anadi
New Member
Posts: 42 
|
Post by anadi on Nov 28, 2014 6:59:15 GMT -5
CC 2.8.57-58
I Karma - following one's own dharma
prabhu kahe paḍa śloka sādhyera nirṇaya
rāya kahe sva-dharmācaraṇe viṣṇu-bhakti haya
The Lord said, „Recite a verse ascertaining the goal (of life) - prabhu kahe paḍa śloka nirṇaya sādhyera
Rāmānanda Rāya said, “Executing one’s occupational duty is devotional service for (Lord) Vişnu- rāya kahe ācaraṇe sva-dharma haya viṣṇu-bhakti
varṇāśramācāra-vatā puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā nānyat tat-toṣa-kāraṇam (from Viṣṇu Purāṇa 3.8.9)
Through the adequate behavior according to the social and spiritual system- ācāra-vatā varṇa-āśrama
The human being worships the Supreme Enjoyer Vişnu - pumān ārādhyate paraḥ puruṣeṇa viṣṇuḥ
There is no other way , which can cause His satisfaction - na anyat panthā kāraṇam tat toṣa
Tika:
In Bhagavata Purana 1.2.13, Suta explains to the sages gathered in the Naimişa forest (Namiş-aranya):
ataḥ pumbhir dvija-śreṣṭhā / varṇāśrama-vibhāgaśaḥ
svanuṣṭhitasya dharmasya / saḿsiddhir hari-toṣaṇam
You, second born (through brahmana initiation), so the highest perfection- dvija-śreṣṭhā ataḥ saḿsiddhir hari
for the human being is the execution of one’s own occupational duties- pumbhir svanuṣṭhitasya dharmasya
according the division of the social and spiritual system – vibhāgaśaḥ varṇāśrama
(by this) one pleases the Supreme Lord – toṣaṇam hari.
Şri Krişna says in Bhagavad-gita 4.13:
cātur-varṇyaḿ mayā sṛṣṭaḿ guṇa-karma vibhāgaśaḥ
tasya kartāram api māḿ viddhy akartāram avyayam
I created the four social divisions - mayā sṛṣṭaḿ cātur-varṇyaḿ
according one’s qualities and (associated) work (according occupational duty) - vibhāgaśaḥ guṇa-karma
Although I am their creator – api tasya kartāram
You should know Me as The Non-doer and imperishable- viddhy māḿ akartāram avyayam
Şri Krişna says in Bhagavad-gita 18.45-46
sve sve karmaṇy abhirataḥ saḿsiddhiḿ labhate naraḥ
sva-karma-nirataḥ siddhiḿ yathā vindati tac chṛṇu
yataḥ pravṛttir bhūtānāḿ yena sarvam idaḿ tatam
sva-karmaṇā tam abhyarcya siddhiḿ vindati mānavaḥ
Following one’s own (assigned) work a man achieves perfection - abhirataḥ sve sve karmaṇy naraḥ labhate saḿsiddhiḿ
Listen (how) in this way by engaging in one’s own work one attains perfection - chṛṇu tac yathā nirataḥ sva-karma vindati siddhiḿ
Worshiping the One from whom all living entities emanated - abhyarcya tam yataḥ bhūtānāḿ pravṛttir
(and) Who pervades this all (universe) - yena tatam sarvam idaḿ
(by following) one’s own activities according occupational duties the man attains perfection - sva-karmaṇā mānavaḥ vindati siddhiḿ
Krishna says to Arjuna:
karmaṇaiva hi saḿsiddhim āsthitā janakādayaḥ
loka-sańgraham evāpi sampaśyan kartum arhasi (Bhagavad Gita 3:20)
Through karma (performing of prescribed duty - dharma) even (the King) Janak and others -karmaṇā eva janakādayaḥ
certainly situated (himself on the level of) perfection - āsthitāḥ saḿ-siddhim
and also to instruct all the people - eva api loka-sańgraham
You should act taking it into consideration - kartum arhasi sampaśyan
To convince Arjuna to fight, Krişna presented this argument, of following his own warrior dharma.
|
|
anadi
New Member
Posts: 42
|
Post by anadi on Nov 29, 2014 9:00:05 GMT -5
II Karma-Yoga
59
prabhu kahe eho bāhya āge kaha āra
rāya kahe kṛṣṇe karmārpaṇa sarva-sādhya-sāra
The Lord said: this is external - prabhu kahe eho bāhya
continue to talk further - āge kaha āra
Śrī Rāmānanda Rāya said: Offering the results of (one’s own) occupational duties to Krişna - rāya kahe arpaṇa karma kṛṣṇe
Is the essence of all goals -sāra sarva sādhya
To back up his statement concerning the offering of the results of one’s prescribed work to the Lord,
as the second type of goal of life (Karma- yoga), Ramananda Raya quotes from Bhagavad-gītā 9.27
60
yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam
“Whatever you do, whatever you eat, whatever you offer or give away - yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat
whatever austerities you perform, O son of Kunti(Arjuna), do that, as an offering to Me - yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam “
Tika:
Sri Krishna said previously to Arjuna that one should do one's duty unattached to the result, only as matter of duty:
tasmād asaktaḥ satataḿ kāryaḿ karma samācara
asakto hy ācaran karma param āpnoti pūruṣaḥ (Bhagavad-gita 3. 19)
“Thus a person who always performs - tasmāt pūruṣaḥ satatam samācara
unattached the work according one’s own duty - asaktaḥ karma kāryam
certainly performing the prescribed duties achieves the Supreme - āpnoti hi karma ācaran param”
Performing one’s duty unattached to the result - asaktaḥ karma- only out of the feeling of duty,
will assure the success of this variant.
But above that is the offering of those results to the Lord.
|
|
anadi
New Member
Posts: 42
|
Post by anadi on Nov 30, 2014 1:43:32 GMT -5
III Dharma tyaga and Krishna saranam
61
prabhu kahe eho bāhya, āge kaha āra
rāya kahe svadharma-tyāga ei sādhya-sāra
The Lord said: This is external - prabhu kahe eho bāhya
go on talking further- āge kaha āra
Rāmānanda Rāya replied: Renuouncing one's own prescriebed work , this is the essence of all goals - rāya kahe tyāga sva-dharma ei sāra sādhya.
Tika:
The answer of Şri Caitanya remains unchanged: eho bāhya.
Şri Caitanya says that these kind of sadhya are external (because they have nothing to do with the cultivation of prema - divine love).
62
ajnayaivam gunan doshan
mayadishtan api svakan
dharman santyajya yah sarvan
mam bhajet sa ca sattamah
Although (these) are my instructions for everyone’s prescribed work – api adishtan maya svakan dharman
Thus knowing (its) qualities and faults- evam ajnaya gunan doshan
anyone who renounce everything - yah santyajya sarvan
and worships Me - ca mam bhajet
is the highest transcendentalist -sah tamah sat.
63
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
mokshayishyami ma sucah (Bhagavad-gita. 18.66)
Renounce any prescribed work - parityajya sarva-dharman
Take me as the only shelter - vraja mam ekam saranam
I will liberate you from all reactions of sinful life - aham tvam mokshayishyami sarva-papebhyah
don’t worry - ma sucah.
Tika:
Krishna said at the end of his gita, that one should renounce any kind of dharma (related to varna-ashram, as was the case with Arjuna, He talked to).
In this connection, Srila Raghunatha das Gosvami writes in his booklet Instruction for the mind - Manah-siksha (Mantra 2):
na dharmaḿ nādharmaḿ śruti-gaṇa-niruktaḿ kila kuru
vraje rādhā-kṛṣṇa-pracura-paricaryām iha tanu
saci-sunum nandisvara-pati-sutatve guru-varam
mukunda-presthatve smara param ajasram nanu manah
O mind really don’t do either dharma or adharma – manah kila kuru na dharmam na adharmam
mentioned (in the writings) that follow the vedic literature - niruktam gana sruti
but do the abundant worship of Radha Krişna here in Vraja - tanu paricaryam pracura radha-krisna iha vraje
(and) certainly always meditate on the son of Saci (Gaura – Sri Krishna-Caitanya) - nanu ajasram smara saci-sunum
As the son of the leader of Nandagram (Nanda Baba – the father of Krişna) - nandisvara-pati-sutatve
and the exquisite spiritual master, who is very dear to Mukunda – varam guru presthatve mukunda
|
|
anadi
New Member
Posts: 42
|
Post by anadi on Dec 2, 2014 16:25:42 GMT -5
Krishna saranam
(suplement)
Krishna said at the end of His gita, that one should renounce any dharma and just surrender unto Him.
The meaning of Surrendering is given in Vaişnava-tantra
quoted in Bhakti-sandarbha (Anuccheda 236) by Raghunath das Gosvami :
anukulyasya sańkalpa pratikulyasya varjanam
rakśiṣyatiti viśvaso goptṛtve varaṇaṁ tatha
atma-nikśepa-karpaṇye sad-vidha śaraṇagati
There are six sympotoms of surrendering:
(1) anukulyasya sańkalpa – to follow the vow (sankalpa) of accepting those things which are favorable - anukulyasya (for spiritual life).
(2) pratikulyasya-varjana – to follow the vow of rejecting those things which are not favorable (for spiritual life).
(3) rakśiṣyatiti viśvaso – having confidence –vişvas– that the Lord is the protector not his own activities.
(4) goptṛtve varaṇaṁ – having confidence that the Lord is one’s real maintainer not his own activities.
(5) atma-nikśepa– offering one’s soul to the Lord, expressed by the attitude:
“I cannot do anything without Him. Without Lord’s desire, nothing can be accomplish.”
(6) karpaṇye – to be humble, expressed by the consciousness: “I am very low and insignificant.”
|
|
|
|
Post by niscala on Dec 3, 2014 22:14:00 GMT -5
I am just trying to figure out how this relates, at least directly, to the topic of the book. If you would like this discussed, maybe you could provide us with a connection? You have highlighted "without the Lord's desire". Is there a reason for this?
|
|
anadi
New Member
Posts: 42
|
Post by anadi on Dec 4, 2014 8:23:58 GMT -5
I am just trying to figure out how this relates, at least directly, to the topic of the book. If you would like this discussed, maybe you could provide us with a connection? You have highlighted "without the Lord's desire". Is there a reason for this? On a first sight it seems it has no relation to this topic of the book, but the goal of life is related to one's body. And according one's way of relating to some kind of body one has a certain goal of life and the other way around. |
|
anadi
New Member
Posts: 42
|
Post by anadi on Dec 4, 2014 8:35:38 GMT -5
IV jnana-misra bhakti
Şri Caitanya rejected also this goal of life:
"Dharma tyaga and Krishna saranam",
but still this is level is considered the door leading to bhakti-yoga.
CC 2.8.64-65
prabhu kahe eho bahya age kaha ara
raya kahe jnana-misra bhakti sadhya-sara
The Lord said: this is external - prabhu kahe eho bahya
go on to talk further - age kaha ara
Ramananda Ray said: Knowledge (about the Absolute) mixed with bhakti is the essence of all goals -raya kahe jnana-misra bhakti sara sadhya
To sustain his previous statement Ramananda Ray quotes from Bhagvavad-gita:
brahma-bhutah prasannatma na socati na kankshati
samah sarveshu bhuteshu mad-bhaktim labhate param
Spiritually situated, the soul is happy - bhutah brahma atma prasanna
neither lament nor hankers (for something in this world) - na socati na kankshati
(and) equally disposed to every being- samah sarveshu bhuteshu
attains the highest devotional service for Me- labhate param bhaktim mat
Tika:
this is the transcendental level, from which True Bhakti (pure bhakti) can be done.
But this is not the pure bhakti level.
In this vers 18.54 from Bhagavad-gita, bhagavan Şri Krişna,
shows clearly that Parama Bhakti can be executed,
after the attainment of the spiritual platform (brahma bhuta).
In the words of the Gaudiya Vaishnavas Param Bhakti can be attained after the stage of Bhava,
which corresponds to the spiritual platform, as it is expressed by Rupa Gosvami in Bhakti Rasa-amrita Sindhu (1.3.1)
śuddha sattva viśeṣātmā prema suryāḿśu sāmyabhāk
rucibhiś citta māsṛṇya kṛd asau bhāva ucyate
When the soul -atmā attains a specific -viśeṣa
pure goodness -śuddha-sattva (spiritual platform - brahma bhuta- but corresponding to a specific loving relation between the soul and the Lord),
than the rays of the divine attraction - prema-suryāḿśu manifest - sāmyabhāk
and the consciousness –citta, melts – māsṛṇya by a blend of divine tastes –rucibhiś,
one attains the state of Bhava.
The attainment of the spiritual platform alone – brahma bhuta –
based on knowledge about the greatness of the Lord did not satisfy Sri Caitanya,
because this knowledge increases the awe and reverence
and decreases the possibility of an intimate relation of love with the Lord.
|
|
|
|
Post by niscala on Dec 4, 2014 23:19:23 GMT -5
>>The attainment of the spiritual platform alone – brahma bhuta –
based on knowledge about the greatness of the Lord did not satisfy Sri Caitanya,
because this knowledge increases the awe and reverence
and decreases the possibility of an intimate relation of love with the Lord.
Agreed. In summary, an intimate relation of love with the Lord is necessary and the process is to follow the ragatmikas in Vraja- Yasoda, Radha... It is not enough just to chant 16 rounds and follow the 4 regs, as many devotees believe, or that doing the same spontaneously is raganuga.
|
|
anadi
New Member
Posts: 42
|
Post by anadi on Dec 9, 2014 9:56:12 GMT -5
V Jnana-sunya Bhakti - Hearing Krishna lila
Sri Caitanya was also not satisfied with Jnana Mishra Bhakti
CC 2.8.66
prabhu kahe eho bahya, age kaha ara
raya kahe jnana-sunya bhakti sadhya-sara
The Lord said: This is external - prabhu kahe eho bāhya
go on talking further- āge kaha āra
Ramananda Raya replied: bhakti without knowledge about the opulence of the Absolute - raya kahe bhakti sunya jnana
is the essence of all goals -sara sadhya
Tika:
After Şri Krişna Caitanya rejected also The Transcendental Knowledge mixed with Bhakti, jnana-misra bhakti
– as the essence of the goal of life - sara sadhya, Ramananda Ray presented a verse from Bhagavata Purana
which indicates the renunciation to Transcendental Knowledge and
The Immersion into Krishna lila as the final goal of life.
This verse was spoken by Brahma to Şri Krişna, as He was only a „child”, after Brahma stole His friends and calves.
This theft lasted only one second for the Brahma, but one year for Krişna in Bhauma-Vrindavan.
Afterwards Brahma saw the friends and and calves were still there.
He was somewhat confused, and he didn’t figure out what happened,
but Krişna revealed the fact that all those friends and calves were not His friends and calves,
but expansions of His own (Vishnu formes) that replaced His friends and calves.
Seeing the extraordinary power and opulence of the Supreme Lord Krishna, in the form of a child, Brahma uttered many verses in praising the Lord.
One of these verses was presented by Ramananda Ray to Sri Caitanya,
as proof for his statement that jnana-sunya bhakti is the essence of the goal of life.
CC 2.8.67
jñāne prayāsam udapāsya namanta eva
jīvanti san-mukharitāḿ bhavadīya-vārtām
sthāne sthitāḥ śruti-gatāḿ tanu-vāń-manobhir
ye prāyaśo 'jita jito 'py asi tais tri-lokyām (SB 10.14.3)
Letting aside the endeavours to accumulate transcendental knowledge - udapāsya prayāsam jñāne
(which one) certainly respects - eva namanta
living from the narations of transcendental situated persons- jīvanti mukharitāḿ sat
which discuss about You - vārtām bhavadīya
situated on the position of realising the Şrutis - sthitāḥ sthāne gatāḿ śruti
with body, word and mind - tanu-vāń-manobhir
the ones that endeavours in this way, conquer You (through attachment and love) - ye thais prāyaśo jito
Although in the three worlds You are unconquerable - apy tri-lokyām asi ajita
|
|
anadi
New Member
Posts: 42
|
Post by anadi on Dec 14, 2014 9:08:33 GMT -5
VI Prema Bhakti
As Lord Gauranga heard that Verse from Srimad Bhagavatam spoken by Brahma himself,
which says that one should let aside the endeavors to accumulate transcendental knowledge,
and just hear about the pastimes of the Lord, for the first time, since the beginning of the discussion Sri Caitanya,
says that this injunction is all right, or in other words is not external to the inner nature of the soul.
So seen, we may assume that the Teachings of Lord Gauranga (Sri Caitanya) start with the hearing about the pastimes of the Lord,
than one of the confidential reasons for the appearance of Gauranaga,
was the teaching the path of raganuga sadhana which start with shravan dasa- hearing about the pastimes of the Lord.
68
prabhu kahe eho haya, age kaha ara
raya kaheprema-bhakti sarva-sadhya-sara
The Lord said: this is all right - prabhu kahe eho haya
continue to talk further - age kaha ara
Ramananda Raya said: Devotional Service out of divine love (for the Supreme Lord)- raya kahe bhakti prema
Is the essence of all goals - sarva-sadhya-sara.
Tika:
Here Ramananda Raya speaks about prema-bhakti, that means, he speaks about that devotional service,
that one does for the Lord, out of one’s revealed loving relation with Him, and not because of other reasons.
So one’s sadhana should get one to the point of taste (ruci) for a specific relation with Krishna.
In the beginning as the devotee continues to hear about the pastimes of the Supreme Lord,
one becomes attracted, in a specific way by Him,
and as this attraction grows, it becomes attachment,
like the attachment of His Own eternal associates, which naturally are inclined to do whatever may please the beloved Lord,
in one of His specific Forms, one is attracted to.
This is presented by the Gaudiya Vaishnava Rupa Gosvami, in defining the highest type of Bhakti, which he relates it to Sri Krishna.
anyabhilaşita şunyam / jnana karmady anavritam
anukulyena krişnanu / şilanam bhaktir uttama
Cultivating the activities - şilanam
- meant for the pleasure of Lord Krishna - anukulyena krişnanu
- void of any material wishes – şunyam anyabhilaşita
- uncovered by jnana (knowledge about the opulence of the Absolute) or karma (varna-aşram dharma) – anavrita jnana karmady
is called Supreme Devotional Service - uttama-bhakti.
These activities are both external as well as internal, in the mind, where one may meet Krishna in the beginning,
following a meditational process like the one prescribed by the Gaudiya Vaishnavas, called– raganuga bhakti.
|
|
