can enjoy braja lila of sri krishna only through gopi bhava which should be the only goal of vaishnab vakta and this gopi bhava can be attained by following only raganuga vakti marghere . when mahaprabhu asks ramananda " pada slok sadhyer nirnoy/ raya kahe "swadharma charane vishnu vakti haya " and then goes on to say "krishne karmaparan", " gyan misra vakti ", " gyan sunya vakti or pure vakti " here is the end of bidhi vakti and also starts raganuga vakti. with regard to bidhi vakti mahaprabhu says " eho bajya, age kaha aar " i mean to say that this discussion between mahaprabhu and ramananda raya is the basis of original raganuga vakti marg. unfortunately iskon and other gaudiya family practise bidhi vakti marg which can not help you to attain gopi bhava. mere gesture by way of having tilak on forehead, doing ekadasi, japa, tapa,nrishingha jagya , veg will not lead any body towards raganuga vakti marg. raganuga vakta does not care of gesture . they do their ' MANAS PUJA' where no rituals required. i have the opportunity to beg raganuga vakta sanga.

anadi
27 October 2011, 03:08 PM
namaskar anadiji

actually those who has not read chaitanya charitamrira will not understand your post.

dandavat uttamji,

You are right, unfortunely the translations available in english are not really helping for an understanding Raganuga Sadhan Bhakti.
My posts in this thread are mainly translations from Caitanya Caritamrita Madhya lila Chapter 8 and adiacent commentaries

anadi
27 October 2011, 03:10 PM
Madhya 8.215-216

sahaja gopīra prema, — nahe prākṛta kāma
kāma-krīḍā-sāmye tāra kahi 'kāma'-nāma

The natural love of the cowherd girls is not the material eroticism - prema sahaja gopīra nahe kāma prākṛta
(but because their) erotic love games are alike that (erotic activities on the material plane)- kāma-krīḍā sāmye tāra
They are called eroticism - kahi nāma kāma

Tika:
Then Ramanada Raya bring as evidence an argument that is quoted &#238;n Bhakti-rasāmṛta-sindhu (1.2.285)

premaiva gopa-rāmāṇāḿ
kāma ity agamat prathām
ity uddhavādayo 'py etaḿ
vā&#241;chanti bhagavat-priyāḥ

So certainly that love of the dear Gopis is called eroticism - eva premā rāmāṇām gopa kāmaḥ
And so all devotees, beginning with Uddhava follow this path - iti ādayaḥ uddhava agamat etam prathām
And they want (to be) the dear ones of the Supreme Lord - api vā&#241;chanti priyāḥ bhagavat

Achintya beda abheda
02 November 2011, 11:48 PM
All glories to my spiritual master,


Dear anadi and all my dear devotees,

Cud you please explain that How is that I can get that conviction that gaudiya vaishnava dharama is the ultimate goal of life?

Thank you,

anadi
06 November 2011, 03:36 PM
Cud you please explain that How is that I can get that conviction that gaudiya vaishnava dharama is the ultimate goal of life?
Dear devotee,

I don't think there is such thing as gaudiya vaishnava dharma, even if this thread is falsely called like that. The thread is a presentation of dharma as given by Sri Caitanya, the founder of Gaudiya Vaishnavism.

There is a naimitik or occasional dharma and there is a nitya or eternal dharma.

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’, vAstava-vastu, refers to that which is grounded in transcendence. Temporary objects, avAstava vastu, are dravya (solid objects), guNa (material qualities), and so on.

Real objects have eternal existence.
Unreal objects only have a semblance of existence, which is sometimes real and sometimes unreal.
“It is said in the Srimad-Bhagavatam (1.1.2)

dharmaḥ projjhita kaitavo 'tra paramo nirmatsarāṇāḿ satāḿ
vedyaḿ vāstavam atra vastu śivadaḿ tāpa-trayonmūlanam

Renounce entirely dharma which yield material fruits – projjhita dharmaḥ kaitavo
and herein (in Bhagavat Puran) get to know – atra vedyaḿ
the transcendental, pure, eternal, - paramo nirmatsarāṇāḿ satāḿ
auspicious real object (Sri Bhagavan) - śivadaḿ vāstavam vastu
which uproots the threefold miseris - unmūlanam tāpa-traya

Sri Bhagavan is the only real Entity (vAstava-vastu).
The living entity (jiva) is a distinct or individual part of that Entity,
while mAyA – the potency that produces bewilderment – is the energy of that Entity.

Therefore, the word vastu refers to three fundamental principles: Bhagavan, the jiva, and maya.
Knowledge of the mutual relationship between these three principles is known as pure knowledge (zuddha-jJana).

The living entity - jiva - is a real entity, and his eternal characteristic quality is his true nature.
Nature arises from the elementary structure of an object (ghaTana).
By Lord’s desire, when an object is formed, a particular nature is inherent
in that structure as an eternal concomitant factor. This nature is the nitya-dharma of the object

The true nature or nitya-dharma of jiva is
- divine love – prema and
- the urge to show that love by rendering whole heartedly service - bhakti.
The object of that prema is the Supreme Lord.
If you study Bhagavat Puran you will realize this truth, and you will go on study the teachings of Sri Caitanya, which are based on Bhagavat Puran.

The true nature or nitya-dharma of jiva gets distorted by long-term association with the illusory energy maya.
The nature of a given object becomes altered or distorted when a change takes place within it,
either by force of circumstance, or due to contact with other objects.
With the passage of time, this distorted nature becomes fixed, and appears to be permanent,
as if it were the eternal nature of that object.

This distorted nature is not the svabhAva (true nature); it is called nisarga, that nature which is acquired through long-term association.
This nisarga occupies the place of the factual nature, and becomes identified as the svabhAva.

The svabhAva of an object is its nitya-dharma (eternal function),
while its acquired nature is its naimittika-dharma (occasional function).

(generally based on Jaiva Dharma of Bhaktivinod Thakur)

anadi
12 November 2011, 03:18 AM
Madhya 8.217-218

nijendriya-sukha-hetu kāmera tātparya
kṛṣṇa-sukha-tātparya gopī-bhāva-varya

The pinnacle of pleasure has its cause in the happiness of the senses - tātparya kāmera hetu sukha nija-indriya
The pinnacle of the happiness of Krishna (is) the pinnacle of pleasure of the gopis - tātparya sukha kṛṣṇa varya bhāva gopī

nijendriya-sukha-vāńchā nāhi gopikāra
kṛṣṇe sukha dite kare sańgama-vihāra

In the gopis there is no desire for the happiness of their own senses - gopikāra nāhi vāńchā sukha nija-indriya
The games in (their) association take place only to make Krishna happy - vihāra sańgama dite kare kṛṣṇe sukha

Tika:
This is the definition of love: the desire to make the other one(s) happy.
We should not forget that as long as Krishna loves the gopis, His desire is to make them happy.

The next verse presented by Ramananda Raya comes from Srimad Bhagavatam and show how the gopis are worried for Krishna.

anadi
20 November 2011, 09:40 AM
The next verse presented by Ramananda Raya comes from Srimad Bhagavatam and show how the gopis are worried for Krishna.

Madhya 8.219

yat te sujāta-caraṇāmburuhaḿ staneṣu
bhītāḥ śanaiḥ priya dadhīmahi karkaśeṣu
tenāṭavīm aṭasi tad vyathate na kiḿ svit
kūrpādibhir bhramati dhīr bhavad-āyuṣāḿ naḥ

Honey, you are our life - priya bhavat-āyuṣām
(and) (we) are afraid when we carefully put- yat bhītāḥ dadhīmahi śanaiḥ
Your delicate feet as lotuses - sujāta te caraṇa-ambu-ruham
On (our) very hard chest - staneṣu karkaśeṣu
(and) so our intelligence is confused - tena dhīḥ naḥ bhramati
(when) they (your feet) are not injured - tat na vyathate
(when) you walk through the forest - aṭasi aṭavīm
whatever the pebbles, and so on (you walk on) - kim svit kūrpa-ādibhiḥ

This is a quote form Śrīmad-Bhāgavatam (10.31.19).

anadi
22 November 2011, 06:04 AM
Madhya 8.220-222

sei gopī-bhāvāmṛte yāńra lobha haya
veda-dharma-loka tyaji' se kṛṣṇe bhajaya

The one that is greedy for the nectar like love of the gopis- sei yāńra haya lobha bhāva-amṛte gopī
Renounces the occupational duty prescribed in Veda (and) traditional opinion - tyaji dharma veda loka
Hel (just) worship Krişna - se bhajaya kṛṣṇe

Tika:
This would be the condition for the practice Raganuga Sadhan Bhakti with the aim to attain the mood of the gopis.
Ramananda Ray begins to talk about the practice (sadhana) by which one can attain a love for Krishna which is similar to the love of the gopis. And here he gives the prerequisite for the attainment of such love, namely the greed to taste such love.

rāgānuga-mārge tāńre bhaje yei jana
sei-jana pāya vraje vrajendra-nandana

A person that worship This One on the path of following the attachment (of the gopis –talked about in the previous vers) - jana yei bhaje tāńre mārge anuga rāga
That person gets the son of the leader of Vrindavan (Krişna) in Vraja- sei-jana pāya nandana indra vraja

Tika:
This vers does not say anything about a so called spontaneous love, as some Vaishnavas translate it; anuga means to follow, and raga means afection, attachment.
And the allegation that one must have spontaneous love as a prerequisite for practicing Raganuga Bhakti is not sustain by Sri Caitanya.

vraja-lokera kona bhāva la&#241;ā yei bhaje
bhāva-yogya deha pā&#241;ā kṛṣṇa pāya vraje

The one who worships accepting the mood of the residents of Vrindavan- yei bhaje la&#241;ā bhāva kona lokera vraja
Attains a body suitable to the loving mood (necessary) to get Krishna in Vrindavan- pā&#241;ā deha yogya bhāva pāya kṛṣṇa vraje.

anadi
02 December 2011, 03:59 AM
Madhya 8.223-226

tāhāte dṛṣṭānta — upaniṣad śruti-gaṇa
rāga-mārge bhaji' pāila vrajendra-nandana

In this connection the personified Upanishads and Vedas - tāhāte dṛṣṭānta upaniṣad śruti gaṇa
Worshiping according to the path of attachment - bhaji mārge rāga
Got the son of the Vrindavan leader (Krișna) - pāila nandana Indra vraje

Tika:
Ramananda Ray gives an example from Bhagavatam 10.87.23 where the scriptures (which in fact are persons) speak to the Supreme Lord:

nibhṛta-marun-mano 'kṣa-dṛḍha-yoga-yujo hṛdi yan
munaya upāsate tad arayo 'pi yayuḥ smaraṇāt
striya uragendra-bhoga-bhuja-daṇḍa-viṣakta-dhiyo
vayam api te samāḥ sama-dṛśo 'ńghri-saroja-sudhāḥ

The wise, by controlling the vital air, the mind and the senses - munayaḥ nibhṛta marut manaḥ akṣa
Engage themselves firmly in yoga (and) worship The One (Supreme Lord) in their heart - - yujaḥ dṛḍha yoga upāsate yat hṛdi
Even (the so called) enemies (of the Lord) get this by remembering (Him) - api arayaḥ yayuḥ smaraṇāt tat
But we Sama (Veda) (and the other scriptures) see You the same way as the women (of Vrindavan) do - api vayam samāḥ dṛśaḥ te sama striyaḥ
Who enjoy your arms like kingly serpents - bhoga daṇḍa bhuja indra uraga
And whose mind is attracted by your nectar like feet as lotuses - dhiyaḥ viṣakta ańghri sudhāḥsaroja

'sama-dṛśaḥ'-śabde kahe 'sei bhāve anugati'
'samāḥ'-śabde kahe śrutira gopī-deha-prāpti

One says that the words „We see You in the same way” means - kahe śabde dṛśaḥ sama sei
Following the love (of the women from Vrindavan) - anugati bhāve
Is being said the word Sama refers to the scriptures Sruti - kahe śabde samāḥ
(Who) got a body like that of the gopis (from Vrindavan) - prāpti deha gopī

'ańghri-padma-sudhā'ya kahe 'kṛṣṇa-sańgānanda'
vidhi-mārge nā pāiye vraje kṛṣṇa-candra

Is being said that the nectar like feet as lotuses - kahe padma sudhā'ya ańghri
(refers to) the ecstasy of association with Krișna - ānanda sańga kṛṣṇa
On the path of regulations one cannot get Krishna in Vrindavan- mārge vidhi nā pāiye kṛṣṇa-candra vraje.

anadi
03 December 2011, 01:38 PM
Madhya 8.227 - 229

nāyaḿ sukhāpo bhagavān
dehināḿ gopikā-sutaḥ
jńānināḿ cātma-bhūtānāḿ
yathā bhakti-matām iha

In this world, this Supreme Lord (Kṛṣṇa) the son of a cowherd girl (Yaśodā) - iha ayam bhagavān sutaḥ gopikā
Is not easily accessible for- na sukha-āpaḥ
The ones who are in a material body (or materialistic conception) - dehinām
The ones who consider the transcendental knowledge as goal of life - jńāninām
the ones who attained the transcendental plane - ca ātma-bhūtānām
As well as for the devotees who follow the scriptural injunctions - yathā bhakti-matām

Tika:
The verse was quoted from Śrīmad-Bhāgavatam (10.9.21)

8.228
ataeva gopī-bhāva kari ańgīkāra
rātri-dina cinte rādhā-kṛṣṇera vihāra

Therefore (one must) accept the loving mood of the gopis - ataeva kari ańgīkāra bhāva gopī
And meditate day and night at the pastimes of Radha Krișna - cinte rātri-dina vihāra rādhā kṛṣṇera

8.229
siddha-dehe cinti' kare tāhāńńi sevana
sakhī-bhāve pāya rādhā-kṛṣṇera caraṇa

Performing service (in the mind – manasi seva) - kare tāhāńńi sevana
In the perfect (spiritual) body mentally conceived - siddha-dehe cinti'
In the loving mood of Radhas girlfriends - sakhī-bhāve
One gets the lotus like feet of Radha Krishna - pāya caraṇa rādhā-kṛṣṇera

Tika:
The sanskrit word upAsana, which is translated to mean worship in English, comes from the two root words: upa – close and as – to reside. Thus upAsana (worship) means to remain close to the Lord. Manasi-seva is the best process for this. As it is not possible to physically go to the spiritual world in his present body, one can utilize the mind to conceive of the Lord, His transcendental Dham (abode), His associates and one’s own spiritual form as well. Bhagavan’s form which is conceived in the mind by the faithful sadhak should never be considered imaginary.
The Bahagavatam 11.27.12 authorizes eight different vigraha forms of the Lord which are suitable for our worship:

śailī dāru-mayī lauhī lepyā lekhyā ca saikatī
mano-mayī maṇi-mayī pratimāṣṭa-vidhā smṛtā

The Deity form of the Lord is said to appear in eight varieties —
stone, wood, metal, earth, paint, sand, jewels or conceived in the mind.

The mano-mayi-vigraha, the form of the Lord which the sadhak worships within his mind is real, and can directly reveal Himself to the sadhak performing manasi-seva with constant faith and devotion. The vivid account of the poor Brahmin from Pratistana-pura who burnt his finger while touching the mentally conceived sweet rice is an excellent example (described in Bhakti-rasamrita sindhu).
Sri Jiva Gosvami gives assurance to present day sadhaks as well, commenting on Bhagavatam 10.80.11:

āste 'dhunā dvāravatyāḿ bhoja-vṛṣṇy-andhakeśvaraḥ
smarataḥ pāda-kamalam ātmānam api yacchati
kiḿ nv artha-kāmān bhajato nāty-abhīṣṭān jagad-guruḥ

"Lord Kṛṣṇa is now the ruler of the Bhojas, Vṛṣṇis and Andhakas and is staying at Dvārakā. Since He gives even His own self to anyone who simply remembers His lotus feet, what doubt is there that He, the spiritual master of the universe, will bestow upon His sincere worshiper prosperity and material enjoyment, which are not even very desirable?"

Jiva Gosvami writes in his Bhakti-sandarbha:

smarataḥ smarate sakhat pradurbhuya atmanam smartu basikaronotyartha

Sri Bhagavan directly gives His darshan (audience) to the devotee always meditating on Him. In fact due to subjugation, the Lord even gives Himself to such a bhakta.

Some instances in the lives of some samran-nistha Siddha-mahatmas (Perfected great souls with faith in the power of remembering about the Lord) are as follows:

1) Sri Raghunath das Goswami ate heavily a feast in his Manjari svarupa (spiritual form as servant of Radha) which caused indigestion in his body as an associate of Sri Caitanya (Gour-parshad-deha).
2) Siddha Krishna Das Babaji of Govardhan, when entering the lila in his mentally conceived Manjari svarupa was requested by Lalita-ji to bring a bottle of scented oil for anointing the Divine Couple. While appearing before Radha Krishna, however and witnessing Their charming splendor, he in his Manjari Svarup became stunned, and the perfume container fell from her hands to break. At this moment a celestial scent spread in all directions from Siddha Baba’s bhajan-kutir at Manasi Ganga. Attracted by the strong divine fragrance, the local inhabitants and Baisnavas came running to find Siddha Baba weeping in deep remorse. When asked the reason for his depression, he explained: “I am unfit for seva.”
3) While in deep meditaion of Holi (festival of colours) Siddha Madhusudan Baba of Surya Kunda (Jaganatha Das Babaji’s besha Guru) directly experienced the colored dyes and scented powders that Radha-Krishna were throwing. In fact, his entire kutira became covered with those divine substances!”
4) Once, Sri Narahari Cakrabarti was mentally offering bhoga to Sri Govindaji from his bhajan-kutira in Vrindaban. At that time, in Jayapura, as the pujari offered the noon time bhoga to Govinda he became astonished to see a separate bhoga on a separate golden plate which contained many of the finest cooked vegetables, curries, chutneys and sweets. That evening Govindaji appeared in a dream saying: “Oh where is Narahari? Please bring him here to cook, for today he has feed Me most sumptuously!”

If bhakti is false, then what is real? As bhakti, the expansion of Bhagavan’s svarupa-shakti- even miracles become conceivable for such pure devotees as above mentioned!

Smaran means manas-sanga (association with the Lord in the mind). As devotees have ista-gosthi with one another, similarly ista-gosthi with the sakhis and manjaris is accessible thourgh manas-sanga. Sri Narottam Das Thakur thus recommends:

radha-krishna sevo mui jivane marane
tar stan tar lila dekho ratri-dine
je stane je lila kore fugala-kishor
sakhir sangini hoiya tabe han bhora (Prarthana)

Serve Radha-Krishna in this life and the next. Try to see their lila-stalis and lila-pastimes day and night. Let us mentally go there, where Sri Jugal-kishora reside and serve them in the mood of a sakhi-sangini (female companion of the sakhis).

By the words ratri dine (day nad night) Sri Narottam refers to Asta-kal-lila seva.
When mentioning sakhir sangini, he means that one should mentally conceive oneself to be a sangini (female friend) of the Braja-Gopis.

Sri Narottam Tahkura includes the following atma-dhyan from Sri Gopal Guru’s Archana Paddhati in his Prema-bhakti-candrika:

sakhinam sangini-rupam atmananam basanamayim
ajna seva param tattat kripalankar bhusitam

anadi
12 December 2011, 01:48 AM
Madhya 8.230-233

gopī ānugatya vinā aiśvarya jńāne
bhajileha nāhi pāya vrajendra nandane

"Without following the cowherd girls -vinā ānugatya gopī
And by worshiping (the Lord) conscious of His opulence - bhajileha jńāne aiśvarya
One cannot get the son of the leader of Vrindavan - nāhi pāya nandane indra vraje

tāhāte dṛṣṭānta — lakṣmī karila bhajana
tathāpi nā pāila vraje vrajendra-nandana

The evidence in this connection is the goddess of fortune - dṛṣṭānta tāhāte lakṣmī
Who worshiped (Krishna in this consciousness) - karila bhajana
And yet did not get the son of the leader of Vrindavan (Krishna) in Vraja - tathāpi nā pāila nandana indra vraje vraje

nāyaḿ śriyo 'ńga u nitānta-rateḥ prasādaḥ
svar-yoṣitāḿ nalina-gandha-rucāḿ kuto 'nyāḥ
rāsotsave 'sya bhuja-daṇḍa-gṛhīta-kaṇṭha-
labdhāśiṣāḿ ya udagād vraja-sundarīṇām Bhagavat Puran 10.47.60

Oh , not even the goddess of Fortune (the consort of the Supreme Lord Narayan in the spiritual world Vaikuntha) - u na ayam śriyah
which has a lot of divine love -nitānta-rateh
and even the women from paradise (heavenly planets of the material world - svar-loka)
which have the flavor of the lotus flowers -svar-yoşitām nalina-gandha şi strălucesc - rucām
didn’t get the mercy - prasādam that was manifested by This (Krişna) -udagād asya
in the festival of loving tastes - rāsa-utsave
(when) His arms embraced the necks- bhuja-danda-grihīta-kantha
of the lovers of Vrindavan - vraja-vallabhīnām
what to say about the other (women)? - kuto 'nyām

eta śuni' prabhu tāńre kaila ālińgana
dui jane galāgali karena krandana

Hearing this, the Lord embraced this (Ramanada Ray) - eta śuni' prabhu kaila ālińgana tāńre
Both (thus) embraced began to cry - dui jane galāgali karena krandana

anadi
23 December 2011, 08:48 AM
Madhya 8.234-242

ei-mata premāveśe rātri gońāilā
prātaḥ-kāle nija-nija-kārye duńhe gelā

In this way, absorbed in divine love, the night passed - ei-mata āveśe prema rātri gońāilā
In the morning both went to execute their own duties - prātaḥ kāle gelā duńhe kārye nija nija

vidāya-samaye prabhura caraṇe dhariyā
rāmānanda rāya kahe vinati kariyā

At the point of departure Rāmānanda Rāya - vidāya-samaye rāmānanda rāya
Caught the feet of the Lord and said humbly - dhariyā caraṇe prabhura kahe vinati kariyā

'more kṛpā karite tomāra ihāń āgamana
dina daśa rahi' śodha mora duṣṭa mana

To show your mercy to me, you came here - karite tomāra kṛpā more āgamana ihāń
Remain at least ten days to purify my polluted mind - rahi daśa dina śodha mora mana duṣṭa

tomā vinā anya nāhi jīva uddhārite
tomā vinā anya nāhi kṛṣṇa-prema dite'

But You there is no one else who (can) liberate the living entities - vinā tomā nāhi anya uddhārite jīva;
But You there is no one else who (can) bestow love for Krishna - vinā tomā nāhi anya dite prema kṛṣṇa

prabhu kahe, — āilāńa śuni' tomāra guṇa
kṛṣṇa-kathā śuni, śuddha karāite mana

The Lord said, "Having heard about your qualities- prabhu kahe śuni tomāra guṇa
I have come to hear about Kṛṣṇa and purify My mind. - āilāńa śuni kṛṣṇa-kathā karāite śuddha mana

yaiche śuniluń, taiche dekhiluń tomāra mahimā
rādhā-kṛṣṇa-premarasa-jńānera tumi sīmā

From that I have heard, I realized your greatness - yaiche śuniluń taiche dekhiluń mahimā tomāra
Your are the pinnacle of knowledge about the tastes of amorous love between Radha and Krișna - tumi sīmā jńānera rasa prema rādhā-kṛṣṇa

daśa dinera kā-kathā yāvat āmi jība'
tāvat tomāra sańga chāḍite nāriba

What to say about ten days, as long as will live - kā-kathā daśa dinera yāvat āmi jība
I won't be able to give up your association —tāvat nāriba chāḍite tomāra sańga

nīlācale tumi-āmi thākiba eka-sańge
sukhe gońāiba kāla kṛṣṇa-kathā-rańge

You and I shall should stay in Nilacal (in Jaganat Puri), this being the only (wanted) association - tumi āmi thākiba nīlācale eka-sańge
The time will pass in the happiness of talking about the pastimes of Krishna - kāla gońāiba sukhe kathā rańge kṛṣṇa

eta bali' duńhe nija-nija kārye gelā
sandhyā-kāle rāya punaḥ āsiyā mililā

Saying these both left to perform their own (duties) - eta bali duńhe gelā kārye nija-nija
In the evening Rāmānanda Rāya came again to meet (Gaura) - sandhyā-kāle rāya āsiyā punaḥ mililā

anadi
02 January 2012, 11:42 AM
In the evening Rāmānanda Rāya came again to meet (Gaura) - sandhyā-kāle rāya āsiyā punaḥ mililā

anyonye mili' duńhe nibhṛte vasiyā
praśnottara-goṣṭhī kahe ānandita hańā

Meeting together they sat in a secluded place - duńhe mili anyonye vasiyā nibhṛte
Asking questions and giving answers during the discussion, they talked becoming ecstatic - praśna-uttara goṣṭhī kahe hańā ānandita

prabhu puche, rāmānanda karena uttara
ei mata sei rātre kathā paraspara

The Lord asked questions, Rāya Rāmānanda gave the answers - prabhu puche rāmānanda karena uttara
In this way they discussed that night together - ei mata sei rātre kathā paraspara

prabhu kahe, — "kon vidyā vidyā-madhye sāra?"
rāya kahe, — "kṛṣṇa-bhakti vinā vidyā nāhi āra"

The Lord said: From all the knowledge , which is the essence - prabhu kahe vidyā-madhye kon sāra vidyā
Rāmānanda Rāya said: Besides devotion for Krishna there is no other (science) (nothing is worth to be known) - rāya kahe vinā bhakti kṛṣṇa vidyā nāhi āra

'kīrti-gaṇa-madhye jīvera kon baḍa kīrti?'
'kṛṣṇa-bhakta baliyā yāńhāra haya khyāti'

Among the uncountalbe famous living beings, who are the greatest - madhye gaṇa jīvera kīrti kon baḍa kīrti
Is being said that from these a devotee of Krishna is the most famous - baliyā yāńhāra bhakta kṛṣṇa haya khyāti

Tika:

In Itihāsa-samuccaya, Nārada says to Puṇḍarīk:

janmāntara-sahasreṣu yasya syād buddhir īdṛśī
dāso 'haḿ vāsudevasya sarvāl lokān samuddharet

At the end of thousands of life times, that one, whose intelligence is such: - antara sahasreṣu janma yasya buddhir syād īdṛśī
I am a servant of Lord Vasudev, redeems (delivers) all worlds - ahaḿ dāso vāsudevasya
samuddharet sarvāl lokān

anadi
28 January 2012, 12:40 PM
250

'gāna madhye kona gāna jīvera nija dharma'
'rādhā kṛṣṇera prema keli' yei gītera marma

From (all the) songs which one is the occupational duty of the living being - madhye gāna kona gāna nija dharma jīvera
The songs about the love pastimes between Radha and Krișna, this is the essence - gītera keli prema rādhā-kṛṣṇera yei marma

Tika:
It is true that only the pure devotees can really taste the flavor of this song, but every devotee which realizes the necessity of following his own occupational duty, should be encouraged to sing (and hear) this song
In this connections Shukadev Gosvami says (Bhagavatam 10.33.39)

vikrīḍitaḿ vraja-vadhūbhir idaḿ ca viṣṇoḥ
śraddhānvito 'nuśṛṇuyād atha varṇayed yaḥ
bhaktiḿ parāḿ bhagavati pratilabhya kāmaḿ
hṛd-rogam āśv apahinoty acireṇa dhīraḥ

“The one who got faith- yah anvitaḥ śraddhā
And repeatedly listens or describes - śṛṇuyāt anu atha varṇayet
This pastimes of the married women of Vrindavan with Vișnu - idam vikrīḍitam vadhūbhiḥ vraja viṣṇoḥ
Gets the highest bhakti for the Supreme Lord- pratilabhya parām bhaktim bhagavati
Destroys the illness of material desires from the heart - apahinoti rogam kāmam hṛt
(and) soon (will become) a person who controls his senses - acireṇa dhīrāḥ.

uttam
04 March 2012, 08:54 PM
Dear anadiji,
How are you, sir ? I hope fine. I appreciate you for your sincere attempt to open the door of Treasure Island of the philosophy of Gaudiya Baishnab dharma in the form of chapter 8 Madhy lila of chaitanya charitamrita. Because this chapter only can help one to become enlightened with rasa-tattva and thus can develop prema-bhakti at the lotus feet of Radha-Krishna and at the same time can understand the confidential or inside story ( Guda tattva) of chaitanya mahaprabhu. I like to offer my thinking on page 2-3 of your message. It starts with Mahaprabhu asked Ramananda to read sloka to determine ‘SADHYA’. Then Ramananda goes on to explain i) Swadharmacharan, ii) Krishne karmarpan, iii) Swadharma Tyag, iv) Jnyan-Misra bhakti as sadhya sar. Uptil this, Mahaprabhu rejected one by one by saying ‘eho bahya’. You have not mentioned why mahaprabhu rejected all these sadhya sar ( Will you please !) Then Ramananda says ‘Jnyan sunya bhakti’. Here for the first time Mahaprabhu says ‘ eho haya’ i.e. accepts.Jnyan sunya bhakti means pure bhakti. If you don’t mind, I am not using devotional service in place of bhakti because being vaishnab we all familiar with the word bhakti. We all know that prema is developed out of suddha bhakti ( pure bhakti ) only. So next, Ramananda says ‘Prem bhakti sadhya sar’. Now this prem is of five types according to five rasa i.e santya, dasya, sakhya, batsalya and madhur( kanta prem). But it is said that what ever relationship a devotee has with sri Krishna, is the best for him but if this different relationships are studied from a neutral position , the difference in degree of love in accordance with the defferent relationship will be experienced. As the qualities increase, the taste also increases and thus the qualities of santya, dashya, sakhya, batsalya are all manifest in madhur rasa. As stated in Srimad Bhagavata, the complete attainment of lotus feet of sri Krishna is possible by prem out of madhur –rasa because sri Krishna is indeed captivated by this prem. I like to mention that I expected some more elaboration on the two slokas here from you.So I am disheartened a little.
1) Nanopachara-krita-pujanam-arto-bandhoh
Premai-va bhakta hridayam sukha vidrutam syat
yavat khudanti jathare jaratha pipasa
tavat sukhaya bhavato nanu bhakshya-peya

2) Krishna bhakti rasa bhavita matih
Kriyatam yadi kuto’ pi labhyate
Tatra laulyam api mulyam ekalam
Jarma-loti-sukritair na labhyate

I think in the first sloka, it is expressed that although we perform puja with nana upachar means varities of offerings to sri Krishna ,so long pure bhakti or prem is not associated , neither the heart of the devotee is made to feel the transcendental bliss nor sri Krishna is happy at the puja. Just as, varities of food and drink make one feel very happy so long hunger and thurst is there in the stomach. That means although we worship sri Krishna with varities of offerings, it will not make feel happy both the bhakta and the bhagavan until it is associated with prem or suddha bhakti.Here I like to divide this sloka into two parts – firstly ,worshiping with varities of offerings as per scriptures i.e.without prem (vaidhi marg ?) can not make feel happy alone. Secondly, But as soon as the offerings are associated with prem or suddha bhakti ( rag marg ?) , both bhakta and bhagavan is happy.
Second sloka is extension of this prem bhakti i.e. rag marg. It says, “ Buy that intelligence which is full of Krishna bhakti- rasa or we can say go to that mind or heart which is full of Krishna bhakti rasa where ever it is found at the price of intense greed to obtain it because the blessings obtained by pious activities of crores of previous lives( sukriti of previous lives) can not help to taste this Krishna bhakti rasa nor creat intense greed in the heart.Here you make a remark “Some consider that this would be the condition to start performing raganuga bhakti, but in fact Raganuga Sadhana Bhakti start with the Hearing about the pastimes of Krishna in Vrindavan ” and “How can be one greedy for something one does not know. So, as previously deliniated, one should first hear about the intimate dealings of Krishna with the different types of Vrajavasis”

If you don’t mind I may offer my comments here .It is established that krishna bhakti can be attained by intense greed to obtain it . Now , neither this intense greed will be developed by worshiping with various offerings without suddha bhakti nor sukriti of previous previous lives . You are right that hearing about the Krishna katha is required . Here I like to remind you that SADHU GURU VAISHNAB SANGHA can serve the purpose. Sadhu sangha is the right platform from where Krishna prem can develop in us. So I think sadhu sangha is the condition to start performing raganuga bhakti , more sadhu sangha will increase more greed which is the only way to attain Krishna bhakti. It is purely raganuga marg .One more thing I would like to mention here. We always hear from the Gaudiya Math/ISKON that raganuga bhakti can be developed if we go through the process of vaidhi marg only or due to sukriti of previous lives and there is no alternative. So they teach vaidhi marg for long for lives and lives and wait until sukriti comes to rescue. By these two slokas , Gaudiya math/ISKON preaching proved wrong. Only intense greed , no sukriti , no formal offerings, can help to attain Krishna prem. And that greed will come from sadhu sangha only. I suppose you will agree with me. What ever it may be , I shall be waiting for your comments. I once again thank you for sharing goal of life in accordance with Mahaprabhu’s line of vaishabism.

anadi
14 March 2012, 02:14 PM
Dear anadiji,
How are you, sir ? I hope fine. I appreciate you for your sincere attempt to open the door of Treasure Island of the philosophy of Gaudiya Baishnab dharma in the form of chapter 8 Madhy lila of chaitanya charitamrita. Because this chapter only can help one to become enlightened with rasa-tattva and thus can develop prema-bhakti at the lotus feet of Radha-Krishna and at the same time can understand the confidential or inside story ( Guda tattva) of chaitanya mahaprabhu. I like to offer my thinking on page 2-3 of your message. It starts with Mahaprabhu asked Ramananda to read sloka to determine ‘SADHYA’. Then Ramananda goes on to explain i) Swadharmacharan, ii) Krishne karmarpan, iii) Swadharma Tyag, iv) Jnyan-Misra bhakti as sadhya sar. Uptil this, Mahaprabhu rejected one by one by saying ‘eho bahya’. You have not mentioned why mahaprabhu rejected all these sadhya sar ( Will you please !)

Dear uttamji,

dandavat

in my opinion

"Şri Caitanya says that this kind of dharmas are external, because they have nothing to do with the cultivation of prema - divine love.

jnana-misra bhakti is the type of bhakti which has as goal jnana conducive to liberation and not to divine love, and as such is also "external".

Afterwards Ramananda Ray presented the verse 10.14.3 from Bhagavata Purana which indicates renouncing liberation as spiritual emancipation
and immersion oneself into the narrations of the pastimes of the Lord as the final goal of life.

anadi
15 March 2012, 02:52 PM
Then Ramananda says ‘Jnyan sunya bhakti’. Here for the first time Mahaprabhu says ‘ eho haya’ i.e. accepts.Jnyan sunya bhakti means pure bhakti. If you don’t mind, I am not using devotional service in place of bhakti because being vaishnab we all familiar with the word bhakti. We all know that prema is developed out of suddha bhakti ( pure bhakti ) only.

Dear utttamji,
Maybe is not so important, but suddha bhakti comes out of prema and prema comes out of sadhana bhakti
which is not truly suddha bhakti (although included under the generic term of suddha bhakti, sadhana bhakti is not suddha bhakti).
The matter of fact, only after one attains prema, one is able to dive in suddha bhakti - pure service, or serving out of love.

You may remember the definition of sadhana bhakti given by Rupa Gosvami, where he states,
tatra sadhana-bhaktih –
krti sadhya bhavet sadhya bhava sa sadhanabhidha |
nitya siddhasya bhavasya prakatyam hrdi sadhyata ||2.2||

The activities of the senses have a goal - krti sadhya bhavet
(When) this goal is bhava (the sprout of prema) - sadhya bhava
(Then) they (these activities) are called sadhana (bhakti) (practice to attain bhakti) - sa sadhanabhidha
(and this) eternal perfection of bhava - nitya siddhasya bhavasya
Is manifested in the heart as the goal - prakatyam hrdi sadhyata

You may also remember the famous verse from Śrīmad Bhāgavatam

satāḿ prasańgān mama vīrya-saḿvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati 3.25.25

In the association of the realized persons there are discussions about My enchanting deeds.
Stories which are pleasing to the ear and the heart.
By this activity (hearing or discussing stories about the Lord) one attains quickly one after another - anukramiṣyati
Liberation, faith, love and (at the end) bhakti - apavarga-vartmani śraddhā ratir bhaktir

So the order of perfectional stages are - Liberation, faith, love and (at the end) bhakti
In this connection one may understand also that only a liberated person has truly faith (in the existence of the Absolute).
And only when one attains the stage of (pure) love one may trully perform bhakti, which technically is called the stage of Uttama Bhakti or pure bhakti - bhakti out of love.

The first accepted activity by Sri Caitanya was this hearing or discussing stories about the Lord.

Maybe you knew all these, but I think many out there do not know them.

gaura premanande

uttam
16 March 2012, 09:03 PM
Dear anadiji,
Thank you for replying
You say ,
" in my opinion

"Şri Caitanya says that this kind of dharmas are external, because they have nothing to do with the cultivation of prema - divine love ."

Are this external dharmas are vaidhi dharma ?

anadi
23 March 2012, 06:48 AM
Dear anadiji,
Thank you for replying
You say ,
" in my opinion
"Şri Caitanya says that this kind of dharmas are external, because they have nothing to do with the cultivation of prema - divine love ."

Are this external dharmas are vaidhi dharma ?
Whatever is outside of Raganunga Bhakti (Bhakti which follows the mood the residents of Vraja) is Vaidhi.

One cannot clearly draw a line between the two sections.
The orange portion between the two sections, can be both vaidhi or raganuga,
according to the one's own mood choosed to attain).

1. Karma - Occasional dharma – The execution of one’s own occupational duties
according the division of the social and sacral system
2. Karma yoga - Offering the results of (one’s own) Occasional dharma to the Lord
3. Tyaga (and saranagati) - Renouncing occasional dharma (and surrendering to the Lord)
4. jnana-misra bhakti - Practicing bhakti sadhana as a means for liberation

1. jnana-sunya bhakti - Hearing and discussion topics related to the Lord pastimes (forms, qualities) with no interest in philosophical discussion outside of bhakti
2. prema-bhakti - Practicing bhakti sadhana to attain love for the Lord
3. dasya-prema – attainment of Love in servitude to the Lord
4. sakhya-prema - attainment of Love in friendship to the Lord

1. vatsalya-prema - attainment of parental Love for Krishna
2. prema kanta - attainment of amorous Love for Krishna
3. rādhāra prema vilāsa - attainment of Radhas Love and amorous play with Krishna

anadi
05 April 2012, 01:02 PM
Madhya 8.251

'śreyo-madhye kona śreyaḥ jīvera haya sāra?'
'kṛṣṇa-bhakta-sańga vinā śreyaḥ nāhi āra'

Of all that is auspicious, what is the essence of auspiciousness for the living beings - madhye śreyaḥ kona haya sāra śreyaḥ jīvera

Apart from the association with the devotees of Krishna there is no other auspiciousness - vinā sańga bhakta kṛṣṇa nāhi āra śreyaḥ

Tika:
King Nimi addressing the nine Yoghendras, said (as related in Śrīmad-Bhāgavatam (11.2.30)):

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

Therefore oh you sinless ones, I ask you about the supreme good - ata anaghāḥ bhavataḥ pṛcchāmaḥ ātyantikaḿ kṣemaḿ
In the cycle of birth and death, in this (world) even half a second association with those realized man is the treasure of human kind- saḿsāre asmin api sańgaḥ ardhaḥ kṣaṇa sat śevadhir nṛṇām.

252

'kāńhāra smaraṇa jīva karibe anukṣaṇa?'
'kṛṣṇa'-nāma-guṇa-līlā — pradhāna smaraṇa'

About whom should the living being constantly meditate - kāńhāra karibe smaraṇa jīva anukṣaṇa

The fundament of the meditation (entails) the name, the qualities and the pastimes of Krishna - pradhāna smaraṇa nāma guṇa līlā kṛṣṇa

Tika:

As related in Śrīmad-Bhāgavatam (2.2.36) Śukadeva Gosvāmī said to king Parikșit:

tasmāt sarvātmanā rājan hariḥ sarvatra sarvadā
śrotavyaḥ kīrtitavyaś ca smartavyo bhagavān nṛṇām

Therefore oh king all the souls, all the time and everywhere - tasmāt rājan sarvātmanā sarvadā sarvatra
Should hear, glorify and meditate on the Supreme Lord - śrotavyaḥ kīrtitavyaś ca smartavyo bhagavān

anadi
22 April 2012, 02:12 AM
Madhya 8.253

'dhyeya madhye jīvera kartavya kon dhyāna'
'rādhā kṛṣṇa padāmbuja dhyāna pradhāna'

From all kinds of meditation, which meditation (represents) the duty of the human being -madhye dhyeya kon dhyāna kartavya jīvera
Essential is the meditation on the lotus feet of Radha and Krishna - pradhāna dhyāna pada ambuja rādhā kṛṣṇa

Tika:
Śrīmad-Bhāgavatam (1.2.14) states:

tasmād ekena manasā bhagavān sātvatāḿ patiḥ
śrotavyaḥ kīrtitavyaś ca dhyeyaḥ pūjyaś ca nityadā

Sūta Gosvāmī addressed the saints led by Śaunaka:
"Therefore everyone should concentrate his mind - tasmād ekena manasā
On the Supreme Lord, the protector of transcendentalists - bhagavān patiḥ sātvatāḿ
And listen (about Him), glorify Him, meditate on Him and worship Him all the time - ca śrotavyaḥ kīrtitavyaś dhyeyaḥ ca pūjyaś nityadā.

Some Gaudiya Vaishnavas pretend meditation would be not at all important, but only chanting Hare Krishna mantra and doing preaching service, or at least assisting the preachers
or the basic service of selling books, food, incense... to open new temples or maintain the old ones.
Manasi seva to (Radha) Krishna in Vrindavan is generally unknown.

8.254
'sarva tyaji' jīvera kartavya kāhāń vāsa'
'vraja-bhūmi vṛndāvana yāhāń līlā-rāsa'

Renouncing everything, where should reside the human being - tyaji sarvakāhāń kartavya vāsa jīvera
On the land of Vraja, in Vrinda’s forest, where the pastimes of the tastes of Love took place - bhūmi vraja vana vṛndā līlā rāsa yāhāń.

Tika
As related in Śrīmad-Bhāgavatam (10.47.61) Uddhava states why whould he reside in Vrandavan:

āsām aho caraṇa reṇu juṣām ahaḿ syāḿ
vṛndāvane kim api gulma-latauṣadhīnām
yā dustyajaḿ sva-janam ārya pathaḿ ca hitvā
bhejur mukunda padavīḿ śrutibhir vimṛgyām

May I become any shrub, plant or blade of grass in Vrinda’s forest - aho ahaḿ syāḿ kim api gulma lata oṣadhīnām vṛndāvane
Which taste the dust of their (gopis) feet - juṣām reṇu caraṇa āsām
Who renounced their own family and the way of good conduct (the chastity), which is hard to renounce - yā hitvā sva-janam pathaḿ ārya dustyajaḿ
(only) to worship the feet of the One who gives Liberation (from the cycle of birth and death) – bhejur padavīḿ mukunda
In whose search are the revealed scriptures - vimṛgyām śrutibhir

anadi
15 May 2012, 07:34 AM
Madhya 8.255

śravaṇa madhye jīvera kon śreṣṭha śravaṇa
rādhā kṛṣṇa prema keli karṇa rasāyana

Among (all that) one should hear, what is the most important for the being to be heard? - madhye śravaṇa kon śreṣṭha jīvera śravaṇa
The pastimes between Radha and Krishna give pleasure to the ear - keli prema rādhā kṛṣṇa ayana rasa karṇa

In this connection Șukadev Gosvami says in (Bhagavatam 10.33.39)

vikrīḍitaḿ vraja-vadhūbhir idaḿ ca viṣṇoḥ
śraddhānvito 'nuśṛṇuyād atha varṇayed yaḥ
bhaktiḿ parāḿ bhagavati pratilabhya kāmaḿ
hṛd-rogam āśv apahinoty acireṇa dhīraḥ

“Whoever has faith- yah anvitaḥ śraddhā
And hears repeatedly or describes - śṛṇuyāt anu atha varṇayet
These pastimes of the married women of Vrindavan with Vișnu - idam vikrīḍitam vadhūbhiḥ vraja viṣṇoḥ
Gets the greatest bhakti for the Supreme Lord- pratilabhya parām bhaktim bhagavati
Gets rid of the sickness of material desires from the heart - apahinoti rogam kāmam hṛt
(and) soon (will become) a person who controls his senses - acireṇa dhīrāḥ.

256
'upāsyera madhye kon upāsya pradhāna'
'śreṣṭha upāsya yugala rādhā kṛṣṇa nāma

Of all that should be worshiped, what is the most important to be worshiped? - madhye upāsyera kon pradhāna upāsya
The most important to be worshiped is the name of the (divine) couple Radha-Krishna - śreṣṭha upāsya nāma yugala rādhā-kṛṣṇa

Tika:
Generally Iskcon (and Gaudiya math) are against any other mantras, except Hare Krishna mantra, (besides the mantras chanted on the 3 Sandyas of the day) considering other mantras like Radhe Shyam mantra as not authorized.

anadi
02 June 2012, 02:11 AM
Madhya 8.257

'mukti, bhukti vāńche yei, kāhāń duńhāra gati'
'sthāvara-deha, deva-deha yaiche avasthiti'

(question) Among the two, where goes the one who wishes liberation and (the one) who wishes (material) pleasure - duńhāra kāhāń gati yei vāńche mukti bhukti
(answer) They will be situated accordingly into an immobile respectively a demigod body - avasthiti yaiche sthāvara-deha deva-deha

Tika:
The liberated becomes immobile, like a particle of divine light in Brahma-gioti – the effulgence full of love which emanate from the body of the Supreme Lord.
The fact that that light emanate from the body of the Supreme Lord can be seen in Mantra 16 from Isa Upanişad:

pūṣann ekarṣe yama sūrya prājāpatya
vyūha raśmīn samūha
tejo yat te rūpaḿ kalyāṇa-tamaḿ
tat te paśyāmi yo 'sāv asau puruṣaḥ so 'ham asmi

Oh, the One that maintains (the worlds), the only wise, the Controller who disciplines - pūṣan eka-ṛṣe yama
The Giver of light, the progenitor (of beings) - sūrya prājāpatya
Give away the rays’ multitude of Your effulgence - vyūha samūha raśmīn te tejaḥ
So that I may see that form of Yours - yat paśyāmi tat rūpam te
Exceedingly auspicious - kalyāṇa-tamam
So that I see - tat yaḥ asau
That Enjoyer- asau puruṣaḥ
Whom I resemble (myself) - saḥ asmi aham

As for those who run after material pleasure Śrīmad-Bhāgavatam states (11.10.23):

iṣṭveha devatā yajńaiḥ svar lokaḿ yāti yājńikaḥ
bhuńjīta deva-vat tatra bhogān divyān nijārjitān

Worshiping the demigods by executing sacrificial rituals - iṣṭveha devatā yajńaiḥ
The one who executed the sacrifice goes on the heavenly plantes - yājńikaḥ yāti lokaḿ svar
(and) enjoys there heavenly pleasures - bhuńjīta tatra bhogān divyān
Reaching himself the status of a demigod- arjitān nija vat deva

anadi
19 June 2012, 01:53 PM
Madhya 8.258-261

arasa-jna kaka cushe jnana-nimba-phale
rasa-jna kokila khaya premamra-mukule

(The ones who) have no knowledge about the tastes of love are crows - jna arasa kaka
which know (only) sucking the bitter fruit nimba - cushe jnana nimba-phale
(The ones who) have knowledge about the tastes of love are Kokila birds - jna rasa kokila
who eat the sweet buds of divine love - khaya prema-amra-mukule

abhagiya jnani asvadaye sushka jnana
krishna-premamrita pana kare bhagyavan

The unfortunate who are busy with Knowledge about the Absolute - abhagiya jnani
taste the (dry) knowledge - asvadaye jnana sushka
The lucky ones drink the nectar like love for Krishna - bhagyavan kare pana prema amrita krishna

ei-mata dui jana krishna-katha-rase
nritya-gita-rodane haila ratri-seshe

In this way the two discussed about the tastes of love for Krishna - ei mata dui jana katha-rase krishna
Dancing, singing, and weeping till the night closed to an end - nritya-gita rodane haila ratri-seshe

donhe nija-nija-karye calila vihane
sandhya-kale raya asi' milila ara dine

The next day in the morning both went to do (thier own duties) - dine ara vihane donhe calila karye nija-nija
In the evening Ramananda Raya came again to meet (Sri Caitanya); sandhya-kale raya asi milila

anadi
11 September 2012, 07:44 AM
Madhya 8.262-264

iṣṭa goṣṭhī kṛṣṇa kathā kahi' kata-kṣaṇa
prabhu pada dhari' rāya kare nivedana

In the desired association they talked a while topics about Krishna- goṣṭhī iṣṭa kahi kata-kṣaṇa kathā kṛṣṇa
Catching the feet of the Lord, Rāmānanda Rāya made a request - dhari pada prabhu rāya kare nivedana

kṛṣṇa tattva rādhā tattva prema tattva sāra
rasa tattva līlā-tattva vividha prakāra

There are different categories (of truth): the truth about Krișna, the truth about Radha, the essence of Truth about divine love - vividha prakāra kṛṣṇa tattva rādhā tattva prema-tattva-sāra
the truth about the tastes of divine love, the truth about the divine pastimes - rasa-tattva līlā-tattva

eta tattva mora citte kaile prakāśana
brahmāke veda yena paḍāila nārāyaṇa

These Truths has you manifestad in my heart - eta tattva kaile prakāśana citte mora
as Narayan taught Brahma the Vedic knowledge - yena nārāyaṇa paḍāila brahmāke veda

Tika:
Sri Narayan addressed Brahma, the first being in this Univers, as recounted in Śrīmad Bhāgavatam 2.9.32:

yāvān ahaḿ yathā-bhāvo
yad-rūpa-guṇa-karmakaḥ
tathaiva tattva-vijńānam
astu te mad-anugrahāt

Through my mercy may you surely- anugrahāt mat astu te eva
Realize the truth about Me- vijńānam tattva yāvān aham
As concerning (My) nature, those forms (of Mine) - yathā bhāvaḥ yat rūpa
Qualities, activities and so on - guṇa karmakaḥ tathā

8.265

antaryāmī īśvarera ei rīti haye
bāhire nā kahe, vastu prakāśe hṛdaye

The method of this Supreme internal regulator (Supersoul) - rīti ei antaryāmī īśvarera
Is not to talk external - nā haye kahe bāhire
(but) it manifests the things in the heart - prakāśe vastu hṛdaye

To sustain this assessment he presents the first verse from Bhagavat Puran:

8.266

janmādy asya yato 'nvayād itarataś cārtheṣv abhijńaḥ sva-rāṭ
tene brahma hṛdā ya ādi kavaye muhyanti yat sūrayaḥ
tejo vāri mṛdāḿ yathā vinimayo yatra tri sargo 'mṛṣā
dhāmnā svena sadā nirasta kuhakaḿ satyaḿ paraḿ dhīmahi

Let us always meditate on the Absolute Truth - dhīmahi sadā param satyam
And on His personal abode, which is not illusory - dhāmnā svena nirasta kuhakam
From which started directly (by the Supreme Lord) and indirectly (by His empowered beings) - yataḥ ādi anvayāt itarataḥ
This creation (of the material world) which is almost real - asya janma amṛṣā
Through the interaction of the three modes of the material nature: passion, goodness and misery - yatra vinimayaḥ tri-sargaḥ tejo vāri mṛdāḿ
By which are illusioned even the demigods - yat muhyanti sūrayaḥ
As well as the fact that (the Supreme Lord) (having) perfect knowledge and being absolutely independent - ca artheṣu abhijńaḥ sva-rāṭ
had infused the Absolute Truth in the heart of the first being (Lord Brahmaa) - tene brahma hṛdā yaḥ ādi kavaye

Omkara
13 September 2012, 08:55 AM
anadi,
I just wanted to thank you for the effort you have put into this thread.

anadi
15 September 2012, 07:03 AM
anadi,
I just wanted to thank you for the effort you have put into this thread.
Dear oḿkara,

if devotees are pleased, Hari is pleased
one may not please all.

anadi
05 January 2013, 11:16 AM
Madhya 8.267-271

eka saḿśaya mora āchaye hṛdaye
kṛpā kari' kaha more tāhāra niścaye

There is doubt in my heart - āchaye eka saḿśaya hṛdaye mora
Be merciful upon me and explain Me this ascertainment- kari kṛpā kaha more tāhāra niścaye

pahile dekhiluń tomāra sannyāsi-svarūpa
ebe tomā dekhi muńi śyāma-gopa-rūpa

In the beginning I saw You in the form of a sannyasi - pahile tomāra dekhiluń svarūpa sannyāsi
Now I see You in the form of a cowherd boy of dark (blue) color - ebe muńi tomā dekhi rūpa gopa śyāma

tomāra sammukhe dekhi kāńcana-pańcālikā
tāńra gaura-kāntye tomāra sarva ańga ḍhākā

In front of You I see a golden doll (Radha) - sammukhe tomāra dekhi pańcālikā kāńcana
Whose golden effulgence covers all Your body - tāńra kāntye gaura ḍhākā sarva tomāra ańga

Tika:
Radha’s golden effulgence covers Krișna’s body and so this appears in the form of Gaura (The Golden One).

tāhāte prakaṭa dekhoń sa-vaḿśī vadana
nānā bhāve cańcala tāhe kamala-nayana

In this manifestation I see that face (Krishna's)with the flute - tāhāte prakaṭa dekhoń sa vadana vaḿśī
And in that restless eyes like lotus - tāhe nayana cańcala kamala
Different ecstatic states of divine love - nānā bhāve

ei-mata tomā dekhi' haya camatkāra
akapaṭe kaha, prabhu, kāraṇa ihāra

It is wonderful that I see You in this way - haya camatkāra tomā dekhi ei-mata
O Lord say without duplicity, what is the cause of this - kaha prabhu akapaṭe kāraṇa ihāra

anadi
20 February 2013, 09:42 AM
Madhya 8.272-275

prabhu kahe, — kṛṣṇe tomāra gāḍha-prema haya
premāra svabhāva ei jāniha niścaya

The Lord said: Your love for Krishna is deep - prabhu kahe prema tomāra kṛṣṇe haya gāḍha
Know for surely that this is the true nature of love - jāniha niścaya ei svabhāva premāra

mahā-bhāgavata dekhe sthāvara-jańgama
tāhāń tāhāń haya tāńra śrī-kṛṣṇa-sphuraṇa

The great devotte of Lord sees everywhere the movable and inert (things)- mahā-bhāgavata dekhe tāhāń tāhāń jańgama sthāvara
as being a manifestation of this Lord Krishna - haya sphuraṇa tāńra śrī-kṛṣṇa

sthāvara-jańgama dekhe, nā dekhe tāra mūrti
sarvatra haya nija iṣṭa-deva-sphūrti

He sees whatever is inerte or movable (but) he doesn’t see their form - dekhe sthāvara jańgama nā dekhe mūrti tāra
(because) in everything that is manifested (they ) he sees his own worshipable Deity - sarvatra haya sphūrti nija iṣṭa-deva

sarva-bhūteṣu yaḥ paśyed
bhagavad bhāvam ātmanaḥ
bhūtāni bhagavaty ātmany
eṣa bhāgavatottamaḥ

He who sees in all beings - yaḥ paśyed sarva-bhūteṣu
the (individual) soul (which is of ) the nature of the Supreme Lord - ātmanaḥ bhāvam bhagavad
(and) the Soul, the Supreme Lord, in all beings- ātmani bhagavati bhūtāni
He is the highest devotee - eṣaḥ bhāgavata-uttamaḥ

Tika:

In SvetASvatara UpaniSad (4.6) and in MuNDaka UpaniSad (3.1.1) ist is stated:

dvā suparṇā sayujā sakhāyā / samānaḥ vṛkṣaḥ pariṣasvajāte
tayor anyaḥ pippalaḿ svādv atty / anaṣnann anyo abhicākaṣeti

Two birds (as two) friends tightly bound (to each other)i - dvā suparṇā sakhāyā sayujā
(are) in the same tree (the body), (and are) from the same family (they are spiritual) - samānaḥ vṛkṣaḥ pariṣasvajāte
One of them (the individual soul) tastes consuming its (the tree’s) fruits – anyaḥ tayor svādv atty anaṣnann
The other one (the Super-soul just watch) is the observer- anyo abhicākaṣeti

In Bhagavad-gita (Bg. 18.61) Şri Krishna reiterates that in the form of the Super Soul, He is situated in everybody’s heart.

īśvaraḥ sarva-bhūtānāḿ hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā

O Arjuna, the Supreme Lord is situated– arjuna īśvaraḥ tiṣṭhati
In the place of the heart of all beings - deśe hṛd sarva-bhūtānāḿ
Impelling all beings to travel - sarva-bhūtāni bhrāmayan
In a machine (material body) made of illusory energy – arūḍhāni yantra māyayā

In Bhagavad-gita 13.23, Şri Krishna also states:

upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ
paramātmeti cāpy ukto dehe 'smin puruṣaḥ paraḥ

In the material body there is a superior puruşa (enjoyer) - dehe 'smin puruṣaḥ paraḥ
He is also named Super Soul (parama-atma) – ca apy ukto paramātmeti
He is the witness, and the permitter – upadraṣṭa anumantā
He is the maintainer, the owner and the Supreme Controller – bhartā bhoktā maha iśvaraḥ

In Şrimad-BhAgavatam (11.11.5-6) Şri Krişna says to Uddhava:

atha baddhasya muktasya vailakṣaṇyaḿ vadāmi te
viruddha-dharmiṇos tāta sthitayor eka-dharmiṇi

suparṇāv etau sadṛśau sakhāyau yadṛcchayaitau kṛta-nīḍau ca vṛkṣe
ekas tayoḥ khādati pippalānnam anyo niranno 'pi balena bhūyān

And so, I will talk to you about the different characteristics - atha tāta vadāmi te vailakṣaṇyaḿ
Of the bound (to the material world) and of the Liberated (the Supreme Lord) - baddhasya muktasya
Whose natures are contradictory -viruddha-dharmiṇos
In this way situate in a single (same) body - sthitayor eka-dharmiṇi

These friends are like birds - etau sakhāyau sadṛśau suparṇāu
(which) through providence (the Will of the Lord) made a nest in the same tree - yadṛcchaya kṛta-nīḍau ca vṛkṣe
One of these (birds) eats the fruits of the pipal tree (tasting the results of the actions of the body) - ekas tayoḥ khādati pippalānnam
Yet the other one doesn’t eat at all – api anyah niranno,
Because of the power given by her extraordinary greatness - balena bhūyān