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Thread: Gaudiya Vaishnava Dharma - The goal of life

  1. #11
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    Re: Gaudiya Vaishnava Dharma - The goal of life

    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



  2. #12
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    Re: Gaudiya Vaishnava Dharma - The goal of life

    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 vais
    ̣ṇava jāniyā
    rāmānande kahe prabhu īs
    ̣at 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 dus
    ̣ṭa citte
    dina pāńca-sāta rahi' karaha mārjana
    tabe śuddha haya mora ei dus
    ̣ṭa 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


  3. #13
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    Re: Gaudiya Vaishnava Dharma - The goal of life

    53-56

    yadyapi viccheda dońhāra sahana nā yāya
    tathāpi dan
    ̣ḍavat 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 utkant
    ̣ḥāya 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 rahah
    ̣-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

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    Re: Gaudiya Vaishnava Dharma - The goal of life

    57-58

    prabhu kahe, — "paḍa śloka sādhyera nirṇaya"
    rāya kahe, — "sva-dharmācaran
    ̣e 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-tos
    ̣a-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-śreṣṭataḥ 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 chr
    ̣ṇu

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

    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, "kr
    ̣ṣṇe 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

  5. #15
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    Re: Gaudiya Vaishnava Dharma - The goal of life

    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
    Last edited by anadi; 03 January 2011 at 05:59 AM.

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    Re: Gaudiya Vaishnava Dharma - The goal of life

    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 karman
    ̣o 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 manus
    ̣yeṣu / 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.
    Last edited by anadi; 02 January 2011 at 01:37 PM.

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    Re: Gaudiya Vaishnava Dharma - The goal of life

    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 pūrus
    ̣aḥ (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).
    Last edited by anadi; 03 January 2011 at 11:38 PM.

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    Re: Gaudiya Vaishnava Dharma - The goal of life

    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-kṛṣṇa-pracura-paricaryām iha tanu
    saci-sunum nandisvara-pati-sutatve guru-varam
    mukunda-presthatve smara param ajasram nanu manah

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

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    Re: Gaudiya Vaishnava Dharma - The goal of life

    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
    rakśi
    yatiti viśvaso gopttve varaa tatha
    atma-nikśepa-karpa
    ye sad-vidha śaraagati

    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) rakśiyatiti 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) gopttve varaa – 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) karpaye – to be humble, expressed by the attitude: “I am very low and insignificant.”

    Sri-k
    ṛṣṇa-caitanya prabhu jīve doyā kori’
    swa-pār
    ada 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, gopttve varańa
    ‘avaśya rak
    ībe 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 varjanā
    gikāra

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

    şad-aga śaraāgati 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
    Last edited by anadi; 07 January 2011 at 10:27 AM.

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    Re: Gaudiya Vaishnava Dharma - The goal of life

    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

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