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|| śrīśrīgauragadādharau vijayetām ||
uttamābhaktisudhālaharīNectarean Waves of Supreme Devotion
published by New Śrī Haridās Nivās, Spain
Issue 71, 26 April 2018, MohinīEkādaśī
ŚrīKṛṣṇaLīlāStava (5758), by NSHN
BhaktiRasāmṛtaSindhu 1.2.151160, by NSHN BhaktiSandarbha: Preface 33, by NSHNC
ON
TE
NT
S
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ŚRĪKṚṢṆALĪLĀSTAVA (5758) published by New Śrī Haridās Nivās, Spain
OBEISANCE 57yajñapatnī-prasādārtha-gopa-kṣud-ativardhana
kṣud-ārta-gopa-vāg-vyagra jaya yajvānna-yācakaIn order to show mercy to the wives of brāhmaṇas engaged in performing sacrifices, You increased Your cowherd friends' hunger. Hearing their complaints of hunger You told them to beg foodstuffs from those brāhmaṇas. O Kṛṣṇa, all glories unto You. (231)
duṣprajña-yajvāvajñāta bhakta-viprā-didṛkṣita
brāhmaṇyā akarṣa-kodanta yajñapatnī-
manoharaAlthough the unintelligent brāhmaṇas disrespected You, their wives, who were Your devotees, became attracted by hearing about You, and desired to see You. O Lord, their minds and hearts became enchanted by You. (232)
brāhmaṇī-tāpabhic-citra-veśāvasthāna-
bhūṣaṇa jaya dvija-satī-ślāghin yajñapatnīṣṭa-
dāsyakaYour amazing appearance, garments and ornaments removed all the distress of the brāhmaṇas' wives. You glorified them and they expressed their desire to engage in Your service. All glories unto You. (233)
brāhmaṇī-kāku-santuṣṭa brāhmaṇī-prema-bhaktida pati-ruddha-satī-sadyo-vimuktida namo'stu te
You were pleased by the words of the brāhmaṇas' wives, and You granted them premabhakti, immediately removing any possible obstacles that their husbands might pose (upon their return). I offer obeisances unto You. (234)
yajamānī-vitīrṇānna-tṛpta viprānutāpada svīya-saṅga-dvija-jñāna-prada brahmaṇya-deva he
You became greatly pleased by eating the food offered by the wives of the brāhmaṇas. You caused their husbands to feel remorse, and being the worshippable deity of the brāhmaṇas, You granted transcendental knowledge to them. (235)
OBEISANCE 58jaya vāsava-yāga-jña pitṛ-pṛṣṭa-makhārthakaśruta-tātokta-yajñārtha karma-vādāvatāraka
O Kṛṣṇa, all glories unto You. You asked Your father why he was performing the sacrifice, although You knew it was to be offered to Indra. On hearing Your father's description of the sacrifice's purpose, You replied by speaking karmamīmāṁsā philosophy. (236)
nānāpanyāya-vādaugha-śakra-yāga-nivāraka govardhanādri-go-yajña-pravartaka namo'stu teBy presenting many false arguments, You prohibited to carry out the sacrifice for the sake of Indra, and encouraged the Vrajavāsīs to perform the sacrifice for the Go and Govardhana Hill. I offer respectful obeisances unto You. (237)
proktādri-go-makha-vidhe yajña-dattopahāra-bhuk gopa-viśvāsanārthādri-cchala-sthūlānya-
rūpa-dhṛk You described how the sacrifice for Govardhana Hill and the Go should be carried out. After it was performed, to instill cowherd men’s faith in Govardhana, You assumed its gigantic form and ate the food that had been offered in the sacrifice. (238)
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issue 71, page 2 mRrekHkfDrlq/kkygjh
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govardhana-śiro-ratna govardhana-mahattva-da kṛta-bhūṣāśanābhīra-
kāritādri-parikramaO Kṛṣṇa, You give Govardhana great importance, considering him the best of jewels. After the gopas had offered ornaments and foodstuffs, You caused them to circumambulate the Hill. (239)
taken from ŚrīKṛṣṇaLīlāStava (verses 231239) by Śrī Sanātana Gosvāmī;
images have been taken from krishna bhumi.in, nitaigaura.com.br & pinterest.es
BhaktiRasāmṛtaSindhu 1.2.151160
published by New Śrī Haridās Nivās, Spain
35. atha vijñaptiḥ, yathā skānde— harim uddiśya yat kiñcit kṛtaṁ vijñāpanaṁ girā | mokṣa-dvārārgalān mokṣas tenaiva
vihitas tava || BRS 1.2.151
(35) Offering words or one's sentiments to the Lord, as described in SkandaPurāṇa: "By making entreaties to Hari with words, the bolt on the door of liberation gets released."
samprārthanātmikā dainya-bodhikā lālasāmayī | ity ādir vividhā dhīraiḥ
kṛṣṇe vijñaptir īritā ||152BRS 1.2.152
The wise have explained that there are different manners of how one can offer one’s words and sentiments to Kṛṣṇa, such as prayers, expressing one’s miserable state or expressing one’s longing.
tatra samprārthanātmikā, yathā pādme—
yuvatīnāṁ yathā yūni yūnāṁ ca yuvatau yathā | mano’bhiramate tadvan mano’bhiramatāṁ tvayi ||
BRS 1.2.153
uttamä-bhakti-sudhä-laharé issue 71, page 3
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Offering one’s prayers, as expressed in PadmaPurāṇa:
"Just as the minds of young women are attracted to a young man, and the minds of young men to a young woman, may my mind be in the same way attracted to You!"
dainya-bodhikā, yathā tatraivamat-tulyo nāsti pāpātmā nāpa-rādhī ca kaścana | pari-hāre’pi lajjā me kiṁ brūve puruṣottama ||
BRS 1.2.154 Expressing one’s miserable state, as shown in PadmaPurāṇa as well:
"O Supreme Lord! There is no one as sinful as me, no one who has committed so many offences. What can I say? I am very ashamed to ask You to remove those sins."
lālasāmayī, yathā śrī-nārada-pañcarātre—kadā gambhīrayā vācā śriyā yukto jagat-pate |
cāmara-vyagra-hastaṁ mām evaṁ kurv iti vakṣyasi ||
BRS 1.2.155
Expressing one’s longing, as mentioned in ŚrīNāradaPañcarātra:
"O Master of the universe, when will You, accompanied by Lakṣmī, say with a deep voice to me, eager to serve You with the cāmara, 'Please come here'?"
yathā vā—kadāhaṁ yamunā-tīre nāmāni tava kīrtayan |
udbāṣpaḥ puṇḍarīkākṣa racayiṣyāmi tāṇḍavam ||BRS 1.2.156Or as it is
shown here:
“O Puṇḍarīkākṣa,
when will I dance on the bank of the
Yamunā with tears in my eyes while
singing Your names?”
śrījīvaḥ: kadāhaṁ yamunātīre iti dūrataḥ prārthanā kasyacid ajātabhāvasya | yataḥ samprārthanā anutpannabhāvasya | lālasā tu jāta
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bhāvasyeti bhedaḥ | lālasāmayatvāt samprārthanāpy atra lālasety eva hi bhaṇyate | ato lālasāmayīyam | atredṛśe samprārthanālālase prastāvād eva darśite | kintu, rāgānugāyām eva jñeye||156||
Śrī Jīva Gosvāmī: Superficially, this appears to be a prayer of someone who has not attained bhāva. This is because offering one’s prayers (samprārthanātmikā) is pertinent to someone who has not attained bhāva, whereas expressing one’s longing (lālasāmayī) is typical of someone who has attained bhāva.
However, when a prayer is filled with longing it is also called lālasa (longing), which is why this example is understood to be expressing one's longing. Prayers and longing such as these are given here to
illustrate the topic, but actua l ly they should be understood to be examples of rāgānugābhakti.
36. atha stava-pāṭhaḥ— proktā manīṣibhir gītā-stava-rājādayaḥ
stavāḥ ||BRS 1.2.157
(36) Reciting composed prayers
(stavas) to the Lord:
The wise consider that the Gītā and the StavaRāja are
examples of stavas.
śrījīvaḥ: gītāyāḥ stavatvaṁ bhagavanmahimātmakatvāt | stavarājo gautamīyoktaḥ stavarājaḥ ||157||
uttamä-bhakti-sudhä-laharé issue 71, page 5
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Śrī Jīva Gosvāmī: The Gītā is considered a stava because its contents glorify Bhagavān. StavaRāja refers here to the stavarāja found in the GautamīyaTantra.
yathā skānde—śrī-kṛṣṇa-stava-
ratnaughair yeṣāṁ jihvā tv alaṁkṛtā | namasyā
muni-siddhānāṁ vandanīyā divaukasām ||
BRS 1.2.158
T h i s i s s h o w n i n SkandaPurāṇa:
“The perfected sages and the devatās are to pay respects to those whose tongues are ornamented with the abundance of gems that praise Śrī Kṛṣṇa.”
nārasiṁhe ca—stotraiḥ stavaś ca devāgre yaḥ stauti madhu-sūda-nam | sarva-pāpa-vinirmukto
viṣṇu-lokam avāpnuyāt ||BRS 1.2.159
It is also seen in NarasiṁhaPurāṇa:"He who praises Madhusūdana with stotras and stavas in front of His Deity form is freed from all sins and attains the planet of Viṣṇu."
śrījīvaḥ: stotrastavayor abhede’py avāntarabhedaḥ pūrvaprasiddhasvakṛtatvābhyāṁ jñeyaḥ | stotrasya karaṇasādhanatvena pūrvasiddhatvapratīteḥ | stavasya bhāvasādhanatvena svakṛtatvapratīteḥ | tathāpi proktā manīṣibhir ity ādau gītādīnāṁ stavatvam uktam | tatra tv ananyagatyā karaṇasādhanatvam eva kartavyam, devāgre śrīmadarcāyāḥ purataḥ ||159||
Śrī Jīva Gosvāmī: Though stotra and stava are not different, there is some slight distinction. The former has been written by great personalities in
the past, whereas the latter is selfcomposed.
Thus stotras, produced by writers in the past, have originated before, whereas stavas have been created by the devotee himself, expressing his individual emotions.
Nevertheless, here it has been said that the wise consider the Gītā to be a stava (verse 157). In this case it should be understood that, though written in the past, it expresses intense personal devotion (ananyagati).
Devāgre means "in front of the Deity form."
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uttamä-bhakti-sudhä-laharé issue 71, page 7
37. atha naivedyāsvādo, yathā pādme—naivedyam annaṁ tulasī-vimiśraṁ viśeṣataḥ pāda-jalena siktam | yo’śnāti nityaṁ purato murāreḥ prāpṇoti yajñāyuta-koṭi-puṇyam ||
BRS 1.2.160 (37) Tasting food offered to the Lord, as shown in PadmaPurāṇa:
"He who always eats outside the inner sanctum the remnants of the Lord's food sprinkled with water from His feet mixed with Tulasī, achieves the results of one hundred billion sacrifices."
śrījīvaḥ: murāreḥ purata iti lyaplope pañcamī | puram antaḥpuraṁ parityajyety arthaḥ | tadagrato bhojananiṣedhāt ||160||
Śrī Jīva Gosvāmī: The phrase “murāreḥ purata” seems to say “in front of Murāri” but that is not possible because eating in front of the Deity is forbidden. Therefore, it is to be taken in the fifth case, which translates as “outside the inner sanctum”.
taken from ŚrīŚrīBhaktiRasāmṛtaSindhuḥ by Śrī Rūpa Gosvāmī (PūrvaVibhāge Dvitīyā Laharī SādhanaBhaktiḥ), verses 1.2.151160, published and translated into hindi by Śrī Haridās Śāstrī; external images taken from pinterest. com (5x) & patrika.com
the following article comes on the next page on the left
BHAKTISANDARBHA:PREFACE 33published by New Śrī Haridās Nivās, Spain
A331: due to His nonattachment and allpervasiveness, purehearted persons see only His, Śrī Kṛṣṇa’s form, outside and inside of all beings like the omnipresent sky;
he who sees Śrī Kṛṣṇa’s presence in all beings is the real paṇḍita
A332: egoism, rivalry, envy and contempt are soon removed from the person who meditates on Śrī Kṛṣṇa as present in all beings (ŚB 11. 29.16);
one should perform the sādhana of paying obeisances to all living beings while seeing Kṛṣṇa in them until one naturally sees Kṛṣṇa in all of them (ŚB 11.29.1718);
the best worship is that by which one can everywhere have ever fresher and fresher vision of Śrī Kṛṣṇa Who is Supreme Brahman in human form, as described in the famous statement by Śrī GopālaTāpanī;
ŚrīmadBhāgavatam shows (11.29.19) that the best method or worship is to engage one’s body, words and mind in seeing the existence of Śrī Kṛṣṇa in all beings
issue 71, page 8 mRrekHkfDrlq/kkygjh
A333: Śrī Gītā says that knowledge of tattva is confidential, knowledge of antaryāmī is even more confidential while worship of Śrī Kṛṣṇa, characterized by fixing one’s mind on Him and taking refuge only in Him, is most confidential;
there is nothing higher than worship of Śrī Kṛṣṇa, and so it is higher also than worship of His avatāras
taken from the Preface to Śrī BhaktiSandarbha by Śrī Haridās Śāstrī Mahārājjī; images from kirtimukha.com & pinterest.es
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uttamābhaktisudhālaharī
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