|| Upasaṅhāra Prakāśa ||11||
(The
Light of Peroration)
|| Rāga Mālakōṅsa ||1|
(To be sung in Rāga ‘Mālakōṅsa’)
|| Bhujaṅga-Prayāta Chanda ||1|
(Composed in a meter
known as ‘Bhujaṅga-Prayāta’)
pareshaṃ
karantaṃ
na jāne
parantaṃ ||vishrām||
Rendition: The Pastimes of the Supreme Personality of
Godhead are not completely comprehendible. ||Pause||
amāyā
akāraṃ|
namastē
sakāraṃ|
amāyā
hi nāmaṃ|
namastē
sunāmaṃ||1|
Rendition: The offer my obeisance
to the (Spiritual) form of the Personality of GodHead (known as Gaura-Kṛṣṇa)
whose form is not a function of illusory potency. The one who does not possess
any (worldly) Names but possesses many wonderful (Spiritual) Names, I pay
obeisance to that Gaura-Kṛṣṇa|1|
Illuminating Tendency (Prakāśikā Vr̥tti)- It
is not possible for the elements subjected within the boundary of earthly
dimension to exhibit the diametrically opposite functions simultaneously. A
person cannot beautiful and extremely ugly, be a billionaire but devoid of a
single penny, compassionate and cruel at the same time and under the same
circumstances. However, such opposite functions can be exhibited at the same
time within the entities that are within the jurisdiction of spiritual
dimension, for example the Form, Pastime, Abode and the Nature (Rūpa,
Līlā, Dhāma
and Guṇa)
of the Personality of Absolute Truth.
The Personality fo GodHead is Omnipresent even though He appears in a
specific spiritual eternal form. The
Lord is partial towards His Devotees but that does not destroy His status of
being an absolutely impartial entity. Lord remains unaffected by thirst and
hunger, but still He is eager to taste the foodstuffs offered to Him by His
Devotees. He is the Primeval entity of all that is and will be (Purātana-Puruṣa or
Akāla-Puruṣa)
but every second, He looks newer than ever before (purāṇapuruṣaṅ
navayauvanaṅ ca–
Brahma-Saṅhitā
33). Lord is absolutely fearless, but He is petrified upon seeing a stick in
the Hands of His Mother Yaśōdā.
Lord is never born, but out of His sweet-will, He accepts birth from the womb
of Mother Yaśōdā.
Lord does not appear in this world like the ordinary living entities are born
being subjected to the three modes of the inferior potency. He is the Supreme
Proprietor of Nature (Māyādhīśa)
as the Lord declared Himself– mayādhyakṣēṇa
prakṛtiḥ sūyatē
sacarācaram–Under
My Supreme Will, the Illusory Potency of Mine manifests all the material living
and non-living entities– Gītā-9/10.
ajanmā
anādiṃ|
śacī
kē sutādiṃ|
rahintaṅ
upādhiṃ|
namaḥ
tē upādhiṃ||2|
Rendition: The one who is without
any beginning and is never subjected to birth; but still accepts birth from the
womb of Mother Śacī– I
offer obeisance unto that Personality of GodHead known as Gaura-Kṛṣṇa. I
offer obeisance to all the (Spiritual) attributes of the one who is devoid of
all (material) attributes|2|
Illuminating Tendency (Prakāśikā Vr̥tti)-
Although, I am devoid of any beginning and I am without an end, I still appear
in My Primeval and Eternal two-handed form which is a function of My
Transcendental Nature (Yōga-Māyā)- Gītā-4/6
amāyā
hi dhāmaṃ|
namastē
sudhāmaṃ|
amāyā
hi bhēśaṃ|
namastē
subhēśaṃ||3|
Rendition: I offer obeisance to
Gaura-Kṛṣṇa
whose abode is beautiful and devoid of any trace of material attributes. I
offer obeisance to the one who possesses beautiful (Spiritual) form which is
not a product of the attribute of delusion|3|
Illuminating Tendency (Prakāśikā Vr̥tti)- In
the vedic literature, Lord is described as a Supremely Magnanimous entity (Mahānatama-Puruṣa)
who is devoid of bodily features like hands and feet–
apāṇipādō
javanō
grahītā paśyatyacakṣuḥ saśṛṇōtya-akarṇaḥ, sa
vētti
vēdyaṅ na
ca tasyāsti
vēttā tamāhurarargyaṅ
puruṣaṅ mahāntaṅ–(Śvētaśvētāśvara
Upaniṣada
3/9)
–One
who moves without any legs, beholds without any eyes, hears without any ears
and who, being an Omniscient Being knows everything all that is; but it is not
possible for any one to know about Him completely– that Spiritual entity is
known to be the Supremely Magnanimous & Greatest Being (Mahānatama-Puruṣa).
In
this verse, the Lord is described as being devoid of bodily features; but in
order to counteract the logic of Him being without any form, it is then
immediately declared–"He moves". Therefore, the Lord is not
absolutely formless, infact He moves, hears and sees with the help of His
Spiritual Body which is an eternal function of Absolute Knowledge, Absolute
Truth and Absolute Bliss (Saccidānaṅdamaya-Śarīra)
as declared in Brahma-Saṅhitā
–"saccidānaṅdarūpāya
gau brāhmaṇa
hitāya
ca". Although the impersonal nature is one of His attribute, the Lord
Himself is not formless.
namastē
akālaṃ|
mahākāla
kālaṃ|
namastē
akāmaṃ|
susēvaṅ
sukāmaṃ||4|
Rendition: I offer my obeisances to
the Timeless Personality of GodHead known as Gaura-Kṛṣṇa–
under whose jurisdiction the Time factor comes into play and ceases to exist,
therefore He is known as Supreme Time-factor (Mahākāla). I offer obeisances to the one
who is devoid of any (material) desires but the reservoir of all (Spiritual)
desires|4|
Illuminating Tendency (Prakāśikā Vr̥tti)-
The abode, birth and form of the Lord are not perishable, however
impersonalists (technicaly known as 'Māyāvādīs')
assert that all the forms, whatsoever, are a product of delusional nature (Māyā). Even though the demon kings like Hiraṇyakaśipu,
Rāvaṇa
etc were very knowledgeable in the subject of Soul (ātmajñānī)
and Impersonal Brahma (brahmajñānī),
they were not the devotees of Lord Viṣṇu, therefore, they are refered to as demons (‘asura’)
throughout the vedic literature because they used to consider the Kingdom of
Lord as perishable. When the Lord killed Hiraṇyākṣa– the brother of demon Hiraṇyakaśipu
in His Boar Incarnation (Vārāha-avatāra),
then the king Hiraṇyakaśipu
preached the knowledge of soul (ātmajñāna)
to the wives of Hiraṇyākṣa
who were mourning the death of their husband, in the following words–
nitya
ātmāvyayaḥ śuddhaḥ
sarvagaḥ
sarvavitparaḥ–
(Bhāgavatama
7/2/22)–
The
soul (ātmā) is
eternal, pure– being devoid of the three modes of material nature, present
everywhere, attribute of pure knowledge (jñāna-svarūpa)
and devoid of any material nature (māyā-rahita).
So
even though Hiraṇyakaśipu
was a knowledgeable in the subject of soul, he is still considered as a demon
because he used to consider the Form and Abode of the Lord as perishable. He
himself declares this in the following words–
kimanyaiḥ kālanirdhūtaiḥ
kalpāntē vaiṣṇavādibhiḥ (Bhāgavatama
7/3/11)–
In
the end of kalpa (during the dissolution of cosmos), all planets like Vaikuṇṭha
are also annihilated, therefore what purpose could the attainment of Vaikuṇṭha
possibly serve?
In
the similar way the impersonalists (Nirākāravādī)
also consider the Names and the Forms of the Lord as perishable; Therefore,
Brahmāṇḍa
Purāṇa
declares that the Impersonalists as well as the Demons killed by the Lord– none
of them attain the Lord, however, they do attain impersonal liberation after
being merged in the formless feature of the Lord; but even in that state their
individuality is not lost because of the eternal and individual nature of the
soul–
siddhā
brahmasukhē
magnā
daityāśca hāriṇā hatāḥ–
Brahmāṇḍa
Purāṇa
Impersonalists
accept the Supreme Lord to be without any form or color and they impose the
functions of three modes of material nature onto the spiritual nature of the
Lord. Therefore, they think the Lord as being subjected to the cycles of birth
and death. They say that the Supreme Lord can never appear in any of the forms
since all forms are the product of material nature. This happens because of
their poor fund of knowledge regarding the Inconceivable nature of the
Supremely Powerful Potency (Aviciṅtya-Śakti)
of the Lord which is very expert in making those things happen which appear as
an absolute anomaly or an oddity to the limited brain of living entities. (Therefore the Potency of Lord is known as
'Aghaṭa-Ghaṭana-Paṭīyasī' or the one who is adept in executing the
un-doable things). The impersonalists find it extremely difficult to understand
if the Supreme Lord is born of His own accord ('Svayaṅbhū'–
or the one who is born out of Himself) can appear in various forms like fish (Mīna),
tortoise (Kūrma),
Half-man-half-lion (Nṛ-Siṅha)
and also in the original two handed form of Lord (Kṛṣṇa-Rūpa).
A
person who wants to attain the favour of Lord should sincerely give up all
kinds of association with the Impersonalists, one shoud not touch them, look at
them or talk with them. In fact, one incurs sin upon unknowingly associating
with an impersonalist. One needs to bathe with clothes on one’s body in order
to perform atonement for this sin. This kind of bath is known as 'Sacaila-Snānam'.
śrīvigrahē yē na
mānē sēi
ta’ pāṣaṅḍī, adṛśya-aspṛśya sēi
haya yamadaṅḍī– CC
2/6/167– Impersonalists declare the form of Lord as perishable, therefore they
are known as heretics (pākhaṇḍī)
and one should not see them and neither one should touch them. Such heretics go
to hell and are punished for their sins.
sunāmaṅ
pracāraṃ|
kṛpā
nāhi pāraṃ|
sadā
nirvikāraṃ|
susattvaṅ
vikāraṃ||5|
Rendition: One who preaches the
congregational chanting of the Holy Names of Kṛṣṇa and whose mercy knows no bounds–
I offer my obeisance unto the lotus feet of such a Personality knwon as Gaura-Kṛṣṇa.
Although He is Unchangeable and Evarlasting, I offer obeisances to His
Unlimited and Ever-changing (Spiritual) Moods.|5|
Illuminating Tendency (Prakāśikā Vr̥tti)-
Personality of Absolute Truth is Unchangeable and Immutable; therefore the
changes such as birth, old-age and death are not visible in Him– still there
are myriad of (Spiritual) moods & changes that manifest in His Eternal
form– for example the eight spiritual moods of ecstasy (Aṣṭa-sāttvika
Vikāra).
These ever-changing moods bring variety in the realm of Spiritual Substance.
akṛṣṇaṅ
hi kṛṣṇaṃ|
mukundaṅ
hi tṛṣṇaṃ|
mahābhāva
dhāraṃ|
kṛpālaṅ
apāraṃ||6|
Rendition: I offer my obeisance
unto Gaura-Kṛṣṇa
whose complexion is fair like molten gold, yet who is none other than dark-hued
Kṛṣṇa.
He is devoid of (mundane) desires; yet His everlasting desire is to behold the
form of Mukanda. He accepts the innermost confidential moods of Rādhā-Rānī and
is an ocean of Mercy|6|
Illuminating Tendency (Prakāśikā Vr̥tti)-
Lord is 'āpta-kāma'–
or the one who is satisfied in His own Supreme-Self. Lord does not need to attain anything, for
everything is an expansion of His Own Potency. Even then, the most cherished
innermost desire of Gaura-sundara is to accept the confidential innermost moods
of Rādhā-Rānī and
to behold the form of Kṛṣṇa.
Such kind of desires bring variety within the domain of transcendence. This
desire is not analogous to the fruitive ones, due to which the ordinary living
entities are subjected to the cycles of birth and death. Therefore, only
someone who has a very poor fund of spiritual knowledge can indulge in
artificially imposing the material moods to the plain of transcendence. One more thing to understand is that Lord
Gaura is an ocean of Supreme Mercy– however His Mercy is devoid of
deceiving-element– which is an essential ingredient mixed in the recipe of
treacherous religious-doctrines. His Mercy is not the one which ordinary living
entities confer upon others for the execution of compassionate-shenanigans for
the attainment of three principles like attainment of religious piety &
wordily capital and fulfilment of fruitive material desires. Even the liberated
souls, who upon being compassionate to other impersonal-liberation-seeking
souls, preach to them for granting them their so-called
"supreme-destination"– such deceitful philosophical doctrines that
mask the servitor-attitude unto the Personality of Transcendence and are
diseased with the submission to the elements which are alien to the arena of
devotion– the pure devotees do not show any inclination in imposing such
treacherous-compassion unto the Personality of Gaurānga
Mahāprabhu.
Anyone who indulges in doing so is definitely a heretic.
guṇāgāra
dhāraṃ|
gabhīraṅ
apāraṃ|
akhaṇḍaṅ
agāraṃ|
akincan
datāraṃ||7|
Rendition: The one who is an ocean
of Mercy and is of Serious and Solemn Nature, and who is Supreme Personality of
GodHead in His two-handed Spiritual form (Narākṛti-Parabrahma), who– being a
mendicant begs for alms from others but
is capable of donating all kinds of spiritual boons to the demi-gods and living
entities– unto that Gaura-Kṛṣṇa,
I pay my obeisances|7|
Illuminating Tendency (Prakāśikā Vr̥tti)-
Lord Gaura is none other than Kṛṣṇa
Himself. Therefore, He is capable of maintaining uncountable wish-fulfilling
cows and Goddesses of wealth in His Abode (lakṣmīsahastra-surabhīrabhipālayantaṅ–
Brahma Saṅhitā);
even then, because Lord Gaura became a Mendicant since He accepted the order of
renunciation. Even in His form of a Mendicant, He is the Magnanimous Lord of
trillions and trillions of universes (Anaṅta-Kōṭi-Brahmāṇḍa-Nāyaka).
This is the inconceivable nature of the Supreme Personality.
sutattvaṅ
vitattvaṃ|
anādhīna
tattvaṃ|
praṇāmaṅ
praṇāmaṃ|
praṇāmaṅ praṇāmaṃ||8|
Rendition: In whose Personality,
the attributes which possess diametrically opposite nature manifest
simultaneously, accompanied with great beauty and wonder, and even then, being
Supremely free, He is not under the jurisdiction of any attributes (He accepts attributes out of his own sweet will and
remains inconceivable)– I offer obeisances unto that Personality of Lord Gaura,
again and again|8|
Illuminating Tendency (Prakāśikā Vr̥tti)-
Behold the greatness of Supreme Person!– All apparently interconflicting
elements are beautifully present in Him simultaneously– and still, being
Supremely Independent, His Personality cannot be completely measured by knowing
all such philosophical truths (Advaya-Jñāna-Para-Tattva-Svarūpa)– I offer my obeisance unto that Gaurāṅga-Mahāprabhu,
again and again.
|| Rāga Dēsa ||2||
(To be sung in Rāga ‘Dēsa’)
|| Dōharā Chanda ||1|
(Composed in a meter known as 'Dōharā')
rūpa
na raṅga na rekha kichu
nirākāra
jo brahma |
so
upajai sākāra te
kṛṣṇa
rūpa parabrahm ||2|
Rendition: Similarly,
"Brahma" - which is impersonal aspect of the Supreme also emerges
from the Personality of GodHead which has a transcendental shape and
appearance.||2|
Illuminating Tendency (Prakāśikā Vr̥tti)-
Lord has clearly mentioned in Gītā
14.27– “brahmaṇo hi
pratiṣṭhāham”
– “Impersonal feature is established from Me”
mūla
shabad ākāra hai
nirākāra
hai nāya |
nira
lāge ākāra te tabahi
shabada
bana pāya ||3|
Rendition: "Personal" is
the root-word and not "Impersonal". It is only when "im"
prefix is appended to "personal", i.e. when the personality is
negated, the impersonal comes into existence. For this the existence of personal
must be accepted first.||3|
mūla
rūpa sākāra hai
nirākāra
hai pakṣa |
sadguru
aisā jynān de
veda-shāstra
meṅ dakṣa ||4|
Rendition: The primeval form of
Lord is Personal and Impersonal is one of His aspects. This knowledge can only
be obtained from a Guru who is well versed in the knowledge of Vedic
literature.||4|
Illuminating Tendency (Prakāśikā Vr̥tti)- It
has been mentioned in shukla-yajurveda īshopaniṣad
15–
hiraṇyamayena
pātreṇa
satyasyāpihitam
mukhaṅ
tatttvaṅ pūṣann
apāvṛṇu
satyadharmāya dṛshyate
O
Lord! Your face is covered with a covering of golden effulgence (impersonal
feature). O maintainer of lives, please reveal Your face to Your pure
devotees.
nirākāra
vo hai sadā
vyakti-bhāva
ko leta |
bahut
log yaha kahat haiṅ
mandabuddhi
ke heta ||5|
Rendition: Many persons carry this
notion that the primeval Lord is impersonal and from Him all other personal
forms of Lord emanate. Those people say such because of their poor fund of
knowledge.||5|
mandabuddhi
nahi jānate
parama
bhāv sākāra |
avyaya
avināshī sadā
sarvottama
dātāra ||6|
Rendition: Those less intelligent
persons do not know that the Personality of GodHead in its personal form is
imperishable, unborn, ever-lasting,
merciful and complete to its fullest degree (as compared to the completeness of
impersonal and super-soul forms)||6|
Illuminating Tendency (Prakāśikā Vr̥tti)- In
Gītā
7.24 it has been mentioned–
avyaktam
vyaktimāpannam
manyante māmabuddhayḥ
param
bhāvamajānanto
mamāvyayamanuttamam
“The
Lord in its original form is Impersonal. This impersonal form later assumes all
personal forms” – this is the notion of less intelligent persons. They do not
know the Supreme nature of My personal form – that My personal form is
imperishable and complete to its fullest degree.
kṛṣṇa-rūpa
hi samagra hai
tisa
meṅ saba mila jāya |
saba
rūpana ko bīja hai
isa
meṅ saṅshay nāya ||7|
Rendition: The form of Kṛṣṇa is
"all-encompassing", therefore all other features are already
contained in His two handed form of Kṛṣṇa. It is the root-form of everything, there is no doubt
about this.||7|
Illuminating Tendency (Prakāśikā Vr̥tti)- In
Gītā 7.1
it has been mentioned– “asaṅshayam
samagram mām“–The
form of Kṛṣṇa is
all-encompassing form– there is no doubt in attaining such a realization.
nirākāra
saba hī kaheṅ
para
na jānaiṅ bheda |
nirākāra
ika pakṣa hai
gāvaiṅ
gītā veda ||8|
Rendition: Everyone says that the
Supreme is Impersonal. But they do not know that Impersonal is only one of His
aspect. This has been established in Vedas and Geeta.||8|
|| Rāga Rāgēśrī ||3||
(To be sung in Rāga ‘Rāgēśrī’)
|| Siddhāṅta-Geeta ||1|
(A song of
philosophical conclusions)
tattva
ko pā jāēgā
daṣa-mūla
kē siddhāṅta sē|
sab
samajh mēṅ āēgā
daṣa-mūla
kē siddhāṅta sē||1| ||vishrām||
Rendition: One gets enlightened by
studying the ten philosophical treatise known as 'Daṣa-Mūla'.
Everything gets revealed by studying these ten scriptural commandments.|| ||Pause||
yē
pratham siddhāṅta hai
ki
vēda hī pramāṇ hai|
vēda
aur purāṇ ādi
ṣabda-brahm
mahān haiṅ||2|
yē
anādi-apauruṣēy
satya
haiṅ yē sarvadā|
jo
inhēṅ nahīṅ mānatā
vo
nāstik haiṅ sarvadā||3|
satya
ko hai jānanā
to
jāniyē vēdāṅt sē|
sab
samajh mēṅ āēgā
daṣa-mūla
kē siddhāṅta sē||4|
Rendition: The first philosophical
conclusion is that only Vedic literature (Vedas, Upanishdas, Vedangas and all
Puranas) is the source of real spiritual revelations. It is the eternal word.
They are without beginning and they have not been composed by any specific
person in any specific time and circumstances, since they exist for ever. Who
so ever does not accept the superiority of Vedic literature, they are known as
atheists (even if they believe in God).
If one wants to know the spiritual conclusions, one must approach vedic
literature. One gets enlightened by studying the ten philosophical treatise
known as 'Daṣa-Mūla'.
Everything gets revealed by studying these ten scriptural commandments.
Illuminating Tendency (Prakāśikā Vr̥tti)- It
must be noted carefully that a “theist” is not a person who merely has faith in
the existence of God, since vedas are as eternal as the Personality of God
Himself, and since during the beginning of creation, it is the Personality of
God Himself who imparts this true and factual knowledge to the first living
entity, i.e. Brahma, therefore a person who believes the eternal nature of
vedic literature is, in a true sense called as a “theist”. If someone does not
believe in the eternality of vedic literature but has strong faith in the
existence of God, in that case, the (ardha-kukkuṭṭi-nyāya) “half-chicken logic” will come
into effect, and in this scenario, such a person is considered as a theist only
for namesake. In Siddhāṅta
Darpaṇ 1/1
Srīla
Baladeva Vidyābhūṣaṇa
Prabhu says– “vedaṅ
tadvācyaṅ
pareṣanca
durdhīyo nāstikā nā
manyate. kecicca āstikābhāsaḥ
samshrayaṅtī
ardha-kukkuṭṭīyaṅ”;
meaning, that people of contaminated intelligence do not accept the eternal
nature of vedic literature– such people are to be known as “athiests”; and
those people who have faith in God but not the eternality of vedic literature
are thiests only for name-sake (āstikābhāsa),
according to the “half-chicken-logic”. Those people who show their faith in
vedas but deride the eternality of extended parts like Purāṇas–
those must be considered as athiests too (nāstika) and the followers of heretic doctrines (“pākhaṇḍa-mata”).
Unfortunately, due to the influence of kaliyuga, there is no dearth of such
heretic sects in India. According to this definition of atheism, western
doctrines like Islam, Jewish religion, and Christianity– which are the
religions of meat-eaters; nihilistic doctrines like Buddhism and Jainism and
several other so callec sects like niraṅkārīs,
sikhism, dādūpaṅthī, rādhā-svāmī,
kabīra-paṅthī,
aghorī, nāge-bābā, ārya-samājī,
brahmakumārī etc
are nothing but so called doctrines arising out of purely mental concoctions;
all such sects are established by a specific person, in a specific place and
under specific circumstances, but the path expounded by vedic literature is an
eternal-path– therefore the religion of vedas is called as “sanātana-dharma”
or the eternal religion.
dūsarā
siddhāṅta hai ki
kṛṣṇa
hī paramēṣa haiṅ|
dēvoṅ
kē ādi haiṅ vē
sarvēṣa
haiṅ akhilēṣa haiṅ||5|
brahm
kē paramātmā kē
mūla
kāraṇ haiṅ sadā|
kāraṇoṅ
kē mūla kāraṇ
sarvakāraṇ
sarvadā||6|
vēd
kē pratipādya haiṅ
sākār
haiṅ cidāṅga sē|
sab
samajh mēṅ āēgā
daṣa-mūla
kē siddhāṅta sē||7||
Rendition: The second philosophical
conclusion is that Kr̥ṣṇa
is the Supreme Person. He is the source of all demi-gods and the Lord of all
that is. He is the source of formless impersonal brahma and also the source of
super-soul (Parmatma) present in the heart of living beings and the atoms. He
is the absolute reality expounded by the vedic literature and has a
transcendental personality. One gets
enlightened by studying the ten philosophical treatise known as 'Daṣa-Mūla'.
Everything gets revealed by studying these ten scriptural commandments.
tīsarā
siddhāṅta hai
hari
sarva-ṣaktimān haiṅ|
cit
taṭasthā bahiraṅgā
ṣakti
kē ādhān haiṅ||8|
cijjīv-jaṛa
ādi in tīnoṅ
kā
hī yē kārya hai|
aghaṭ-ghaṭan-paṭīyasī
sē
sṛṣṭi
mēṅ sab dhārya hai||9|
ghaṭ
nahīṅ sakatā hai vo
ghaṭ
jāē ṣakti-kānt sē|
sab
samajh mēṅ āēgā
daṣa-mūla
kē siddhāṅta sē||10|
Rendition: The third philosophical
conclusion is that Lord Hari is accompanied with unlimited potencies, of which
following three are primary: spiritual, marginal and delusional. The eternal
kingdom, material-kingdom and the living entities are the works of these three
potencies respectively. This potency is expert in doing all that is undoable
and inevitable and is maintaining all three domains. Even inevitable can happen
with the strenght of these potencies of Lord. One gets enlightened by studying
the ten philosophical treatise known as 'Daṣa-Mūla'.
Everything gets revealed by studying these ten scriptural commandments.
cauthā
yē siddhāṅta hai
ki kṛṣṇa
rasa-āgāra haiṅ|
rasa
svayam haiṅ rasa-rasika
haiṅ
rasa kē pārāvāra haiṅ||11|
haiṅ
yahī rasa-ṣiromaṇi
rasa-rāja
rasa kē sāra haiṅ|
jin
rasoṅ kā pān karatē haiṅ
vē
panca prakār haiṅ||12|
dāsya
sakhya vātsalya
aur
madhura ṣānta sē|
sab
samajh mēṅ āēgā
daṣa-mūla
kē siddhāṅta sē||13||
Rendition: The fourth philosophical
conclusion is that Kr̥ṣṇa
is the reservoir of spiritual moods or mellows. Kr̥ṣṇa is
mellows Himself as well as the enjoyer, as well as the vessel containing that
nectar. He is the paramount enjoyer of these supreme spiritual moods. Lord
relishes devotional services offered by his devotees in the five primary moods
as follows: neutral mood endowed with peacefulness, servitorship, friendship,
parental and conjugal. One gets enlightened by studying the ten philosophical
treatise known as 'Daṣa-Mūla'.
Everything gets revealed by studying these ten scriptural commandments.
pāṅcavāṅ
siddhāṅta hai ki
jīva
hari kē aṅṣa haiṅ|
taṭasthā
ṣakti sē prakaṭit
cidsfuliṅga
cidvaṅṣ haiṅ||14|
aṅṣa
haiṅ yē isaliē aṇu-
dharmatā
kē vaṣya haiṅ|
cidvaṇu
haiṅ isaliē jaṛa-
dravya
sē nahīṅ naṣya haiṅ||15|
kuch
haiṅ māyā-vaṣa aṣāṅta
kuch
haiṅ mukt-ṣānta sē|
sab
samajh mēṅ āēgā
daṣa-mūla
kē siddhāṅta sē||16||
Rendition: The fifth philosophical
conclusion is that all living entities are eternally seperate parcels of Lord.
They are infinitesimaly small quanta of consciousness which manifest from
Lord's marginal potency. Since they are infinitesimally small portions,
therefore they act eternally under the influence of their miniscule-tendency,
Even though they are miniscule, but since they are conscious entities,
therefore they can never be destroyed by any of the material elements. Some living entities are under the spell of
deluding potency and others are controlled by the spiritual potency. One gets
enlightened by studying the ten philosophical treatise known as 'Daṣa-Mūla'.
Everything gets revealed by studying these ten scriptural commandments.
yē
chaṭhā siddhāṅta hai
jo
jīva māyādhīn haiṅ|
vē
anādi-karmavaṣa jaṛa-
karma
mēṅ hī pravīṇ haiṅ||17|
kṛṣṇa
sē sambandh unako
nahīṅ
kadāpi sfurit huā|
nāma
rasa sē citta unakā
nahīṅ
kadāpi dravit huā||18|
firatē
haiṅ saṅsār mēṅ
cira-kāla
hī dig-bhrāṅt sē|
sab
samajh mēṅ āēgā
daṣa-mūla
kē siddhāṅta sē||19|
Rendition: The sixth philosophical
conclusion is that some living entities under the spell of deluding potency are
in that state because of their propensity to enjoy the fruitive actions with
such propensity arising without a beginning. They have never before become
conscious of their eternal relationship with Kr̥ṣṇa, nor their hearts have, till
now, been melted by the mellows of Holy Name.
They wander in the material domain while being illusioned under the
spell of illusory-potency. One gets enlightened by studying the ten
philosophical treatise known as 'Daṣa-Mūla'.
Everything gets revealed by studying these ten scriptural commandments.
Illuminating Tendency (Prakāśikā Vr̥tti)- It
is incorrect to assume that during the beginning, living entities were
conscious about their eternal relation with God and that they have forgotten it
later. All living entities who are under the spell of delusional potency –
their eternal relation with Kr̥ṣṇa
has not awakened till now. It is for this reason that they are bound by the
three modes of material nature. The consciousness of eternal relationship with
Kr̥ṣṇa
only arises after a living entity accepts the path of pure devotional service.
It is also not correct to assume that the living entity has fallen in material
kingdom with respect to a specific time, place or event. The fallen living
entities have been in the fallen state eternally because of their
beginning-less karmas (anādi-karma).
There is no beginning to this karma and their propensity to enjoy, but there
can be an end. This is the verdict of Srila Jiva Goswami. Now a days, some neo
gaudiya vaishnavas proclaim that during the appearance of a living entity in
the marginal-domain, the living entity either chooses to serve Kr̥ṣṇa or
the kingdom of illusion, after which it falls into the material domain. This is
not the original gaudiya vaishnava philosophical conclusion expounded by the
six goswamis of Vrindavana.
sātavāṅ
siddhāṅta hai kuch
jīva
māyā-mukt haiṅ|
cijjagat
mēṅ virājatē
hari-prēm
sē vē yukt haiṅ||20|
inamēṅ
kuch haiṅ nitya siddha
aur
kuch kṛpā sē siddha haiṅ|
kuch
nē kī hai sādhanā nija-
bhakti
sē vē siddha haiṅ||21|
sēvā
kē sukh sē ānaṅdita
rahatē
haiṅ badē ṣānta sē|
sab
samajh mēṅ āēgā
daṣa-mūla
kē siddhāṅta sē||22||
Rendition: The seventh
philosophical conclusion is that some living entities are free from the
phantasm created by the deceptive-potency and they are in a liberated-state.
They are situated in the spiritual plane and are endowed with pure love towards
Lord Hari. Some of them have been present in the spiritual domain eternally
(Nitya-Sidhha). Others have previously been fallen in the material domain but
have now attained spiritual kingdom either because of pure Mercy of the Lord
(Kripa-Siddha) or because they performed devotional service to Kr̥ṣṇa
(Sadhana-Siddha). After attaining spiritual abode none of them will ever fall
from that domain to material domain. They are situated in that domain in a
state of eternal and supreme ecstasy arising out of loving-service of the Lord.
One gets enlightened by studying the ten philosophical treatise known as 'Daṣa-Mūla'.
Everything gets revealed by studying these ten scriptural commandments.
Illuminating Tendency (Prakāśikā Vr̥tti)-
Nitya-Siddhas or the eternal residents of eternal kingdom of God have neither
fallen from their spiritual position in the past nor will they ever fall from
their eternal position. Kripa-Siddhas and Sādhana-Siddhas were under the jurisdiction of domain of
illusion at one point of time in the past, but after attaining the spiritual
abode, they can never fall from their spiritual position, although they may
some-times appear on earthly domain accompanied with Personality of God or also
alone sometimes, due to the will of Supreme Person. So the conclusion is that
under any circumstances, they never fall down.
Now a days, some preachers proclaim that all the living entities have
been eternally present in the spiritual abode, but sometimes, due to having
jealousy towards the personality of God, they fall down from this position.
Such heretics proclaiming such nonsense doctrines against the philosophical
conclusions of the past original spiritual gurus like six goswamis and also against
the verdict of geeta will themselves for sure remain eternally in the material
abode– there is no doubt about this. The blessed Lord has already shattered
this notion of theirs in the verse 15.6 of Geeta.
āṭhavāṅ
siddhāṅta hai jo
jīva
baddh yā mukt haiṅ|
vē
vibhu hotē nahīṅ aṇu-
dharma
sē nit-yukt haiṅ||23|
mukt
honē par bhī vē bas
jīva
rahatē haiṅ sadā|
parabrahm
sē mil kē vo
parabrahm
nahīṅ hotē kadā||24|
svarūpataḥ
vē bhinn aur
abhinn
haiṅ ṣrīkāṅt sē|
sab
samajh mēṅ āēgā
daṣa-mūla
kē siddhāṅta sē||25||
Rendition: The eight philosophical
conclusion is that irrespective of the status of living entities as constrained
or liberated from the deluding potency, they never become an all-pervasive
entity, since under all conditions; they are endowed with the diminutive
quality. Even after being liberated, they remain living entities. They never
become equal to the Personality of GodHead even after attaining Him. By their
constitutional position, they are simultaneously one and different from the
absolute reality. One gets enlightened by studying the ten philosophical
treatise known as 'Daṣa-Mūla'.
Everything gets revealed by studying these ten scriptural commandments.
Illuminating Tendency (Prakāśikā Vr̥tti)-
Because all the living entities are eternal quanta of consciousness with a
separate individuality, it is not possible for them to lose it under any
circumstances, whether they are in fallen state or in liberated state. After
attaining Impersonal or Personal reality, their individuality does not evaporate.
Some people give an example of light emanating from one candle flame merges in
the light emitted from another and both become inseparable and
indistinguishable, similarly the living entity loses its individuality and
becomes one and indistinguishable with supreme reality after attaining
liberation. Lord has shattered this notion in the verse 2.12 of geeta.
nauvāṅ
yahī siddhāṅta hai
ṣuddha-bhakti
hī abhidhēy hai|
vēdoṅ
kē dvārā pramāṇit
uccatam
yē pramēy hai||26|
anya
abhilāṣitā-ṣūnya
jnāna-karma-anāvṛtaṃ|
bhāva
mēṅ anukūl hai
ṣrīkṛṣṇa
kē anuṣīlanaṃ||27|
ucca
hai yē karma-jnāna-
miṣra
kē tulanāṅta sē|
sab
samajh mēṅ āēgā
daṣa-mūla
kē siddhāṅta sē||28|
Rendition: The ninth philosophical
conclusion is that pure-devotion is dictated as the supreme-process the verdict
of the vedic literature. The pure devotion is devoid of any other motive apart
from serving Kr̥ṣṇa
in a loving and a gentle mood, it is not covered by any tinge of desire for
fruitive activities or desire for merging into impersonal reality. It is
executed only for the sole purpose of pleasing Kr̥ṣṇa. It enjoys highest position as
compared to the path of devotion mixed with fruitive-action or devotion mixed
with sentiments of impersonalism. One gets enlightened by studying the ten
philosophical treatise known as 'Daṣa-Mūla'.
Everything gets revealed by studying these ten scriptural commandments.
dasavāṅ
yē siddhāṅta hai
hari
prēma hī bas dhyēya hai|
puruṣārtha
pancam yahī
ṣuddh-bhakti
sē hī vidhēya hai||29|
dharma
artha kāma mokṣa
ādi
jo bhī puruṣārth hai|
kṛṣṇa
inakē vaṣ nahīṅ haiṅ
prēm
hī paramārth hai||30|
yē
hī bhakti kā prayojan
hai ṣrīrādhākānta
sē|
sab
samajh mēṅ āēgā
daṣa-mūla
kē siddhāṅta sē||31|
Rendition: The tenth philosophical
conclusion is that the objective of offering pure-devotion unto Lord is the
attainment of pure-love. It is the fifth object of the human pursuit and can be
attained only by the process of pure-devotional-service. Righteousness or
piety, amassing wealth by proper means, fulfilling ones desires as per the
vedic injunctions and getting out of the cycles of birth and death- Kr̥ṣṇa
does not get bound by any of these four principles. Kr̥ṣṇa is
bound only by pure love. One gets enlightened by studying the ten philosophical
treatise known as 'Daṣa-Mūla'.
Everything gets revealed by studying these ten scriptural commandments.
daṣa-mūla
siddhāṅta yē
gaurāṅga
nē hamako diyā|
ṣrījīva
gosvāmī nē
isē
ujāgar kar diyā||32|
jīvan
sārthak kar diyā
daṣa-mūla
kē siddhāṅta sē|
tattva
ko maiṅ pā gayā
daṣa-mūla
kē siddhāṅta sē||33|
sab
samajh mēṅ ā gayā
daṣa-mūla
kē siddhāṅta sē||34|
sab
samajh mēṅ ā gayā
daṣa-mūla
kē siddhāṅta sē||35|
Rendition: Gauranga Mahaprabhu has
given these ten commandments to us which have been revealed to everyone by
Srila Jiva Goswami My life has become successful after knowing these ten
commandments. I have understood the essense of truth by studying these ten
philosophical treatise known as 'Daṣa-Mūla'.
Scriptural conclusions have been revealed to me.
|| Rāga Rāgēśrī ||4||
(To be sung in Rāga ‘Rāgēśrī’)
|| Dōharā Chanda ||1|
(Composed in a meter
known as 'Dōharā')
janma
karma saba divya haiṅ,
gūḍḥa
tattva jē jāna|
anta
hari ghara jāyēṅgē,
puni
bhava mēṅ nahi āna||1| ||vishrām||
Rendition: The Name, Form and
Pastimes of Lord Gaura-Kṛṣṇa
ate transcendental in nature– anyone who understand this Truth attain the
eternal abode of Lord Gaura-Kṛṣṇa–
they never fall again in the cycles of birth and death|1| ||Pause||
Illuminating Tendency (Prakāśikā Vr̥tti)-
Above verse is literally a translation of the following verse of Bhāgavad-Gītā
(4/9)–
janma
karma ca mē
divyamēvaṅ yō vētti
tattvataḥ,
tyaktvā dēhaṅ
punarjanma naiti māmēti sō-arjuna–O
Arjuna! Those who accept the transcendental nature of My appearance in My
Eternal Human-like form (Naravata-Prākaṭya)
and My Pastimes (Naravata-Līlā)–
such a person does not return to the wordly domain and attain My Abode.
Lord
Gaura-Kṛṣṇa is
'Narākṛti-Parabrahma'
(Supreme Lord in His eternal human-like form)– therefore he only looks like an
ordinary human being to the ordinary living entities– but He is is not an
ordinary human; even then the heretics
and the impersonalists think Him to be an ordinary human– does this not
signify the imprudent nature of such heretics?
|| Kuṇḍaliyā Chanda ||2|
(Composed in a meter known as 'Kuṇḍaliyā')
sūraja
jō ārādhi haiṅ,
para
khaṇḍaiṅ parakāsa|
‘kṛṣṇa
dāsa’ sōhi jana kī,
birathā
hai aradāsa||1| vishrām||
birathā
hai aradāsa,
jōhi
jana hari ārādhaiṅ|
para
udāra-harirūpa,
gaura
sēvaiṅ nahi sādhaiṅ||2|
kṛṣṇa
mādhurī rūpa,
jyōṅ
sūraja ati hi dūraja|
gaura
udāra sarūpa,
jyōṅ
upajai raśmi sūraja||3|
Rendition: A person who offers
devotion to Personality of Sun– but devours Sunlight– ‘Kṛṣṇa Dāsa’
says that the devotion of such a person is futile|1|Pause|| In the same
way, if some one offers devotion to Śyāma-Sundara
Kṛṣṇa,
but do not accept His compassionate form of Lord Gaura-Sundara– then their
devotion offered to Kṛṣṇa
is also futile|2| Just like the Sun globe is present very far away from earth–
similarly Kṛṣṇa,
being the incarnation of Mādhurya
or the confidential-amorous mellows, is not attained very easily by the
ordinary living entities. But just like
the rays of Sun bring the light and warmth emitted from Sun-globe unto the
surface of Earth– in the same way, due to the compassionate nature of Gaurāṅga
Mahāprabhu,
Kṛṣṇa
can be attained in His form of Lord Gaura by ordinary persons with much ease|3|
Illuminating Tendency (Prakāśikā Vr̥tti)- Śrīla Sārvabhauma
Bhaṭṭācārya
writes in His Śrī-Caitanya-Śataka
(83-84) as follows–
ananyacētā
harimūrti
sēvā karōti
nityaṅ
yadi dharmaniṣṭhaḥ, tathāpi dhanyō na hī
tattvavēttā
gaurāṅgacandrē
vimukhō
yadi syāt,
yadi syāt
vaiṣṇavēprīti
sadā kīrtanalampaṭau,
gaurāṅgacandrē
vimukhau na vai bhāgavatō-api
sau–
“If
a devotee of Kṛṣṇa
offers devotional service to the Diety form of Kṛṣṇa by following all rules and
regulations of Diety worship very regularly and attentively and possesses
unmovable faith in the path of devotional service, but if He does not offer
devotional service unto The Most Compassionate Lord Gaurānga-Candra,
then such a person is not accpeted as the knower of Supreme Truths related to
the science of devotional service unto Kṛṣṇa and nor his life is considered as blessed. Even if
such a person has great faith in the devotion of other devotees of Kṛṣṇa,
offers great respects to them, and even if he is madly in love with the
congregational chanting of Holy Names (Harināma-Sankīrtana),
but if he is devoid of love for The Most Compassionate Lord Gaurānga-Candra,
then such a person is not worthy of being addressed as a ‘Bhāgavata’.”
||Śrī-Rāga||5|
(To be sung in Śrī Rāga)
|| Kuṇḍaliyā Chanda
||1|
(Composed in a meter
known as 'Kuṇḍaliyā')
jīvan
gayā śarāb meṅ khāe khūb kabāb|
fursat
nahīṅ śabāb se mar ke mile ajāb||1| viśrām||
mar
ke mile ajāb dalan yamarāj karegā|
sukh
bhī yah sthir nāhiṅ hriday glāni se bharegā||2|
zarā
gaur se sev gaur-hari nāma rasāyan|
jap
le nitāi-nāma sudhar jāegā jīvan||3|
Rendition: The whole life was spent
while consuming wines; gourmet meat balls were relished by you in great
numbers. Illicit sex too was not avoided by you. During the end, you will be
sent to hellish domain||1| ||Pause||. You will be sent to the hellish domain
and the lord of death will punish you severely. The happiness obtained by these
things is temporal and after one has enjoyed these things; it produces a
feeling of remorse, in the end.||2| Now, utilize the remaining time of your life
while relishing the nectarine Holy Name of Lord Gaura and Nitai– in this way,
your life can be saved.||3|
|| Rāga Mālakōṅsa ||6||
(To be sung in Rāga ‘Mālakōṅsa’)
|| Manamōhana Chanda
||1|
(Composed in a meter known
as 'Manamōhana')
kāja
kaṭhin par param dharam|
jo
karihaiṅ so pāva param|| ||vishrām||
Rendition: Although this job is
difficult, the persons who render their service for accomplishing this task
attain the Supreme destination. ||Pause||
kathā
bhāgavata prēma sadana|
vaiṣṇava
jana kō jīvana dhana|
kṛṣṇa
kathā jō dāna karana|
sō
vaiṣṇava kō sadā namana||1|
Rendition: Śrīmad
Bhāgavatam
is the reservoir of love of Kṛṣṇa.
It is also dear most to the devotees as their own life, breath and soul. Those
preachers who (conduct Bhāgavata-Saptāhas)
and donate the love of Kṛṣṇa
to others– I offer my obeisances unto their lotus feet|1|
kṛṣṇa
kathā saba jīva bujhala|
sō
pracāra aru gāna sarala|
gaura
kathā rasa prēma tarala|
sō
pracāra ati kaṭhina prabala||2|
Rendition: However, most people are
alraedy aware of the Holy Names, Form and Pastimes of Kṛṣṇa,
therefore it si somewhat easier to preach and propagate the glories of Lord
through Bhāgavatam.
Even though the pastimes of Lord Gaura are filled with the mellows of Pure Love
of GodHead– it is relatively difficult to preach the Holy Names, Form and
Pastimes of Lord Gaura amongst the general people|2|
prabala
kaṭhina jē jāni karana|
gaura
kathā saba jīva pradana|
sō
udāra saba jīva jagata|
‘gauḍīya’
jāna karahu pranata||3|
Rendition: ‘It is relatively
difficult to preach the Holy Names, Form and Pastimes of Lord Gaura amongst the
general people’– Even after being aware of this fact, those devotees who intend
to preach the glories of Lord Gaura (by conducting Gaurakathā-Saptāha)–
such Vaiṣṇava
devotees are indeed "most compassionate ones". Accepting them as the
real ‘Gauḍīya-Vaiṣṇavas’,
I offer my obeisances unto their feet|3|
Illuminating Tendency (Prakāśikā Vr̥tti)-
Some devotees argue that even though Gaurāṅga is Kṛṣṇa
Himself, He is in a form of His devotees; therefore during His manifest
pastimes, He did not openly manifest His GodHood amongst the general people.
Therefore, they have formed a false opinion that there is no need to propagate
the GoodHood of Lord Gaura amongst the people in general. However, the fact is
that Gaurāṅga
Mahāprabhu
Himself wants His pastimes to be propagated around the globe. Śrīla
Bhaktivinōda ṭhākura
says in Navadvīpa-Dhāma-Mahātmya
1/10-11–
āra ēka
kathā āchē gūḍḥa
atiśaya|
kahitē nā
icchā
haya nā
kahilē
naya||
jē
avadhi śrīcaitanya
aprakaṭa
haila| dhāma-līlā
prakāśitē
bhaktē ājñā
dila||
There
is a great secret hidden in my heart and being very confidential, I am not sure
if I should disclose it to others; but at the same time it is difficult for me
to keep it to myself. That great confidential secret is this- When Lord Gaurāṅga
Mahāprabhu
was about to un-manifest His Pastimes, he personally ordered all the devotees
to disclose the glories of Navadvīpa Dhāma
& His Gauralīlā
Pastimes to one and all.
|| Rāga Mēgha-Malhāra ||7||
(To be sung in Rāga ‘Mēgha-Malhāra’)
|| Manōrama Chanda
||1|
(Composed in a meter
known as ‘Manōrama’)
kārē
badarā ghananēghaṅ|
chāyē
umaḍ ghumaḍ mēghaṅ|
lāyēṅ
jalanidhi bhara nīraṅ|
lōka
bhayō rasa rasa pīraṅ||1|
Rendition: The grey colored clouds
have covered the sky. These clouds extract waters from oceans and shower it on
lands. People have become mad after drinking this nectar|1|
Illuminating Tendency (Prakāśikā Vr̥tti)-
Gauḍīya
Vaiṣṇavas
are the clouds. They shower the Mercy of Gaura & Nitāi on
others. The Mercy of Nityānanda
Prabhu is a vast reservoir.
bādara
gajagaṅ gaja gājaṅ|
dāmini
karaḍṅ kaḍ kājaṅ|
lōkahu
jāgaṅ suna gājaṅ|
kukkura
duṣṭaṅ dala bhājaṅ||2|
Rendition: Clouds thunder in the
sky. Lightening illuminates the dark skies. People awake from their sleep upon
hearing such thunder. Being petrified with the sound of thunder, dogs run
hither and thither|2|
Illuminating Tendency (Prakāśikā Vr̥tti)-
The congregational chanting of Holy Names is the thunder. The philosophical
truths which nourish the path of devotional service and is inclined to the path
of Vēdas
is the strong lightening which illuminates the minds of people. On being
enlightened with these philosophical truths, people arise from the slumber of
fruitive activities and impersonalistic doctrine. The heretics and
impersonalists being defeated by these philosophical truths, run hither and
thither.
bhījaṅ
rījhaṅ saba lōkaṅ|
śuṣka
thalaṅ saba taja śōkaṅ|
dhīra
samīraṅ sananānaṅ|
śītalaṅ
bahē saba thānaṅ||3|
Rendition: People get drenched in
the showers. Lands afflicted by drought are now relieved of their misery. The
cool breeze flow in all sides, countries and directions|3|
Illuminating Tendency (Prakāśikā Vr̥tti)-
The minds of people afflicted with miseries like mistrust in the path of Vēdas
(Nāstika-Vāda),
voidism (like buddhism, also known as 'Śūnyavāda'),
dry impersonal philosophy (Śuṣka-Nirākāra-Vāda),
imposing material attributes onto the spiritual attributes (Māyāvāda)
are thoroughly washed away. The cool breeze of the Glories of Lord Gaura flow
in all directions and countries.
nīra
kamala dala bhara sājaṅ|
nṛtya
mayūraṅ kara kājaṅ|
kṛṣṇa
dāsa yaha rasa rāgaṅ|
gāya
bhāga tini kē jāgaṅ||4|
Rendition: Lakes are filled with
lotus flowers. Peacocks dance due to ecstasy. Says 'Kṛṣṇa Dāsa'–
fortunate ones sing this song of mellows|4|
Illuminating Tendency (Prakāśikā Vr̥tti)-
The minds of people are the lakes which are now filled with the lotus like
flowers of devotion of Lord Gaura. Being ecstatic, these people now dance in
the congregational chanting of Holy Names. Those who understand the meaning of
this song and sing it with devotion are the fortunate ones.
|| Rāga Yamana ||8||
(To be sung in Rāga ‘Yamana’)
|| Harigītikā Chanda
||1|
(Composed in a meter
known as ‘Harigītikā’)
kṛṣṇa
kō bhajatē haiṅ sabhī pala
‘kṛṣṇa’
baranahi gāta haiṅ|
saṅga
mēṅ aṅga upāṅga astara
pārasada
lai āta haiṅ||1|
Rendition: One who performs
devotional service to Kṛṣṇa
and utters the Holy Name composed of two syllables– ‘kṛṣ’
& ‘ṇa’,
One who appears in the age of Kali accompanied with His Parts (Aṅga),
Planary Portions (Upāṅga),
Weapon (Astra), and Eternal Associates (Pārṣadas)|1|
nāma
kō kīrtana jō karē haiṅ
gaura
barana suhāta haiṅ|
gaura
bhajē haiṅ sō mēdhāvī
buddhi
yukta udāta haiṅ||2|
Rendition: One who performs the
congregational chanting of the Holy Names of Kṛṣṇa (Kṛṣṇa-Nāma-Saṅkīrtana),
One who is of the fair complexion as that of molten gold (Gaura-Varṇa)–
Those people who offer devotional
service unto that Personality of GodHead known as Gaurāṅga
Mahāprabhu
by the method of congregational chanting of the Holy Names (Saṅkīrtana-Yajña)– all those persons certainly possess high
intellect with great understanding of subtle subjects|2|
Illuminating Tendency (Prakāśikā Vr̥tti)-
This verse is a translation of the following verse of Śrīmad
Bhāgavatam
11/5/32–
kṛṣṇavarṇaṅ tviṣākṛṣṇaṅ sāṅgōpāṅgāstra
pārṣadam,
yajñaiḥ saṅkīrtana
prāyairyajanti
hi sumēdha
saḥ - One
who utters the Holy Name composed of two syllables–‘kṛṣ’+‘ṇa’–
(Kṛṣṇa-Varṇaṅ),
One who has fair complexion (Tviṣākṛṣṇaṅ),
One who appears on earth accompanied with His Parts (Aṅga),
Planary Portions (Upāṅga),
Weapon (Astra), and Eternal Associates (Pārṣadas)–"sāṅgōpāṅgāstra
pārṣadam"–
those persons who perform devotional service unto that Personality of GodHead
in this age of Kaliyuga, primarily by the method of the congregational chanting
of the Holy Names (yajñaiḥ
saṅkīrtana
prāyaiḥ),
those persons certainly possess a great intelligence (yajanti hi sumēdha
saḥ).
The parts of Gaurāṅga
are– Nityānanda
Prabhu & Advaita ācārya;
Planery Portions are– Śrīvāsa
and other devotees (Bhakta-Gaṇa);
eternal associates (Pārṣadas)
are– Śrī Gadādhara,
Rāya Rāmānaṅda,
Svarūpa Dāmōdara,
Śikhī Māhitī etc
and Holy Name (Harināma)
is the Weapon (Astra).
This
is also described in CC as follows: saṅkīrtanayajñē tāṅrē karē ārādhana,
sēi
ta’ sumēdhā āra
kalihatajana– CC 2/11/98-99
jaisē
bhōjana grāsa tē tuṣṭi
puṣṭi
baḍḥahi kṣudhā nasai|
gaurahari
guna-nāma jō bhajatē
tini
svarūpa sahaja rasai||3|
Rendition: With every morsel of
food that is consumed, following three things are felt by the person who eats
the food– satisfaction (Tuṣṭi),
nourishment (Puṣṭi)
and the fading of hunger (Kṣudhā),
in the similar way a person who offers devotional service to Gaura-Hari realize
these three things simultaneously– First, understanding & direct experience
of the Nature of GodHead (Bhagavad-Svarūpa-Anubhava) with ease|3|
Illuminating Tendency (Prakāśikā Vr̥tti)-
This is the translation of the following verse of Bhāgavatam
11/2/42–
bhaktiḥ parēśānubhavō
viraktiranyatra caiṣa
trikaika kālaḥ,
prapadyamānasya
yathāśnataḥ
syustuṣṭiḥ puṣṭiḥ kṣudhapāyōnughāsaṅ–
A
person who consumes food feels the following three things simultaneously with
every morsel of food which he consumes– satisfaction (Tuṣṭi),
nourishment (Puṣṭi)
and releiving from hunger (Kṣudhā-Nivṛtti);
in the same way a person who offers devotional service unto the Personality of
GodHead feel three things simultaneously– One-pointed Resolute Devotion
(Ananya-Bhakti), Understanding and direct experience of the Nature of GodHead
(Svarūpa-Anubhava)
and Renunciation from world and things in general (Vairāgya).
kṛṣṇahiṅ
nāma-dhāma prēma-rūpa
rasānaṅda
sindhu rahaiṅ|
jagata
kē nahīṅ vyāpahiṅ viṣayana
sōhi
ura bilagai rahaiṅ||4|
Rendition: (Secondly, those
p[ersons attain devotional service-) Those persons swim in the nectarine ocean
of the Holy Names (Nāma),
Abode(Dhāma),
Form (Rūpa)
and Divine Love (Prēma).
(Thirdly, they attain renunciation-) They remain unaffected by the happiness
and distress of this world. Even though their bodies may remain in this world,
they are never affected by events that occur in earthly domain|4|
|| Rāga Dēsa ||9||
(To be sung in Rāga ‘Dēsa’)
|| Chappaya Chanda
||1|
(Composed in a meter
known as 'Chappaya')
gaurakathā
parakāsa,
rūpa
jō granthani sēvai|
jāna
lahaiṅgē gaura,
dāsa
yaha āsa karēvai||1|
Rendition: Those persons who
regularly read this booklet filled with the glories of Lord Gaura, those will
certainly become familiar with the Personality of Gaurāṅga
Mahāprabhu,
at least in essence– this is the hope of the servant (dāsa)|1|
gaura
kathā kō jāna,
kāja
basa gaura bhajana hai|
bhajana
yahī nita nāma,
grantha
kā pāṭha manana hai||2|
Rendition: But after becoming
familiar with the Personality of Gaura, the readers should also engage
themselves in the regular devotional practices unto Him (Gaura-Bhajana).
Following are the devotional practices- chanting of the Holy Names (of Gaurāṅga-Nityānanda
and Harē-Kṛṣṇa
Mahāmaṅtra)
by the method of seclusive-chanting on beads (Japa) or the
congregational-chanting (Kīrtana)
and reading (Pāṭha)
as well as contemplating (Manana) on atleast
few verses of this book|2|
aisō
kahi kara gaura kō
sāra
kathā sira-maura kō|
‘kṛṣṇa-dāsa’
rasakhāna kō
śēṣa
karai isa gāna kō||3|
Rendition: ‘Kṛṣṇa-dāsa’
says– that which is certainly the Crest-Jewel-Glory (Mukuṭa-Maṇi)
amongst all the Glories and a Limitless Reservoir of all Nectar– I put such a
glorious narration to rest|3|