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Thread: Sri Krishna's instructions to Sanatan

  1. #11
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    Re: Sri Krishna's instructions to Sanatan

    27-30

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

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

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

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

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

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

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

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

    All the other (who are not Your devotees) oh, the One with lotus like eyes (Krişna) - ye anye aravinda-akṣa
    Think themselves liberated, without being devoted to You - māninaḥ vimukta asta-bhāvāt tvayi
    Rising through austerities and penances on the supreme platform - āruhya kṛcchreṇa param padam
    Because they didn’t considered your lotus like feet- anādṛta ańghrayaḥ yuṣmat
    Their intelligence is not pure - buddhayaḥ aviśuddha
    And they fall there from - patanti adhaḥ tataḥ
    Last edited by anadi; 05 February 2013 at 06:56 AM.
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  2. #12
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    Re: Sri Krishna's instructions to Sanatan

    hari o
    ~~~~~~

    namast

    Quote Originally Posted by anadi View Post
    The fact that Bhakti is the essential goal of life, is mentioned in Şrimad Bhagavatam (1.2.6):

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

    That which is certainly- sa vai
    the highest (transcendental) prescribed duty for the human kind - paro dharma puḿsāḿ
    is the loving service for the Supreme Lord - bhaktir adhokṣaje
    which is without cause (being the intrinsic nature of the soul) – ahaituky
    uninterrupted (when becomes manifested ) - apratihatā
    by which the soul becomes very happy – yaya atmā supra-sīdati
    Would you be so kind as to describe transcendental perscribed duty ? I think our readers ( let alone me) would wish to better know what this is.
    I think I can comprehend duty, and transcendental... yet I am at a loss on what transcendental duly would encompass. Can you outline :
    • what actions if any ?
    • what behavior if any ?
    • if one's awareness is different or the same ?
    • if 'duty' is carried out in the transcendendent ?
      • does any of the 'duty' spill over into the relative field of life ?
      • What are the benefits ?
    Last, would you be so kind as to inform me which word in this śloka indicates 'transcendental' (viśvottīrṇa) ?
    sa vai puḿsāḿ paro dharmo yato bhaktir adhokṣaje
    ahaituky apratihatā yayātmā suprasīdati

    iti śiva

    1. viśvottīrṇa is 'of a transcendental nature'; some write pāramitā which = transcendent
    Last edited by yajvan; 03 February 2013 at 02:13 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  3. #13
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    Re: Sri Krishna's instructions to Sanatan

    Quote Originally Posted by yajvan View Post
    hari o

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

    An object is called a vastu, and its eternal nature is known as its nitya-dharma.

    The word vastu is derived from the Sanskrit verbal root vas, which means to exist, or to dwell.
    The verbal root becomes a noun when the suffix tu is added.
    Therefore, vastu means that which has existence or which is self-evident.
    There are two types of vastu: vAstava and avAstava.
    The term truly abiding substance, vstava-vastu, refers to that which is grounded in transcendence. Temporary objects, avstava vastu, are dravya (solid objects), guNa (material qualities), and so on.

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

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

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

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

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

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

    The true nature or nitya-dharma (transcendental prescribed duty) of jiva is
    - divine love prema and
    - the urge to show it by rendering service - bhakti.

    The object of that prema is the Supreme Lord.
    If you study Bhagavat Puran you will realize this truth, and you will go on study the teachings of Sri Caitanya, which are based on Bhagavat Puran.

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

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

    The svabhAva of an object is its nitya-dharma (eternal function, or eternal prescriebed duty, or transcendental prescribed duty),
    while its acquired nature is its naimittika-dharma (occasional function or temporary prescribed duty).
    Last edited by anadi; 10 February 2013 at 06:08 AM.
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  4. #14
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    Re: Sri Krishna's instructions to Sanatan

    Quote Originally Posted by yajvan View Post
    hari o
    namast

    Would you be so kind as to describe transcendental perscribed duty ? I think our readers ( let alone me) would wish to better know what this is.
    I think I can comprehend duty, and transcendental... yet I am at a loss on what transcendental duly would encompass. Can you outline :
    • what actions if any ?
    • what behavior if any ?
    • if one's awareness is different or the same ?
    Dandavat yajvan,

    Sadhana Bhakti:

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

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

    The state of bhava which should be attained by sadhana-bhakti is also described in Bhakti Rasa-amrita Sindhu (1.3.1):

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

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

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

    When sadhana-bhakti attains maturity, it automatically cleanses all misgivings from the heart of the sadhaka (practitioner).
    At that time bhava manifests in the transparent heart coming from the eternal associates of Krishna, by His mercy or the mercy of His devotees.
    Last edited by anadi; 10 February 2013 at 08:54 AM.
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  5. #15
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    Re: Sri Krishna's instructions to Sanatan

    Quote Originally Posted by yajvan View Post
    hariḥ o
    ~~~~~~

    namast

    Would you be so kind as to describe transcendental perscribed duty ? I think our readers ( let alone me) would wish to better know what this is.
    I think I can comprehend duty, and transcendental... yet I am at a loss on what transcendental duly would encompass. Can you outline :
    • what actions if any ?
    • what behavior if any ?
    • if one's awareness is different or the same ?
    • if 'duty' is carried out in the transcendendent ?
    Dandavat Yajvan,

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

    2.10.6 from Srimad Bhagavatam

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

    A similar story where the messengers of the Supreme Lord came in the material world
    is recounted in the case Dhruva Maharaja, see Srimad Bhagavatam Canto 4 Chapter 12.
    Last edited by anadi; 14 February 2013 at 10:26 AM. Reason: editing
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  6. #16
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    Re: Sri Krishna's instructions to Sanatan

    Quote Originally Posted by yajvan View Post
    Last, would you be so kind as to inform me which word in this śloka indicates 'transcendental' (viśvottīrṇa) ?

    iti śiva

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

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

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

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

    kRSNa karNamRtam 85

  7. #17
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    Re: Sri Krishna's instructions to Sanatan

    Madhya 22.31-33

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

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

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

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

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

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

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


    ̣ṣṇa tāre kare pāra

    (but) Krishna release you from the bondage of illusory energyi - kṛṣṇa kare pāra tāre māyā-bandha haite
    If you say once: “Krishna I’m yours - yadi bale eka-bāra kṛṣṇa tomāra hańa
    Last edited by anadi; 02 March 2013 at 10:56 AM.
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

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    Re: Sri Krishna's instructions to Sanatan

    Madhya 22.34-39

    sakṛd eva prapanno yas
    tavāsmīti ca yācate
    abhayaḿ sarvadā tasmai

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

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

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

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

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

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

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

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

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

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

    I am all knowing - āmi vija
    Why should I give a fool material pleasure - kene diba ei mūrkhe viṣaya
    I will give him the nectar of (My) own feet - diyā āmṛta sva caraṇā
    By which he will forget the material pleasure - bhulāiba viṣaya
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  9. #19
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    Re: Sri Krishna's instructions to Sanatan

    Madhya 22.40-42

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

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

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

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

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

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

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

    kRSNa karNamRtam 85

  10. #20
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    Re: Sri Krishna's instructions to Sanatan

    Madhya 22.43-46

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

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

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

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

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

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

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

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

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

    Tika:
    This is a quote from Śrīmad-Bhāgavatam (10.51.53).
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

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