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Thread: Gaudiya Vaishnava Dharma - The goal of life

  1. #91
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    Re: Gaudiya Vaishnava Dharma - The goal of life

    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).
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  2. #92
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    Re: Gaudiya Vaishnava Dharma - The goal of life

    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 lañā yei bhaje
    bhāva-yogya deha pāñā kṛṣṇa pāya vraje

    The one who worships accepting the mood of the residents of Vrindavan- yei bhaje lañā bhāva kona lokera vraja
    Attains a body suitable to the loving mood (necessary) to get Krishna in Vrindavan- pāñā deha yogya bhāva pāya kṛṣṇa vraje.
    Last edited by anadi; 22 November 2011 at 06:41 AM.
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  3. #93
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    Re: Gaudiya Vaishnava Dharma - The goal of life

    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.
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  4. #94
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    Re: Gaudiya Vaishnava Dharma - The goal of life

    Madhya 8.227 - 229

    nāyaḿ sukhāpo bhagavān
    dehināḿ gopikā-sutaḥ
    jñānināḿ 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 - jñāninām
    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 tāhāńñi sevana
    sakhī-bhāve pāya rādhā-kṛṣṇera caraṇa


    Performing service (in the mind – manasi seva) - kare tāhāńñi 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
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

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    Re: Gaudiya Vaishnava Dharma - The goal of life

    Madhya 8.230-233

    gopī ānugatya vinā aiśvarya jñāne
    bhajileha nāhi pāya vrajendra nandane

    "Without following the cowherd girls -vinā ānugatya gopī
    And by worshiping (the Lord) conscious of His opulence - bhajileha jñāne 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
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  6. #96
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    Re: Gaudiya Vaishnava Dharma - The goal of life

    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-jñānera 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 jñānera 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
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

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    Re: Gaudiya Vaishnava Dharma - The goal of life

    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 hañā

    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 hañā 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
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  8. #98
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    Re: Gaudiya Vaishnava Dharma - The goal of life

    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.
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  9. #99

    Re: Gaudiya Vaishnava Dharma - The goal of life

    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.

  10. #100
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    Re: Gaudiya Vaishnava Dharma - The goal of life

    Quote Originally Posted by uttam View Post
    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.
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

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