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Thread: Gaudiya Vaishnava Dharma - The goal of life

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    Re: Gaudiya Vaishnava Dharma - The goal of life

    Madhya 8.203-205

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


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

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


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

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

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


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

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

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


    (The raganuga practitioner) should be constantly engaged in the (divine devotional) service - hańā nirantara kare sevā
    In his mind - antarmanā
    Following the dear associates dragi ai lui Krişna – pācheta preṣṭha lāgiyā kṛṣṇa
    (Which) he chose (to follow) - nija-abhīṣṭa.
    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 8.206-211

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

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

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

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

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

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

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

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

    kṛṣṇa-līlāmṛta yadi latāke siñcaya
    nija-sukha haite pallavādyera koṭi-sukha haya

    When the nectar of Krishna's pastimes flows on (that) creeper - yadi kṛṣṇa-līlāmṛta siñcaya latāke
    then the happiness of the branches and the other (flowers and leaves)- haite sukha pallava-ādyera
    is million times (greater) (than) the personal happiness (when they are alone in the erotic play) - haya koṭi sukha nija
    Last edited by anadi; 08 October 2011 at 11:53 PM.
    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

    Quote Originally Posted by anadi View Post
    Madhya 8.206-211

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

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

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

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

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

    Bhakti-rasämrita-sindhu 1.2.295

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

    The devotional service should be done both -sevA cAtra hi
    in the body of practitioner (externally)- sAdhaka-rUpeNa
    and in the perfect (spiritual) body (internally) - siddha-rUpeNa
    Desiring to obtain a particular state of love - tad-bhAva-lipsunA ,
    the most important (the essence) is to follow -sArataH kAryA anu
    the residents of Vrindavan - vraja-loka
    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 8.212-214

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

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

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

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

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

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

    Tika:
    In the association of Radha's sakhis the happiness one feels when one makes someone happy, by aranging meetings with Krishna, is a million times greater than the feeling of achieving personal happiness with Krishna, and this is also the case of Radha.
    Last edited by anadi; 29 October 2011 at 01:01 PM.
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

  5. #85

    Re: Gaudiya Vaishnava Dharma - The goal of life

    namaskar anadiji

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

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    Re: Gaudiya Vaishnava Dharma - The goal of life

    Quote Originally Posted by uttam View Post
    namaskar anadiji

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

    You are right, unfortunely the translations available in english are not really helping for an understanding Raganuga Sadhan Bhakti.
    My posts in this thread are mainly translations from Caitanya Caritamrita Madhya lila Chapter 8 and adiacent commentaries
    Last edited by anadi; 18 November 2011 at 02:28 AM.
    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 8.215-216

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

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

    Tika:
    Then Ramanada Raya bring as evidence an argument that is quoted în Bhakti-rasāmṛta-sindhu (1.2.285)

    premaiva gopa-rāmāṇāḿ
    kāma ity agamat prathām
    ity uddhavādayo 'py etaḿ
    vāñchanti bhagavat-priyāḥ

    So certainly that love of the dear Gopis is called eroticism - eva premā rāmāṇām gopa kāmaḥ
    And so all devotees, beginning with Uddhava follow this path - iti ādayaḥ uddhava agamat etam prathām
    And they want (to be) the dear ones of the Supreme Lord - api vāñchanti priyāḥ bhagavat
    Last edited by anadi; 29 October 2011 at 12:58 PM.
    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

    All glories to my spiritual master,


    Dear anadi and all my dear devotees,

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

    Thank you,
    Parama Vijayate Shri Krishna Sankirtanam

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    Re: Gaudiya Vaishnava Dharma - The goal of life

    Quote Originally Posted by Achintya beda abheda View Post
    Cud you please explain that How is that I can get that conviction that gaudiya vaishnava dharama is the ultimate goal of life?
    Dear devotee,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    (generally based on Jaiva Dharma of Bhaktivinod Thakur)
    Last edited by anadi; 16 November 2011 at 02:25 PM.
    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 8.217-218

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

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

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

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

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

    The next verse presented by Ramananda Raya comes from Srimad Bhagavatam and show how the gopis are worried for Krishna.
    tadetadAtAravilochanasri / sambhAvitASeza vinamragarvam
    muhur murArer madhurAdharoztham / mukhAmbujam chumbati mAnasam me

    kRSNa karNamRtam 85

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