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anadi

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  1. In Vaikuntha (the spiritual world) there are compartments on the same level and others on higher level. The level of the compartments are given by rasa, the mellow of loving relationship between the devotee and his worshipable Lord. The more intimate the loving relationship is, the higher the level of the compartment is. According to Srila Rupa Gosvami, which is the number one expert in the science of rasa, the most intimate relationship between the Lord and His devotees, is the relation between Brajendra Nandana Krsna and the gopis, which in its highest form can be found in the relation between Brajendra Nandana Krsna and Shrimati Radhika, the queen of Vrindavan (Braj) The Gaudya Vaishnavas are proud to be called Rupa-anugas, followers of the teachings of Srila Rupa Gosvami which in his book The nectar like ocean of the mellows of loving relationships (Bhakti rasa-amrita sindhu), he said, he took only one drop from that nectar like ocean to give us a hint on the Lord of all sweetness Brajendra Nandana Krsna in the relation with His devotees. On the level of Vrindavan the sweetness (MADURYA) of Brajendra Nandana Krsna is so amazing that all His opulence (AISHVARYA) and lordship is completely covered by that sweetness. In this context one should understand that the residents of Braj(a) (Vrindavan) will never accept Brajendra Nandana Krsna as the Supreme Lord (covered by His opulence-aishvarya) but according to their relation they will accept Him as a friend, a son or a beloved. Some outsiders may come and say Brajendra Nandana Krsna is the Supreme Lord, the Lord of all Lords, but no resident of Braj will believe it or care about that. Sometimes Brajendra Nandana Krsna took Narayana or Vishnu forms but no one in Braja was disturbed about it. Avatars as Nrisingha, Kalki, und Vamana are on the same level in Vaikuntha dhama. They share the same so called floor but they have their own "rooms". To be continued.
  2. Than Ramananda Raya quotes Yāmunācārya in his Stotra-ratna (43). 73 bhavantam evānucaran nirantaraḥ praśānta-niḥśeṣa-mano-rathāntaraḥ kadāham aikāntika-nitya-kińkaraḥ praharṣayiṣyāmi sa-nātha-jīvitam By always serving You ( Supreme Lord) - nirantaraḥ anucaran bhavantam the wheel of mind certainly becomes steady - ratha manaḥ eva niḥśeṣa praśānta When will I be exclusively one of the eternal servants - kadā aham aikāntika antaraḥ nitya kińkaraḥ of a such Master, I’ll live really happy - sa-nātha jīvitam praharṣayiṣyāmi 74 prabhu kahe, "eho haya, kichu āge āra" rāya kahe, "sakhya-prema — sarva-sādhya-sāra" The Lord said: This is all right - prabhu kahe eho haya Go on and say more - age kichu ara Ramananda Raya said: the divine love in friendship - rāya kahe sakhya-prema is the essence of all goals (of life) - sara sarva-sadhya. Tika: Although even dasya-prema is available in the eternal Goloka – Vrindavan, still Ramananda Raya starts the presentation of this eternal World of raga-atmika bhakti from the level of sakhya-prema and in this connection he qotes Sri Śuka (Bhāgvatam. 10.12.11): 75 itthaḿ satāḿ brahma-sukhānubhūtyā dāsyaḿ gatānāḿ para-daivatena māyāśritānāḿ nara-dārakeṇa sārdhaḿ vijahruḥ kṛta-puṇya-puñjāḥ In this way, from the transcendentalists who attained the happiness of impersonal brahman- ittham satām anubhūtyā sukha brahma from those who accepted the servitude for the Supreme Lord - gatānām dāsyam para-daivatena (and) from those who are under the shelter of the (material) illusory energyi - māyā-āśritānām Those who accumulated reams of pious deeds - kṛta-puṇya-puñjāḥ play like human children with (the Supreme Lord) - vijahruḥ sārdham nara-dārakeṇa Tika: These innocent friends of the Lord, love Him regardless His godhood. This is “spontaneous” love, where the Lord is loved in an intimate relation, just for the (sweet) way he is, not for what He is, not for His Lordship. This is one kind of love which give birth of – raga-atmika bhakti.
  3. 1 - 4 sañcārya rāmābhidha-bhakta-meghe sva-bhakti-siddhānta-cayāmṛtāni gaurābdhir etair amunā vitīrṇais taj-jñatva-ratnālayatāḿ prayāti Gaura (Şri Caitanya Mahaprabhu) as an ocean distributed - gaura-abdhiḥ vitīrṇais the amount of nectarean conclusions about his own devotional service–cayā amṛtāni siddhānta sva-bhakti infusing it in that devotee like a cloud named Rāma- sañcārya etair amunā bhakta-meghe abhidha rāma through which he attained this knowledge, the abode of jewels– prayāti taj-jñatva ālayatām ratna jaya jaya śrī-caitanya jaya nityānanda jayādvaita-candra jaya gaura-bhakta-vṛnda All victory to Şri Caitanya, all victory to Nityananda, all victory to Advaita-candra, all victory to the devotees of Gaura (the name of Şri Cetanya before He started the drama of being a sannyasi) and to Vrinda Devi. pūrva-rīte prabhu āge gamana karilā 'jiyaḍa-nṛsiḿha'-kṣetre kata-dine gelā According previous program the Lord (Gaura) as he went further - rīte pūrva prabhu gamana āge came after some days to a place called Nrisimha - karilā gelā kata-dine kṣetre jiyaḍa-nṛsiḿha nṛsiḿha dekhiyā kaila daṇḍavat-praṇati premāveśe kaila bahu nṛtya-gīta-stuti Seeing the Lord Nrisimha he offered his respect - nṛsiḿha dekhiyā kaila -praṇati (falling to the ground) as a stick—daṇḍavat absorbed in the divine love -aveśe prema He danced, sang, and offered a lot of praising - kaila nṛtya gīta bahu stuti
  4. To underline that Divine Love in servitude - dasya-prema is the essence of all goals of life - sara sarva-sadhya, Ramananda Raya quotes the verse 9.5.16 from Şrimad Bhagavatam, where Durvāsā Muni eulogize the Divine Love in servitude of Mahārāgi Ambarīş, who it is not said to have practiced raganuga sadhan bhakti to become an eternal Vraja-vasi: 72 yan-nāma-śruti-mātreṇa pumān bhavati nirmalaḥ tasya tīrtha-padaḥ kiḿ vā dāsānām avaśiṣyate Only by hearing that name (of the Supreme Lord) - mātreṇa śruti yat nāma a man becomes pure - pumān bhavati nirmalaḥ What else remains to be attained for the one who serves - kiḿ vā tasya dāsānām the feet like a place of pilgrimage (of the Lord) - tīrtha-padaḥ Tika: This verse also glorifies the power of the name of the Supreme Lord. Therefore one should not neglect the chanting of the holy names of the Lord. The Brihad Näradiya Purana clearly states: harer nama harer nama harer namaiva kevalam kalau nasty eva nasty eva nasty eva gatir anyatha To make spiritual progress in Kali-yuga there is no other way, there is no other way, there is no other way than by chanting the holy name, chanting the holy name, chanting the holy name.” The importance of chanting the holy name in Kali-yuga (our time) kṛte yad dhyāyato viṣṇuḿ tretāyāḿ yajato makhaiḥ dvāpare paricaryāyāḿ kalau tad dhari-kīrtanāt (Srimad Bhagavatam 12.3.52) That same result tat (achieved) in Satya-yuga kṛte by meditation dhyāyataḥ on Lord Viṣṇu; viṣṇum in Tretā-yuga; tretāyām by performing sacrifices (in sacrificial arenas) yajataḥ makhaiḥ in the age of Dvāpara dvāpare by worshiping (theDeity of the Lord in Temple) paricaryāyām (is achieved) in the age of Kali kalau by chanting the names of Lord Hari hari-kīrtanāt A similar verse is found in the Viṣṇu Purāṇa (6.2.17), and also in the Padma Purāṇa (Uttara-khaṇḍa 72.25) and the Bṛhan-nāradīya Purāṇa (38.97): dhyāyan kṛte yajan yajñais tretāyāḿ dvāpare 'rcayan yad āpnoti tad āpnoti kalau sańkīrtya keśavam "Whatever is achieved by meditation in Satya-yuga, by the performance of sacrifice in Tretā-yuga, and by the worship of Lord Kṛṣṇa's lotus feet in Dvāpara-yuga is obtained in the age of Kali simply by glorifying the name of Lord Keśava." Śrīla Jīva Gosvāmī has further quoted from the Brahma-vaivarta Purāṇa concerning the degraded condition of people in Kali-yuga: ataḥ kalau tapo-yoga- vidyā-yajñādikāḥ kriyāḥ sāńgā bhavanti na kṛtāḥ kuśalair api dehibhiḥ "Thus in the age of Kali the practices of austerity, yoga meditation, Deity worship, sacrifice and so on, along with their various subsidiary functions, are not properly carried out, even by the most expert embodied souls. Śrīla Jīva Gosvāmī has also cited the Cāturmāsya-māhātmya of the Skanda Purāṇa concerning the necessity of chanting the holy names of the Lord in this age: tathā caivottamaḿ loke tapaḥ śrī-hari-kīrtanam kalau yuge viśeṣeṇa viṣṇu-prītyai samācaret "In this way the most perfect penance to be executed in this world is the chanting of the name of Lord Śrī Hari. Especially in the age of Kali, one can satisfy the Supreme Lord Viṣṇu by performing sańkīrtana.''
  5. In the following vers Ramananda Ray explains the meaning of prema-bhakti: 69 nanopacara-krita-pujanam arta-bandhoh premnaiva bhakta-hridayam sukha-vidrutam syat yavat kshud asti jathare jaratha pipasa tavat sukhaya bhavato nanu bhakshya-peye By performing varieties of offerings and worshiping out of (deep, true) love - krita nana-upacara pujanam premna the friend of all distressed persons (the Supreme Lord) - arta-bandhoh indeed the heart of a devotee is made to flee in transcendental bliss - eva hridayam bhakta syat vidrutam sukha similarly as one becomes happy - tavat bhavato nanu sukhaya when food and drink (enter) the stomach- bhakshya peye jathare and there is a strong hunger and thirst - yavat asti jaratha kshut pipasa Tika: To perform real bhakti one needs a strong hunger and thirst for Krishna To underline this important aspect of true devotion Ramanada Ray talkes further about greed. 70 krishna-bhakti-rasa-bhavita matih kriyatam yadi kuto 'pi labhyate tatra laulyam api mulyam ekalam janma-koti-sukritair na labhyate The absorbing of mind in the taste of bhakti for Krishna- bhavita matih rasa bhakti krishna could be performed, if it would be available somewhere - kriyatam yadi labhyate kutah api In fact the greed is the only price to get it - tatra api laulyam ekalam mulyam labhyate Not the pious deeds of millions of lives - na sukritaih koti janma. Tika: Some consider that this would be the condition to start performing raganuga bhakti, but in fact Raganuga Sadhana Bhakti start with Shravan Dasa – the Hearing about the pastimes of Krishna in Vrindavan (including His dealings with the gopis) as also Bhaktivinoda Thakur writes in Harinama-cintamani providing details of how this process is to take place: ei ekadas bhava sampura sadhane pancha dasa lakhya hoy sadhakjive sravan, baran ara smaran, apana sampatti ei pancha vidha dasay ganan The sadhana relating to the eleven items of Siddh-pranali (ekadas-bhava) is executed in five progressive stage: 1) Shravan – dasha (the stage of hearing) 2) Baran- dasha (the stage of accepting) 3) Smaran-dasha (the stage of remembering) 4) Apana –dasha (the mature stage) 5) Sampatti dasha (the stage of perfection) 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, from books like Govinda Lilamrita, Krishna Bhavanamrita and Krishnanika Kaumudi, and ascertain what kind of loving relation one is most attracted to. This is the begining of ragananuga sadhana bhakti. 71 prabhu kahe eho haya age kaha ara raya kahe dasya-prema sarva-sadhya-sara The Lord said: This is all right - prabhu kahe eho haya Go on and talk further - age kaha ara Ramananda Raya replied: (Divine) love in servitudine - raya kahe, "dasya-prema is the essence of all goals - sara sarva-sadhya. Tika: In the previous verse the followers of Gaudiya Math (including associations like Iskcon -founder "Prabhupada" or Bhakti-Trust - founder Narayana Maharaja) use the translanlation of the word prema as spontaneous love, but this is the state of the eternal inhabitants of Vrindanvana, not that of a practitioner - sadhaka. and secondly this is not the meaning of the word prema. The fact that these verses do not refer to raga-atmika bhakti ( spontaneous bhakti of spontaneous love – of the inhabitants of Goloka Vrindavan) comes clear in the next verses 72- 75. Also one should know that raganuga bhakti is a type of sadhana, which has as goal the attainment of raga-atmika bhakti - bhakti of the spontaneous love of the eternal inhabitants of Vrindavan.
  6. As Lord Gauranga heard that Verse from Srimad Bhagavatam spoken by Brahma himself, which says that one should let aside the endeavors to accumulate transcendental knowledge, and just hear about the pastimes of the Lord, for the first time, since the beginning of the discussion, Sri Caitanya says that this injunction is all right, or in other words is not external to the inner nature of the soul. So seen, we may assume that the Teachings of Lord Gauranga (Sri Caitanya) start with the hearing about the pastimes of the Lord. In this connection everyone can estimate what one’s own sadhana is supposed to start and continue with. 68 prabhu kahe, "eho haya, age kaha ara" raya kahe, "prema-bhakti -- sarva-sadhya-sara" The Lord said: this is all right - prabhu kahe eho haya continue to talk further - age kaha ara Ramananda Raya said: Devotional Service out of divine love (for the Supreme Lord)- raya kahe bhakti prema Is the essence of all goals - sarva-sadhya-sara. Tika: Here Ramananda Raya speaks about prema-bhakti, that means, he speaks about that devotional service, that one does for the Lord, out of one’s revealed loving relation with Him, and not because of other reasons. So one’s sadhana should get one to the point of revelation of one’s special kind of loving relation with the Lord. In the beginning as the devotee continues to hear about the pastimes of the Supreme Lord, one becomes attracted, in a specific way by Him, and as this attraction grows, it becomes attachment, like the attachment of His Own eternal associates, which naturally are inclined to do whatever may please the beloved Lord, in one of His specific Forms, one is attracted to. This is presented by the Gaudiya Vaishnava Rupa Gosvami, in defining the highest type of Bhakti, which he relates it to Sri Krishna. anyabhilaşita şunyam / jnana karmady anavritam anukulyena krişnanu / şilanam bhaktir uttama Cultivating the activities - şilanam - meant for the pleasure of Lord Krishna - anukulyena krişnanu - void of any material wishes – şunyam anyabhilaşita - uncovered by jnana (knowledge about the opulence of the Absolute) or karma (duty in varna-aşram dharma) – anavrita jnana karmady is called Supreme Devotional Service - uttama-bhakti. These activities are both external as well as internal, in the mind, where one may meet Krishna in the beginning, following a meditational process like the one prescribed by the Gaudiya Vaishnavas, called– raganuga bhakti.
  7. As Lord Gauranga heard that Verse from Srimad Bhagavatam spoken by Brahma himself, which says that one should let aside the endeavors to accumulate transcendental knowledge, and just hear about the pastimes of the Lord, for the first time, since the beginning of the discussion, Sri Caitanya says that this injunction is all right, or in other words is not external to the inner nature of the soul. So seen, we may assume that the Teachings of Lord Gauranga (Sri Caitanya) start with the hearing about the pastimes of the Lord. Everyone should estimate what one’s own sadhana is supposed to start and continue with. 68 prabhu kahe, "eho haya, age kaha ara" raya kahe, "prema-bhakti -- sarva-sadhya-sara" The Lord said: this is all right - prabhu kahe eho haya continue to talk further - age kaha ara Ramananda Raya said: Devotional Service out of divine love (for the Supreme Lord)- raya kahe bhakti prema Is the essence of all goals - sarva-sadhya-sara. Tika: Here Ramananda Raya speaks about prema-bhakti, that means, he speaks about that devotional service, that one does for the Lord, out of one’s revealed loving relation with Him, and not because of other reasons. So one’s sadhana should get one to the point of revelation of one’s special kind of loving relation with the Lord. In the beginning as the devotee continues to hear about the pastimes of the Supreme Lord, one becomes attracted, in a specific way by Him, and as this attraction grows, it becomes attachment, like the attachment of His Own eternal associates, which naturally are inclined to do whatever may please the beloved Lord, in one of His specific Forms, one is attracted to. This is presented by the Gaudiya Vaishnava Rupa Gosvami, in defining the highest type of Bhakti, which he relates it to Sri Krishna. anyabhilaşita şunyam / jnana karmady anavritam anukulyena krişnanu / şilanam bhaktir uttama Cultivating the activities - şilanam - meant for the pleasure of Lord Krishna - anukulyena krişnanu - void of any material wishes – şunyam anyabhilaşita - uncovered by jnana (knowledge about the opulence of the Absolute) or karma (duty in varna-aşram dharma) – anavrita jnana karmady is called Supreme Devotional Service - uttama-bhakti. These activities are both external as well as internal, in the mind, where one may meet Krishna in the beginning, following a meditational process like the one prescribed by the Gaudiya Vaishnavas, called– raganuga bhakti.
  8. 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 Tika: After Şri Krişna Caitanya rejected also The Transcendental Knowledge mixed with Bhakti, jnana-misra bhakti as the essence of the goal of life - sara sadhya, Ramananda Ray presented a verse from Bhagavata Purana which indicates the renunciation of Transcendental Knowledge and The Immersion into the narrations of the pastimes of the Lord as the final goal of life. This verse was spoken by Brahma, the first being in the universe, to Şri Krişna, as He was only a „child”, after Brahma stole His friends and calves. This theft lasted only one second for the Brahma, but one year for Krişna in Bhauma-Vrindavan. Afterwards Brahma saw the friends and and calves were still there. He was somewhat confused, and he didn’t figure out what happened, but Krişna revealed the fact that all those friends and calves were not His friends and calves, but expansions of His own (Vishnu formes) that replaced His friends and calves. Seeing the extraordinary power and opulence of the Supreme Lord Krishna, in the form of a child, Brahma utters many verses in praising the Lord. One of these verses was presented by Ramananda Ray to Sri Caitanya, as proof for his statement that jnana-sunya bhaktiis the essence of the goal of life: 67 jñāne prayāsam udapāsya namanta eva jīvanti san-mukharitāḿ bhavadīya-vārtām sthāne sthitāḥ śruti-gatāḿ tanu-vāń-manobhir ye prāyaśo 'jita jito 'py asi tais tri-lokyām (SB 10.14.3) Letting aside the endeavours to accumulate transcendental knowledge - udapāsya prayāsam jñāne (which one) certainly respects - eva namanta living from the narations of transcendental situated persons- jīvanti -mukharitāḿ -sat which discuss about You - vārtām bhavadīya situated on the position of realising the Şrutis - sthitāḥ sthāne gatāḿ śruti with body, word and mind - tanu-vāń-manobhir the ones that endeavours in this way, conquer You (through attachment and love) - ye thais prāyaśo jito Although in the three worlds You are unconquerable - apy tri-lokyām asi ajita
  9. 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 attains a specific pure goodness- atmā viśeṣa śuddha-sattva (which is the spiritual platform - brahma bhuta- but corresponding to a specific loving relation between the almost manifested spiritual body and the Lord), than the rays of the divine attraction manifest - prema-suryāḿśu sāmyabhāk and as the consciousness melts – citta 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.
  10. As Sri Caitanya was also not satisfied with the new proposal (Karma-Yoga) as the goal of life, and Ramanada Raya proclaimed that one should better renounce varna-ashram dharma,and surrender to the Lord: 63 sarva-dharman parityajya mam ekam saranam vraja aham tvam sarva-papebhyo mokshayishyami ma sucah (quote from Bhagavad-gita. 18.66) Renounce any prescribed duty - 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. Sri Caitanya was also not satisfied with that proposal as the goal of life: 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
  11. Nitya-dharma Is explained in Srimad Bhagavatam 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’, västava-vastu, refers to that which is grounded in transcendence. Temporary objects, avästava 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 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), while its acquired nature is its naimittika-dharma (occasional function). (based on Jaiva Dharma of Bhaktivinod Thakur)
  12. 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 rakśiṣyatiti viśvaso goptṛtve varaṇaṁ tatha atma-nikśepa-karpaṇye sad-vidha śaraṇagati 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) rakśiṣyatiti 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) goptṛtve varaṇaṁ – 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) karpaṇye – to be humble, expressed by the attitude: “I am very low and insignificant.” In this connection some Gaudiya Vaishvavas sing this song: Sri-kṛṣṇa-caitanya prabhu jīve doyā kori’ swa-pārṣada 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 sharanagati (the six ways of surrender). This sharanagati is the very life of devotees. dainya, ātma-nivedana, goptṛtve varańa ‘avaśya rakṣībe kṛṣṇa’—viśvāsa, pālana Humbleness, dedication of the soul, accepting Lord Krişna as the only maintainer and protector. bhakti-anukūla-mātra käryera svīkara bhakti-pratikūla-bhāva varjanāṅgikāra Accepting all that is favorable for bhakti, and rejecting that which is unfavorable. şad-aṅga śaraṇāgati 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 surrendering is not bhakti, but the door to bhakti. And as such Sri Caitanya Mahaprabhu told Ramananda Ray, that this is also external (to bhakti)
  13. See please the opinion of Sri Caitanya regarding sva-dharma:
  14. Sri Caitanya was also not satisfied with the new proposal (Karma-Yoga) as the goal of life, and Ramanada Raya proclaimed that one should better renounce varna-ashram dharma, and should surrender 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. 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 (quote from Bhagavad-gita. 18.66) Renounce any prescribed duty - 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
  15. ...If I say he likes to eat sweets cooked by his friends or his devotees, because my guru told me, it is not my opinion, it is my spt master's instruction. I used that meaning of the world. Hare Krishna Maroud, from your writing, I understood that the opinions you presented, are others opinions. You don't agree that if you follow somebody's opinions (like that of a guru) it means you agree with them (giving all support) and using them as evidence in your argument, it means it is also your opinion. There are many gurus, devotees and associations which teach that one should preach as a brainlesss loud speaker, which you try to deliniate hear by saying that the instructions of the guru is not also your opinios.
  16. Sri Caitanya was not satisfied with the answer of Ramananada Raya regarding the goal of human life, as this said that acting according one's prescribed duties (varna-ashrama dharma) would be that goal of life: 59 prabhu kahe, — "eho bāhya, āge kaha āra" rāya kahe, "kṛṣṇe 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 And as we may see Rāmānanda Rāya sugested a better solution, not only karma (acting according one's prescribed duties) but Karma-Yoga as the goal of human life: Offering the results of (one’s own) occupational duties to Krişna. And to back up his sugestion he gives pramana (evidence) from the scriptures: 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: Krishna said also previously to Arjuna that one should do one's duty unattached to the result, only as a matter of duty: tasmād asaktaḥ satataḿ kāryaḿ karma samācara asakto hy ācaran karma param āpnoti pūruṣaḥ (Bhagavad-gita 3. 19) “Thus a person who always performs - tasmāt pūruṣaḥ satatam samācara kāryam unattached the work according one’s own duty - asaktaḥ karma certainly performing the prescribed duties achieves the Supreme - āpnoti hi karma ācaran param”
  17. Well, as long as you say or write something, that what you say or write it is the opinion you have, because you subsribe to it. It was your choice to repeat, what a devotte said, because you belive it, and that was your belief (opinion). The problem is that there are dífferent kinds of devotees, that also heard something, from other devotees but not really studied the shastra by themselves, and this kind of knowledge is not first rate knowledge. One should come to the platform to study the scripture by himself, after he heard different opinions of different devotees which may belong even to different vaishnava schools or associations, because according to the most basic vedic principle, the scriptures are the highest evidence, as Sri Rupa says in his Laghu Bhagavat-amritam.
  18. Karma - the activity according one's Dharma If one takes into account that the true Dharma of the soul ist uttama bhakti, than one can understand the subtle meaning of Krishna's verse (Bhagavat-gita 4.18 ) karmaṇy akarma yaḥ paśyed / akarmaṇi ca karma yaḥ sa buddhimān manuṣyeṣu / sa yuktaḥ kṛtsna-karma-kṛt 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, because it 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 – as one’s activity is related to the real identity of the soul: a loving servant, friend, parent, or erotic lover of the Lord (in parakya bhava (extra conjugal relation) or svakya bhava (conjugal relation)), which encompasses the nitya dharma – the eternal duty of the soul.
  19. Karma - the activity according one's Dharma 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 acting according his own warrior dharma. Nowadays people have the idea that karma means action instead of prescribed work. karmaṇo hy api boddhavyaḿ / boddhavyaḿ ca vikarmaṇaḥ akarmaṇaś ca boddhavyaḿ / gahanā karmaṇo 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 1. 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 was not performed). 2. Vikarma - acting in society against the prescribed duty , leads to a miserable destiny and destin-ation. 3. Akarma - not acting according the prescribed duty in varna-ashrama due to - ignorance, but continuing to act in the social frame of varna-ashram – breacking its laws, - which is vikarma. - engagement in activities for the attainment of mukti (liberation from the bondage of this illusory material energy - maya) - engagement in devotional activities (bhakti) - for the attainment of divine love prema.
  20. 57-58 prabhu kahe, — "paḍa śloka sādhyera nirṇaya" rāya kahe, — "sva-dharmācaraṇe 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-toṣa-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-śreṣṭhā ataḥ 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 chṛṇu yataḥ pravṛttir bhūtānāḿ yena sarvam idaḿ tatam sva-karmaṇā tam abhyarcya siddhiḿ vindati mānavaḥ 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, "kṛṣṇe 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
  21. Thank you for your answer. In my opinion, if one takes into account that, as recorded in CC 1.17.271 Kesava Bharati addressed Sri Caitanya "You are the Supreme Personality of Godhead, the Supersoul. I must do whatever You cause me to do. I am not independent of You.", one may understand that it is impossible that Kesava Bharati have told Sri Caitanya, He would be "unfit to read the scriptures and it was better for him just to chant Hare Krsna" as you previously stated. The fact that Sri Caitanyas said to Prakasananda Sarasvati, that His guru would have said: "My guru considered Me a fool, and therefore he chastised Me: "You are a fool, You are not qualified to study Vedanta. and therefore You must always chant the holy name of Krishna."" was meant sarcastically and to teach the maya-vadis, who study the Vedanta of Shankar-acarya, the importance of the holy name of the Lord. Previously Prakasananda Sarasvati addressed Sri Caitanya saying: "I understand that Your name is Sri Krishna Caitanya. You are a disciple of Śri Kesava Bharati, and therefore You are glorious. "You are a sannyasi. ...Meditation and the study of Vedabta are the sole duties of a sannyasi. Why do You abandon these to dance with fanatics? Bringing his guru as an authority in the discussion he pretended that his instruction would have been about the importance of the holy name: kṛṣṇa-mantra haite habe saḿsāra-mocana - Krishna mantra relieves one from the cycle of rebirth kṛṣṇa-nāma haite pābe kṛṣṇera caraṇa - the name of Krishna brings one to the feet of Krishna ..... Afterwards Sri Caitanys has also criticised very heavy the vedanta of Sankar-acarya and taught transcendental knowledge. In my opinion these pastimes do not uphold your ideas: 1. Caitanya Mahaprabhu was so humble that he considered the instruction of his spt master topmost (you may also follow the treand about the discusssion between Sri Caitanya and Ramananda Raya for a better understanding of this issue). 2. He (guru of Sri Caitanya) said to him that he was unfit to read the scriptures and it was better for him just to chant Hare Krsna. I guess this is good also for each of us... We don't need to study Vedanta but we need to study the gaudya vaishnava scriptures, to properly understand what Sri Caitanya wanted to give us. First we have to built the foudation of all philosophycal principles about jiva, bhagavan, maya, sadhana, sadhya... And than we may built the castle of rasa-tattva. gaura premanande
  22. You welcome. Such knowledge is available in wiki. Mother Yashoda didn't see the vishva-rupa (so called universal form) but the universe in the mouth of child Krishna. Please don't forget me. gaura premanande
  23. 48-56 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 vaiṣṇava jāniyā rāmānande kahe prabhu īṣat 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 duṣṭa citte dina pāńca-sāta rahi' karaha mārjana tabe śuddha haya mora ei duṣṭa 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 yadyapi viccheda dońhāra sahana nā yāya tathāpi daṇḍavat 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 utkanṭḥāya 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 rahaḥ-sthāne Rāmānanda Rāya offered obeisance and the Lord embraced him - rāya kaila namaskāra prabhu kaila ālińgane The two discussed about Krişna's activities in a secluded place- dui jane kaya kathā kṛṣṇa; rahaḥ-sthāne
  24. 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
  25. See please http://en.wikipedia.org/wiki/Vishvarupa
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