Saturday, September 29, 2007
Prabhupada's Teachings
The Supreme Lord Personality of Godhead is one without a second, but He manifests Himself by different energies because He is by nature blissful. The living beings are also manifestations of His marginal energy, qualitatively one with the Lord, and there are innumerable living beings both within and without the external and internal energies of the Lord. Since the spiritual world is a manifestation of the Lord's internal energy, the living beings within that internal potency are qualitatively one with the Lord without contamination from the external potency.
Although qualitatively one with the Lord, the living being, due to contamination of the material world, is pervertedly manifested, and therefore he experiences so-called happiness and distress in the material world. Such experiences are all ephemeral and do not affect the spirit soul. The perception of such ephemeral happiness and distress is due only to the forgetfulness of his qualities, which are equal to the Lord's. There is, however, a regular current from the Lord Himself, from within and without, by which to rectify the fallen condition of the living being. From within He corrects the desiring living beings as localized Paramatma, and from without He corrects by His manifestations, the spiritual master and the revealed scriptures. One should look unto the Lord; one should not be disturbed by the so-called manifestations of happiness or distress, but he should try to cooperate with the Lord in His outward activities for correcting the fallen souls. By His order only, one should become a spiritual master and cooperate with the Lord. One should not become a spiritual master for one's personal benefit, for some material gain or as an avenue of business or occupation for earning livelihood. Bona fide spiritual masters who look unto the Supreme Lord to cooperate with Him are actually qualitatively one with the Lord, and the forgetful ones are perverted reflections only.
The world's movements for freedom through political, economic, social, and cultural propaganda can do no benefit to anyone, for they are controlled by superior power. A conditioned living being is under the full control of material nature, represented by eternal time and activities under the dictation of different modes of nature. There are three material modes of nature, namely goodness, passion and ignorance. Unless one is situated in the mode of goodness, one cannot see things as they are. The passionate and the ignorant cannot even see things as they are. Therefore a person who is passionate and ignorant cannot direct his activities on the right path. Only the man in the quality of goodness can help to a certain extent. Most persons are passionate and ignorant, and therefore their plans and projects can hardly do any good to others. Above the modes of nature is eternal time, which is called kala because it changes the shape of everything in the material world. Even if we are able to do something temporarily beneficial, time will see that the good project is frustrated in course of time. The only thing possible to be done is to get rid of eternal time, kala, which is compared to kalasarpa, or the cobra snake, whose bite is always lethal. No one can be saved from the bite of a cobra. The best remedy for getting out of the clutches of the cobralike kala or its integrity, the modes of nature, is bhakti-yoga, as it is recommended in the Bhagavad-gita (14.26). The highest perfectional project of philanthropic activities is to engage everyone in the act of preaching bhakti-yoga all over the world because that alone can save the people from the control of maya, or the material
nature represented by kala, karma and guna, as described above. The Bhagavad-gita (14.26) confirms this definitely.
The actual fact is that every living being is an individual part and parcel of the Supreme Being, and his constitutional position is subordinate cooperative service. Either in his conditional material existence or in his liberated position of full knowledge and eternity, the living entity is eternally under the control of the Supreme Lord. But those who are not conversant with factual knowledge put forward many speculative propositions about the real position of the living entity. It is admitted, however, by all schools of philosophy, that the living being is eternal and that the covering body of the five material elements is perishable and temporary. The eternal living entity transmigrates from one material body to another by the law of karma, and material bodies are perishable by their fundamental structures. Therefore there is nothing to be lamented in the case of the soul's being transferred into another body, or the material body's perishing at a certain stage. There are others also who believe in the merging of the spirit soul in the Supreme Spirit when it is uncovered by the material encagement, and there are others also who do not believe in the existence of spirit or soul, but believe in tangible matter. In our daily experience we find so many transformations of matter from one form to another, but we do not lament such changing features. In either of the above cases, the force of divine energy is uncheckable; no one has any hand in it, and thus there is no cause of grief.
It is a fact that the material world is a great illusion because everything appears to be a tangible
reality but at the next moment evaporates like the dashing foam of the sea or a cloud in the sky. A cloud in the sky undoubtedly appears to be a reality because it rains, and due to rains so many temporary green things appear, but in the ultimate issue, everything disappears, namely the cloud, rain and green vegetation, all in due course. But the sky remains, and the varieties of sky or luminaries also remain forever. Similarly, the Absolute Truth, which is compared to the sky, remains eternally, and the temporary cloudlike illusion comes and goes away. Foolish living beings are attracted by the temporary cloud, but intelligent men are more concerned with the eternal sky with all its variegatedness.
Although qualitatively one with the Lord, the living being, due to contamination of the material world, is pervertedly manifested, and therefore he experiences so-called happiness and distress in the material world. Such experiences are all ephemeral and do not affect the spirit soul. The perception of such ephemeral happiness and distress is due only to the forgetfulness of his qualities, which are equal to the Lord's. There is, however, a regular current from the Lord Himself, from within and without, by which to rectify the fallen condition of the living being. From within He corrects the desiring living beings as localized Paramatma, and from without He corrects by His manifestations, the spiritual master and the revealed scriptures. One should look unto the Lord; one should not be disturbed by the so-called manifestations of happiness or distress, but he should try to cooperate with the Lord in His outward activities for correcting the fallen souls. By His order only, one should become a spiritual master and cooperate with the Lord. One should not become a spiritual master for one's personal benefit, for some material gain or as an avenue of business or occupation for earning livelihood. Bona fide spiritual masters who look unto the Supreme Lord to cooperate with Him are actually qualitatively one with the Lord, and the forgetful ones are perverted reflections only.
The world's movements for freedom through political, economic, social, and cultural propaganda can do no benefit to anyone, for they are controlled by superior power. A conditioned living being is under the full control of material nature, represented by eternal time and activities under the dictation of different modes of nature. There are three material modes of nature, namely goodness, passion and ignorance. Unless one is situated in the mode of goodness, one cannot see things as they are. The passionate and the ignorant cannot even see things as they are. Therefore a person who is passionate and ignorant cannot direct his activities on the right path. Only the man in the quality of goodness can help to a certain extent. Most persons are passionate and ignorant, and therefore their plans and projects can hardly do any good to others. Above the modes of nature is eternal time, which is called kala because it changes the shape of everything in the material world. Even if we are able to do something temporarily beneficial, time will see that the good project is frustrated in course of time. The only thing possible to be done is to get rid of eternal time, kala, which is compared to kalasarpa, or the cobra snake, whose bite is always lethal. No one can be saved from the bite of a cobra. The best remedy for getting out of the clutches of the cobralike kala or its integrity, the modes of nature, is bhakti-yoga, as it is recommended in the Bhagavad-gita (14.26). The highest perfectional project of philanthropic activities is to engage everyone in the act of preaching bhakti-yoga all over the world because that alone can save the people from the control of maya, or the material
nature represented by kala, karma and guna, as described above. The Bhagavad-gita (14.26) confirms this definitely.
The actual fact is that every living being is an individual part and parcel of the Supreme Being, and his constitutional position is subordinate cooperative service. Either in his conditional material existence or in his liberated position of full knowledge and eternity, the living entity is eternally under the control of the Supreme Lord. But those who are not conversant with factual knowledge put forward many speculative propositions about the real position of the living entity. It is admitted, however, by all schools of philosophy, that the living being is eternal and that the covering body of the five material elements is perishable and temporary. The eternal living entity transmigrates from one material body to another by the law of karma, and material bodies are perishable by their fundamental structures. Therefore there is nothing to be lamented in the case of the soul's being transferred into another body, or the material body's perishing at a certain stage. There are others also who believe in the merging of the spirit soul in the Supreme Spirit when it is uncovered by the material encagement, and there are others also who do not believe in the existence of spirit or soul, but believe in tangible matter. In our daily experience we find so many transformations of matter from one form to another, but we do not lament such changing features. In either of the above cases, the force of divine energy is uncheckable; no one has any hand in it, and thus there is no cause of grief.
It is a fact that the material world is a great illusion because everything appears to be a tangible
reality but at the next moment evaporates like the dashing foam of the sea or a cloud in the sky. A cloud in the sky undoubtedly appears to be a reality because it rains, and due to rains so many temporary green things appear, but in the ultimate issue, everything disappears, namely the cloud, rain and green vegetation, all in due course. But the sky remains, and the varieties of sky or luminaries also remain forever. Similarly, the Absolute Truth, which is compared to the sky, remains eternally, and the temporary cloudlike illusion comes and goes away. Foolish living beings are attracted by the temporary cloud, but intelligent men are more concerned with the eternal sky with all its variegatedness.
Friday, September 28, 2007
Prabhupada's Teachings
There is no superior power which can check the cruel hands of death. No one wants to die, however acute the source of bodily sufferings may be. Even in the days of so-called scientific advancement of knowledge, there is no remedial measure either for old age or for death. Old age is the notice of the arrival of death served by cruel time, and no one can refuse to accept either summon calls or the supreme judgment of eternal time.
The body is born, it develops, stays, creates other bodies, dwindles and then vanishes. But foolish men want to make a permanent settlement of the perishable body and think that their estate, children, society, country, etc., will give them protection. With such foolish ideas, they become overtaken by such temporary engagements and forget altogether that they must give up this temporary body and take a new one, again to arrange for another term of society, friendship and love, again to perish ultimately. They forget their permanent identity and become foolishly active for impermanent occupations, forgetting altogether their prime duty.
The body is born, it develops, stays, creates other bodies, dwindles and then vanishes. But foolish men want to make a permanent settlement of the perishable body and think that their estate, children, society, country, etc., will give them protection. With such foolish ideas, they become overtaken by such temporary engagements and forget altogether that they must give up this temporary body and take a new one, again to arrange for another term of society, friendship and love, again to perish ultimately. They forget their permanent identity and become foolishly active for impermanent occupations, forgetting altogether their prime duty.
Thursday, September 27, 2007
"Insurmountable, eternal time imperceptibly overcomes those who are too much attached to family affairs and are always engrossed in their thought." Shrimad-Bhagavatam 1.13.17
"I am now happy; I have everything in order; my bank balance is quite enough; I can now give my children enough estate; I am now successful; the poor beggar sannyasis depend on God, but they come to beg from me; therefore I am more than the Supreme God." These are some of the thoughts which engross the insanely attached householder who is blind to the passing of eternal time. Our duration of life is measured, and no one is able to enhance it even by a second against the scheduled time ordained by the supreme will. Such valuable time, especially for the human being, should be cautiously spent because even a second passed away imperceptibly cannot be replaced, even in exchange for thousands of golden coins amassed by hard labor. Every second of human life is meant for making an ultimate solution to the problems of life, i.e. repetition of birth and death and revolving in the cycle of 8,400,000 different species of life. The material body, which is subject to birth and death, diseases and old age, is the cause of all sufferings of the living being, otherwise the living being is eternal; he is never born, nor does he ever die. Foolish persons forget this problem. They do not know at all how to solve the problems of life, but become engrossed in temporary family affairs not knowing that eternal time is passing away imperceptibly and that their measured duration of life is diminishing every second, without any solution to the big problem, namely repetition of birth and death, disease and old age. This is called illusion… Because the living being is eternal, he can be happy only in the eternal abode of the kingdom of God (paravyoma), from which no one returns to this region of repeated birth and death, disease and old age. Therefore, any comfort of life or any material happiness which does not warrant an eternal life is but illusion for the eternal living being. One who understands this factually is learned, and such a learned person can sacrifice any amount of material happiness to achieve the desired goal known as brahma-sukham, or absolute happiness. Real transcendentalists are hungry for this happiness, and as a hungry man cannot be made happy by all comforts of life minus foodstuff, so the man hungry for eternal absolute happiness cannot be satisfied by any amount of material happiness. (Shrila Prabhupada)
Tuesday, September 25, 2007
Prabhupada's Teachings
Material attachment and taking shelter of the lotus feet of the Lord go ill together. Material attachment means ignorance of transcendental happiness under the shelter of the Lord. Devotional service to the Lord, while existing in the material world, is a way to practice one's transcendental relation with the Lord, and when it is matured, one gets completely free from all material attachment and becomes competent to go back home, back to Godhead.Material knowledge means ignorance of the knowledge of one's own self. Philosophy means to seek after the right knowledge of one's own self, or the knowledge of self-realization. Without self-realization, philosophy is dry speculation or a waste of time and energy. Srimad-Bhagavatam gives the right knowledge of one's own self, and by hearing Srimad-Bhagavatam one can get free from material attachment and enter into the kingdom of fearlessness. This material world is fearfulness. Its prisoners are always fearful as within a prison house. In the prison house no one can violate the jail rules and regulations, and violating the rules means another term for extension of prison life. Similarly, we in this material existence are always fearful. This fearfulness is called anxiety.
Everyone in the material life, in all species and varieties of life, is full of anxieties, either by breaking or without breaking the laws of nature. Liberation, or mukti, means getting relief from these constant anxieties. This is possible only when the anxiety is changed to the devotional service of the Lord. Srimad-Bhagavatam gives us the chance to change the quality of anxiety from matter to spirit.
The conditioned soul, the living being in material existence, seeks happiness by employing his senses in the modes of materialism, but that cannot give him satisfaction. He then searches after the Supreme Truth by the empiric philosophic speculative method and intellectual feats. But if he does not find the ultimate goal, he again goes down to material activities and engages himself in various philanthropic and altruistic works, which all fail to give him satisfaction. So neither fruitive activities nor dry philosophical speculation can give one satisfaction because by nature a
living being is the eternal servitor of the Supreme Lord Sri Krsna, and all the Vedic literatures give him direction towards that ultimate end.
Sunday, September 23, 2007
The Supreme Person in His Encarnation as Vamanadeva"The Lord gives protection to all living beings because He is their supreme leader. The Vedic hymns confirm that the Lord is the Supreme Person amongst all personalities. The difference between the two living beings is that the one, the Personality of Godhead, provides for all other living beings, and by knowing Him one can achieve eternal peace (Katha Upanisad). Such protection is given by His different potencies to different grades of living beings. But as far as His unalloyed devotees are concerned, He gives the protection personally." Shrila Prabhupada
Thursday, September 20, 2007
Radha’s Birth
By Danavir Goswami
(Translation by HG Kusakratha Prabhu, Purport by Danavir Goswami)
(Translation by HG Kusakratha Prabhu, Purport by Danavir Goswami)
In Garga Samhita, First Canto, Eighth Chapter, 6th Verse it is said:
athaiva radha vrsabhanu-patnyamavesya rupam mahasah parakhyamkalindaja-kula-nikunja-desesu-mandire savatatara rajan
Then, placing Her glorious transcendental form in (the womb of) King Vrsabhanu’s wife, Sri Radha descended into a great palace in a garden by the Yamuna’s shore.
PURPORT
As Krsna appears and disappears independent from the laws of nature so His eternal consort Sri Radha acts. Sri Radha, Srimati Radharani and Sri Radhika all indicate the one who perfectly worships the Lord. The words Sri and Srimati are titles indicating opulence and beauty. Sri Radha descended onto this planet and entered the womb of her mother, by Her own will (avesya rupam). She was not forced to take birth through reproductive processes in the material world as other souls are.Sri Radha is originally manifested from half of Lord Krsna’s body as explained in Padma Purana:
Sri Radha is the original potency of the Supreme Personality of Godhead. She is beautiful, graceful, saintly and full of all transcendental qualities. She enjoys pastimes in the forest of Vrndavana. She is manifested from half of Lord Mukunda’s transcendental body.
Discussing the verse above, Sri Raghava Pandita Gosvami quotes from the Sammohana-tantra, Patala 1:
His form is eternally full of bliss. It is never any other way. Radha is full of bliss. Lord Hari is full of bliss. Their forms are not composed of material elements. Their forms are full of bliss. They are the single Supreme Spirit, manifested as two for the knowledge of the devotees. The wise know that as a spark is one with the fire, so the potency and the master of potencies are one.
It is also said that according to the Brahmavaivarta Purana, Sri Radha was born from the left side of Krsna. Then Srila Raghava Pandita Gosvami further quotes the Govinda-Vrndavana-sastra, where Sri Krsna says to Balarama:
O Balarama, please listen and I will tell You something. One day, taking My flute, My heart full of bliss and My form bending in three places, I went under a kadamba tree and, seeing My own form reflected in a splendid golden platform studded with jewels, I became enchanted. At that moment My heart became filled with the sweet happiness known as conjugal love, which charms the entire world. My heart now desires to become a woman. I yearn to enjoy Myself as a woman.
As the Lord thought in this way, His heart approached itself. From the sweetness of His heart came bliss and from the bliss came Himself, manifested in a second form, a female form of transcendental bliss that could experience the direct perception of Himself.
At that time a goddess, whose form was nectar, whose fair complexion was like a host of lightning flashes, and who was decorated with glittering ornaments, appeared from the Lord’s left side. She is known as Radha, who is half of Krsna’s body, and who is the mistress of all potencies.
This is also described in the Govinda-Vrndavana-sastra, where Lord Krsna says to Balarama:
My beloved Radhika is the form if My three transcendental potencies. As I am beyond the touch of matter, so is She, whose form is My potency. Manifest in three forms, I am spiritual, My form is beyond the touch of the three modes of matter. I am the master of everything, and She is the mistress of this master of everything. She is said to be the kriya-sakti. She has the same sweetness as the other two saktis.
Sri Krishna’s three potencies (tri sakti) are the potency of desire (iccha-sakti) the potency of knowledge (jnana-sakti) and potency of action (kriya-sakti).In the Varaha-samhita, the seven coverings of the material world and the transcendental abode of Vrndavana are described as follows:
Above that is a great platform made of gold and studded with rubies, and on that platform is a charming lotus flower with eight petals.This is the favorite place of Sri Govinda. How is it possible to fully describe it’s glories? Sri Govinda, the gopis’ beloved, stays there. By His touch it has become fragrant with many flowers.
The Lord’s beloved Radhika is His dear original potency. Durga and the other goddesses in the world of the three modes are a million-millionth part of a part of Her.
Because Sri Sri Radha Krsna are not different and because Sri Krsna is the master of all potencies, therefore Sri Radha is also the master and source of all potencies. He is by nature full of sweetness and bliss, free from the three modes, and eternally manifest beyond the material nature. Because Radha is not different from Him, so is She also. It is said that within the Lord are all potencies, the modes and the material nature.
Thus Srila Raghava Pandita Goswami concludes that all potencies of the Lord are manifested from Sri Radha. This is explained in his Sri Krsna-bhakti-ratna-prakasa (The Splendor of the Jewel of Krsna-bhakti) Volume 2 Fifth Ray of Light; Third Part, verses 42-58.
PURPORT
As Krsna appears and disappears independent from the laws of nature so His eternal consort Sri Radha acts. Sri Radha, Srimati Radharani and Sri Radhika all indicate the one who perfectly worships the Lord. The words Sri and Srimati are titles indicating opulence and beauty. Sri Radha descended onto this planet and entered the womb of her mother, by Her own will (avesya rupam). She was not forced to take birth through reproductive processes in the material world as other souls are.Sri Radha is originally manifested from half of Lord Krsna’s body as explained in Padma Purana:
Sri Radha is the original potency of the Supreme Personality of Godhead. She is beautiful, graceful, saintly and full of all transcendental qualities. She enjoys pastimes in the forest of Vrndavana. She is manifested from half of Lord Mukunda’s transcendental body.
Discussing the verse above, Sri Raghava Pandita Gosvami quotes from the Sammohana-tantra, Patala 1:
His form is eternally full of bliss. It is never any other way. Radha is full of bliss. Lord Hari is full of bliss. Their forms are not composed of material elements. Their forms are full of bliss. They are the single Supreme Spirit, manifested as two for the knowledge of the devotees. The wise know that as a spark is one with the fire, so the potency and the master of potencies are one.
It is also said that according to the Brahmavaivarta Purana, Sri Radha was born from the left side of Krsna. Then Srila Raghava Pandita Gosvami further quotes the Govinda-Vrndavana-sastra, where Sri Krsna says to Balarama:
O Balarama, please listen and I will tell You something. One day, taking My flute, My heart full of bliss and My form bending in three places, I went under a kadamba tree and, seeing My own form reflected in a splendid golden platform studded with jewels, I became enchanted. At that moment My heart became filled with the sweet happiness known as conjugal love, which charms the entire world. My heart now desires to become a woman. I yearn to enjoy Myself as a woman.
As the Lord thought in this way, His heart approached itself. From the sweetness of His heart came bliss and from the bliss came Himself, manifested in a second form, a female form of transcendental bliss that could experience the direct perception of Himself.
At that time a goddess, whose form was nectar, whose fair complexion was like a host of lightning flashes, and who was decorated with glittering ornaments, appeared from the Lord’s left side. She is known as Radha, who is half of Krsna’s body, and who is the mistress of all potencies.
This is also described in the Govinda-Vrndavana-sastra, where Lord Krsna says to Balarama:
My beloved Radhika is the form if My three transcendental potencies. As I am beyond the touch of matter, so is She, whose form is My potency. Manifest in three forms, I am spiritual, My form is beyond the touch of the three modes of matter. I am the master of everything, and She is the mistress of this master of everything. She is said to be the kriya-sakti. She has the same sweetness as the other two saktis.
Sri Krishna’s three potencies (tri sakti) are the potency of desire (iccha-sakti) the potency of knowledge (jnana-sakti) and potency of action (kriya-sakti).In the Varaha-samhita, the seven coverings of the material world and the transcendental abode of Vrndavana are described as follows:
Above that is a great platform made of gold and studded with rubies, and on that platform is a charming lotus flower with eight petals.This is the favorite place of Sri Govinda. How is it possible to fully describe it’s glories? Sri Govinda, the gopis’ beloved, stays there. By His touch it has become fragrant with many flowers.
The Lord’s beloved Radhika is His dear original potency. Durga and the other goddesses in the world of the three modes are a million-millionth part of a part of Her.
Because Sri Sri Radha Krsna are not different and because Sri Krsna is the master of all potencies, therefore Sri Radha is also the master and source of all potencies. He is by nature full of sweetness and bliss, free from the three modes, and eternally manifest beyond the material nature. Because Radha is not different from Him, so is She also. It is said that within the Lord are all potencies, the modes and the material nature.
Thus Srila Raghava Pandita Goswami concludes that all potencies of the Lord are manifested from Sri Radha. This is explained in his Sri Krsna-bhakti-ratna-prakasa (The Splendor of the Jewel of Krsna-bhakti) Volume 2 Fifth Ray of Light; Third Part, verses 42-58.
Tuesday, September 18, 2007
APPROACH KRISHNA THROUGH RADHA
By His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
The aim of life is to satisfy Lord Vishnu. Krishna is the origin of visnu-tattva, and he is pleased through Radharani. Therefore we don’t keep Krishna alone. No. We keep Radha-Krishna. First you have to worship Radharani. So her appearance day, Radhastami, is today. In Vrindavan you will see that all the devotees greet one another by saying, "JayaRadhe!" because they know that Radharani is the original pleasure potency. She is always absorbed in thought of Krishna. Anyone who comes before Radharani to serve Krishna, she becomes so pleased, "Oh, here is a devotee of Krishna." She immediately recommends that person, "Krishna, here is a devotee. He is better than me." This is Radharani. I may not be a devotee. I may be a most fallen rascal. But if I try to reach Krishna through Radharani, then my business is successful. Therefore we should worship Radharani first. That is our business. Instead of directly offering a flower to Krishna, put it in the hands of Radharani: "My mother Radharani, Jagan-mata, please kindly take this flower and offer it to Krishna." Radharani says, "Oh, you have brought a flower?" Krishna said, patram puspam phalam toyam yome bhaktyā prayacchati — "If one offers me with devotion a leaf, a flower, fruit or water, I will accept it." [Bg. 9.26] But don’t try to offer to Krishna directly. Offer through Radharani. It will be very much appreciated by her. This is our philosophy — to please Krishna through Radharani — and as today is the auspicious day of Radharani’s appearance, we should offer pupāñjali and pray, "Radharani, kindly be merciful and tell about me to your Krishna. Krishna is yours." Krishna is not independent. Krishna is Radharani’s property. So you have to approach Krishna through Radharani. Today is an auspicious day. Worship Radharani very nicely and be happy. — Lecture on the occasion of Radharani’s appearance day. London. 5 September 1973.
MAHAPRABHU OBSERVES RADHASTAMI AT THE HOME OF PUNDARIK VIDYANIDHI
The Poet Ghanashyam
The poet Ghanashyam was a disciple of Sri Gati Govinda Thakur, the youngest son of Srinivas Acharya with his second wife Gaurangapriya. His father’s name was Divyasimha and his grandfather was Govinda Das Kaviraj, the famous vaisnava poet who wrote bhajahū re mana śrī-nanda-nandana and other songs. Ghanasyam’s family came from the village known as Budhuri in the Mursidabad district of West Bengal. But Ghanashyam was born at his maternal grandfather’s house at Srikhanda. He is the author of Govinda-rati-mañjarī, a book of 46 devotional poems.
Once the Nawab confiscated all the properties belonging to the family at Budhuri. However, after Ghanasyam grew up, the Nawab once heard Ghanasyam sweetly singing some devotional songs. Pleased with his devotion, the Nawab awarded␣Ghanasyam a large amount of land at Budhuri and requested him to live there. Ghanasyam had a son named Svarupanath and a grandson named Haridas. The deities of GauraNitai installed by Haridas are still worshiped today in Budhuri at the original home of Govinda Das Kaviraj.
What happiness there is today in the house of Pundarik Vidyanidhi! Singing about the pastimes of the birth of Radhika, Gaura, the son of Mother Sachi, dances in ecstasy. What can that new style of dancing be compared to?
All around him, the Lord’s associates in the dress of cowherd boys carry pots on their shoulders in a joking mood. Mixing butter and yogurt with turmeric they laughingly smear it on everyone’s body.
The sweet sounds of the musicians playing the mrdanga drums, small and large cymbals, and conch shells, fills the air. Who is not dancing to the beat of dhik dhik dhennānā?
In ecstasy, the ladies evoke auspiciousness by making the sound “ululu”. The abode of Pundarik Vidyanidhi has become as beautiful as the home of Maharaja Vrishabhanu. The poet Ghanasyam writes this song with a heart overflowing with joy.
Monday, September 17, 2007
QUALITIES OF RADHA
By Srila Thakur Bhaktivinode
Śrī Caitanya-śikāmrta, chapter 7, part 7
In this section of Śrī Caitanya-śiksāmrta, Thakur Bhaktivinode discusses Srimati Radharani’s qualities. He includes a list of her twenty-five most prominent qualities that is based on the list, in Sanskrit, given by Srila Rupa Goswami in Ujjvala-nīlamani, and also quoted in Caitanya-caritāmrta madhya 23.91. Bhaktivinode gives direct Bengali translations of the Sanskrit terms, and then in many cases gives a further Bengali explanation.
Radha is the essence of the hlādinī-śakti, the epitome of love. Although she is splendid with sixteen types of decorations and twelve types of ornaments, she is so beautiful that she does not need decorations or ornaments. She has well-curled hair, a shining face, longeyes, splendid breasts, a thin waist, well-formed shoulders, and jewel-like fingernails. There is no such combination of wonderful qualities in all the three worlds. The sixteen beauties of her body are: her bath, the sparkle of the jewel in her nose, her blue dress, her sash, her earrings, her braid, the sandalwood on her body, the flowers in her hair, the garland around her throat, the lotus in her hand, the betel in her mouth, the kastūrī (musk) on her chin, the kajjala on her eyes, her colored cheeks, the lac decorations on her feet, and the tilaka on her forehead. The twelve orna-ments that beautify her are the jewel in her hair, her silver earrings, the belt on her hips, the gold locket around her neck, the gold pin in her ear, the bracelets on her wrists, her throat ornaments, the rings on her fingers, the necklace around her neck, her armbands, her jeweled anklets, and the rings on her toes.
Like Krishna, Vrindavaneshwari Radha is endowed with unlimited good qualities. Of her qualities, twenty-five are prominent: 1)madhurā [cārudarśanā] — she is sweet [she is beautiful in appearance]; 2) nava-vayā [kiśora-vayasa-viśisthā] — she is newly youthful [she is at a special adolescent age]; 3) capalā — she is restless [she has a restless glance]; 4) ujjvala-smitā[ānandamaya hāsyayuktā] — she has an effulgent smile [her smile is blissful]; 5) cārusaubhāgyera rekhāyukta [pādādite candrarekhā]— she possesses beautiful, auspicious lines on her body [her feet have moon-like markings]; 6) gandhe mādhavake unmādita karena — her fragrance drives Madhava mad; 7) sagita-vistāre abhijñā — she is fully conversant in musical composition; 8) ramya-vāk —her speech is pleasing; 9) narma-panditā — she is expert in joking; 10) vinītā — she is humble; 11) karunā-pūrna — she is full of compassion; 12) vidagdhā, caturā — she is witty; 13) pātavānvitā — she is efficient; 14) lajjā-śīlā— she is bashful; 15) sumaryādā [sādhumārgaha-ite avicalitā] — she is respectful [she acts strictly according to the religious principles of the sadhus]; 16) dhairya-śālinī — she is patient; 17) gāmbhīrya-śālinī — she is grave; 18)su-vilāsā — she is playful; 19) mahābhāva-paramotkarsatasinī — she shows symptoms of great ecstasy; 20) gokula-premavasati — she is the object of love for the residents of Gokula; 21) jagat-śrenī-sadyaśā [yāhāra yaśa anantajagate vyāpta] — her fame is spread through unlimited universes; 22) gurv-arpita-guru-sneha, guru-janera atyanta snehāspada — sheis the object of affection for elders; 23) sakhī-ganera pranayādhīna — she is dependent on the love of her gopi friends; 24) krsna-priyāvalīmukhyā — she is the chief of those most dear to Krishna; 25) santatāśrava-keśavā, keśavasarvadā tānhāra ājñādhīna — she always keeps Keshava under her control.
Bibliography
— Bhaktivinode Thakur. Śrī Caitanya-śiksāmrta. Sri Chaitanya Math. Mayapur. Bengali. Gaurabdha 420.
— Bhaktivinode Thakur. Śrī Caitanya-śiksāmrta. English translation by Sri Bhanu Swami. Vrindavan Institute for Higher Education.
— Krishnadas Kaviraj Goswami. Śrī Caitanya-caritāmrta. English translation and commentary by A.C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta Book Trust. Los Angeles. 1975.
Śrī Caitanya-śikāmrta, chapter 7, part 7
In this section of Śrī Caitanya-śiksāmrta, Thakur Bhaktivinode discusses Srimati Radharani’s qualities. He includes a list of her twenty-five most prominent qualities that is based on the list, in Sanskrit, given by Srila Rupa Goswami in Ujjvala-nīlamani, and also quoted in Caitanya-caritāmrta madhya 23.91. Bhaktivinode gives direct Bengali translations of the Sanskrit terms, and then in many cases gives a further Bengali explanation.
Radha is the essence of the hlādinī-śakti, the epitome of love. Although she is splendid with sixteen types of decorations and twelve types of ornaments, she is so beautiful that she does not need decorations or ornaments. She has well-curled hair, a shining face, longeyes, splendid breasts, a thin waist, well-formed shoulders, and jewel-like fingernails. There is no such combination of wonderful qualities in all the three worlds. The sixteen beauties of her body are: her bath, the sparkle of the jewel in her nose, her blue dress, her sash, her earrings, her braid, the sandalwood on her body, the flowers in her hair, the garland around her throat, the lotus in her hand, the betel in her mouth, the kastūrī (musk) on her chin, the kajjala on her eyes, her colored cheeks, the lac decorations on her feet, and the tilaka on her forehead. The twelve orna-ments that beautify her are the jewel in her hair, her silver earrings, the belt on her hips, the gold locket around her neck, the gold pin in her ear, the bracelets on her wrists, her throat ornaments, the rings on her fingers, the necklace around her neck, her armbands, her jeweled anklets, and the rings on her toes.
Like Krishna, Vrindavaneshwari Radha is endowed with unlimited good qualities. Of her qualities, twenty-five are prominent: 1)madhurā [cārudarśanā] — she is sweet [she is beautiful in appearance]; 2) nava-vayā [kiśora-vayasa-viśisthā] — she is newly youthful [she is at a special adolescent age]; 3) capalā — she is restless [she has a restless glance]; 4) ujjvala-smitā[ānandamaya hāsyayuktā] — she has an effulgent smile [her smile is blissful]; 5) cārusaubhāgyera rekhāyukta [pādādite candrarekhā]— she possesses beautiful, auspicious lines on her body [her feet have moon-like markings]; 6) gandhe mādhavake unmādita karena — her fragrance drives Madhava mad; 7) sagita-vistāre abhijñā — she is fully conversant in musical composition; 8) ramya-vāk —her speech is pleasing; 9) narma-panditā — she is expert in joking; 10) vinītā — she is humble; 11) karunā-pūrna — she is full of compassion; 12) vidagdhā, caturā — she is witty; 13) pātavānvitā — she is efficient; 14) lajjā-śīlā— she is bashful; 15) sumaryādā [sādhumārgaha-ite avicalitā] — she is respectful [she acts strictly according to the religious principles of the sadhus]; 16) dhairya-śālinī — she is patient; 17) gāmbhīrya-śālinī — she is grave; 18)su-vilāsā — she is playful; 19) mahābhāva-paramotkarsatasinī — she shows symptoms of great ecstasy; 20) gokula-premavasati — she is the object of love for the residents of Gokula; 21) jagat-śrenī-sadyaśā [yāhāra yaśa anantajagate vyāpta] — her fame is spread through unlimited universes; 22) gurv-arpita-guru-sneha, guru-janera atyanta snehāspada — sheis the object of affection for elders; 23) sakhī-ganera pranayādhīna — she is dependent on the love of her gopi friends; 24) krsna-priyāvalīmukhyā — she is the chief of those most dear to Krishna; 25) santatāśrava-keśavā, keśavasarvadā tānhāra ājñādhīna — she always keeps Keshava under her control.
Bibliography
— Bhaktivinode Thakur. Śrī Caitanya-śiksāmrta. Sri Chaitanya Math. Mayapur. Bengali. Gaurabdha 420.
— Bhaktivinode Thakur. Śrī Caitanya-śiksāmrta. English translation by Sri Bhanu Swami. Vrindavan Institute for Higher Education.
— Krishnadas Kaviraj Goswami. Śrī Caitanya-caritāmrta. English translation and commentary by A.C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta Book Trust. Los Angeles. 1975.
Sunday, September 16, 2007
Shrimad Bhagavatam 1.11.16/17
The Lord's chest is the abode of the goddess of fortune. His moonlike face is the drinking vessel for eyes which hanker after all that is beautiful. His arms are the resting places for the administrative demigods. And His lotus feet are the refuge of pure devotees who never talk or sing of any subject except His Lordship.PURPORT
There are different classes of human beings, all seeking different enjoyments from different objects. There are persons who are seeking after the favor of the goddess of fortune, and for them the Vedic literatures give information that the Lord is always served with all reverence by thousands and thousands of goddesses of fortune at the cintamani-dhama, the transcendental abode of the Lord where the trees are all desire trees and the buildings are made of touchstone. The Lord Govinda is engaged there in herding the surabhi cows as His natural occupation.
These goddesses of fortune can be seen automatically if we are attracted by the bodily features of the Lord. The impersonalists cannot observe such goddesses of fortune because of their dry speculative habit. And those who are artists, overtaken by the beautiful creation, should better see to the beautiful face of the Lord for complete satisfaction. The face of the Lord is the embodiment of beauty. What they call beautiful nature is but His smile, and what they call the sweet songs of the birds are but specimens of the whispering voice of the Lord. There are administrative demigods in charge of departmental service of cosmic management, and there are tiny administrative gods in the state service. They are always afraid of other competitors, but if they take shelter of the arms of the Lord, the Lord can protect them always from the attacks of enemies. A faithful servant of the Lord engaged in the service of administration is the ideal executive head and can well protect the interest of the people in general. Other so-called administrators are symbols of anachronisms leading to the acute distress of the people who are governed by them. The administrators can remain safely under the protection of the arms of the Lord. The essence of everything is the Supreme Lord: He is called the saram. And those who sing and talk about Him are called the sarangas, or the pure devotees. The pure devotees are always hankering after the lotus feet of the Lord. The lotus has a kind of honey which is transcendentally relished by the devotees. They are like the bees who are always after the honey. Srila Rupa Gosvami, the great devotee acarya of the Gaudiya-Vaisnava-sampradaya, has sung a song about this lotus honey, comparing himself to the bee: "O my Lord Krsna, I beg to offer my prayers unto You.
My mind is like the bee, and it is after some honey. Kindly, therefore, give my bee-mind a place at Your lotus feet, which are the resources for all transcendental honey. I know that even big demigods like Brahma do not see the rays of the nails of Your lotus feet, even though they are engaged in deep meditation for years together. Still, O infallible one, my ambition is such, for You are very merciful to your surrendered devotees. O Madhava, I know also that I have no genuine devotion for the service of Your lotus feet, but because Your Lordship is inconceivably powerful, You can do what is impossible to be done. Your lotus feet can deride even the nectar of the heavenly kingdom, and therefore I am very much attracted by them. O supreme eternal, please, therefore, let my mind be fixed at Your lotus feet so that eternally I may be able to relish the taste of Your transcendental service." The devotees are satisfied with being placed at the lotus feet of the Lord and have no ambition to see His all-beautiful face or aspire for the protection of the strong arms of the Lord. They are humble by nature, and the Lord is always leaning towards such humble devotees.
There are different classes of human beings, all seeking different enjoyments from different objects. There are persons who are seeking after the favor of the goddess of fortune, and for them the Vedic literatures give information that the Lord is always served with all reverence by thousands and thousands of goddesses of fortune at the cintamani-dhama, the transcendental abode of the Lord where the trees are all desire trees and the buildings are made of touchstone. The Lord Govinda is engaged there in herding the surabhi cows as His natural occupation.
These goddesses of fortune can be seen automatically if we are attracted by the bodily features of the Lord. The impersonalists cannot observe such goddesses of fortune because of their dry speculative habit. And those who are artists, overtaken by the beautiful creation, should better see to the beautiful face of the Lord for complete satisfaction. The face of the Lord is the embodiment of beauty. What they call beautiful nature is but His smile, and what they call the sweet songs of the birds are but specimens of the whispering voice of the Lord. There are administrative demigods in charge of departmental service of cosmic management, and there are tiny administrative gods in the state service. They are always afraid of other competitors, but if they take shelter of the arms of the Lord, the Lord can protect them always from the attacks of enemies. A faithful servant of the Lord engaged in the service of administration is the ideal executive head and can well protect the interest of the people in general. Other so-called administrators are symbols of anachronisms leading to the acute distress of the people who are governed by them. The administrators can remain safely under the protection of the arms of the Lord. The essence of everything is the Supreme Lord: He is called the saram. And those who sing and talk about Him are called the sarangas, or the pure devotees. The pure devotees are always hankering after the lotus feet of the Lord. The lotus has a kind of honey which is transcendentally relished by the devotees. They are like the bees who are always after the honey. Srila Rupa Gosvami, the great devotee acarya of the Gaudiya-Vaisnava-sampradaya, has sung a song about this lotus honey, comparing himself to the bee: "O my Lord Krsna, I beg to offer my prayers unto You.
My mind is like the bee, and it is after some honey. Kindly, therefore, give my bee-mind a place at Your lotus feet, which are the resources for all transcendental honey. I know that even big demigods like Brahma do not see the rays of the nails of Your lotus feet, even though they are engaged in deep meditation for years together. Still, O infallible one, my ambition is such, for You are very merciful to your surrendered devotees. O Madhava, I know also that I have no genuine devotion for the service of Your lotus feet, but because Your Lordship is inconceivably powerful, You can do what is impossible to be done. Your lotus feet can deride even the nectar of the heavenly kingdom, and therefore I am very much attracted by them. O supreme eternal, please, therefore, let my mind be fixed at Your lotus feet so that eternally I may be able to relish the taste of Your transcendental service." The devotees are satisfied with being placed at the lotus feet of the Lord and have no ambition to see His all-beautiful face or aspire for the protection of the strong arms of the Lord. They are humble by nature, and the Lord is always leaning towards such humble devotees.
As the Lord passed along the public road of Dvaraka, His head was protected from the sunshine by a white umbrella. White feathered fans moved in semicircles, and showers of flowers fell upon the road. His yellow garments and garlands of flowers made it appear as if a dark cloud were surrounded simultaneously by sun, moon, lightning and rainbows.
PURPORT
The sun, moon, rainbow and lightning do not appear in the sky simultaneously. When there is sun, the moonlight becomes insignificant, and if there are clouds and a rainbow, there is no manifestation of lightning. The Lord's bodily hue is just like a new monsoon cloud. He is compared herein to the cloud. The white umbrella over His head is compared to the sun. The movement of the bunch-hair fan of flukes is compared to the moon. The showers of flowers are compared to the stars. His yellow garments are compared to the rainbow. So all these activities of the firmament, being impossible simultaneous factors, cannot be adjusted by comparison. The adjustment is possible only when we think of the inconceivable potency of the Lord. The Lord is all-powerful, and in His presence anything impossible can be made possible by His inconceivable energy. But the situation created at the time of His passing on the roads of Dvaraka was beautiful and could not be compared to anything besides the description of natural phenomena.
WHO IS RADHARANI?
By Srila Bhaktisiddhanta Saraswati Thakur Prabhupada
Sri Radha is Sri Krishna’s eternal consort and the crest jewel among his lovers. There is no one as dear to Krishna as Sri Radha.
Sri Radha is not inferior to Krishna in any way. Lord Krishna himself accepts two forms, one as the enjoyer and the other as the enjoyed.
Sri Radha is not inferior to Krishna in any way. Lord Krishna himself accepts two forms, one as the enjoyer and the other as the enjoyed.
In this way he relishes eternal pastimes. Śrī Caitanya-caritāmta (ādi 4.56) states:
rādhā-ka eka ātmā, dui deha dhari’ ye vilase rasa āsvādana kari’
Radha and Krishna are one and the same, but they have assumed two bodies. Thus they enjoy each other, tasting the mellows of love.
If Sri Radhika’s beauty were not greater than the beauty of Krishna, who is overwhelmed by his own beauty, then she would not have been able to attract that most enchanting Krishna. Thus she is known as Madan-mohan-mohini. Krishna is compared to the full moon, and Radha is like his effulgence. She is also the origin of all of Krishna’s energies.
Servants do not have sufficient words to properly describe their worshipable Lord, but the worshipable Lord can describe the truth about those servants. That is why Lord Krishna alone is capable of revealing Sri Radhika’s glories to us. Another personality who can reveal the science of Sri Radha is the spiritual master, who directly serves Krishna and the daughter of Vrishabhanu and who is an intimate devotee of Sri Gaurasundar.
Lord Krishna is the reservoir of all transcendental pleasure and the origin of all beauty and transcendental qualities. He is the shelter of all opulence, heroism, and knowledge. Only he is capable of understanding Sri Radha’s greatness. What can puny human knowledge understand about her glories, or even the knowledge of liberated souls? It is impossible to describe her greatness — she whose only shelter is Krishna and who is able to enchant the most enchanting Krishna. Because of her opulence and sweetness, the whole world is bewildered.
rādhā-ka eka ātmā, dui deha dhari’ ye vilase rasa āsvādana kari’
Radha and Krishna are one and the same, but they have assumed two bodies. Thus they enjoy each other, tasting the mellows of love.
If Sri Radhika’s beauty were not greater than the beauty of Krishna, who is overwhelmed by his own beauty, then she would not have been able to attract that most enchanting Krishna. Thus she is known as Madan-mohan-mohini. Krishna is compared to the full moon, and Radha is like his effulgence. She is also the origin of all of Krishna’s energies.
Servants do not have sufficient words to properly describe their worshipable Lord, but the worshipable Lord can describe the truth about those servants. That is why Lord Krishna alone is capable of revealing Sri Radhika’s glories to us. Another personality who can reveal the science of Sri Radha is the spiritual master, who directly serves Krishna and the daughter of Vrishabhanu and who is an intimate devotee of Sri Gaurasundar.
Lord Krishna is the reservoir of all transcendental pleasure and the origin of all beauty and transcendental qualities. He is the shelter of all opulence, heroism, and knowledge. Only he is capable of understanding Sri Radha’s greatness. What can puny human knowledge understand about her glories, or even the knowledge of liberated souls? It is impossible to describe her greatness — she whose only shelter is Krishna and who is able to enchant the most enchanting Krishna. Because of her opulence and sweetness, the whole world is bewildered.
From Amrta Vani, collected teachings of Srila Bhaktisiddhanta Saraswati Thakur. Compiled in Bengali by Sri Bhakti Bhagavat Mayukha Maharaja. Adapted and translated into English by Bhumipati Das and Isvara Das. Touchstone Media. Mumbai. 2004. Pages 125-126.
Saturday, September 15, 2007
Please meditate on the transcendental potency who bears the name Radha, who with a very sweet flood of limitless beauty has washed away all material dualities, who with the graceful motions of Her transcendental limbs enchants all moving and nonmoving living entities, and who with arrows of shyly smiling sweet sidelong glances wounds dark-complexioned Lord Krishna and overwhelms Him with the transformations of ecstatic love.
Thursday, September 13, 2007
The Spiritual Quest
By Satyaraja dasa (Steven J. Rosen)
What compels people to shave their heads, don robes, and spend their lives chanting the names of God?
Ever wonder why people become Hare Krishnas? Why do they give up all that they know and love and engage in a complete about-face? And it’s not just the Hare Krishna tradition, more technically known as Gaudiya Vaishnavism -- why do people become monks, or nuns, or cloistered ascetics of any stripe? What is it that seems to take people over, to make them change, or transform -- to search after God as if nothing else matters?
The ancient Greeks called it metanoia, which literally means “beyond thought.” It refers to that “turning around” in one’s consciousness, that “inner turnabout” that is required if one is to embrace the spiritual quest with any seriousness. In Sanskrit, too, we have a word: paravritti, which means “reversal.” Or janatagha-viplavah - “a revolution in consciousness.” Again, it refers to that upheaval in thinking that enables us to give up conventional life and to go for it -- I mean, really go for it -- where we set aside everything we once knew in favor of the Absolute Truth. When the teachings of the sages touch us on a deep level, or if our spiritual evolution is at a stage when we can no longer ignore it -- we must apply the teachings as if our lives depended on it. This is spiritual life.
Before that point, we are like villagers living in a small valley, right at the foot of a huge mountain. Having spent generations in this valley -- our fathers lived there, as did our fathers’ fathers -- we have forgotten the larger world that lies beyond our familiar surroundings. Our daily concerns, worries, and deeply embedded patterns of life have all but blinded us to the summit in our midst, even if our eyes sometimes fall upon the majestic peak just outside our village.
Sometimes we hear stories of others who have scaled the mountain, but we scarcely believe it can be done. Indeed, life is too short, and we have other things to do. Who has the time? Still, occasionally, the trials and tribulations of life make us look up and wonder: Is there more to life than this? Is this mountain perhaps more approachable than I thought? Is it worth scaling? Would I lose all that I cherish if I get sidetracked with this impossible mission? Is there a way back?
We see as we continue asking such questions how they become more pragmatic, as if deep down we want to forget the entire notion of ever really scaling the mountain.
Sometimes a crisis in life makes us forget these all-too-practical questions -- and we do in fact embark on the journey. And sometimes we’re just ready to go.
But most of us continue to live in the shadows of our valley, in the light and dark of the material world. We learn from the sages that this spiritual ignorance (avidya) is the root cause of all suffering -- of birth, death, old age, and disease. This ignorance crystallizes in false vision (mithya-drishti) -- we take the body as the self and our valley as all that is. This creates false ego (ahankara), and with it a succession of lives, bound together by all our actions, our karma,
Gradually, with the vicissitudes of time, we come to learn from our cumulative mistakes, and the great teachers in history put out hints in the ether -- teachings for those of us who want to start the long journey up the mountain. As time goes on, we develop a taste for “the correct view” -- for reality as opposed to illusion.
Still, we falter. Generations of illusion have brought us to a point of familiarity. Our plight became comfortable, and the journey, as a result, arduous. The valley is all we know.
Even once we truly commit to a path, we remain on a tottering platform -- the mind is always accepting and rejecting, causing us to be unsteady in our determination. Our emotions and inner reality do not live up to our insights -- we know what we have to do, but we don’t feel like doing it. Therefore, we practice self-restraint (virati), for the sages tell us that we must re-train ourselves.
Once we do this with some regularity, we have entered spiritual life proper. We develop a taste for letting go of material distractions, and for embracing those things that bring us closer to God. Through simple spiritual exercises -- like chanting and refraining from sinful activity -- we gradually overcome the binding force of our familiar home, and we become free from anger, pride, delusion, and greed.
This leads to our greatest challenge -- how focused is our meditation? Our minds are flickering, as already stated, and though we have come a long way, the mind’s flickering nature is difficult to overcome. The oscillating attention span of a spiritual neophyte can be a great obstacle (pramatta-samyata), powered by karmic deposits that we have all but forgotten. Inattention while chanting and compromising our spiritual discipline prove that we have yet a long way to go.
But with time, practice, and the grace of a bona fide teacher, one can make steady progress, until one is a spiritual adept. Transcendence awaits us, and our small valley appears smaller still. We wonder how we ever called it home, as we scale the mountain we were destined to climb.
In conclusion, we will never even admit to the great mount’s existence if we don’t want to look up, if we don't want to see the beautiful vista that is our birthright. Usually, it is fear that stops our gaze. We don’t want to lose all the things that hold meaning for us in the here and now. Also, the mountain seems daunting. Let’s face it -- who wants to leave their comfortable home for a seemingly endless trek up a formidable and rocky terrain? And yet there it is, staring us in the face.
So, why do people become Hare Krishnas? Take a quick glance, deep inside, and consider the possibilities. The trip is exciting and it is one that great souls have made throughout recorded history. Let us not blind ourselves to that. When we study their lives and teachings, we become more inclined to the journey -- we see that our tiny valley pales in comparison. And that at the mountain’s peak is Krishna, God -- whatever one prefers to call Him -- and that we have found our true home.
Ever wonder why people become Hare Krishnas? Why do they give up all that they know and love and engage in a complete about-face? And it’s not just the Hare Krishna tradition, more technically known as Gaudiya Vaishnavism -- why do people become monks, or nuns, or cloistered ascetics of any stripe? What is it that seems to take people over, to make them change, or transform -- to search after God as if nothing else matters?
The ancient Greeks called it metanoia, which literally means “beyond thought.” It refers to that “turning around” in one’s consciousness, that “inner turnabout” that is required if one is to embrace the spiritual quest with any seriousness. In Sanskrit, too, we have a word: paravritti, which means “reversal.” Or janatagha-viplavah - “a revolution in consciousness.” Again, it refers to that upheaval in thinking that enables us to give up conventional life and to go for it -- I mean, really go for it -- where we set aside everything we once knew in favor of the Absolute Truth. When the teachings of the sages touch us on a deep level, or if our spiritual evolution is at a stage when we can no longer ignore it -- we must apply the teachings as if our lives depended on it. This is spiritual life.
Before that point, we are like villagers living in a small valley, right at the foot of a huge mountain. Having spent generations in this valley -- our fathers lived there, as did our fathers’ fathers -- we have forgotten the larger world that lies beyond our familiar surroundings. Our daily concerns, worries, and deeply embedded patterns of life have all but blinded us to the summit in our midst, even if our eyes sometimes fall upon the majestic peak just outside our village.
Sometimes we hear stories of others who have scaled the mountain, but we scarcely believe it can be done. Indeed, life is too short, and we have other things to do. Who has the time? Still, occasionally, the trials and tribulations of life make us look up and wonder: Is there more to life than this? Is this mountain perhaps more approachable than I thought? Is it worth scaling? Would I lose all that I cherish if I get sidetracked with this impossible mission? Is there a way back?
We see as we continue asking such questions how they become more pragmatic, as if deep down we want to forget the entire notion of ever really scaling the mountain.
Sometimes a crisis in life makes us forget these all-too-practical questions -- and we do in fact embark on the journey. And sometimes we’re just ready to go.
But most of us continue to live in the shadows of our valley, in the light and dark of the material world. We learn from the sages that this spiritual ignorance (avidya) is the root cause of all suffering -- of birth, death, old age, and disease. This ignorance crystallizes in false vision (mithya-drishti) -- we take the body as the self and our valley as all that is. This creates false ego (ahankara), and with it a succession of lives, bound together by all our actions, our karma,
Gradually, with the vicissitudes of time, we come to learn from our cumulative mistakes, and the great teachers in history put out hints in the ether -- teachings for those of us who want to start the long journey up the mountain. As time goes on, we develop a taste for “the correct view” -- for reality as opposed to illusion.
Still, we falter. Generations of illusion have brought us to a point of familiarity. Our plight became comfortable, and the journey, as a result, arduous. The valley is all we know.
Even once we truly commit to a path, we remain on a tottering platform -- the mind is always accepting and rejecting, causing us to be unsteady in our determination. Our emotions and inner reality do not live up to our insights -- we know what we have to do, but we don’t feel like doing it. Therefore, we practice self-restraint (virati), for the sages tell us that we must re-train ourselves.
Once we do this with some regularity, we have entered spiritual life proper. We develop a taste for letting go of material distractions, and for embracing those things that bring us closer to God. Through simple spiritual exercises -- like chanting and refraining from sinful activity -- we gradually overcome the binding force of our familiar home, and we become free from anger, pride, delusion, and greed.
This leads to our greatest challenge -- how focused is our meditation? Our minds are flickering, as already stated, and though we have come a long way, the mind’s flickering nature is difficult to overcome. The oscillating attention span of a spiritual neophyte can be a great obstacle (pramatta-samyata), powered by karmic deposits that we have all but forgotten. Inattention while chanting and compromising our spiritual discipline prove that we have yet a long way to go.
But with time, practice, and the grace of a bona fide teacher, one can make steady progress, until one is a spiritual adept. Transcendence awaits us, and our small valley appears smaller still. We wonder how we ever called it home, as we scale the mountain we were destined to climb.
In conclusion, we will never even admit to the great mount’s existence if we don’t want to look up, if we don't want to see the beautiful vista that is our birthright. Usually, it is fear that stops our gaze. We don’t want to lose all the things that hold meaning for us in the here and now. Also, the mountain seems daunting. Let’s face it -- who wants to leave their comfortable home for a seemingly endless trek up a formidable and rocky terrain? And yet there it is, staring us in the face.
So, why do people become Hare Krishnas? Take a quick glance, deep inside, and consider the possibilities. The trip is exciting and it is one that great souls have made throughout recorded history. Let us not blind ourselves to that. When we study their lives and teachings, we become more inclined to the journey -- we see that our tiny valley pales in comparison. And that at the mountain’s peak is Krishna, God -- whatever one prefers to call Him -- and that we have found our true home.
Monday, September 10, 2007
Arca Incarnation - By Shrila Prabhupada
The transcendental form of the Lord installed in a temple is not different from the Lord personally. Such a form of the Lord is called arca-vigraha, or arca incarnation, and is expanded by the Lord by His internal potency just to facilitate the devotional service of His innumerable devotees who are in the material world. The material senses cannot perceive the spiritual nature of the Lord, and therefore the Lord accepts the arca-vigraha, which is apparently made of material elements like earth, wood and stone but actually there is no material contamination. The Lord being kaivalya (one alone), there is no matter in Him. He is one without a second, and therefore the Almighty Lord can appear in any form without being contaminated by the material conception. Therefore, festivities in the temple of the Lord, as held generally, are like festivals performed during the manifestive days of the Lord of Dvaraka, about five thousand years ago. The authorized acaryas, who know the science perfectly, install such temples of the Lord under regulative principles just to offer facilities to the common man, but persons who
are less intelligent, without being conversant with the science, mistake this great attempt to be idol worship and poke their nose into that to which they have no access. Therefore, the ladies or men who observe festivals in the temples of the Lord just to have a look at the transcendental form are a thousand times more glorious than those who are nonbelievers in the transcendental form of the Lord.
are less intelligent, without being conversant with the science, mistake this great attempt to be idol worship and poke their nose into that to which they have no access. Therefore, the ladies or men who observe festivals in the temples of the Lord just to have a look at the transcendental form are a thousand times more glorious than those who are nonbelievers in the transcendental form of the Lord.
Shrimad Bhagavatam 1.11.13/15
The city gateway, the household doors and festooned arches along the roads were all nicely decorated with festive signs like plantain trees and mango leaves, all to welcome the Lord. Flags, garlands and painted signs and slogans all combined to shade the sunshine.
PURPORT
Signs of decoration in special festivals were also collected from the gifts of nature, such as the plantain trees, the mango trees, fruits and flowers. Mango trees, coconut palms and plantain trees are still accepted as auspicious signs. The flags mentioned above were all painted with the picture of either Garuda or Hanuman, the two great servitors of the Lord. For devotees, such paintings and decorations are still adored, and the servitor of the master is paid more respects for the satisfaction of the Lord.
The highways, subways, lanes, markets and public meeting places were all thoroughly cleansed and then moistened with scented water. And to welcome the Lord, fruits, flowers and unbroken seeds were strewn everywhere.
PURPORT
Scented waters prepared by distilling flowers like rose and keora were requisitioned to wet the roads, streets and lanes of Dvaraka-dhama. Such places, along with the marketplace and public meeting places, were thoroughly cleansed. From the above description, it appears that the city of Dvarakadhama was considerably big, containing many highways, streets and public meeting places with parks, gardens and reservoirs of water, all very nicely decorated with flowers and fruits. And to welcome the Lord such flowers and fruits with unbroken seeds of grain were also strewn over the public places. Unbroken seeds of grain or fruits in the seedling stage were considered auspicious, and they are still so used by the Hindus in general on festival days.
In each and every door of the residential houses, auspicious things like curd, unbroken fruits, sugarcane and full waterpots with articles for worship, incense and candles were all displayed.
PURPORT
The process of reception according to Vedic rites is not at all dry.
The reception was made not simply by decorating the roads and streets as above mentioned, but by worshiping the Lord with requisite ingredients like incense, lamps, flowers, sweets, fruits and other palatable eatables, according to one's capacity. All were offered to the Lord, and the remnants of the foodstuff were distributed amongst the gathering citizens. So it was not like a dry reception of these modern days. Each and every house was ready to receive the Lord in a similar way, and thus each and every house on the roads and streets distributed such remnants of food to the citizens, and therefore the festival was successful.
Without distribution of food, no function is complete, and that is the way of Vedic culture.
PURPORT
The process of reception according to Vedic rites is not at all dry.
The reception was made not simply by decorating the roads and streets as above mentioned, but by worshiping the Lord with requisite ingredients like incense, lamps, flowers, sweets, fruits and other palatable eatables, according to one's capacity. All were offered to the Lord, and the remnants of the foodstuff were distributed amongst the gathering citizens. So it was not like a dry reception of these modern days. Each and every house was ready to receive the Lord in a similar way, and thus each and every house on the roads and streets distributed such remnants of food to the citizens, and therefore the festival was successful.
Without distribution of food, no function is complete, and that is the way of Vedic culture.
Sunday, September 9, 2007
Shrimad Bhagavatam 1.11.12- By Shrila Prabhupada
The city of Dvarakapuri was filled with the opulences of all seasons. There were hermitages, orchards, flower gardens, parks and reservoirs of water breeding lotus flowers all over.
PURPORT
Perfection of human civilization is made possible by utilizing the gifts of nature in their own way. As we find herewith in the description of its opulence, Dvaraka was surrounded by flower gardens and fruit orchards along with reservoirs of water and growing lotuses. There is no mention of mills and factories supported by slaughterhouses, which are the necessary paraphernalia of the modern metropolis. The propensity to utilize nature's own gifts is still there, even in the heart of modern civilized man. The leaders of modern civilization select their own residential quarters in a place where there are such naturally beautiful gardens and reservoirs of water, but they leave the common men to reside in congested areas without parks and gardens. Herein of course we find a different description of the city of Dvaraka. It is understood that the whole dhama, or residential quarter, was surrounded by such gardens and parks with reservoirs of water where lotuses grew. It is understood that all the people depended on nature's gifts of fruits and flowers without industrial enterprises promoting filthy huts and slums for residential quarters. Advancement of civilization is estimated not on the growth of mills and factories to deteriorate the finer instincts of the human being, but on developing the potent spiritual instincts of human beings and giving them a chance to go back to Godhead. Development of factories and mills is called ugra-karma, or pungent activities, and such activities deteriorate the finer sentiments of the human being and society to form a dungeon of demons.
We find herein the mention of pious trees which produce seasonal flowers and fruits. The impious trees are useless jungles only, and they can only be used to supply fuels. In the modern civilization such impious trees are planted on the sides of roads. Human energy should be properly utilized in developing the finer senses for spiritual understanding, in which lies the solution of life. Fruits, flowers, beautiful gardens, parks and reservoirs of water with ducks and swans playing in the midst of lotus flowers, and cows giving sufficient milk and butter are essential for developing the finer tissues of the human body. As against this, the dungeons of mines, factories and workshops develop demoniac propensities in the working class. The vested interests flourish at the cost of the working class, and consequently there are severe clashes between them in so many ways. The description of Dvaraka-dhama is the ideal of human civilization.
PURPORT
Perfection of human civilization is made possible by utilizing the gifts of nature in their own way. As we find herewith in the description of its opulence, Dvaraka was surrounded by flower gardens and fruit orchards along with reservoirs of water and growing lotuses. There is no mention of mills and factories supported by slaughterhouses, which are the necessary paraphernalia of the modern metropolis. The propensity to utilize nature's own gifts is still there, even in the heart of modern civilized man. The leaders of modern civilization select their own residential quarters in a place where there are such naturally beautiful gardens and reservoirs of water, but they leave the common men to reside in congested areas without parks and gardens. Herein of course we find a different description of the city of Dvaraka. It is understood that the whole dhama, or residential quarter, was surrounded by such gardens and parks with reservoirs of water where lotuses grew. It is understood that all the people depended on nature's gifts of fruits and flowers without industrial enterprises promoting filthy huts and slums for residential quarters. Advancement of civilization is estimated not on the growth of mills and factories to deteriorate the finer instincts of the human being, but on developing the potent spiritual instincts of human beings and giving them a chance to go back to Godhead. Development of factories and mills is called ugra-karma, or pungent activities, and such activities deteriorate the finer sentiments of the human being and society to form a dungeon of demons.
We find herein the mention of pious trees which produce seasonal flowers and fruits. The impious trees are useless jungles only, and they can only be used to supply fuels. In the modern civilization such impious trees are planted on the sides of roads. Human energy should be properly utilized in developing the finer senses for spiritual understanding, in which lies the solution of life. Fruits, flowers, beautiful gardens, parks and reservoirs of water with ducks and swans playing in the midst of lotus flowers, and cows giving sufficient milk and butter are essential for developing the finer tissues of the human body. As against this, the dungeons of mines, factories and workshops develop demoniac propensities in the working class. The vested interests flourish at the cost of the working class, and consequently there are severe clashes between them in so many ways. The description of Dvaraka-dhama is the ideal of human civilization.
Second Annual Conference on the Convergence of Science and Spirituality
Dear Friends,
The Bhaktivedanta Institute is pleased to announce that the Second Annual Conference on the Convergence of Science and Spirituality will be held at the Iliff School of Theology, in Denver Colorado, on the 29th of September, 2007.
Renowned theologian Matt Fox will headline a group of exciting speakers. He is well known for his work on Creation Spirituality, which emphasizes the original blessing, rather than the original sin, of Catholic teachings. Dr. Fox draws alot of inspiration from Vedic texts for his work, especially with regards to the various levels of consciousness and realization.
Also speaking are Dr. Hector Rosario ( Ananatha ram dasa ) who, in his paper, will bridge the mathematician Godel's ontological arguments with the Vaishnava philosophical framework.
Dr. J.N. Srivastava, longtime supporter of the Bhaktivedanta Institute, will present a paper which is based on a scientific exploration on the nature of reality, which includes both Quantum reality and the realm of pure ideas.
Other speakers include Dr. Vic Mansfield, astrophysicist and Buddhist Scholar; Biofield pioneer Dr.Beverly Rubik; Dr. Larry Goldberg, quantum philosopher; Dr.David Trickett, Methodist minister and president of the Iliff School ofTheology, and Dr. Frank Kaufmann of the Interreligious Federation for World Peace.
We invite those who are able to, to please attend this Conference. Dr. T.D.Singh ( Bhaktisvarupa Damodar Swami ) was the inspiration for this annual conference, and this year, the Conference is to be held in his honor. Apresentation of his works and his mission will be a highlight of this Conference.
Please contact me if you have any questions.
Mohan Ashtakala (Hari mohan dasa) mohan@binstitute.org
The Bhaktivedanta Institute is pleased to announce that the Second Annual Conference on the Convergence of Science and Spirituality will be held at the Iliff School of Theology, in Denver Colorado, on the 29th of September, 2007.
Renowned theologian Matt Fox will headline a group of exciting speakers. He is well known for his work on Creation Spirituality, which emphasizes the original blessing, rather than the original sin, of Catholic teachings. Dr. Fox draws alot of inspiration from Vedic texts for his work, especially with regards to the various levels of consciousness and realization.
Also speaking are Dr. Hector Rosario ( Ananatha ram dasa ) who, in his paper, will bridge the mathematician Godel's ontological arguments with the Vaishnava philosophical framework.
Dr. J.N. Srivastava, longtime supporter of the Bhaktivedanta Institute, will present a paper which is based on a scientific exploration on the nature of reality, which includes both Quantum reality and the realm of pure ideas.
Other speakers include Dr. Vic Mansfield, astrophysicist and Buddhist Scholar; Biofield pioneer Dr.Beverly Rubik; Dr. Larry Goldberg, quantum philosopher; Dr.David Trickett, Methodist minister and president of the Iliff School ofTheology, and Dr. Frank Kaufmann of the Interreligious Federation for World Peace.
We invite those who are able to, to please attend this Conference. Dr. T.D.Singh ( Bhaktisvarupa Damodar Swami ) was the inspiration for this annual conference, and this year, the Conference is to be held in his honor. Apresentation of his works and his mission will be a highlight of this Conference.
Please contact me if you have any questions.
Mohan Ashtakala (Hari mohan dasa) mohan@binstitute.org
Krsna Battles Vyomasura - By Shrila Prabhupada
"Later that morning Krsna went to play with His cowherd boyfriends on the top of the Govardhana Hill. They were imitating the play of thieves and police. Some of the boys became police constables, and some became thieves, and some took the role of lambs.
While they were thus enjoying their childhood pastimes, a demon known by the name of Vyomasura, "the demon who flies in the sky," appeared on the scene. He was the son of another great demon named Maya. These demons can perform wonderful magic. Vyomasura took the part of a cowherd boy playing as a thief and stole many boys who were playing the parts of lambs. One after another he took away almost all the boys and put them in the caves of the mountain and sealed the mouths of the caves with stones. Krsna could understand the trick the demon was playing; therefore He caught hold of him exactly as a lion catches hold of a lamb.
The demon tried to expand himself like a hill to escape arrest, but Krsna did not allow him to get out of His clutches. He was immediately thrown on the ground with great force and killed, just as an animal is killed in the slaughterhouse. After killing the Vyoma demon, Lord Krsna released all His friends from the caves of the mountain. He was then praised by His friends and the demigods for these wonderful acts. He again returned to Vrndavana with His cows and friends."
While they were thus enjoying their childhood pastimes, a demon known by the name of Vyomasura, "the demon who flies in the sky," appeared on the scene. He was the son of another great demon named Maya. These demons can perform wonderful magic. Vyomasura took the part of a cowherd boy playing as a thief and stole many boys who were playing the parts of lambs. One after another he took away almost all the boys and put them in the caves of the mountain and sealed the mouths of the caves with stones. Krsna could understand the trick the demon was playing; therefore He caught hold of him exactly as a lion catches hold of a lamb.
The demon tried to expand himself like a hill to escape arrest, but Krsna did not allow him to get out of His clutches. He was immediately thrown on the ground with great force and killed, just as an animal is killed in the slaughterhouse. After killing the Vyoma demon, Lord Krsna released all His friends from the caves of the mountain. He was then praised by His friends and the demigods for these wonderful acts. He again returned to Vrndavana with His cows and friends."
Saturday, September 8, 2007
The control of the Lord is Everywhere
The control of the Lord is everywhere, and if the Lord is pleased, every part of nature will be pleased. The river will flow profusely to fertilize the land; the oceans will supply sufficient quantities of minerals, pearls and jewels; the forest will supply sufficient wood, drugs and vegetables, and the seasonal changes will effectively help produce fruits and flowers in profuse quantity. The artificial way of living depending on factories and tools can render socalled happiness only to a limited number at the cost of millions. Since the energy of the mass of people is engaged in factory production, the natural products are being hampered, and for this the mass is unhappy.
Without being educated properly, the mass of people are following in the footsteps of the vested interests by exploiting natural reserves, and therefore there is acute competition between individual and individual and nation and nation. There is no control by the trained agent of the Lord.
Without being educated properly, the mass of people are following in the footsteps of the vested interests by exploiting natural reserves, and therefore there is acute competition between individual and individual and nation and nation. There is no control by the trained agent of the Lord.
Satan's Philosophy
To be nonviolent to human beings and to be a killer or enemy of the poor animals is Satan's philosophy. In this age there is enmity toward poor animals, and therefore the poor creatures are always anxious. The reaction of the poor animals is being forced on human society, and therefore there is always the strain of cold or hot war between men, individually, collectively or nationally.
The Constitutional Position
The living being's constitutional position is one of serving a superior. He is obliged to serve by force the dictates of illusory material energy in different phases of sense gratification. And in serving the senses he is never tired. Even though he may be tired, the illusory energy perpetually forces him to do so without being satisfied.
There is no end to such sense gratificatory business, and the conditioned soul becomes entangled in such servitude without hope of release. The release is only effected by association with pure devotees. By such association one is gradually promoted to his transcendental consciousness. Thus he can know that his eternal position is to render service unto the Lord and not to the perverted senses in the capacity of lust, anger, desire to lord it over, etc. Material society, friendship and love are all different phases of lust. Home, country, family, society, wealth and all sorts of corollaries are all causes of bondage in the material world, where the threefold miseries of life are concomitant factors. By associating with pure devotees and by hearing them submissively, attachment for material enjoyment becomes slackened, and attraction for hearing about the transcendental activities of the Lord becomes prominent. Once they are, they will go on progressively without stoppage, like fire in gunpowder. It is said that Hari, the Personality of Godhead, is so transcendentally attractive that even those who are self-satisfied by self-realization and are factually liberated from all material bondage also become devotees of the Lord.
There is no end to such sense gratificatory business, and the conditioned soul becomes entangled in such servitude without hope of release. The release is only effected by association with pure devotees. By such association one is gradually promoted to his transcendental consciousness. Thus he can know that his eternal position is to render service unto the Lord and not to the perverted senses in the capacity of lust, anger, desire to lord it over, etc. Material society, friendship and love are all different phases of lust. Home, country, family, society, wealth and all sorts of corollaries are all causes of bondage in the material world, where the threefold miseries of life are concomitant factors. By associating with pure devotees and by hearing them submissively, attachment for material enjoyment becomes slackened, and attraction for hearing about the transcendental activities of the Lord becomes prominent. Once they are, they will go on progressively without stoppage, like fire in gunpowder. It is said that Hari, the Personality of Godhead, is so transcendentally attractive that even those who are self-satisfied by self-realization and are factually liberated from all material bondage also become devotees of the Lord.
Krishna, the All Attractive
Krsna is naturally attractive for all living beings because He is the chief eternal amongst all eternals. He alone is the maintainer of the many eternals. This is stated in the Katha Upanisad, and thus one can obtain permanent peace and prosperity by revival of one's eternal relation with Him, now forgotten under the spell of maya, the illusory energy of the Lord. Once this relation is slightly revived, the conditioned soul at once becomes freed from the illusion of material energy and becomes mad after the association of the Lord. This association is made possible not only by personal contact with the Lord, but also by association with His name, fame, form and quality.
By Srila Prabhupada
Wednesday, September 5, 2007
Sri Gopaladevashtaka Eight Prayers Glorifying Sri Gopaladeva
by Visvanath Chakravarti Thakura
Text 1
May Srila Gopaladeva, whose heart is charming and gentle, for whom pure love is the only wealth, who wears garments and made by His devotees, who is splendidly handsome, and who wears many kinds of jewel ornaments, eternally appear in my heart.
Text 2
May Srila Gopaladeva, who virtues and handsomeness have no equal, who is the king of all sweetness, who is served by all bodily splendor, whose face is praised by millions of moons, whose smile defeats nectar, and whose eyebrows playfully dance, appear in my heart.
Text 3
May Srila Gopaladeva, who is the abode of all ever-fresh opulence and auspiciousness, whose left hand rests on His waist, who possesses handsomeness multiplied millions of times, who protects His devotees, and who expertly increases their love for Him, appear in my heart.
Text 4
May Srila Gopaladeva, whose sidelong glances gradually increase His devotees' love, whose knowing smile announces His nectar pastimes, who remembers the Kamadeva-yajna, and who is a lake where the swans of pure love play, appear in my heart.
Text 5
May Srila Gopaladeva, the three lines on whose charming waist, created from looseness and slight chubbiness, are like the mark of Kamadeva, appear in my heart.
Text 6
May Srila Gopaladeva, who showers transcendental bliss, who shares lunch with His friends, who gives them Govardhana Hill, the crest-jewel of mountains, and who shines with friendship for Sridama, appear in my heart.
Text 7
May Srila Gopaladeva, who with devotional potency placed loving devotional service in the pure heart of Madhavendra Puri, appear in my heart.
Text 8
Even today sweet loving service to Srila Gopaladeva may be seen at every moment. What saintly devotee can count the many offerings made to Him? May Srila Gopaladeva appear in my heart.
Text 9
May Srila Gopaladeva appear in the heart of the pure-hearted devotee who, living either at home or in the forest, remembers Him by chanting, either in the day or night, these eight verses glorifying the Deity of Govardhana Hill.
Sri Madana-Gopaladevashtaka Eight Prayers Glorifying Sri Madana-Gopaladeva
Text 1
O Madana Gopala, please place Your lotus feet, which are marked with a thunderbolt, lotus, conchshell, waterpot and fish, which eclipse all splendors, and which with soft soles have conquered Vrindavana Forest, in my heart. Please protect me, for I am now Your home.
Text 2
With every step splendid garlands of the cooling moonlight of Your toenail-moons and the words of Your talkative anklets bring happiness to the path of my ears, eyes, and breath. O Madana Gopala, please protect me, for I am now Your home.
Text 3
O Madana Gopala, as You plunge me in the sweetness of the glittering golden earrings at Your cheeks, in the tilt of Your jeweled crown, and in the handsomeness of Your expertly moving restless eyes, please protect me, for I am now Your home.
Text 4
You place a flute on the red of Your lips, which are worshiped by the splendor of Your smile and decorated with the effulgence of teeth that defeat the splendor of rubies. O Madana Gopala, whose pastimes cannot be understood by the people, please protect me, for I am now Your home.
Text 5
You are splendid with golden earrings, many necklaces and garlands, dancing anklets and bracelets, and many other jewel ornaments, which are themselves decorated by the splendor of Your form. O Madana Gopala, please protect me, for I am now Your home.
Text 6
O Madana Gopala, with Your merciful glances, which are arbors of millions of celestial desire-trees, with the new blossoms of the splendor of Your face, which eclipses millions of moons, and with the kandala flowers of Your hands, which have nails to attack millions of Kamadevas, please protect me, for I am now Your home.
Text 7
O Madana Gopala, who appeared in a humanlike form and was served by Siva and all the demigods, O merciful one, who showed the Earth eternal spiritual love, please protect me, for I am now Your home.
Text 8
On the Yamuna's shore is shady kadamba grove and a glorious jewel palace where You eternally play with Radha and Lalita. O Madana Gopala, please protect me, for I am now Your home.
Text 9
Into the nectar lake of love for Your lotus feet You quickly plunge a sincere devotee who reads these eight nectar verses glorifying You. O Madana Gopala, please protect me, for I am now Your home.
Sri Govindadevashtaka Eight Verses Glorifying Sri Govindadeva
Text 1
May Sri Govindadeva, who enchants the eyes of all living entities with the graceful tilt of the peacock feather in His golden crown shining with pearls and jewels, be my shelter.
Text 2
May Sri Govindadeva, who enchants the devotees' hearts with His cheeks kissed by the splendor of His smile and the dancing of His earrings, be my shelter.
Text 3
May Sri Govindadeva who, by glancing at His beloved to attain the nectar of Her sidelong glance, arouses the love of all the demigoddesses, be my shelter.
Text 4
May Sri Govindadeva, who maddens the pious gopis with the graceful movements of His eyebrows, which are sprinkled by the beauty of His moving locks of hair, splendid earrings, and His cheek placed on His left shoulder, be my shelter.
Text 5
From far away blocking their ears with the music of His flute and their noses with the sweet fragrance of His body, He enters the gopis hearts and pulls them to Him. May Sri Govindadeva be my shelter.
Text 6
With the weight of His youthful handsomeness and the flooding ocean of His spiritual love, He fills the devotees on earth with wonder. May Sri Govindadeva be my shelter.
Text 7
Chanting mantras, the great devotees learned in the scriptures worship Him as He sits on a spiritual lotus flower in a jewel palace beneath a grove of desire trees. May Sri Govindadeva be my shelter.
Text 8
Handsome as Kamadeva and dressed and ornamented as if for a coronation, He enchants the inhabitants of the three worlds with the splendor of His body. May Sri Govindadeva be my shelter.
Text 9
Sri Govindadeva plunges in the flowing river of His mercy one who reads aloud this Govindadevashtaka, his mind meditating on the Lord's lotus feet. May Sri Govindadadeva be my shelter.
Sri Gopinathadevashtaka Eight Prayers Glorifying Sri Gopinatha
Text 1
On His mouth is a smile. In that smile is nectar. In that nectar is a flute, and in that flute is a nectar ocean of music. Gopinatha plunges the gopis in the waves of that ocean. Broad-chested Gopinatha is the goal of our lives.
Text 2
With the movement of the peacock feather in His red crown splendid with pearls and peacock feathers, He robs the jewels of the activities of our hearts and eyes. Broad-chested Gopinatha is the goal of our lives.
Text 3
The splendor of His broad thighs embraces His yellow dhoti. Glistening bells decorate His hips. A gopi kisses His left shoulder. Broad-chested Gopinatha is the goal of our lives.
Text 4
He wears yellow garments. Necklaces of flowers, gold, jewels, pearls and gunja decorate His neck. Broad-chested Gopinatha is the goal of our lives.
Text 5
He wears a white crown, white ornaments, and two or three splendid white garlands. His fame and purity are splendid and white. At the auspicious morning and evening aratis He kisses our heart. Broad-chested Gopinatha is the goal of our lives.
Text 6
He is handsome. He is decorated with the four marks of srivatsa, sri, kaustubha, and hairs standing erect in ecstasy. The fortunate devotees gaze on Him with pure love. Broad-chested Gopinatha is the goal of our lives.
Text 7
Is He a dark tamala tree surrounded by a golden vine? Is He a dark cloud with blazing lightning at both His sides, or is He a dark moon in the midst of two radha-stars? Broad-chested Gopinatha is the goal of our lives. Note: One of the 27 celebrated stars is named radha.
Text 8
He is a personified Ganges of pure love. He shows mercy to the poor and the shelterless and nourishes them with the nectar remnants of His meals, which cannot be attained even by the demigods. Broad-chested Gopinatha is the goal of our lives.
Text 9
Gopinatha does not see millions of sins of one who, carefully nourishing love for His lotus feet, reads this Gopinathashtaka with a happy heart. Broad-chested Gopinatha is the goal of our lives.
Sri Gokulananda-Govindadevashtaka Eight Prayers Glorifying Sri Gokulananda-Govindadeva
Text 1
Flooding the world with of the nectar of Your handsomeness, a million times You drown the happinesses of material love and at every moment increase the devotees thirst to see You with their eyes. O Govinda, O Gokulananda, I bow down before You.
Text 2
Your handsomeness rebukes the blue lotus. The goddess of fortune performed severe austerities to attain a fragment of the good fortune of the gopis, who easily attained Your fragrance. O Govinda, O Gokulananda, I bow down before You.
Text 3
The tala-raga and other melodies sung by Your voice and flute shine in the ear. What is nectar in comparison? What is impersonal Brahman? What is the happiness of Vaikuntha? O Govinda, O Gokulananda, I bow down before You.
Text 4
Their breasts plunged into nectar by the touch of Your feet, the gopis attain a good fortune much greater than the goddess of fortune's. The sound of the dundubhi drums of Your fame conquers all. O Govinda, O Gokulananda, I bow down before You.
Text 5
Brahma, Siva, and the other demigods taste the remnants of Your meals. They do not find nectar in the remnants from any other lips. O Govinda, O Gokulananda, I bow down before You.
Text 6
Everyone proclaims that the all-attractive nectar of Your pastimes is sweeter than the impersonal Brahman. Vyasa's son Sukadeva Gosvami is a testament to this. O Govinda, O Gokulananda, I bow down before You.
Text 7
Your six wonderful opulences delight the hearts of the saintly devotees who meditate on them. O Lord, O ocean of nectar, O Govinda, O Gokulananda, I bow down before You millions of times.
Text 8
May he who regularly reads this Gokulananda-Govindadevastaka and yearns to attain pure love and service for Your feet find his desire to plunge his heart in the ocean of Your sweetness fulfilled.
Sri Svayam-Bhagavattashtaka Eight Prayers Glorifying the Master of Six Opulences
Text 1
May Nanda's son, who is full of six opulences, who from His very birth was supremely (1) opulent, who displayed supreme (2) strength by killing a multitude of demons, who became supremely (3) famous by protecting Arjuna, who manifested supreme (4) wealth at Dvaraka, the capitol of the Yadus, who spoke supreme transcendental (5) knowledge to Arjuna, and who exhibited supreme (6) renunciation in the Yadus' fratricidal war, be pleased with me.
Text 2
May Nanda's son, who is full of great opulences, who at the time of His birth had a four-armed form, who once ate clay, who revealed millions of universes within His mouth, who broke a yogurt pot, and who displayed numberless transcendental forms to Brahma, be pleased with me.
Text 3
He employed the strength of His two lips on Putana, the strength of His arms on Kesi and Nriga, the strength of His feet on Kaliya, the strength of His body on Kamsa and Trinavarta, and the strength of His weapons on Banasura and other demons. May Nanda's son, who possesses all strength, be pleased with me.
Text 4
He possesses all fame because He gives liberation to His enemies, because although He took birth in human society, He defeated Siva and the other demigods, because He is submissive to the humble devotees who offer obeisances to Him, because He gave a benediction to Draupadi in the assembly, and because He was lavishly worshiped in the Rajasuya sacrifice. May Nanda's son be pleased with me.
Text 5
He has numberless gopis in Vraja, numberless queens and sons in Dvaraka, parijata trees, the sudharma assembly house, and other opulences, Outside His door Brahma and the demigods offer prayers and bring gifts. May Nanda's son, who possesses all wealth, be pleased with me.
Text 6
He gave to a dear friend the jewel Bhagavad-gita, which has no equal in the world. With love He gave to Uddhava the ultimate truth of the Vedas. He gave to the saintly gopis, who thought Him more dear than life, the knowledge of the sweetest nectar. May Nanda's son, who possesses all knowledge, be pleased with me.
Text 7
He brought an offensive hunter to Vaikuntha in his own body. He abandoned His own proud relatives, even though the sruti declares that they were already liberated and had eternal spiritual bodies. May Nanda's son, who possesses all renunciation, be pleased with me.
Text 8
Although He is unborn, He takes birth. Although He is affectionate, He is aloof from everything. Although He enjoys pastimes, He is inactive. He is both all-pervading and limited. He possesses and does not possess ego and possessiveness. May Nanda's son, the Supreme Personality of Godhead, who is full of all opulences, be pleased with me.
Text 9
He who serves this Bhagavattashtaka, which is an excellent medicine to remove the hundred fevers of doubt, and becomes overwhelmed with happiness by tasting in his mind the sweetness of the Lord's opulences, enters the path that leads to the Lord's personal association.
Sri Jagan-mohanashtaka Eight Prayers Glorifying Sri Jagan-mohana
Text 1
On His crown of gunja and colorful flowers a peacock feather moves to and fro. He wears handsome gorocana tilaka. I bow down before Jagan-mohana, the Lord whom I worship.
Text 2
Gopis maddened by the movements of His eyebrows pierce His eyes with arrows of sidelong glances. The tip of His nose is decorated with a splendid jewel and a beautiful pearl. I bow down before Jagan-mohana, the Lord whom I worship.
Text 3
The splendor of His moving locks of curly hair kisses the charming smile on His cheeks. The tips of His swaying earrings touch His handsome shoulders. I bow down before Jagan-mohana, the Lord whom I worship.
Text 4
His neck tilted, He holds a glistening flute to His bent lips, which rebuke the splendor of the bimba fruit and bandhuka flower. I bow down before Jagan-mohana, the Lord whom I worship.
Text 5
Three lines clearly mark His splendid neck as He sings melodies delightful to the ear. His chest is decorated with a glittering Kaustubha jewel, and His shoulders are broad. I bow down before Jagan-mohana, the Lord whom I worship.
Text 6
Reaching to His knees, and decorated with glistening bracelets and armlets, His handsome, bending arms are like Kamadeva's great wooden bolts. He is decorated with garlands of priceless pearls, jewels and flowers. I bow down before Jagan- mohana, the Lord whom I worship.
Text 7
Marked with a charming line of hairs, His abdomen is like a banyan leaf that moves as He breathes. He is dressed in yellow garments, and His ankle-bells tinkle melodiously. I bow down before Jagan-mohana, the Lord whom I worship.
Text 8
Decorated with jewel anklets, one foot is placed behind the other. His complexion is dark. His form bends in three places. He enjoys pastimes with Sri Radha under a desire tree. I bow down before Jagan-mohana, the Lord whom I worship.
Text 9
May he who by reading these eight verses remembers Srimaan Jagan-mohana-deva attain pure love of God. May he become plunged into the nectar of direct service to the Lord's feet.
Anuraga-valli The Vine of Love
Text 1
Please give me millions of bodies and millions of mouths in each body. By Your mercy place millions of tongues in each mouth. O Lord, may Your millions of transcendental qualities dance on those tongues.
Text 2
What is the use of a soul that does not have millions of bodies? What is the use of a body that does not have millions of mouths? What is the use of a mouth that does not have millions of tongues? What is the use of a tongue that does not chant Your millions of names?
Text 3
O Lord, may I perpetually have hundreds of bodies, and may each body have thousands of mouths. May each mouth have millions of tongues, and may each tongue chant millions of Your Holy Names.
Text 4
O Madhava, whenever, wherever, or whoever chants Your names and pastimes, there may I with millions of ears eternally drink Your nectar.
Text 5
May I have millions of ears and millions upon millions of tongues. Then, O Lord, I will eternally and happily hear and chant Your pastimes
Text 6
May I have millions of ears, millions of eyes, millions of hearts and minds, and millions of tongues. Hearing about, seeing, and embracing the ocean of Your handsomeness, I will drink its sweetness.
Text 7
May I have millions of eyes, ears, noses, tongues and chests, so that I may continually taste the nectar of Your handsomeness, Your sweet sounds, sweet fragrance, and Your embrace.
Text 8
May I have millions of feet to go to Your side. May I have millions of hands to serve You. May I have millions of intelligences to teach that service. O Lord, please grant me these boons.
by Visvanath Chakravarti Thakura
Text 1
May Srila Gopaladeva, whose heart is charming and gentle, for whom pure love is the only wealth, who wears garments and made by His devotees, who is splendidly handsome, and who wears many kinds of jewel ornaments, eternally appear in my heart.
Text 2
May Srila Gopaladeva, who virtues and handsomeness have no equal, who is the king of all sweetness, who is served by all bodily splendor, whose face is praised by millions of moons, whose smile defeats nectar, and whose eyebrows playfully dance, appear in my heart.
Text 3
May Srila Gopaladeva, who is the abode of all ever-fresh opulence and auspiciousness, whose left hand rests on His waist, who possesses handsomeness multiplied millions of times, who protects His devotees, and who expertly increases their love for Him, appear in my heart.
Text 4
May Srila Gopaladeva, whose sidelong glances gradually increase His devotees' love, whose knowing smile announces His nectar pastimes, who remembers the Kamadeva-yajna, and who is a lake where the swans of pure love play, appear in my heart.
Text 5
May Srila Gopaladeva, the three lines on whose charming waist, created from looseness and slight chubbiness, are like the mark of Kamadeva, appear in my heart.
Text 6
May Srila Gopaladeva, who showers transcendental bliss, who shares lunch with His friends, who gives them Govardhana Hill, the crest-jewel of mountains, and who shines with friendship for Sridama, appear in my heart.
Text 7
May Srila Gopaladeva, who with devotional potency placed loving devotional service in the pure heart of Madhavendra Puri, appear in my heart.
Text 8
Even today sweet loving service to Srila Gopaladeva may be seen at every moment. What saintly devotee can count the many offerings made to Him? May Srila Gopaladeva appear in my heart.
Text 9
May Srila Gopaladeva appear in the heart of the pure-hearted devotee who, living either at home or in the forest, remembers Him by chanting, either in the day or night, these eight verses glorifying the Deity of Govardhana Hill.
Sri Madana-Gopaladevashtaka Eight Prayers Glorifying Sri Madana-Gopaladeva
Text 1
O Madana Gopala, please place Your lotus feet, which are marked with a thunderbolt, lotus, conchshell, waterpot and fish, which eclipse all splendors, and which with soft soles have conquered Vrindavana Forest, in my heart. Please protect me, for I am now Your home.
Text 2
With every step splendid garlands of the cooling moonlight of Your toenail-moons and the words of Your talkative anklets bring happiness to the path of my ears, eyes, and breath. O Madana Gopala, please protect me, for I am now Your home.
Text 3
O Madana Gopala, as You plunge me in the sweetness of the glittering golden earrings at Your cheeks, in the tilt of Your jeweled crown, and in the handsomeness of Your expertly moving restless eyes, please protect me, for I am now Your home.
Text 4
You place a flute on the red of Your lips, which are worshiped by the splendor of Your smile and decorated with the effulgence of teeth that defeat the splendor of rubies. O Madana Gopala, whose pastimes cannot be understood by the people, please protect me, for I am now Your home.
Text 5
You are splendid with golden earrings, many necklaces and garlands, dancing anklets and bracelets, and many other jewel ornaments, which are themselves decorated by the splendor of Your form. O Madana Gopala, please protect me, for I am now Your home.
Text 6
O Madana Gopala, with Your merciful glances, which are arbors of millions of celestial desire-trees, with the new blossoms of the splendor of Your face, which eclipses millions of moons, and with the kandala flowers of Your hands, which have nails to attack millions of Kamadevas, please protect me, for I am now Your home.
Text 7
O Madana Gopala, who appeared in a humanlike form and was served by Siva and all the demigods, O merciful one, who showed the Earth eternal spiritual love, please protect me, for I am now Your home.
Text 8
On the Yamuna's shore is shady kadamba grove and a glorious jewel palace where You eternally play with Radha and Lalita. O Madana Gopala, please protect me, for I am now Your home.
Text 9
Into the nectar lake of love for Your lotus feet You quickly plunge a sincere devotee who reads these eight nectar verses glorifying You. O Madana Gopala, please protect me, for I am now Your home.
Sri Govindadevashtaka Eight Verses Glorifying Sri Govindadeva
Text 1
May Sri Govindadeva, who enchants the eyes of all living entities with the graceful tilt of the peacock feather in His golden crown shining with pearls and jewels, be my shelter.
Text 2
May Sri Govindadeva, who enchants the devotees' hearts with His cheeks kissed by the splendor of His smile and the dancing of His earrings, be my shelter.
Text 3
May Sri Govindadeva who, by glancing at His beloved to attain the nectar of Her sidelong glance, arouses the love of all the demigoddesses, be my shelter.
Text 4
May Sri Govindadeva, who maddens the pious gopis with the graceful movements of His eyebrows, which are sprinkled by the beauty of His moving locks of hair, splendid earrings, and His cheek placed on His left shoulder, be my shelter.
Text 5
From far away blocking their ears with the music of His flute and their noses with the sweet fragrance of His body, He enters the gopis hearts and pulls them to Him. May Sri Govindadeva be my shelter.
Text 6
With the weight of His youthful handsomeness and the flooding ocean of His spiritual love, He fills the devotees on earth with wonder. May Sri Govindadeva be my shelter.
Text 7
Chanting mantras, the great devotees learned in the scriptures worship Him as He sits on a spiritual lotus flower in a jewel palace beneath a grove of desire trees. May Sri Govindadeva be my shelter.
Text 8
Handsome as Kamadeva and dressed and ornamented as if for a coronation, He enchants the inhabitants of the three worlds with the splendor of His body. May Sri Govindadeva be my shelter.
Text 9
Sri Govindadeva plunges in the flowing river of His mercy one who reads aloud this Govindadevashtaka, his mind meditating on the Lord's lotus feet. May Sri Govindadadeva be my shelter.
Sri Gopinathadevashtaka Eight Prayers Glorifying Sri Gopinatha
Text 1
On His mouth is a smile. In that smile is nectar. In that nectar is a flute, and in that flute is a nectar ocean of music. Gopinatha plunges the gopis in the waves of that ocean. Broad-chested Gopinatha is the goal of our lives.
Text 2
With the movement of the peacock feather in His red crown splendid with pearls and peacock feathers, He robs the jewels of the activities of our hearts and eyes. Broad-chested Gopinatha is the goal of our lives.
Text 3
The splendor of His broad thighs embraces His yellow dhoti. Glistening bells decorate His hips. A gopi kisses His left shoulder. Broad-chested Gopinatha is the goal of our lives.
Text 4
He wears yellow garments. Necklaces of flowers, gold, jewels, pearls and gunja decorate His neck. Broad-chested Gopinatha is the goal of our lives.
Text 5
He wears a white crown, white ornaments, and two or three splendid white garlands. His fame and purity are splendid and white. At the auspicious morning and evening aratis He kisses our heart. Broad-chested Gopinatha is the goal of our lives.
Text 6
He is handsome. He is decorated with the four marks of srivatsa, sri, kaustubha, and hairs standing erect in ecstasy. The fortunate devotees gaze on Him with pure love. Broad-chested Gopinatha is the goal of our lives.
Text 7
Is He a dark tamala tree surrounded by a golden vine? Is He a dark cloud with blazing lightning at both His sides, or is He a dark moon in the midst of two radha-stars? Broad-chested Gopinatha is the goal of our lives. Note: One of the 27 celebrated stars is named radha.
Text 8
He is a personified Ganges of pure love. He shows mercy to the poor and the shelterless and nourishes them with the nectar remnants of His meals, which cannot be attained even by the demigods. Broad-chested Gopinatha is the goal of our lives.
Text 9
Gopinatha does not see millions of sins of one who, carefully nourishing love for His lotus feet, reads this Gopinathashtaka with a happy heart. Broad-chested Gopinatha is the goal of our lives.
Sri Gokulananda-Govindadevashtaka Eight Prayers Glorifying Sri Gokulananda-Govindadeva
Text 1
Flooding the world with of the nectar of Your handsomeness, a million times You drown the happinesses of material love and at every moment increase the devotees thirst to see You with their eyes. O Govinda, O Gokulananda, I bow down before You.
Text 2
Your handsomeness rebukes the blue lotus. The goddess of fortune performed severe austerities to attain a fragment of the good fortune of the gopis, who easily attained Your fragrance. O Govinda, O Gokulananda, I bow down before You.
Text 3
The tala-raga and other melodies sung by Your voice and flute shine in the ear. What is nectar in comparison? What is impersonal Brahman? What is the happiness of Vaikuntha? O Govinda, O Gokulananda, I bow down before You.
Text 4
Their breasts plunged into nectar by the touch of Your feet, the gopis attain a good fortune much greater than the goddess of fortune's. The sound of the dundubhi drums of Your fame conquers all. O Govinda, O Gokulananda, I bow down before You.
Text 5
Brahma, Siva, and the other demigods taste the remnants of Your meals. They do not find nectar in the remnants from any other lips. O Govinda, O Gokulananda, I bow down before You.
Text 6
Everyone proclaims that the all-attractive nectar of Your pastimes is sweeter than the impersonal Brahman. Vyasa's son Sukadeva Gosvami is a testament to this. O Govinda, O Gokulananda, I bow down before You.
Text 7
Your six wonderful opulences delight the hearts of the saintly devotees who meditate on them. O Lord, O ocean of nectar, O Govinda, O Gokulananda, I bow down before You millions of times.
Text 8
May he who regularly reads this Gokulananda-Govindadevastaka and yearns to attain pure love and service for Your feet find his desire to plunge his heart in the ocean of Your sweetness fulfilled.
Sri Svayam-Bhagavattashtaka Eight Prayers Glorifying the Master of Six Opulences
Text 1
May Nanda's son, who is full of six opulences, who from His very birth was supremely (1) opulent, who displayed supreme (2) strength by killing a multitude of demons, who became supremely (3) famous by protecting Arjuna, who manifested supreme (4) wealth at Dvaraka, the capitol of the Yadus, who spoke supreme transcendental (5) knowledge to Arjuna, and who exhibited supreme (6) renunciation in the Yadus' fratricidal war, be pleased with me.
Text 2
May Nanda's son, who is full of great opulences, who at the time of His birth had a four-armed form, who once ate clay, who revealed millions of universes within His mouth, who broke a yogurt pot, and who displayed numberless transcendental forms to Brahma, be pleased with me.
Text 3
He employed the strength of His two lips on Putana, the strength of His arms on Kesi and Nriga, the strength of His feet on Kaliya, the strength of His body on Kamsa and Trinavarta, and the strength of His weapons on Banasura and other demons. May Nanda's son, who possesses all strength, be pleased with me.
Text 4
He possesses all fame because He gives liberation to His enemies, because although He took birth in human society, He defeated Siva and the other demigods, because He is submissive to the humble devotees who offer obeisances to Him, because He gave a benediction to Draupadi in the assembly, and because He was lavishly worshiped in the Rajasuya sacrifice. May Nanda's son be pleased with me.
Text 5
He has numberless gopis in Vraja, numberless queens and sons in Dvaraka, parijata trees, the sudharma assembly house, and other opulences, Outside His door Brahma and the demigods offer prayers and bring gifts. May Nanda's son, who possesses all wealth, be pleased with me.
Text 6
He gave to a dear friend the jewel Bhagavad-gita, which has no equal in the world. With love He gave to Uddhava the ultimate truth of the Vedas. He gave to the saintly gopis, who thought Him more dear than life, the knowledge of the sweetest nectar. May Nanda's son, who possesses all knowledge, be pleased with me.
Text 7
He brought an offensive hunter to Vaikuntha in his own body. He abandoned His own proud relatives, even though the sruti declares that they were already liberated and had eternal spiritual bodies. May Nanda's son, who possesses all renunciation, be pleased with me.
Text 8
Although He is unborn, He takes birth. Although He is affectionate, He is aloof from everything. Although He enjoys pastimes, He is inactive. He is both all-pervading and limited. He possesses and does not possess ego and possessiveness. May Nanda's son, the Supreme Personality of Godhead, who is full of all opulences, be pleased with me.
Text 9
He who serves this Bhagavattashtaka, which is an excellent medicine to remove the hundred fevers of doubt, and becomes overwhelmed with happiness by tasting in his mind the sweetness of the Lord's opulences, enters the path that leads to the Lord's personal association.
Sri Jagan-mohanashtaka Eight Prayers Glorifying Sri Jagan-mohana
Text 1
On His crown of gunja and colorful flowers a peacock feather moves to and fro. He wears handsome gorocana tilaka. I bow down before Jagan-mohana, the Lord whom I worship.
Text 2
Gopis maddened by the movements of His eyebrows pierce His eyes with arrows of sidelong glances. The tip of His nose is decorated with a splendid jewel and a beautiful pearl. I bow down before Jagan-mohana, the Lord whom I worship.
Text 3
The splendor of His moving locks of curly hair kisses the charming smile on His cheeks. The tips of His swaying earrings touch His handsome shoulders. I bow down before Jagan-mohana, the Lord whom I worship.
Text 4
His neck tilted, He holds a glistening flute to His bent lips, which rebuke the splendor of the bimba fruit and bandhuka flower. I bow down before Jagan-mohana, the Lord whom I worship.
Text 5
Three lines clearly mark His splendid neck as He sings melodies delightful to the ear. His chest is decorated with a glittering Kaustubha jewel, and His shoulders are broad. I bow down before Jagan-mohana, the Lord whom I worship.
Text 6
Reaching to His knees, and decorated with glistening bracelets and armlets, His handsome, bending arms are like Kamadeva's great wooden bolts. He is decorated with garlands of priceless pearls, jewels and flowers. I bow down before Jagan- mohana, the Lord whom I worship.
Text 7
Marked with a charming line of hairs, His abdomen is like a banyan leaf that moves as He breathes. He is dressed in yellow garments, and His ankle-bells tinkle melodiously. I bow down before Jagan-mohana, the Lord whom I worship.
Text 8
Decorated with jewel anklets, one foot is placed behind the other. His complexion is dark. His form bends in three places. He enjoys pastimes with Sri Radha under a desire tree. I bow down before Jagan-mohana, the Lord whom I worship.
Text 9
May he who by reading these eight verses remembers Srimaan Jagan-mohana-deva attain pure love of God. May he become plunged into the nectar of direct service to the Lord's feet.
Anuraga-valli The Vine of Love
Text 1
Please give me millions of bodies and millions of mouths in each body. By Your mercy place millions of tongues in each mouth. O Lord, may Your millions of transcendental qualities dance on those tongues.
Text 2
What is the use of a soul that does not have millions of bodies? What is the use of a body that does not have millions of mouths? What is the use of a mouth that does not have millions of tongues? What is the use of a tongue that does not chant Your millions of names?
Text 3
O Lord, may I perpetually have hundreds of bodies, and may each body have thousands of mouths. May each mouth have millions of tongues, and may each tongue chant millions of Your Holy Names.
Text 4
O Madhava, whenever, wherever, or whoever chants Your names and pastimes, there may I with millions of ears eternally drink Your nectar.
Text 5
May I have millions of ears and millions upon millions of tongues. Then, O Lord, I will eternally and happily hear and chant Your pastimes
Text 6
May I have millions of ears, millions of eyes, millions of hearts and minds, and millions of tongues. Hearing about, seeing, and embracing the ocean of Your handsomeness, I will drink its sweetness.
Text 7
May I have millions of eyes, ears, noses, tongues and chests, so that I may continually taste the nectar of Your handsomeness, Your sweet sounds, sweet fragrance, and Your embrace.
Text 8
May I have millions of feet to go to Your side. May I have millions of hands to serve You. May I have millions of intelligences to teach that service. O Lord, please grant me these boons.
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