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Архитектура Аудит Военная наука Иностранные языки Медицина Металлургия Метрология Образование Политология Производство Психология Стандартизация Технологии |
ALL GLORY TO SRI GURU AND SRI GAURANGAСтр 1 из 16Следующая ⇒
ALL GLORY TO SRI GURU AND SRI GAURANGA SRI UPADESAMRTA Nectarean Instructions by Srila Rupa Goswami With a Bhasa and the Piyusa-varsini-vrtti by Srila Bhakti Vinod Thakur and a Bhasa, the Anuvrtti, and a discourse on Sri Upadesamrta Srila Bhakti Siddhanta Saraswati Thakur
Contents Verse One Verse Two Verse Three Verse Four Verse Five Verse Six Verse Seven Verse Eight Verse Nine Verse Ten Verse Eleven Discourse at Sri Radha Kunda Verse One व ा च ो व े ग ं म न स ः क ् र ो ध व े ग ं vacho vegam manasah krodha-vegam sah dhirah –A sober person yah –who visaheta –can tolerate etan –these vegan –urges— vegam –the urge vachah –of speech, vegam –the urge manasah –of the mind, vegam –the urge krodha –of anger, vegam –the urge jihva –of the tongue, [the urge] udara –of the belly, [and] vegam –the urge upastha –of the genitals— api –also sisyat –can instruct imam –this sarvam –entire prthivim –world. The urge of speech, the urges of the mind and anger, Piyusa-varsini-vrtti by Srila Bhakti Vinod Thakur Bhasa by Srila Bhakti Siddhanta Saraswati Thakur ক ৃ ষ ্ ণ ে ত র ক থ া ব া গ ্ ব ে গ ত া র ন া ম । krsnetara katha vag-vega tara nama katha –Talk itara –unrelated krsna –to Krishna— nama –the name tara –of this [is] vega –the urge vag –to speak. vega –The urge krodha –of anger [and that] dhama –position mano –of the mind [arise] atrpte –from nonfulfilment kamera –of desires. [1] Talk unrelated to Krishna is known as the urge to speak. The urges of anger and the mind arise from unfulfilled desires. স ু স ্ ব া দ ু ভ ো জ ন শ ী ল জ ি হ ্ ব া ব ে গ -দ া স । susvadu bhojana-sila jihva-vega-dasa bhojana-sila –Those who eat susvadu –very palatable [foods are] dasa –slaves vega –of the urge jihva –of the tongue, [and] bhokta yei –those who eat atirikta –too much [follow] asa –the desire udarete –of the belly. [2] Those who eat very palatable foods are slaves to the urge of the tongue, and those who eat too much follow the urge of the belly. য ো ষ ি ত ে র ভ ৃ ত ্ য স ্ ত ্ র ৈ ণ ক া ম ে র ক ি ঙ ্ ক র । yositera bhrtya straina kamera kinkara [Those who are] bhrtya –servants yositera –of women [and] straina –henpecked [are] kinkara –servants kamera –of lust, [and those who are] vase –under the control vegera –of the urge upastha –of the genitals [are] tatpara –captivated kandarpa –by Cupid. [3] Those who are servants of women and henpecked are slaves of lust, and those who are controlled by the urge of the genitals are captivated by Cupid. এ ই ছ য ় ব ে গ য া র ব শ ে স দ া র য ় । ei chhaya vega yara vase sada raya se jana –Persons [under] yara –whose vase –control ei –these chhaya –six vega –urges sada –always raya –remain [are] gosvami –masters of the senses; vijaya kare –they conquer prthivi –the world. [4] Those who always keep these six urges under their control are goswamis; they conquer the world. Anuvrtti দ য ় া ন ি ধ ি গ ো র হ র ি ক ল ি জ ী ব ে দ য ় া ক র ি ’ dayanidhi gaurahari kali-jive daya kari’ daya kari’ –Being merciful jive –to the souls kali –in the Age of Kali, dayanidhi –the ocean of mercy gaurahari –Sri Gaurahari sikhaila –taught dharma –the proper way [in His] siksastake –eight verses of instruction known as Siksastakam. rupa prabhu –Sri Rupa Prabhu, ya –who sikhila –learned [this] bhala-mate –perfectly hate –from ta̐ hara –His sri-mukha –divine mouth [and] jani’ –understood marma –[the] purport sei –of it, likhila –wrote [a] sarale –simple, ratna –jewel-like grantha –book [explaining it which is] khani –a mine kalyana –of good fortune jivera –for the soul [and] mahamani –the greatest of gems— ratna –a jewel prema –of divine love. rupa –Sri Rupa nije –himself dila –gave anuge –the followers rupa –of Sri Rupa kanthahara –a necklace [meant to be worn by all] bhakta –the devotees gaura –of Sri Gaura, [known as the Upadesamrta, which is] sara –the essence [of all] amrta –nectarean upadesa –instructions. [1–2] Being merciful to the souls in the Age of Kali, the ocean of mercy Sri Gaurahari taught dharma in His eight verses of instruction known as the Siksastakam. Sri Rupa Prabhu, who learned this perfectly from the divine mouth of the Lord and understood its purport, wrote a simple, jewel-like book explaining it which is a mine of good fortune for the soul and the greatest of gems—a jewel of divine love. He personally gave his followers this necklace meant to be worn by all devotees of Sri Gaura known as the Upadesamrta, which is the essence of all nectarean instructions. ক া ল ্ প ন ি ক ন ব ্ য ম ত ন া ম ব া ক র ি ব ক ত kalpanika navya-mata nama va kariba kata kata va –How many kalpanika –imaginary navya –new mata –conceptions yare –which bale –are known [to be] ‘bhela’ –counterfeit pathe –on the path bhakti –of devotion nama kariba –shall I name? mayavadi –Illusionists tyaji’ –reject krsna –Krishna, sudhu –merely mukhe –by mouth bhaji’ –serve gora –Gora, bindhi’ –pierce [themselves with] sela –the spear vilase –of the pleasure bhogera –of enjoyment, [and] klesa paya –suffer avirata –constantly, haye –having been hata –ruined [by] jada –material kame –desires. [They] mane –consider ‘upadesamrte’ –the Upadesamrta [their] yama –death (Yamaraj). patha kari’ –By studying [it] sraddha kari’ –faithfully, [however, ] labha kare –souls attain gaurahari –Gaurahari [and] jane –understand pada –the feet rupa –of Sri Rupa, vina –free from [all] bhrama –misconceptions. [3–4] How many imaginary new conceptions which are known to be counterfeit on the path of devotion shall I name? Illusionists reject Krishna, serve Gora merely by mouth, pierce themselves with the spear of selfish enjoyment, and suffer constantly, ruined by material desires. They consider the Upadesamrta their death. By studying it with faith, however, souls attain Gaurahari and understand Sri Rupa, free from all misconceptions. র ূ প া ন ু গ জ ন প দ ল ভ ি ব া র ে স ু স ম ্ প দ rupanuga-jana-pada labhibare susampada labhibare –To attain susampada –the divine wealth pada –of the feet anuga-jana –of the followers rupa –of Sri Rupa [and] tare –to priti –please anuga-jana –the followers rupa –of Sri Rupa, samasraya kare –take full shelter, ayogyao –even [if you are] unqualified, rupa –in Sri Rupa’s upadesamrta –Upadesamrta, [which is] adrta –revered [by] hari –the Lord’s suddha –pure jana –devotees. [5] To attain the divine wealth at the feet of Sri Rupa’s followers and to please them, take full shelter, even if you are unqualified, in Sri Rupa’s Upadesamrta, which is revered by the Lord’s pure devotees. গ ৌ র ক ি শ ো র প ্ র ভ ু ভ ক ্ ত ি ব ি ন ো দ ব ি ভ ু gaura-kisora prabhu bhakti-vinoda vibhu paibara –To obtain eka –one tila –sesame seed tare yei –of the suddha –pure bhakti –devotion pracharila –propagated [by] gaura-kisora prabhu –Srila Gaura Kisor Das Babaji Maharaj [and] bhakti-vinoda vibhu –Srila Bhakti Vinod Thakur, sei –the suchi –compendium suddha –of pure bhakti –devotion yahe –by which [the] baddha –conditioned jiva –souls [become] suchi –pure, dasa –this servant [of] dayita –the beloved dasa –servant ta̐ hara –of Her— sri-varsabhanavi –Sri Vrsabhanu’s daughter hara –Sri Radhika, vara –the supreme pujya –object of worship anuga –for the followers rupa –of Sri Rupa— [whose] asa –aspiration [is] seva –the service rupa –of Sri Rupa’s anuga –followers [and whose] vasa –residence [is] sri-vraja-pattane –in Sri Vraja Pattan, prakasa karila –has written [this] anuvrtti –sub-commentary known as the Anuvrtti. [6–7] To obtain a drop of the pure devotion propagated by Srila Gaura Kisor Das Babaji Maharaj and Srila Bhakti Vinod Thakur, pure devotion by which the conditioned souls are purified, this servant of the beloved servant of Sri Vrsabhanu’s daughter Sri Radhika—the supreme object of worship for Sri Rupa’s followers—whose aspiration is the service of Sri Rupa’s followers and whose residence is in Sri Vraja Pattan, has written this sub-commentary known as the Anuvrtti. Within immersion in the material world, three types of urges are seen: the urge of speech, the urge of the mind, and the urge of the body. When the soul falls into the hands of these three urges, the soul cannot attain the highest good. Therefore, the soul who can tolerate these urges, instead of becoming controlled by worldly objects, is capable of conquering the world. The urge of speech refers to the scriptural discussion of the impersonalists, the scriptural reasoning of the followers of the karma-kanda for the fruits of action, and the talks of whimsical enjoyment by those who desire ends other than Krishna. The propensity for speech that is pertinent to the service of the Lord is the result of tolerating the urge of speech; it is not produced by the urge of speech. The unexpressed urge of speech, even though it is not something that is uttered aloud, is another type of endeavour to speak about experience of a subject other than Krishna. There are two types of urges of the mind: sympathetic affection and hostile anger. Affection for the beliefs of the illusionists, fondness for the beliefs of the karmis, and belief in the view of the anyabhilasis are the three types of sympathetic affection. Remaining indifferent upon seeing the activities of the jnanis, karmis, and anyabhilasis is the mind’s unexpressed urge for sympathetic affection. The nonfulfilment of desires unrelated to Krishna, non-attainment of the results of actions, and the non-attainment of liberation are the causes of anger. Thinking of Krishna’s Pastimes is the result of tolerating the urge of the mind; it is not produced by the urge of the mind. There are three types of urges of the body: the urge of the tongue, the urge of the belly, and the urge of the genitals. All types of animal meat, fish, crab, eggs, and the parts of any carcass produced from semen and blood, all of which are unofferable, as well as growing plants, vines, and vegetables, the various products of the cow, and so on—desire to consume any of these items aroused by desire for any of the six tastes is the urge of the tongue. The sadhus avoid excessive chilli, amla, and other such items. Consuming haritaki, supari, other ingredients for pan, and pan itself; smoking tobacco, ganja, and other substances; and drinking fermented alchohol and other intoxicants are all included within the urge of the tongue. By honouring the Lord’s remnants, pure souls attain deliverance from the hands of the urge of the tongue. Although offerings for the Lord are very tasty, they are not produced by the urge of the tongue for those who honour them as prasadam. If, however, honouring them becomes a ploy to fulfil a material desire to enjoy the first-class, highly palatable items that are part of the Lord’s Pastimes on the pretext that they are prasad, then that is also included within the urge of the tongue. A renounced Vaisnava’s desire to consume very costly and tasty items offered to them for the satisfaction of the demigods in a rich man’s house is also included within the urge of the tongue. If the urge of the tongue is indulged, various forms of bad behaviour and bad association are liable to ensue. jihvara lalase yei iti-uti dhaya [Sriman Mahaprabhu instructed: “Those who run here and there to satisfy the desires of the tongue and are preoccupied with the belly and genitals cannot attain Krishna.”] bhala na khaibe ara bhala na paribe [“Do not eat fancy food, and do not wear fancy clothes.”] The urge of the belly most of the time accompanies the urge of the tongue, and those who are engrossed in the belly and genitals most of the time become sickly. When we eat too much, various types of worldly problems arise. Those who eat excessively are slaves of the urge of the belly. By honouring Krishna’s prasadam, following Ekadasi and other rites related to Krishna, and developing the propensity to serve Krishna, the urge of the belly is controlled. The urge of the genitals is of two types: regulated and unregulated. Mature persons married according to scriptural regulations follow the duties of household life (grhastha-asram dharma) and control the urge of the genitals through regulated activity. The unregulated form of the urge of the genitals is of various types, such as rejecting scriptural and social regulations and taking another person’s spouse, desiring the eight types of sense gratification, behaving artificially and deceitfully, and satisfying the senses by forbidden means. Becoming free from the hands of the urges of the tongue, belly, and genitals is the duty of both householders and renunciants. In Prema-vivarta(7.10–13), Sri Jagadananda Pandit has written, vairagi bhai gramya-katha na sunibe kane [“Brother, a renunciant should neither listen to village talk nor discuss village news when they meet with others. Brother, do not converse with women, even in dreams. Brother, you have left women at home and come to the forest. If you want to maintain your love for Gauranga, then remember the story of Chhota Haridas. Do not eat fancy food, and do not wear fancy clothes. Always serve Radha and Krishna within your heart.”] Those who can completely tolerate the six urges of speech, the mind, and the body that have now been described are masters of the senses (goswamis). When souls are in the hands of these six urges, they are fit to be called slaves of the senses (go-dasas). Only those who are masters of their senses are servants of Krishna. Those who are slaves of their senses are slaves of illusion, and therefore, if they are to become devotees of Krishna, then they have no way other than surrendering at the feet of those who are masters of their senses. Prahlad Maharaj has said that those with uncontrolled senses can never become servants of the Lord (SB: 7.5.30–1): matir na krsne paratah svato va [“Inclination towards Krishna never develops by the association of others, by one’s own efforts, or by the combination of both for those who are attached to household life, who enter darkness because of their uncontrolled senses, and who again and again chew the chewed. The wicked-minded, who value external ends, cannot understand that Visnu is the highest end.”] Bhajana-lalasa hari he! O Lord! Having fallen into the material world and become depraved, I see no other way: shelter at Your feet is the only shelter for the fallen. I have accepted You as my be-all and end-all. karama geyana kichhu nahi mora I have no piety or knowledge. I have no practice or service. You are merciful, and I am most needy. I pray for Your unconditional mercy. vakya-mana-vega krodha-jihva-vega The urges of speech, the mind, anger, the tongue, the belly, and the genitals have united together, cast me adrift in the ocean of material existence, and caused me terrible distress. aneka yatane se saba damane After many endeavours to subdue them, I have given up hope. O Lord of the helpless! I call Your Name. You are my shelter now. Verse Two अ त ् य ा ह ा र ः प ् र य ा स श ् च प ् र ज ल ् प ो न ि य म ा ग ् र ह ः । atyaharah prayasas cha prajalpo niyamagrahah bhaktih –Devotion vinasyati –is destroyed sadbhih –by these six: atyaharah –over-accumulation, prayasah –over-endeavour, prajalpah –unnecessary talk, agrahah –negligence niyama –of rules (and agrahah –obsession niyama –about rules), sangah –association jana –with nondevotees, cha –and laulyah –fickle-mindedness. Over-accumulation, Anuvrtti The jnanis’ excessive accumulation of knowledge, the karmis’ accumulation of results, and the anyabhilasis’ excessive accumulation are called atyahara. The jnanis’ regulations, the karmis’ austerities, rites, and so on, and the anyabhilasis’ pursuit of women, children, wealth, and so on are called prayasa. The jnanis’ scholarship for the purpose of wrangling over scripture, the karmis’ fondness for pious activities, and the anyabhilasis’ talk of sense gratification are called prajalpa. Eagerness to follow regulations from the scriptures about jnan meant for the attainment of liberation, attachment to the regulations of the scriptures for rituals meant for the attainment of urine-like enjoyment in this world, and establishing, like utilitarians, adherence to regulations suited to one’s own situation meant for the attainment of temporary happiness are called niyamagraha. Indifference to regulations meant for the attainment of devotion, considering one’s own wayward behaviour to be love for Krishna, and holding one’s own condemnable condition in high regard are also niyamagraha. sruti-smrti-puranadi-pancharatra-vidhim vina [“Resolute devotion to the Lord devoid of the guidance given in the Srutis, Smrtis, Puranas, and Pancharatras produces only misfortune.”] Sri Kalyana-kalpa-taru (Upadesa: 17–19): mana tore bali e varata O mind, I tell you this message: at an unripe age, alas, you were cheated by cheaters, and you sold them your independence. sampradaye dosa-buddhi jani’ tumi atma-suddhi Considering the system faulty, you have become concerned with purifying yourself. You do not wear tilak or a mala. You have given up the ‘pain’ of initiation and made a new method for yourself. purva-mate tali diya nija-mata prachariya Applauding your previous ideas, you have preached your own conception and considered yourself an Avatar. You have not observed rites or the codes of conduct. Seeing mistakes in the great souls, you have thrown the previous path in the water. pho̐ ta diksa mala dhari’ dhurta kare suchaturi Because scoundrels accept tilak, initiation, and a mala and behave deceitfully, you have disdain for these things. Seeing faults in the path of the great souls, you have become angry and given up attachment to it. ekhana dekhaha bhai svarna chhadi’ laile chhai Now look, brother! If you reject gold and collect ashes, your present and future will be ruined. You say everyone is deceitful, but when will you attain devotion? At death, what will be your means of deliverance? ki ara baliba tore mana O mind, what more shall I say to you? You say aloud, “Prema prema”, but in reality you reject gold and tie an empty knot in your cloth (you think and show that you have prema but in fact you do not). abhyasiya asru-pata lampha jhampha akasmat You practise shedding tears, jumping about, and fainting on cue. Performing this act to cheat people, you acquire women, wealth, and bad association. premera sadhana bhakti tate naila anurakti’ O mind, the means to attain divine love is devotion. If you have no attachment to that, how will you attain pure divine love? When you avoid the ten offences, constantly serve the Name, and receive mercy, then you will attain true divine love. na manile subhajana sadhu-sange sankirtana If you do not follow the proper practice—engaging in chanting in the association of the sadhus—and do not remember the Lord while in solitude—if you do not climb the tree and pick its fruits—then you will only get rotten fruit. akaitava krsna-prema yena suvimala hema Genuine divine love for Krishna, like pure gold, is very rarely found in human society. By deceiving others, you simply cheat yourself. First become a fit recipient. Then you will easily attain divine love for Krishna. kame preme dekha bhai laksanete bheda nai Brother, look! There is no difference between the appearances of lust and love, yet lust is never love. If you choose lust and falsely consider it love, how will you attain good fortune? kena mana kamere nachao prema-praya? O mind, why does lust make you dance as though you have divine love? Lust—constant desire for material happiness—is based on flesh and blood. Under its influence, you constantly run after material objects. jivera svarupa dharma chit-svarupe prema-marma The soul’s natural function, in its spiritual form, is in essence divine love, and its sole object is the Lord. Alas! Covered by lust, that love is now nearly asleep. So, awaken that love and drive lust away! sraddha haite sadhu-sange bhajanera kriya range From faith, association with sadhus, and the practice of devotion, constancy, taste, and attachment develop. From attachment, ecstasy and divine love manifest. Divine love develops in these stages. ihate yatana yara sei paya prema-sara Those who adhere to these stages attain true divine love; divine love does not develop by rejecting them. O mind, why do you fear these stages of practice and behave wickedly? Divine love never manifests from lust. natakabhinaya praya sa-kapata prema bhaya Like the make-believe of an actor, your deceitful show of divine love is simply gross sense gratification. Give it up forever! Brother, give up your sins and offences. The association of impersonalist jnanis who are seekers of liberation, the association of karmis who seek the fruits of their actions, and the association of anyabhilasis who seek immediate sense gratification are called jana-sanga. When we attain the association of souls surrendered to the Lord, the association of these materialists will leave us of its own accord. Desires for liberation and enjoyment, and all inclinations to pursue worldly sense pleasure are called laulya. Atyahara, prayasa, prajalpa, niyamagraha, jana-sanga, and laulya—our propensity for subservience to Krishna is lost because of these six propensities. In the illusory environment, we develop the desire to become a master, and even our ability to understand that devotion to Krishna is supreme is destroyed. When we use these six propensities for Krishna, we develop devotion, but otherwise, when we apply them to things other than Krishna, we fall from the path of devotion. Bhajana-lalasa hari he! O Lord! Accumulating wealth, endeavouring for worldly ends, discussing topics unrelated to You, following rules meant for persons in other stages, associating with non-devotees, and being fickle-minded— I have remained absorbed in these faults, and devotion to You has remained far away from me. Only vengefulness, pride, desire for prestige, and deceit arise in my heart. e saba agraha chhadite narinu I have not been able to abandon any of these attachments, and I now die because my own faults. My birth has become useless. What should I do now, O Lord? ami ta’ patita patita-pavana I am fallen, but Your pure Name is the purifier of the fallen. Embracing this relationship, I have taken shelter at Your feet. Verse Three उ त ् स ा ह ा न ् न ि श ् छ य ा द ् ध ै र ् य ा त ् त त ् त त ् क र ् म ् म प ् र व र ् त ् त न ा त ् । utsahan nischayad dhairyat tat-tat-karma-pravartanat bhaktih –Devotion prasidhyati –is nourished sadbhih –by these six: utsahat –enthusiasm, nischayat –conviction, dhairyat –perseverance, pravartanat –engaging [in] tat-tat –favourable karma –activities, tyagat –giving up sanga –[bad] association, [and] vrtteh –following the conduct satah –of the great souls. Enthusiasm, Bhajana-lalasa hari he! bhakti-sadachara ei chhaya guna O Lord! Enthusiasm for devotional practice, conviction in devotion, the wealth of perseverance in attaining divine love, engagement in activities that are favourable to devotion, rejection of bad association, proper devotional behaviour—I have never had these six qualities. O Lord! How shall I serve Your feet and give up connection with Maya? garhita achare rahilama maji’ I have remained immersed in condemnable behaviour and never associated with the sadhus. Still, I wear the dress of a sadhu and instruct others. This is a great trick of Maya. e hena dasaya ahaituki krpa In this condition, I will receive only Your unconditional mercy. O Lord! When will I, under the shelter of Sri Guru, humbly call out to You? Verse Four द द ा त ि प ् र त ि ग ृ ह ् ण ा त ि ग ु ह ् य म ा ख ् य ा त ि प ृ छ ् छ ् ह त ि । dadati pratigrhnati guhyam akhyati prchchhati dadati –Giving, pratigrhnati –accepting, guhyam akhyati –speaking confidentially, prchchhati –asking, bhunkte –eating, cha –and bhojayate –feeding— [these are] eva –certainly sad –the six vidham –types laksanam –of characteristics priti –of love. Giving and accepting gifts, Bhajana-lalasa hari he! O Lord! Giving and accepting gifts, conversing about confidential matters, and eating and distributing food—these are the six characteristics of association. Within them is the spirit of devotion. tattva na bujhiye jnane va ajnane Not understanding this truth, and knowingly or unknowingly associating with non-devotees in all these ways, I have lost devotion and become a worldly person. You have thus remained far away from me, O Lord! krsna-bhakta-jane ei sanga-laksane When I will honour Krishna’s devotees through these six forms of association, then the great goddess of devotion will sit on the throne of my heart. yosit-sangi jana krsnabhakta ara O Lord! When will I abandon the association of both those who associate with the opposite sex and non-devotees, and constantly associate with Your devotees? Verse Five क ृ ष ् ण े त ि य स ् य ग ि र ि त ं म न स ा द ् र ि य े त krsneti yasya giri tam manasadriyeta adriyeta –Honour manasa –with the mind tam –those yasya –from whose giri –mouth krsna iti –the Name of Krishna [appears]. [ adriyeta –Honour them] pranatibhis –with obeisance chet –if asti –they are diksa –initiated cha –and bhajantam –serve isam –the Lord. [ adriyeta –Honour] susrusaya –with service vijnam –an expert bhajana –in devotion, [who is] ananyam –exclusive, [whose] hrdam –heart [is] sunya –free ninda –from criticising anya –others adi –and so forth, [and whose] sanga –association [is] ipsita –the most desirable labdhya –to attain. [5] Honour within the mind Bhajana-lalasa hari he! O Lord! If those who are free from bad association, be they initiated or yet to be initiated, sing Your Name, I will honour them within my heart, knowing them to be Your own. diksita ha-iya bhaje tuya pada I will offer obeisance to anyone who has been initiated and serves Your feet, and I will serve anyone who is expert in unalloyed devotion, O Lord! sarva-bhute sama ye bhaktera mati I will consider myself fortunate to meet a devotee who is equally disposed towards all beings. Attaining their association, I will consider myself successful. niskapata-mati vaisnavera prati When will I attain this sincere disposition towards Your devotees? When will I cross over this ocean of material existence and enter Your abode of Vraja? Verse Six द ृ ष ् ट ै ः स ् व भ ा व ज न ि त ै र ् व प ु ष श ् च द ो ष ै र ् drstaih svabhava-janitair vapusas cha dosair drstaih –Because [you have] vision dosaih –of the faults svabhava-janitaih –within the inborn nature cha –and vapusah –the body bhakta-janasya –of a devotee iha –in the material world, na pasyet –do not see [them to be] prakrtatvam –mundane. ambhasam –The water ganga – of the Ganges na khalu –never apagachchhati –loses [its nature as] brahma –spiritual dravatvam –liquid dharmaih –because of the nature nira –of water— [because of] budbuda –bubbles, phena –foam, [and] pankaih –mud. [6] Do not consider devotees in this world mundane Bhajana-lalasa hari he! O Lord! Mud and foam, which are natural in water, are seen in the water of the Ganges. Still, the water of the Ganges does not lose its nature of being liquid spirit. vaisnava-sarira aprakrta sada Similarly, the body of a devotee is always supramundane. A Vaisnava is never mundane because of their nature or body. Those who nonetheless criticise a devotee commit a terrible sin. sei aparadhe yamera yatana For such an offence, souls are perpetually subjected to the punishment of Yamaraj. O Son of Nanda! May I never be ruined by such an offence. tomara vaisnava vaibhava tomara Your devotees are Your expansions. May they be merciful to me. Then, my destiny will lead me towards You, and I will attain the shade of Your feet. ohe! O venerable Vaisnava! You are an ocean of mercy. Please be merciful to this servant. Give me the shade of your feet and purify me. I clasp hold of your feet. chhaya vega dami’ chhaya dosa sodhi’ Please subdue the six urges within me, purify me of the six faults, and give this servant the six qualities. Please give me the six forms of association*. I have sat before you with the hope of attaining such association. * The six urges are described in the first verse of Sri Upadesamrta: those of speech, the mind, anger, the tongue, the belly, and the genitals. The six faults are described in the second verse of Sri Upadesamrta: over-accumulation, over-endeavour, unnecessary talk, misapplication of rules, association with nondevotees, and fickle-mindedness. The six qualities are described in the third verse of Sri Upadesamrta: enthusiasm, conviction, perseverance, engaging in favourable activities, giving up bad association, and following the conduct of the great souls. The six forms of association are described in the forth verse of Sri Upadesamrta: giving and accepting gifts, discussing and enquiring about confidential matters, and giving and partaking of foods. ekaki amara nahi paya bala Alone, I do not find the strength to fully chant the Name of the Lord. Please be merciful and give me a drop of faith; give me the wealth of Krishna’s Name. krsna se tomara krsna dite para Krishna is yours. You are able to give Krishna; you have that power. I am very poor. Calling out, “Krishna! Krishna! ”, I run after you. Verse Seven य ा त ् क ृ ष ् ण न ा म च र ि त ा द ि स ि त ा प ् य व ि द ् य ा - syat krsna-nama-charitadi-sitapy avidya- api –Even sita– the sugar candy krsna –of Sri Krishna’s nama –Name, charita –Pastimes, adi –and so on, na syat –does not become rochika –relishable rasanasya –to a tongue [that is] upatapta –afflicted pitta –by the jaundice avidya –of ignorance. nu –Alas! khalu –Certainly, kintu –however, [when] sah eva –it [is] anudinam –constantly justa –honoured adarat –with faith, [then] kramat –gradually [this candy] bhavati –becomes svadvi –relishable [and] hantri –the remover mula –of the root tad-gada –of the disease. [7] The sugar candy of Krishna’s Name, Pastimes, and so forth Bhajana-lalasa hari he! O Lord! Forgetting You, my tongue, afflicted by the jaundice of ignorance, does not like the nectar of Krishna’s Name and is engrossed in material pleasures. prati-dina yadi adara kariya If I chant Your Name every day with faith, however, like sugar candy Your Name will destroy the cause of my disease and gradually become tasteful, O Lord! durdaiva amara se name adara My misfortune is that I have never had faith in Your Name. O merciful Lord! How will these ten offences—my misfortune—ever come to an end? anudina yena tava nama gai Let me constantly chant Your Name. Then, gradually by Your mercy, my offences will go away, I will deveop taste for Your Name, and I will relish the Name’s nectar. Verse Eight त न ् न ा म र ू प च र ि त ा द ि स ु क ी र ् त न ा न ु - tan-nama-rupa-charitadi-sukirtananu- niyojya –Engage rasana –the tongue [and] manasi –mind kramena –in the gradual process sukirtana –of complete glorification anusmrtyoh –and constant remembrance tan –of His nama –Name, rupa –Form, charita –Pastimes, adi –and so on, tisthan –reside vraje –in Vraja, [and] nayed –spend [your] kalam –time anugami –as a follower anuragi-jana –of those who have deep attachment tad –to Him. iti –This [is] saram –the essence akhilam –of all upadesa –instructions. [8] Engage the tongue and mind Bhajana-lalasa hari he! O Lord! Srila Rupa Goswami, in the form of Sri Guru, spoke these instructions into my ears: “O beggar for the Name! Understand my words and you will attain attachment to chanting the Name. krsna-nama-rupa- guna-sucharita “Engage your tongue and mind in chanting and remembering Krishna’s Names, Forms, Qualities, and Pastimes with great care, following the gradual process. vraje kari’ vasa raganuga hana “Reside in Vraja, become a raganuga (a follower of the devotees in Vraja), and engage in remembrance and chanting. Spend all your time in this way and hold this to be the essence of all instructions.” ha! rupa-gosani daya kari’ kabe O Srila Rupa Goswami! When will you mercifully grant this beggar residence in Vraja? You are a ragatmika devotee (a devotee with deep loving attachment for Krishna’s service), and becoming a follower of your footsteps is the desire of this servant. Verse Nine व ै क ु ण ् ठ ा ज ् ज न ि त ो व र ा म ध ु प ु र ी त त ् र ा प ि र ा स ो त ् स व ा द ् vaikunthaj janito vara madhu-puri tatrapi rasotsavad- madhu-puri –Mathura, janitah –because of [Krishna’s] birth [there, is] vara –higher vaikunthaj –than Vaikuntha. tatra api –Therein, vrndaranyam –Vrndavan [is higher] rasotsavat –because of the Rasa Dance. tatra api –Therein, govardhanah –Govardhan [is higher] ramanat –because of the amorous play [of He who has] udara –liberal pani –hands. iha api –Herein, radha-kundam –Radha Kunda [is higher] aplavanat –because of the flood amrta –of the nectar pateh –of the Lord gokula –of Goloka’s prema –divine love. kah –What viveki –wise soul na kuryat –would not engage sevam –in the service asya –of it [Radha Kunda], virajatah –situated tate –beside giri –Govardhan? [9] Above Vaikuntha is Mathura, where Krishna took birth. Verse Ten क र ् म ् म ि भ ् य ः प र ि त ो ह र े ः प ् र ि य त य ा व ् य क ् त ि ं य य ु र ् ज ् ञ ा न ि न स ् karmibhyah parito hareh priyataya vyaktim yayur jnaninas jnaninah –Knowers [of impersonal Brahman] vyaktim yayuh –are known [to be] priyataya –more dear, paritah –in all respects, hareh –to the Lord karmibhyah –than performers [of material activities]. [More dear] tebhyah –than them [are] bhakti-paramah –devotees vimukta –completely free jnana –from knowledge [of Brahman]. [More dear] tatah –than them [are] nisthah –those who are fixed eka –exclusively prema –in divine love. [More dear] tebhyah –than them [are] tah –they, pankaja-drsah –the lotus-eyed pasu-pala –cowherd women, [and more dear] tabhyah api –than even them [is] sa –She, radhika –Sri Radhika. iyam –This sarasi –lake tadiya –of Hers [is] tadvad –similarly prestha –dear [to the Lord]. kah –What krti –fortunate soul na asrayet –would not take shelter tam –of it? [10] More dear to Krishna, in all respects, Verse Eleven क ृ ष ् ण स ् य ो छ ् छ ै ः प ् र ण य व स त ि ः प ् र े य ा स ि भ ् य ो ऽ प ि र ा ध ा krsnasyochchaih pranaya-vasatih preyasibhyo ’pi radha radha –Sri Radha [is] uchchaih –a higher vasatih –object krsnasya –of Sri Krishna’s pranaya –love [than] api –even [Krishna’s other] preyasibhyah –lovers, cha –and asya –Her kundam –lake eva –also vyadhayi –has been established tadrg –as such abhitah –in all respects munibhih –by all the sages. idam –This sarah –lake aviskaroti –bestows snatuh –upon those who bathe [in it] api –even sakrd –once prema –divine love yat tat –that [is] alam –already asulabham –difficult to attain api –even presthaih –for those who are dear [to Krishna], kim –what punah –more bhajam –for practitioners bhakti –of devotion. Sri Radha is the highest object of Sri Krishna’s love, Tatra mahattvam— tapadi-pancha-samskari navejya-karma-karakah [The characteristics of an advanced devotee according to this system: “A brahman who has undergone the five samskaras, engages in the nine forms of worship, and understands the five branches of knowledge is known as a great devotee.”] madhyamatvam— [The characteristics of an intermediate devotee according to the system of worship given in the Pancharatra: “Performing austerities, wearing tilak, chanting the Name, chanting one’s mantra, and offering worship are the five samskaras. They (as practised by intermediates) are the cause of earnest and intense devotion.”] kanisthatvam— [The characteristics of a beginner devotee according to the system of worship given in the Pancharatra: “Those who mark themselves with the conchshell, disc, and other signs of the Lord, wear vertical line tilak, and offer obeisance to other Vaisnavas who wear such marks are said to be beginners.”] ALL GLORY TO SRI GURU AND SRI GAURANGA SRI UPADESAMRTA Nectarean Instructions by Srila Rupa Goswami With a Bhasa and the Piyusa-varsini-vrtti by |
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