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Thread: Gaudiya Vaishnava Dharma - The goal of life

  1. #61
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    Re: Gaudiya Vaishnava Dharma - The goal of life

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

    kRSNa karNamRtam 85

  2. #62
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    Re: Gaudiya Vaishnava Dharma - The goal of life

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

    kRSNa karNamRtam 85

  3. #63
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    Re: Gaudiya Vaishnava Dharma - The goal of life

    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
    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

    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
    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 8.166-168

    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
    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 8.169 -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
    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 8.173-175

    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.
    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 8.176-179

    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
    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 8.180-185

    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
    vāñchā-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 vāñchā 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 vāñche satyabhāmā
    yāńra ṭhāñi kalā-vilāsa śikhe vraja-rāmā
    yāńra saundaryādi guṇa vāñche lakṣmī-pārvatī
    yāńra pativratā dharma vāñche arundhatī

    Whose auspicious qualities (Radhas) are desired by Satyabhāmā (one of the main queen of Krishna in Dwaraka) -yāńra saubhāgya-guṇa vāñche 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 ṭhāñi 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 vāñche lakṣmī-pārvatī
    whose duty of chastity is desired by Arundhatī (the wife of Vasiştha Muni, famous for her chastity) -yāńra dharma pati-vratā vāñche 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.
    Last edited by anadi; 16 August 2011 at 02:55 AM. Reason: one may become Radha
    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

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

    kRSNa karNamRtam 85

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