Devotees Vaishnavas: Notas variadas de Pushkaraksha Das VI

lunes, 5 de diciembre de 2011

Notas variadas de Pushkaraksha Das VI

His

Grace

Pushkaraksha

Das

A highly elevated devotee can bind Me, the Supreme Personality of Godhead, in his heart by love...

de Pushkaraksha Das, el Lunes, 22 de agosto de 2011 a las 7:46

bhakta ama preme bandhiyache hrdaya-bhitare

yahan netra pade tahan dekhaye amare

"'A highly elevated devotee can bind Me, the Supreme Personality of Godhead, in his heart by love. Wherever he looks, he sees Me and nothing else. Caitanya.caritamrita - C.c. 25.127

visrjati hrdayam na yasya saksad

dharir avasabhihito 'py aghaugha-nasah

pranaya-rasanaya dhrtanghri-padmah

sa bhavati bhagavata-pradhana uktah

"'Hari, the Supreme Personality of Godhead, who destroys everything inauspicious for His devotees, does not leave the hearts of His devotees even if they remember Him and chant about Him inattentively. This is because the rope of love always binds the Lord within the devotees' hearts. Such devotees should be accepted as most elevated. C.c. 25.128

sarva-bhutesu yah pasyed

bhagavad-bhavam atmanah

bhutani bhagavaty atmany

esa bhagavatottamah

"'A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, SriKrsna. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him. C.c.25.129

gayanta uccair amum eva samhatah

vicikyur unmattaka-vad vanad vanam

papracchur akasa-vad antaram bahir

bhutesu santam purusam vanaspatin

"'All the gopis assembled to chant the transcendental qualities of Krsna very loudly, and they began to wander from one forest to another like madwomen. They began to inquire about the Lord, who is situated in all living entities, internally and externally. Indeed, they even asked all the plants and vegetables about Him, the Supreme Person.'" C.c.25.130

Purport

This is a quotation from Srimad-Bhagavatam (10.30.4). The gopis almost went mad due to Krsna's suddenly leaving the rasadance. Because the gopis were fully absorbed in thoughts of Krsna, they were imitating His different postures and pastimes. They became very much saddened because of His absence, and this incident is explained by Sukadeva Gosvami to MaharajaPariksit.

ataeva bhagavate ei 'tina' kaya

sambandha-abhidheya-prayojana-maya

Sri Caitanya Mahaprabhu continued, "Thus one's relationship with the Lord, activities in devotional service, and the attainment of the highest goal of life, love of Godhead, are the subject matters of Srimad-Bhagavatam. C.c.25.131

A highly elevated devotee can bind Me, the Supreme Personality of Godhead, in his heart by love...

de Pushkaraksha Das, el Lunes, 22 de agosto de 2011 a las 7:39

bhakta ama preme bandhiyache hrdaya-bhitare

yahan netra pade tahan dekhaye amare

"'A highly elevated devotee can bind Me, the Supreme Personality of Godhead, in his heart by love. Wherever he looks, he sees Me and nothing else. Caitanya.caritamrita - C.c. 25.127

visrjati hrdayam na yasya saksad

dharir avasabhihito 'py aghaugha-nasah

pranaya-rasanaya dhrtanghri-padmah

sa bhavati bhagavata-pradhana uktah

sarva-bhutesu yah pasyed

bhagavad-bhavam atmanah

bhutani bhagavaty atmany

esa bhagavatottamah

gayanta uccair amum eva samhatah

vicikyur unmattaka-vad vanad vanam

papracchur akasa-vad antaram bahir

bhutesu santam purusam vanaspatin

Purport

ataeva bhagavate ei 'tina' kaya

sambandha-abhidheya-prayojana-maya

Srila Prabhupada's kirtan...

de Pushkaraksha Das, el Domingo, 21 de agosto de 2011 a las 9:45

Prabhupada’s Kirtan

By Bahushiras Das Adhikary (The Interviewer of the Lilamrta Project)

In Jhansi, Prabhupada had told Acharya Prabhakar. “I met you because I saw you in a dream and I knew that I was supposed to come here.” Prabhupada and he would do bhajan together. They’d hold Rathayatra festivals and they’d have programs in villages in the area.

Srila Prabhupada’s frist disciple – Acharya Prabhakar Misra was a very respectable Sanskrit scholar and teacher, who held a MA and PhD title. A reliable source.

Acharya Prabhakar said that on Shri Krishna Janmashtami in 1954, he had to go to Delhi. When he returned to Jhansi, he took a little rest, woke up at 1:00 am and heard Shrila Prabhupada ecstatically playing mridanga in the temple room. Prabhupada was chanting in total bliss.

Acharya Prabhakar went upstairs and saw Shrila Prabhupada bouncing around the temple room performing kirtan. Prabhupada was wearing a kadamba flower garland that went all the way down to his feet. Kadamba flowers are very rare in Jhansi and when they are available they are usually the size of a golf ball.

But the ones Prabhupada was wearing were big, the size of tennis balls. And he said that the atmosphere right down to the atoms in the room was not material, aprakrita. The place was surcharged with the fragrance of the heavenly planets.

Acharya Prabhakar wanted to ask Shrila Prabhupada, “Where did this garland come from? It is not available from the market.” But Shrila Prabhupada would not answer. His Divine Grace just kept on performing kirtan, bouncing round the room and chanting. The next morning Acharya Prabhakar asked Shrila Prabhupada, “Where did you get the garland, why did it have such a rich fragrance, and why were you feeling so blissful?”

Shrila Prabhupada told him, “I was chanting to Krishna and feeling some love for Him. And He appeared and gave me this garland. I went to touch His feet and He disappeared. Because of that I was dancing around the temple room.” Shrila Prabhupada was crying.

Acharya Prabhakar was very believable and I felt that what he told me was valid. He also said that sometimes Shrila Prabhupada’s mood was to perform kirtan intensely. He would chant on and on and on for three days straight.

We hear that sometimes he wouldn’t eat for long periods, especially near the end of his manifest lila, but remarkably in Jhansi, he was doing kirtan for a long period of time without eating or sleeping. And the result of his bhajan was that Krishna appeared.

Radha tattva...

de Pushkaraksha Das, el Domingo, 14 de agosto de 2011 a las 11:18

" You have written to me to write to you about Srimati Radharani. One should know it very well, that Radha tattva is very difficult to understand. Therefore, in Srimad Bhagavatam, the name of Radha has not been mentioned. Only very very elevated devotees - Pramahamsas - can understand Radha tattva. Only this much you should know that Srimati Radharani is Hladini Sakti - pleasure potency of Lord Krishna. Lord Krishna is very very beautiful. His beauty is incomparable. All are attracted toward Him - His beauty. Even Krishna Himself is attracted to His uncommon beauty. He is known as "Madana Mohana". But that Madana Mohana is being enchanted by Srimati Radharani. So, Srimati Radharani is known as "Madan Mohan Mohini". So, one should form an idea from that, one who enchants Madan Mohan (i.e. Lord Krishna), how is she, how great she is ! It cannot be expressed by mere language.Srimati Radharani is no less than Krishna. Krishna Himself is enchanted by His own beauty. If Srimati Radharani's beauty is not more than that of Krishna, how can she enchant Krishna ?

Lord Krishna is 'Visaya vigraha' or 'Visaya tattva', whereas Srimati Radharani is 'Ashraya tattva'. Unless we get Radharani's mercy, we cannot approach Krishna. So, we always pray for her mercy, by chanting Hare Krishna Mahamantra. Sriman Mahaprabhu has chanted Hari, Krishna, Rama - these Names in Radha Bhava. He assumed Radha Bhava & kanti (effulgence) and uttured these Names as Radharani was uttering. He taught us to utter these Names in that Bhava. Then, we can get Krishna. This Radha tattva is very very deep tattva. When we will be blessed with the mercy of Rupa & Raghunatha, we can understand that tattva. "Srila Gour Govinda Maharaja - (handwritten) Letter to Puskaraksa das, dated September 9, 1986

Mahamantra Tika - Explanation of the Mahamantra by Srila Jiva Gosvami

de Pushkaraksha Das, el sábado, 6 de agosto de 2011 a las 23:54

Mahamantra Tika

Explanation of the Mahamantra by Srila Jiva Gosvami

By His uncommon beauty, Sri Krsna Candra

takes away the mind of everyone.

However, when Sri Radha expands Her own

cleverness, She also captures Sriv

Krsna's mind. Therefore She is called "Hara"

By His loveliness and by the sweet sound of

His flute, Sri Krsna, who is

decorated with the most captivating qualities,

attracts Radha. Therefore He

is called "Krsna."

It has been heard from the mouths of great

souls that Lord Hari led away

the fawn-eyed Radha from the Rasa dance to

secluded bower. Therefore Radha

is called "Hara."

As He sports with Radha, His blackish

effulgence causes shiny gold to

also appear blackish. Therefore He is called

"Krsna."

In pursuance of the wishes of His beloved Sri

Radha, He constructed in

the forest near Govardhana a lake named

Syama-kunda and then drew the waters

of all holy bathing places there. Those who know

this call Him "Krsna."

By Her unsurpassed love, Sri Radha attracts

Him who is the performer of

wonderful pastimes to the Vrndavana forest on the

banks of Yamuna River.

Those of steady intellect therefore call Him

"Krsna."

One day while Krsna was in Vrndavana, He

killed the demon Arista, who was

disguised as a bull. At that time Radh

a affectionately called out to Him "O

Hari!" Therefore She is known as "Hara."

Sometimes due to excessive love, Sri Radha's

voice becomes faint when She

sings the glories of Sri Krsna's pastimes.

Therefore those who are expert in

discerning spiritual sentiments call Her "Hara."

Once, in the forest of Vrndavana, Sri Krsna

dropped His flute due to the

intense experience of loving sentiments. All that

time Radha snatched up His

flute. Therefore She is called "Hara."

10.

Once Sri Krsna put His arms around Sri Radha,

took Her into a bower

shaped like one of the caves at Govardhana Hill

and there enjoyed with Her.

Therefore He is called "Rama".

11.

Everyday the most merciful Sri Radha bestows

(rati) happiness upon

Krsna. Therefore She is called "Hara."

12.

The minds of the devotees always find

pleasure in Sri Krsna, who is an

ocean of transcendental bliss. Therefore that

beautiful dark form of Krsna

is called "Rama."

13.

Radha is called Rama because She enjoyed

Acyuta through loving pastimes

in a forest pavilion made of flowering creepers.

Because Krsna is with that

Rama, He is called "Rama".

14.

When all of Gokula was filled with wailing

because of a forest fire, Sri

Krsna extinguished it, thus greatly pleasing the

Vrajavasis. Therefore He is

called "Rama".

15.

Sri Krsna went to Mathura to kill the demons

headed by Kamsa. By Her to

enjoy confidential pastimes with Krsna, Sri Radha

brought Krsna back to

Vrndavana. Therefore She is called "Hara".

16.

When Sri Krsna came back to Vrndavana, He

took away the suffering of the

Vrajavasis and by His wonderful pastimes

captivated Radha's mind. Therefore

the son of Nanda is called "Hari".

Sri-Harer Namastakam

de Pushkaraksha Das, el Viernes, 5 de agosto de 2011 a las 22:53

Sri-Harer Namastakam

(1)

madhuram madhurebhyo' pi

mangalebhyo' pi mangalam

pavanam pavanebhyo' pi

harer namaiva kevalam

The holy name of Sri Hari (Krishna) is alone the sweetest of all sweet things. It is the most auspicious of all auspicious things and is the greatest purifier of all purifying things.

(2)

abrahma-stamba-paryanta

sarva maya-mayam jagat

satyam satyam punah satyam

harer namaiva kevalam

The entire material creation from Brahma down to the clump of grass is a product of the illusory energy of the Supreme. Sri Harinama is alone reality.

(3)

sa guruh sa pita chapi

sa mata bandhavo' pi saha

shikshayech chet sada smartum

harer namaiva kevalam

If someone teaches us to remember the holy name of Hari alone, then that person is our preceptor, father, mother and friend.

(4)

nihshwase nahi vishvasaha

kada ruddho bhavishyati

kirtaniya mato balyad

harer namaiva kevalam

There is no certainty in when our last breath will come. Therefore the name of Hari must be exclusively chanted from one's very childhood.

(5)

harih sada vaset tatra

yatra bhagavata janaha

gayanti bhakti-bhavena

harer namaiva kevalam

Sri Hari eternally dwells in that place where great souls chant His holy name alone with great devotion.

(6)

aho duhkham maha-duhkham

duhkhad duhkhataram yataha

kachayam vismritam ratna

harer namaiva kevalam

Alas, what a sadness, what a great sorrow, it is more painful than any misery, that this jewel of the Harinama [the holy name of Lord Hari] has been mistaken as a piece of glass and has thus been forgotten by the general mass of people.

(7)

diyatam diyatam karno

niyatam niyatam vachaha

giyatam giyatam nityam

harer namaiva kevalam

Hear again and again, utter over and over, eternally sing and sing again the name of Hari alone.

(8)

trina-kritya jagat sarvam

rajate sakala-param

chid-ananda-mayam shuddham

harer namaiva kevalam

It is the Harinama alone which is full of ecstasy and divine knowledge. It is the supreme pure and reigns supreme over all, making the entire universe seem as insignificant as a blade of grass.

Bhakti means spontaneous loving service...

de Pushkaraksha Das, el jueves, 4 de agosto de 2011 a las 21:34

Bhakti means spontaneous loving service. When a servant renders service to his master in consideration of monetary exchange, it is no loving service neither this hired service can come within the category of Bhakti.

When a friend renders service to a fellow friend in consideration of obligation or in expectation of reward or as a matter of gratitude, it is no longer spontaneous loving service and therefore cannot be called “Bhakti”. When a father loves his son in expectation of future reward or self satisfaction or a son loves his father in consideration of gain or gratitude, it is no longer a spontaneous loving service and it is out of the operation of “Bhakti“. Similarly when a wife loves her husband with a view to the inflated pocket of the husband or a husband loves the skin and complexion of his wife or in consideration of duty towards each other, it is no longer a spontaneous loving service. During our stay in the material world we have to maintain a relation between a material thing and its owner; between a master and a servant; between a friend and a friend between a father or a mother and a child or between a husband and a wife or such similar extended relation between man to man, man to beast or man to nature and none of these categories of different relations can be termed as “Bhakti“. No relation within this mundane affair is possible without a motive behind it and even though apparently we may meet some relativities without any motive behind them, by deep analysis it will be possible to see behind them some sort of motive, may be in a lower or higher degree. As such “Bhakti” or spontaneous loving service cannot be applied to any object within the world of three dimension but it is a thing which is absolute monopoly of the Personality of Godhead.

When there is a question of service, there is automatically the acceptance of one who is served and also a servant. The Master or the Almighty Godhead being omnipresent, His service or His servants are also omnipresent and as such “Bhakti” is also omnipresent. Omnipresent as the Personality of Godhead is “Bhakti” is a term which is transcendental to all mundane ideas of service with its ineffectiveness or inebrieties. The service of the mundane world has its selfishness, insufficiency, and ineffectiveness but “Bhakti” is completely different from all such mundane ideas. “Bhakti” is self-sufficient eternal and independent. Nothing is helpful for attainment of “Bhakti” and nothing is determinative for discharge of “Bhakti“. She is herself the means and herself the end, in her pure state.

This “Bhakti” which is applicable to Godhead only is unalloyed devotion without any desire for reward. Service of Godhead with a view to gain something is not unalloyed “Bhakti“. It is quite possible that the devotee while within the modes of material nature, will as a matter of course, perform his services to Godhead with some form or other desire. These desires are divided into the modes of darkness, passion and goodness. Service of Godhead, with a desire of envy, pride, enmity, anger etc. which are the products of differentiation, is alloyed “Bhakti” in the mode of darkness. The example of such mixture of “Bhakti” in the mode of darkness, is set by those who offer prayers to Godhead for the annihilation of their enemies. Godhead need not be prayed specifically for the annihilation of one’s enemies, for even though there is no prayer for such specific purpose, Godhead is always with his pure devotee to protect him from the hands of the enemies. The Personality of Godhead declares most emphatically in the Bhagwat Geeta that His devotee is never vanquished in all circumstances. Admixture of “Bhakti” in the modes of passion is evident when one renders service to Godhead with a view to accumulate wealth, fame and name which are the products of the modes of passion. And an admixture of “Bhakti” in the modes of goodness is found when one renders service to Godhead as a matter of duty towards the Supreme. But pure “Bhakti” is transcendental to all such material modes of goodness, passion or darkness. This “Bhakti” is a spontaneous response to a call of transcendental service. A tinged apparent spontaneous love is visible amongst the younger section of man and woman. A young man as soon as meets a young woman, spontaneously desires from his heart to associate with the young woman and in the same way the young woman’s heart also desires the association of the young man with equal promptness and inclination. Apart from the genuineness of this lusty desires of the young man and the young woman, as set forth above, the promptness, natural inclination and the mode of spontaneity when awakened for the transcendental service of Godhead without personal gain whatsoever–are but genuine signs of love of Godhead, which springs up from pure spiritual plane as opposed to mental or physical actions. “Bhakti” when devoid of all mental and physical actions, is called unalloyed. She is unalloyed in the sense that she has not the slightest tinge of the modes of goodness, passion or darkness as these modes are limited within the spheres of mental and physical plane. Such unalloyed devotion free from the tinges of all designations of mental and physical plane, when engaged in the transcendental service of Sree Krishna the Personality of Godhead with a view to satisfy His senses only, is called pure “Bhakti“. According to Kaviraj Goswami, the author of Chaitanya Charitamrita, the symptoms of unalloyed devotion are as follows. There can be no desire except a determination to make progress in (transcendental realisation of) the devotion of Godhead. There is no other worship than that of the Personality of Godhead neither there is any desire to worship the Impersonal feature of Godhead such as “Brahman” or “Paramatma”. There can be no tendency for knowing for the sake of knowledge nor for working for the sake of fruitive results. Freed from all these, when one tries to take no more than what he requires for the sake of livelihood and for the culture of transcendental service of Godhead with heart and soul–it is called pure unalloyed devotion “Bhakti“.

Such pure “Bhakti” is undying and ever increasing as opposed to material dying lust. Material lust which wrongly passes as love is satiable and dying. We have examples of thousand and one cases of divorce of so called love affairs after the satiation of physical lust, but spiritual love of Godhead is never satiated. On the contrary, such unalloyed love of Godhead increases the spiritual propensity without a pause for a moment. These are some of the acid tests of spiritual love of Godhead and a devotee must be always on his guard against an undue analogy of material lust and spiritual love. There is a gulf of difference between the two.

By attainment of this transcendental love of Godhead, one becomes perfect immortal and satisfied of all material hankerings. Perfection, satisfaction or immortality are never achieved by a method which is itself imperfect, mortal and insufficient. There can not be any experiment with the Absolute Truth. The Absolute Truth has to be attained first by the Absolute method and then only absolute perfection immortality and satisfaction are attained. Vivid example of such completeness is Dhruba Moharaj. He began his penance with the purpose of material gain but at the end of penance and meditation when he met the Absolute Personality of Godhead, he saw himself completely satisfied of all his material hankerings. When the Personality of Godhead wanted to reward him with whatever he might desire, he declined to have anything as he thought that there was nothing valuable than the Personality of Godhead’s presence before him which was never to be attained even by severest penances of many many ages. He felt himself to have got the most valuable jewel while he was searching after an insignificant stone. So by the attainment of the Absolute Truth, no one desires for anything but the Absolute only. The Absolute method for attaining such stage is to rouse the latent spontaneous love of Godhead, known as loving service “Bhakti” which is also Absolute.

By attainment of “Bhakti” or loving service of Godhead, the devotee–

Does not wish for any other engagement.

Does not fear from anything.

Does not envy any object.

Does not enjoy sensually.

Does not endeavour for anything mundane.

A pure devotee or transcendental servitor of the Personality of Godhead having rejected himself completely under the direction of Godhead, has no other engagement whatsoever. Therefore his attainments, gain or loss are never to be considered as the results of his own works but they are all the awards of the Personality of Godhead. It is not to be considered that only he who works most diligently for his own benefit enjoys all pleasures in this world and the devotee as he simply engages himself in the transcendental service of Godhead–suffers from all sorts of material wants. The devotee having fully engaged himself in the service of Godhead, naturally thinks of Him in every moment of his life and whatever he does for the maintenance of the body and soul together are always done with a view to the transcendental service. Godhead rewards such sincere devotees sufficiently even materially and protects His devotee from all encounters. Such is the mission of the Personality of Godhead in the Bhagbat Gita (9-22).

Ananya chintayanto mam jo jana paryupasate.Tesam nityavijuktanam jogakshemam bahami aham.

The Personality of Godhead takes pleasure in maintaining and subsidizing His devotees as an ordinary man takes pleasure in maintaining his family even at a personal sacrifice. It is not that the pure devotee wants anything from the Personality of Godhead but the Personality of Godhead Himself out of His own accord looks after the necessities of His pure devotee and protects everything belonging to such devotee. Outwardly it may seem that the activities of a pure devotee is similar to the activities of an ordinary man but there is a gulf of difference between the two class of activities. The devotee’s activities are performed automatically being inspired by the Personality of Godhead while the activities of an ordinary man is done dictated by centralised or extended personal aims. The special benefit of the devotee is that his gains for such inspired activities are all but the Grace of the Almighty Godhead but the gains of an ordinary worker, however great, are the results of his own activities. Grace of Godhead is a source of permanent and transcendental pleasure and gains by personal endeavours are temporary transient and reactionary in the modes of nature. The former is liberation while the later is bondage. The devotee by the Grace of Godhead approaches nearer to the kingdom of Godhead and ordinary worker in due course glides down again in the field of material activities bound up by the modes of nature. The Personality of Godhead although remains neutral and silent in respect of all activities of conditioned soul, he derives pleasure in rewarding His devotees in these activities of unalloyed transcendental service for the Personality of Godhead. In this respect there is no offense on the part of the devotee because he does not want anything for his own benefit but it is the Personality of Godhead who takes pleasure in rewarding the devotee.

A pure devotee is not afraid of anything. In all circumstances he keeps himself fit and steady. According to Sreemad Bhagbat fear of a conditioned soul is due to his intimate association with the material nature the external separated energy of the Personality of Godhead. The conditioned soul thinks always perversely due to his forgetfulness of Godhead, and therefore there is always an anxiety as to what is going to happen next moment. But the devotee is always fearless because he knows well that nothing can happen without the sanction of Godhead directly or indirectly and as such everything that comes from Him is considered by the devotee as His grace. Even in the most reverse position he (the devotee) stands without any fear and accepts all odds as His blessings in different forms. Pralhad Moharaj was put to many such odds even by his father Hiranya Kasipu but Pralhadmoharaj stood all such tests with firmness and without fear. The devotees who are always absorbed in the service of Narayana the Lord is never afraid of anything whatsoever. He looks equally on both the hell and the heaven.

A pure devotee has no object to envy. In the Bhagwat Gita it is stated that prior to ones attaining the plane of devotional service, one has to make himself identified with the quality of Brahman the Supreme, when such liberated soul becomes ever cheerful. He has at that time nothing to lament for neither anything to envy.

Brahmabhuta Prasanna atma na sochati na kankshati:Sama Sarbesu bhutesu mad bhakti lavate param.

(Geeta 18.54)

Na prahinshyat priyam prapya nodbijet prapya chapriayam.Sthirabuddhi assammodha Brahmabid Brahmani sthitha.

(Geeta 5.19)

Jam hi na byathaeneta purusham PurusarsavaSamadukham sukham dheera sa amritatataya Kalpate.

(Geeta 2.15)

BTG Vol 1 Part 2 Oct 1944

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

Na karma bandhanam janma - the pure Vaishnava doesn't take birth, being bound by the law of karma...

de Pushkaraksha Das, el Martes, 7 de junio de 2011 a las 7:17

Na karma bandhanam janma

Vaishnavanam ca vidyate

Visnor anucaratvam hi

moksam ahur manisinah

(Padma-Purana 6.229.58, quoted by Srila Sanatana Gosvami in Hari Bhakti Vilas 10.113)

Vaishnavas do not take birth according to the law of karma. Learned persons have declared that the followers of Lord Vishnu are liberated.

Purport by Srila Gour Govinda Maharaja:

A vaishnava has no birth, no death, no karma bandhana bondage of karma because he has completely taken shelter of the lotus feet of Krishna.

The Lord is eternal. He has no birth or death. Similarly, His dear devotees, those who with pure love have taken shelter of His lotus feet, have no karma bandhana. Krishna is eternal. He is always everywhere. Similarly, such vaishnavas are always here.