Previous section: Eastern Division Second Wave: Verses 1
- 123
Sri Rupa Goswamis Bhakti-Rasamrta-Sindhuh
Sanskrta Text with Devanagari Script
With transliteration in English
And
English Translation with Comments
Volume I
Translated by
TRIDANDI SWAMI BHAKTI HRIDAYA BON MAHARAJ
Rector, Institute of Oriental Philosophy
Vrndavan, U.P., India
Verses 124 - 209
Text 124:
padme ca:
krisna-mamaksarair-gatram anka yec
candanadina |
sa loka-pavano bhutva tasya
lokam-avapnuyat ||124||
Translation: It is mentioned in the Padma Puranam that one who decorates his body with the letters of
the Name of Lord Krsna with sandal-paste etc. soon becomes sanctified of the
universe and enters into the Realm of the Supreme Lord Sri Krsna. 124-
Text 125:
(23) nirmalya-dhritih yatha
ekadase: 53
tvayopabhukta-srag-dandha-vaso
lankara-carcitah |
ucchista-bhojino dasas tava mayam jayema
hi ||125||
Translation: (23) ACCEPTANCE
OF NIRMALYA (flower garlands, Tulasi with sandal-paste, etc. offered to the
Sri-Vigraha, i.e. Deity or Figure) of
Lord Visnu or Lord Krsna:
Sri Uddhava addressing Lord Sri Krsna says: "Oh Lord! We
are Thy eternal servants, living on the remains of Thy Food; we shall certainly
be able to conquer Thy Maya by anointing ourselves with the scent, sandal,
garlands, clothes and ornaments that have already been enjoyed by Thee! 125-
Commentary: In support of the above sloka of the Bhagavatam, Sri Jiva Gosvami quotes two
other verses from the Bhagavatam
(Canto XI, Chapter 6, slokas 47 and 48) where Sri Uddhava says: "Lord! It
is true that the self-controlled, meditative, naked, penance-enduring,
continent and pure-minded monks attain Brahma-dhama;
but we who are engaged in Karma and wander in the various worlds shall be able
to surmount Thy impassable Maya by singing Thy glories in the company of Thy
devotees!" -125-
53 Bhagavatam,
Canto XI, Chap. 6, sloka 46.107
Text 126:
skande ca:
krisnottirnantu nirmalyam yasyangam
sprisate mune |
sarva-rogais tatha papair-mukto bhavati
narada ||126||
Translation: It is stated in the Skanda Puranam: "Oh Sage Narada! One whose body is touched by
the offered flowers, flower garland, Tulasi and Sandal from the Body of the Vigraha (the Deity as Symbol of the
Eternal Form of the Lord, worshipped in
the temple) of Lord Krsna is freed from all diseases and all his
sins." -126-
Text 127:
(24 ) agre tandavam yatha
dvaraka-mahatmye:
yo nrityati pharristatma
bhavair-bahu-subhaktitah |
sa nirdhati papani manvantara-satesv api ||127||
Translation: (24) FRANTIC
DANCE IN FRONT OF THE SRI VIGRAHA: It is stated in the Dvaraka-mahatmya that he who cheerfully and with overwhelming
emotions of Bhakti frantically dances in front of the Lord, has his sins of
many many Manvantaras completely
burnt into ashes. 127-
Translator's note: One Manvantara
equals 71 series of Four Ages, i.e. in each Manvantara the Four Ages revolve 71 times. The Four Ages are Satya,
Treta, Dvapara and Kali. The Four Ages are equivalent to 43,20,000 years. 127-
Text 128:
tatha sri-naradoktau ca:
nrityam sri-pater-agre
talika-vadanair-bhrisam |
uddiyante sarira-sthah sarve
pataka-paksinah || 128 ||
Translation: So also said by Sri Narada: All sins, like so
many birds, fly away from the bodies of those who repeatedly dance in front of
Sripati, the Lord of Laksmi (Supreme Lord Narayana) to the accompaniment of
clapping of hands.-128-
Text 129:
(25) dandavan natih yatha naradiye:
eko pi krisnaya kritah pranamo
dasasvamedhavabhrithairna tulyah |
dasasvamedhi punareti janma
krisna-pranami na punar-bhavaya ||129||
Translation: (25) PROSTRATED
OBEISANCES: It is mentioned in the Narada-Pancaratra
that performances of ten Asvemedha-Yajnas
(a Vedic sacrificial rite by which a ksatriya king sends out a horse,
challenging all rulers in order to be the emperor over them all) cannot be
compared with a single prostrates obeisance to the Feet of the Supreme Lord Sri
Krsna, because one who performs even ten Asvemedha-Yajnas
has to be reborn whereas one who has once prostrated before the Feet of the
Lord is not born again. 129-
Text 130:
(26) ABHYUTTHANAM, yatha brahmande:
yanarudham purah preksya samayantam
janardanam |
abhyutthanam narah kurvan patayet
sarva-kilbisam || 130 ||
Translation: (26) RISING
FROM ONE'S SEAT IN HONOUR OF THE LORD:
It is said in the
Brahmanda Puranam that he who rises from his seat observing the Sri Vigraha
(Deity) of Lord Janardana coming in front riding a chariot has all his sins
destroyed. 130-
Text 131:
(27 ) Atha ANUVRAJYA, yatha
bhavisyottare:
rathena saha gacchanti parsvatah
pristhato gratah |
visnunaiva samah sarve bhavanti
svapadacayah || 131 ||
Translation: (27) FOLLOWING
THE LORD'S VIGRAHA TO SOME DISTANCE:
It is mentioned in the
Bhavisya Puranam that even a candala who eats dog's flesh become raised to the
venerable status of Lord Visnu Himself if he follows the Lord in a chariot or
any other carriage by its side, from behind or in front. -131-
Text 132:
(28) STANE GATIH
sthanam tirtham grihancasya tatra tirthe
gatir-yatha || 132 ||
Translation: (28) VISIT
TO THE LORD'S PLACE:
By 'Place' here should be understood a place of
pilgrimage (associated with the Lord) and His temple, which are to be visited.
132-
Text 133:
puranantare:
samsara-marukantara-nistara-karana-ksamau
|
slaghyau taveva caranau yau hares-tirtha
gaminau || 133 ||
Translation: It is mentioned in another Puranam:
The two legs that walk to the places of pilgrimage associated
with Lord Hari becomes means of crossing the desert of this world and are
praiseworthy. -133-
Text 134:
alaye ca yatha bhari-bhakti-sudhodaya:
pravisann-alayam visnor-darsanartham
subhaktiman |
na bhuyah pravisen-matuh kuksikaragriham
sudhih || 134 ||
Translation: Also TO
THE
As is mentioned in the Haribhaktisudhoday,
if persons of pure Bhakti and true wisdom enter into the temple for a sight of
the Lord Visnu, they do not ever again enter into the prison of the mother's
womb. 134-
Text 135:
(29)- PARIKRAMO, yatha tatraiva:
visnum pradaksini-kurvan yas
tatravartate punah |
tad evavantanam tasya punar-navartate
bhave || 135 ||
Translation: (29) CIRCUMAMBULATION:
It is said in the Haribhaktisudhodaya
that one who circumambulates Lord Visnu repeatedly, has not to pass through the
cycles of births and deaths any more, for, that is his last cycle in this
world. 135-
Text 136:
skande ca caturmasya-mahatmye:
catur-varam bhramibhistu jagat sarvam
caracaram |
krantam bhavati vipragrya tat
tirtha-gamanadhikam || 136 ||
Translation: It is further stated in the Caturmasya-mahatmya of the Skanda Puranam that those who have
circumambulated Lord Visnu four times have gone round the entire universe of
all animate and inanimate objects, and such circumambulation of Lord Visnu (His
Vigraha in a temple) is, Oh great among brahmanas! Of greater importance than
going on pilgrimage. -136-
Text 137:
(30) atha arcanam:
suddhi-nyasadi-purvanga-karma-nirvaha-purvakam
|
arcanam tupacaranam
syan-mantrenopapadanam || 137 ||
Translation: (30) Next, WORSHIP:
Offering of the materials or ingredients along with mantram (revealed syllables with transcendental
potency) to Lord Visnu after one has first finished purification of the
elements and Matrika-nyasa, is called
Arcana, i.e. worship. 137-
Text 138:
tad yatha dasame:--54
svargapavargayoh pumsam rasayam bhuvi
sampadam |
sarvasam api siddhinam mulam tac
caranarcanam || 138 ||
Translation: For example, in the Tenth Canto of the Bhagavatam:
After meeting Lord Sri Krsna at Dvaraka while returning home,
Sri Sudama Brahmana mused in his mind that worship of the Feet of Lord Sri
Krsna is the source of all kinds of mukti for all, including all the wealth of
heaven, earth and the subterranean, regions. 138-
54 Bhagavatam, Canto X, Chap. 81, sloka 19.108
Text 139:
visnurahasye ca:
sri-visnor arcanam ye tu prakurvanti
te yanti sasvatam visnor anandam paramam
padam || 139 ||
Translation: Also in Visnurahasya:
It is stated in the Visnurahasya
that those who worship Lord Visnu on this earth attain to the supreme
spiritual Realm of Lord Visnu, which abounds in eternal delight. 139-
Commentary: Here according to Sri Jiva Gosvami in the above
text, the Arcana or worship has been
regarded as the principal element, and by eulogizing Arcana or worship, the spiritual efficacy of the other elements has
been softly emphasized. According to one interpretation of this text, what is
emphasized is that in the absence of worship the other elements of Bhakti, i.e.
Vaidhi Sadhana-Bhakti, may be
usefully resorted to. According to a second interpretation, in the case of
persons confused about the
true character of the different elements of Bhakti, resort to other elements in
the absence of Arcana or worship is
useless. The first interpretation is supported by various statements in the Bhagavatam prescribing the other
elements where Arcana is lacking.
Thus, in the Eleventh Canto, Chapter 14, sloka 3, Lord Sri Krsna addressing Sri
Uddhava says: In the Vedas has been described the innate and eternal religion
arising out of My Intrinsic Potency, which is Bhakti. When through the effect of time it became hidden from view
in the state of Final Dissolution, I Myself instructed Brahma about this Dharma (before another Creation is
started).
In the Second Canto, Chapter 2, sloka 10 of the Bhagavatam sage Sukadeva addressing King
Pariksita says: "Whether one be Niskama,
i.e. free from all desires, or be a prey to all sorts of desires, or a seeker
of liberation, or a man of the right sort of intelligence, one should practice
Bhakti
unmixed with the ways of Karma and Jnana, and thereby serve the Supreme Person,
viz. God."
In the above two slokas, the Principal elements of Sadhana-Bhakti have been stated.
In the Eighth Canto, Chapter 23, Sloka 16, Sri Sukracarya
addressing Lord Vamanadeva says: "Even if one loses one's voice and
thereby is unable to utter correctly the mantram
(revealed spiritual syllables) of Arcana
or worship, or if one fails to observe the order of worship laid down in
the Tantras, or one becomes otherwise
deficient in respect of all the paraphernalia of worship arising out of a
particular local situation or a particular time or the particular nature of the
individual concerned, all such deficiencies and errors are made good, Oh Lord!
By utterance of Thy Name." In this statement Chanting of the Name' as an
essential element in worship is described.
In the Eleventh Canto,
Chapter 5, slokas 2-3 of the Bhagavatam,
sage Camasa Yogindra addressing King Nimi says: "Out of the Lord's Mouth,
His Arms, His Thighs and His Feet have arisen the four Varnas (Classes) and the four Asramas
(disciplines) of spiritual culture with the respective qualities, and therefore
those who do not worship the Lord who is the Source and Cause of their origin,
out of ignorance, or who show contemptuous indifference to such worship even
knowing that they owe their existence to the Lord, lose their status in respect
of the Class (Varna) to which they
belong and the discipline (Asrama)
which is appropriate for them and fall to lower depths." Sri Jiva Gosvami
points out that this text refers to the Varna-asrama-dharma,
which is Misra-Bhakti, i.e. Karmamisra-Bhakli.
In the Second Canto, Chapter 4, sloka 17 of the Bhagavatam, Sri Sukadeva Gosvami
addressing King Pariksita says: "I bow again and again to the Lord who is
the very Embodiment of holiness and is reputed throughout the universe as the
Source of all spiritual Values, to whom must be rendered all the austerities
etc. by aspirants in the way of knowledge and austerities, or believers in the
way of karma who specialize by generosity and gifts, or believers in
sacrificial cult who perform Asvamedha
and other Vedic sacrifices, and believers in repeats muttering of the Name of
their chosen Deities, and also individuals known for the purity of all their
behavior or dealings, if the activities are to bear their beneficial
fruits." Here is stated Bhakti which is attained by imputation (Aropa-Siddha-Bhakti). 139-
Translator's note: The Arcana-system
in Hindu religion in general and in Vaisnavism in particular is most elaborate,
which is not found in any other religion of the world. This is one of the most
fundamental and vital aspects of Hindu spiritual culture. Be it in Vedic
ritualism, or Tantrik practices or Pancaratra system, Arcana finds a very important place. The ingredients of Arcana can be sixteen, viz. (1) Seat;
(2) Invocation; (3) Water for washing the Feet of the Deity;
(4) Sacred offering of
garlands etc.; (5) Water for washing the Mouth; (6) Oblation of five
substances-curds, ghee of cow's milk, sugar, milk and honey; (7) Again water
for washing the Mouth, (8) Bathing of the Deity; (9) Clothes; (10) Ornaments;
(11) Sweet Scents; (12) Flowers; (13) Incense; (14) Lamp (of ghee or oil); (15)
Food or offering of eatables presented to the Deity; (16) Prayer- Asana, Svagata, Padya, Arghya, Acamaniya,
'Madbuparka, Punaracamanaya, Snana, Vasana, Abharana, Sugandha, Puspa, Dhupa,
Dipa, Naivedya, and Vandana respectively
are the sixteen ingredients of Arcana.
Ten ingredients in Arcana
are also used, viz. (1) Padya on
water for washing the Feet of the Deity, (2) Arghya or Sacred Garlands for offering to the Deity, (3) Acamaniya or water for washing the
Mouth, (4) Madhuparka, i.e. honey,
curds, ghee, sugar, and milk for the purpose of oblation, (5) Punaracamaniya or Water again for
washing the Mouth, (6) Sugandha or
sweet scents, (7) Puspa or flowers, (8) Dhupa or incense, (9) Dipa or lamp, and (10)
Naivedya or oaring of eatables presented to the Deity.
In the shortest form of worship or Arcena, five such materials are used, viz. (1) Sweet scents, (2)
Flowers, (3) Incense, (4) Lamp, and (5) Offering of eatables presented to the
Deity.
In the Arcana-system,
there are elaborate methods of Anga-nyasa,
i.e. touching the different parts of the body in conformity with the instructions
of the Scriptures; there is Kara-nyasa i.e. different movements of the hands and
fingers in specific Mudras, i.e. modes of intertwining the fingers
during worship, at the time of invoking the Lord, at the time of bathing or at
the time of offering Naivediya, etc. 139-
Text: 140
(31) PARICARYA--
paricarya tu sevopakaranadi pariskriya |
tatha prakirna kac chatravadi tradyair
upasana || 140 ||
Translation: SERVICE:
Cleansing and purifying (by Mantram and sacred water) the various objects used in worship, and
waving the camara (a made of white tail-hairs of a Yak and used in temples) at
the time of the Lord's worship, holding the umbrella over the Lord's Deity
during the worship, and striking the bell and blowing conch-shell when worship
is going on the above are the TWO kinds of SERVICE through accessories. 140-
Commentary: Sir Jiva Gosvami observes that Paricarya means using such accessories
as one uses in serving the king. 140-
Text 141:
yatha naradiye:
muhurtam va muhurtarddham yasti
sthedd-hari-mandire |
sa yati paramam stanam kimu susrusane
ratah || 141 ||
Translation: As in Naradiya
Puranam:
In the Naradiya Puranam
it has been stated that he who stays for one moment or even half-a moment in
the
Text 142:
yatha caturthe: 55
yat-pada-sevabhirucis tapasvinam
asesa-janmopacitam malam
dhiyah |
sadyah ksinoty anvaham edhati sati yatha
padangustha-vinih srita
sarit || 142 ||
Translation: In the Fourth Canto of the Bhagavatam King Prthu addressing his own subjects says: "The
desire for the worship of the Feet of the Lord growing day by day in intensity
washes away all accumulated stain of the mind through innumerable births and
rebirths in sages like the sacred
55
Bhagavatam, Canto IV, Chap. 2l, sloka 31.109
Text 143:
angani vividhany eva syuh
puja-paricaryayoh |
na tani likhitanyatra
grantha-vahulya-bhititah || 143 ||
Translation: Though in respect of Worships and Service through
various ingredient there are many other elements that could be mentioned here,
but they are not here specifically stated for fear of swelling the bulk of the
work (to unmanageable volume). 143-
Text 144:
atha gitam,( 32) yatha lainge:
brahmano vasudevakhyam gayamano nisam
param |
hareh salokyam apnoti rudra-ganadhikam
bhavet || 144 ||
Translation: (32) Next, SONGS,
as in Linga Puranam:
It has been sung in the Linga
Puranam that, a brahmana who sings without break the praise of the Supreme
Being Vasudeva attains Salokya or
residence in the Realm of Lord Vasudeva (Vaikuntha).
A Brahmana's song, in praise of Lord Vasudeva is more fruitful than even the
songs of Rudra. 144-
Commentary: Sri Mukunda dasa Gosvami observes that it is
forbidden for a brahmana to sing any songs other than songs in praise of the
Lord. 144-
Text 145:
(33) atha samkirtanam
nama-lila-gunadinam uccair-bhasa tu
kirtanam || 145 ||
Translation: (33) Then, SINGING
ALOUD:
Kirtanam or singing aloud is
defined as singing the Name, Qualities and Events or Pastimes of the Lord
Divine Life in loud voice. 145-
Translator's note: The usual meaning of Sankirtanam as well as its derivative meaning is singing together
or singing in congregation. Sri Rupa Gosvami, however, defines Sankirtanam as singing in a loud voice.
145-
Text 146:
tatra nama-kirtanam
yatha visnu-dharme:
krisneti mangalam nama yasya vaci
pravartate |
bhasmi bhavanti rajendra
maha-pataka-kotayah || 146 ||
Translation: SINGING
THE NAME OF THE LORD NAMA-KIRTANAM:
In Visnudharma Puranam
we have the following addressed to king: "Oh king! The utterance of the
holy Name "Krsna" has the effect of reducing to ashes millions and millions
of sins of the gravest kind." 146-
Commentary: Sri Jiva Gosvami observes that as in the previous
text 'Arcana' or 'worship' is considered as the principal spiritual efficacy of
other subsidiary elements in Vaidhi
Sadhana-Bhakti, so also here the super-excellence of the chanting of the
Name being described, the excellence for spiritual values of other subsidiary
elements has been emphasized. Here by mention, of the Name of Krsna, the other
Names of Lord Visnu have also been referred to by implication. 146-
Text 147:
lila-kirtanam, yatha saptame: 56
so ham priyasya suhridah paradevataya
lilakathastava nrisinha 1
virincagita
anjas titarmy anugrinan gunavipramukto
durgani te pada-yugalaya hamsasangah ||
147 ||
Translation: SINGING
THE PASTIMES OF THE LORD: LILA-KIRTANAM:
In the Seventh Canto of the Bhagavatam, Prince Prahlada, addressing Lord Nrsimhadeva (Lord in
the Form of the Lion-Man) says: "Oh Lord! I have taken shelter at Thy
Feet, I am Thine favored servitor; I shall easily scale the insurmountable
barriers of all the afflictions of life by virtue of association with the
saintly devotees of Thyself, who having taken shelter at Thy Feet are free from
the trials of Samsara or empirical life.
Such association will make me conquer the attractions and aversions that lie at
the root of Samsara. My freedom from
the ills of life will enable me to the conquest of the bondage of the flesh. I
shall chant the glory of Thy Divine Pastimes that have been sung by Brahma (The
Creator of the Universe), and shall easily overcome the bondage of Samsara continuing to sing Thy glories
who is my Supreme Deity and my Friend of the heart and my dearest Object of
love." 147-
56 Bhagavatam,
Canto VII, Chap. 9, sloka 18.
Text 148:
guna-kirtanam, yatha prathame: 57
idam hi pumsas tapasah srutasya va
svistasya suktasya ca buddhi dattayoh |
avicyuto rthah kavibhir nirupito yad
uttamahsloka-gunanuvarnanam || 148 ||
Translation: SINGING THE PRAISE OF THE LORD'S
TRANSCENDENTAL QUALITIES:
In the First Canto of the Bhagavatam
Sri Narada addressing Vyasadeva says: "Wise men have declared that all
the fruits that came from the practice of austerities, reading of the Vedas,
carefully performed Vedic sacrifices, properly pronounced revealed (mystic)
syllables of the Vedas, realization of the knowledge of Brahman, and charities
are an invariable consequence of singing the holy QUALITIES of Lord Hari of sacred fame. 148-
Commentary: Mukunda dasa Gosvami observes that in the text Avicyutah arthah' means 'akhanda Purusartha'. Dharma or moral artha or economy, and
Sri Visvanatha Cakravarti observes that previously it has been
staid in sloka 66 that even by renouncing the code of duties appropriate for
oneself, one may attain fruition or fulfillment by Bhakti alone. Here it is
added if a devotee has some liking for any particular cult, then his object
will be attained in respect of the cult or cults he believes in bymeans of
Bhakti. Wise men have said that dwelling on the transcendental Qualities of the
Lord and emphasizing their great spiritual significance constitute the real
essence of austerities and other practices. In the dictionary 'Medini-Kosa', 'artha' has been stated also as
equivalent of 'hetu' or cause. Hence 'avichyntah arthah' in the text means
that which is 'hetu' of 'avichuti' or separation from one's
intrinsic end. In the Eleventh Canto of the Bhagavatam
Lord Sri Krsna addressing Sri Uddhava says: "Whatever is attainable by
karma or Vedic ritualism, austerities or tapasya,
Jnana or knowledge, renunciation or tyaga and vairagya, practice of Yoga or
meditation, charities or Dana, the
duties of life in Varna-asrama-dharma
and other means of attaining sreyah or
good, My devotees by practicing Bhakti or Service unto Me alone easily attain
all that. As the fruits of austerities etc. are realized by means of Bhakti, it
goes without saying that the austerities etc. themselves must have succeeded in
achieving their end. 'Lord Visnu has always to be meditated upon and never to
allowed to go out of mind-these two prescriptions, one injunctive and the other
prohibitive, are the foundation of all the injunctions and prohibitions laid
down in the sacred books'. In fact, this statement establishes recollecting,
i.e. meditating on the Lord as basis, and therefore constituting the governing
principle of all the codes of the different religious sects. Therefore it is
superfluous to speak of the austerities, etc. as commits under the same
principle. All scriptural injunctions about austerities reading the Vedas, etc.
have all their meaning or significance in Bhakti or Service to the Lord for His
delight. This is why chanting the EULOGY
of the Lord is the inseparable import or means of austerities and other similar
practices. In fact, their dharma or
codes of religious duties are only forms of various Services (Bhakti) to the
Lord. In the Eleventh Canto of the Bhagavatam
Lord Krsna addressing Uddhava says: "In the Vends Bhakti as worship of
My Self has been taught, and when through the effect of time it disappeared
from earth at the final thorough dissolutionof Cosmos I initiated Brahma, the
Creator of a New World, into this lesson of Bhakti as the religion that
appertains to or aniseed out of My Intrinsic Nature or Svarupa Sakti". From them words of the Lord it is quite
obvious that the Vedas have the purport of teaching Bhakti as the true
religion.
Sri Madhusudana Sarasvati has also said that all scriptural
declarations have for their purport and meaning the Lord Himself. Therefore,
there being no dependence of Bhakti in karma or the way of Vedic ritualism, the
definition of suddha Bhakti or pure
services, and devotion as Guna-Kirtanam
or singing the EULOGY of the Lord's
transcendental Qualities (without reference to karma) cannot be regarded as
being a definition vitiated by the fallacy of avyapti or being too narrow. If karma were declared to be a
condition of Bhakti, then as being depended on karma, Suddha-Bhakti regarded as
consisting in Guna-Kirtanam or
singing of the Eulogy of the transcendental Qualities of the Lord will be
vitiated by the fallacy of being a too narrow definition. 148-
57 Bhagavatam,
Canto I, Chap. 5, sloka 22.111
Text 149:
(34) atha japah
mantrasya sulaghuccaro japa ity
abhidhiyate || 149 ||
Translation: (34) Next, JAPA:
Very very silent utterance of the Mantra is the revealed syllables of transcendental potency is
called Japa or silent muttering.
149-
Text 150:
yatha padme:
krisnaya nama ity esa mantrah
sarvartha-sadhakah |
bhaktanam japatam bhupa
svarga-moksa-phala-pradah || 150 ||
Translation: It is said in the Padma Puranam that the mystic Krsnaya
namah' (Obeisance to Krsna) offers
men all the values of life. It gives heaven and liberation to those devotees
how are engaged in muttering this mantram
silently. 150-
Text 151:
(35) atha vijnaptih, yatha skande:
harim-uddisya yat kincit kritam
vijnapanam gira |
moksadvarargalan moksastenaiva
vihitatava Iti || 151 ||
Translation: Next VIJNAPTI
or Forms of submissive Prayers:
It is said in the Skanda
Puranam: "Whatsoever you have placed by words before Lord Hari to make
known to Him, such Vijnapti alone
opens to you the gates of final liberation." -151-
Text 152:
samprarthanatmika dainyavodhika
lalasamayi |
ity adir vividha dhiraih krisne
vijnaptiririta || 152 ||
Translation: The wise have describe Vijnapti or submission of prayers to Sri
Krsna of manifold forms, such as, Samprarthanatmika,
i.e. prayer with whole-hearted submission of mind, body and everything to the
Lord, or Dainyavodhika, i.e. making
known to Lord Krsna one's insignificance and worthlessness, or Lalasamayi, i.e. making known one's
yearning for
the personal service of the Lord. 152-
Commentary: Sri Mukunda dasa, Gosvami observes that the term
"Samprarthana" here means
'prayer to the Lord that one's mind and other organs of experience may always
be engaged in the worship of the Lord." And Lalasamayi Prarthana' means prayers for the service of the Lord in
the way one desires to serve the Lord. The 'way one desires to serve the Lord'
is however determined by the Nitya-Siddha-Bhaktas,
i.e. eternally freed souls who are Associated Parts of the Supreme Lord, and
their ways, which a mortal must follow in the wake of.
Sri Visvanatha Cakravarti points out however that Samparthana' i.e. here means prayer for
the awakening of Rati, i.e. Bhava
(See Introduction under
heading VIII) in one in whom it is
yet not aroused, while "Lalasamayi
Prarthana" means prayer for service of the Person of Lord Krsna as
relished by the Ragatmikas or those
Eternal Associates of the Lord for which a taste has already been generated in
him. 152-
Text 153:
tatra samprarthanatmika
yatha padme:
yuvatinam yatha yuni yunanca yuvatau
yatha |
mano bhiramate tad van mano bhiramatam
tvayi || 153 ||
Translation: An example of Samrarthanatmika
Vijnapti:
In the Padma Puranam
it is stated as follows: "Let my mind be occupied with Thee, Oh Lord!
Even, as minds of young men and women remain occupied with thoughts of their
young lovers!" 153-
Text 154:
DAINYAVODHIKA, yatha tatraiva:
mat-tulyo nasti papatma naparadhi ca
kascana |
parihare pi lajja me kim vruve
purusottama || 154 ||
Translation: An example of Dainyavodhika
Vijnapti, i.e. submission of prayer which is the essence of self-abasement:
In the Padma Puranam we have-There is none who is more sunk
in sin than myself nor is there any one who is more guilty of offenses than
myself. Oh Thou Supreme Lord (Purusottama)!
I am ashamed even to say Forgive me, my Lord! My sins and misdemeanor!
What more can I say, Lord?' -154-
Text 155:
lalasamayi
yatha sri narada pancaratre:
kada gambhiraya vaca sriya yukto
jagatpate |
camara vyagrahastam mam evam kurv iti
vaksyasi || 155 ||
Translation: An example of Lalasamaya
Vijnaptai i.e. submission of prayer which is of the nature of yearning:
In the Narada-Pancaratra
Sri Narada addressing the Lord says: "Oh Lord of the Universe! When wilt
Thou, resting with Laksmi by Thy side, tell me with a grave voice, who am
eagerly waiting ready with the fan of Camara
in hand 'Oh Narada! Wave your fan in this manner?" 155-
Text 156:
yatha va:
kadaham yamuna-tire namani tava kirtayan
|
udbaspah pundarikaksa racayisyami
tandavam || 156 ||
Translation: Or, there again: Also in Narada-Pancaratra we have Narada addressing the Lord as follows:
"Oh Thou of lotus-like eyes! When shall I in tearful eyes start dancing
wildly on the bank of the Yamuna singing Thy Holy Name?" 156-
Commentary: Sri Jiva Gosvami points out that Lalasamayi Prarthana does not apply to
one in whom rati or Bhava-Bhakti or longing for serving Lord
Krsna in the way His Eternal Associates serve Him has not yet arisen. As a matter
of fact, Lalasamayi Prarthana has
been distinguished previously from Samprarthanamayi
Vijnapti in which Lalasa or real
yearning is not in evidence yet. The example, therefore, illustrates Lalasamayi Vijnapti and ought to have
come under the category of Raganuga-Bhakti,
though Sri Rupa Gosvami makes a passing reference to it. 156-
Text 157:
(36) atha stava-pathah:
prokta manisibhir gita-stavarajadayah
stavah || 157 ||
Translation: (36) Next, Reading of Hymn in praise of the Lord:
Wise men mean by Stava' the Gita and
Stavaraja'. 157-
Commentary: Sri Jiva Gosvami observes that the Gita is called
'Stava' because it describes the
Glory and the Transcendental Greatness of the Supreme Lord Sri Krsna and Stavaraja' refers to the Hymn in praise
of the Lord, called 'Stavaraja' in
the Gautamiya Tantra. 157-
Text 158:
yatha skande:
sri-krisna-stava-ratnaughair yesam jihva
tv alankrita |
namasya muni-siddhanam vandaniya
divaukasam || 158 ||
Translation: It is said in Skanda
Puranam that those whose tongue has been adorned with the gems of Hymns of
Sri Krsna become adorable and praiseworthy by munis (saints), Siddhas (those
who have attained supernatural powers) and even by the gods. 158-
Text 159:
narasimhe ca:
stotraih stavas ca devagre yah stauti
madhusudanam |
sarva-papa-vinirmukto
visnulokam-avapnuyat || 159 ||
Translation: In the Nrsinha
Puranam it is said that whosoever sings prayers in praise of Lord
Madhusudana (The Destroyer of demon Madhu) with Stotras and Stavas in
front of the Arca-Vigraha of Visnu in
a temple becomes free from all sins and attains to the Realm of Visnu. 159-
Commentary: Sri Jiva Gosvami observes that even though there
is nor essential difference between 'Stotra'
and 'Stava', yet a difference must be
acknowledged in so far as 'Stotra'
means Hymns composed by some predecessor in praise of the Lord, while a 'Stava' is one that is a spontaneous
outpouring of the worshiper himself. 'Stotra'
in other words, is a Hymn that is another's composition that one reads for the
pleasure of the Lord, whole 'Stava'
is one's outpouring of the feelings of the heart. Despite this, however, in the text both 'Gita' and 'Stavaraja' have been described as "Stava" because no other suitable means of evoking one's
spontaneous feelings is available.
Sri Mukunda dasa Gosvami, however, distinguishes 'Stotra', and 'Stava' in a diametrically opposite way. According to Sri Mukunda
dasa, Stava' is another's
composition which one repeats, while 'Stotra'
is one's own creation of Hymns in praise of the Lord. Sri Mukunda dasa supports
his interpretation by quoting from the Eleventh Canto of the Bhagavatam. Lord Sri Krsna addressing Sri Uddhava says:
"A bhakta (devotee) shall seek
My delight and pleasure through reading good, bad and indifferent 'Stavas' mentioned in the Puranas and
also offering prayers by 'Stotras' of
his own heart's composition, and should prostrate himself at the innermost door
of My temple with the prayer 'Lord! Mayest Thou be pleased'". 159-
Text 160:
(37) atha naivedyasvado, yatha padme:
naivedya-mannam tulasi-vimisram
visesatah pada-jalena siktam |
yo snati nityam purato murareh prapnoti
yajnayuta koti-punyam || 160 ||
Translation: (37)
Naivedyasvada or tasting the EATABLES offered
to the Deity of Visnu in a temple:
It is stated in the Pandma
Puranam that one, who dally eats the offered Naivedya (rice, fruits, etc. eatables offered to the Lord) along
with Tulasi, specially consecrated
with water after washing the Feet of the Lord, in front of Lord Murari, outside
the sanctum sanctorum, attains the
merit of performing thousands of Vedic sacrifices and rituals. -160-
Commentary: Sri Jiva Gosvami points out that 'puratah' here means 'not in front of the
Lord inside the temple itself but outside the sanctum sanctorum', because it has previously been stated in
connection with offenses in respect of seva
or services at the time of worship that it is forbidden to eat in front of
the Deity. Sri Visvanatha Cakravarti points out, however, that chewing of
betel-leaves has previously been for forbidden as an offense, but not every
form of feasting. Hence it is no offense to honor Naivedya (offered food) before the Deity in a temple. 160-
Text 161:
(38) atha padyasvado
yatha tatraiva:
na danam na havir yesam svadhyayo na
surarcanam |
tepi padodakam pitva prayanti paramam
gatim || 161 ||
Translation: (38)
Padyasvada or drinking the water used for bathing the Deity and washing the
Feet of the Deity:
It is mentioned in the Padma
Puranam that even those who do not give charities, perform oblations, read
the Vedas or worship the gods, can attain the highest End only by drinking the
water with which the Feet of the Lord has been washer in a temple. 161-
Text 162:
(39) atha dhupa-sairabhyam
yatha hari-bhakti-sudhodaye:
aghranam yadd harer
datta-dhupocchistasya sarvatah |
tad-bhavavyaladastanam nasyam nasyam
karma visapaham || 162 ||
Translation: (39) Dhupa-Saurabhyam or smelling the scent of
the incense which has been offered to the Deity of Vishnu: Hari-Bhaktivilasa declares that smelling of the scent of incense
that has been offered to the Lord and enjoyed by Him is the surest antidote to
the earthliness of this world with which people are smitten, as though smitten
by a serpent! And such smelling is the true functioning of the olfactory sense. 162-
Text 163:
atha malya-saurabhyam, yatha tantre:
praviste nasika-randre harer nirmalya
saurabhe |
sadyo vilayamayati
papa-panjara-bandhanam || 163 ||
Translation: Malya-Saurabham or scent of garlands offered to
the Lord: It is stated in the Tantra that
if the sweet scent of the flower garlands that have been offered two the Vigraha of Visnu enters the nostril, all
sins like encaged birds in an aviary are immediately destroyed. 163-
Text 164:
agastya-samhita yanca:
aghranam gandha-puspader arcitasya
tapodhana |
visuddhih syad anantasya ghranasye
habhidhiyate || 164 ||
Translation: Again in the Agastya-samhita
we have: "Oh blessed sage! It is well known in the world that smelling the
sweet scent of the flowers, flower-garlands, incense, etc. offered at the time
of worship of Lord Anantadeva by entering into the nostrils purifies the
olfactory organ of the individual. 164-
Text 165:
(40 ) atha sri-murteh sparsanam
yatha visnu-dharmottare:
spristva visnor adhisthanam pavitrah
sraddhyanvitah |
papa bandhair vinirmuktah sarvan kaman
avapnuyat || 165 ||
Translation: (40) Touching the Sri Murti (Deity of Visnu): It
is stated in the Visnudharmottara that
a person who is pure and has a firm faith in Sri Murti, is freed from all sins
and attains every desired end by touching the Srimurti or Vigraha of
Lord Visnu. 165-
Commentary: Sri Jiva Gosvami observes that here the efficacy
of touching the Srimurti (Deity in
the temple) of Lord Visnu is applicable to those who possess the eligibility of
so touching any Srimurti. 165-
Text 166:
(41) atha sri-murter darsanam
yatha varahe:
vrindavane tu govindam ye pasyanti
vasudhare |
na te yamapuram yanti yanti punya-kritam
gatim || 166 ||
Translation: (41) LOOKING
AT THE SRI MURTI: In the Varaha
Puranam Lord Varahadeva addressing Mother Earth says: " O Mother
Earth! Those who see Sri Govinda at Vrndavana do not go to the gate of Yama,
i.e. death's door or hell, but attain the
fruition of pious
people". 166-
COMMENTARY: Sri Jiva Gosvami commenting on the above verse
observes that Sri Rupa Gosvami, the author, having described the excellence and
efficacious of seeing all the various Forms of the Deity or Vigraha of Lord Visnu, here specifically
mentions, being overwhelmed by feelings of devotion to the Lord of his own
choice, the special significance of the Supreme Lord Himself in person manifest
in the Arca-Vigraha of Sri Govindadeva. Here 'attain the end of
pious people' refers to the supreme end of all pious activities, which is
nothing else but pure Bhakti only. In the First Canto of the Bhagavatam Sri Suta Gosvami addressing
Sri Saunaka and other munis says: "The highest religion of all people is
Bhakti or loving services to the Transcendent Godhead- Bhakti which is
causeless and unrestricted by Maya and which unfolds the innate functioning of
the sleeping soul." Therefore Bhakti is the Real End of all pious acts,
and hence by seeing the Vigraha of
Sri Govindadeva in Vrndavana one attains Bhakti as its fruit.
Sri Visvanatha Cakravarti points out that in order to make the
earthly minded inclined to the way of Bhakti, Sri Rupa Gosvami has mildly said
that only shall attain the ends of pious persons by looking at the Vigraha of Sri Govindadeva in Vrndavana;
but in fact Bhava-Bhakti or Rati in
Lord Govinda is the foremost End for the desireless devotees, and this Sri
Cakravarti observes, has been subsequently explained by the author Sri Rupa
Gosvami himself.
Translator's note: There are Three Presiding Deities, viz. Sri
Madanamohana, Sri Govinda and Sri Gopinatha, in Gaudy Vaisnavism, who have won
the hearts of followers of Sri Caitanya. These Three Deities are also the
Presiding Lords of (1) Sambandha-Jnana,
i.e. Knowledge of the eternal relation between the Supreme Lord Sri Krsna and
the individual finite self, (2) of Abbidheya
or Means to the End, and (3) Prayojana
or Final End, which is Prema,
respectively. Sri Caitanya entrusted Sri Sanatana Gosvami to write
authoritatively on the Concepts of God or Isvara,
the individual soul or Jiva, the Jagat of the manifested phenomenal
world, and Maya or the External Potency of Lord Sri Krsna, and their
interrelationships i.e. (i) relation between God and the finite self, (ii)
relation between two finite selves, (iii) relation between God and the
phenomenal World, (iv) relation between two phenomenal objects, and (v)
relations between the cit Jiva-atma
and an acit or inanimate phenomenal
object. Sri Sanatana by his writing showed that Sri Madananmohana was the
Presiding Lord of these five fold inter relationship or Sambandha. Similarly,
initiated by Sri Caitanya Sri Rupa Gosvami declared that in the esoteric
conception of Abhidheya unalloyed or
pure Bhakti is the Vigraha or Arca to the realization of the eternal
relationship that exists in the Supreme Lord Krsna the finite self or Jiva and
that Lord Govinda is the Presiding Lord of Abhideya.
Sri Sanatana Gosvami installed installed Vigraha
or Arca of Sri Madanamohana in
Vrndavana, who was the eternal Lord of his heart's choice, while Sri Rupa
Gosvami made the Supreme Lord Sri Krsna manifest in His Arca-Form as Sri Govinda in Vrndavana. Both the Gosvamis had some
rich devotees to erect two magnificent
It is necessary to mention here that the conception of the Arca-Vigraha of Visnu (or Sri Krsna or
all the Avataras or Divine Descents
of Lord Visnu) is not correctly understood by the ignorant people, and they
very often confuse Them with idolatry or stone-worship. It is an utterly
misconceived notion about the worship of the Arca-Vigraha of Lord Visnu by a Vaisnava. According to the
philosophy of Sri Caitanya, the concept of the Absolute Godhead is conceived,
on the basis of the authentic Scriptures, in Five Different Forms, simultaneously co-existing and identical,
viz. (1) Svayam-rupa Krsna, the
Supreme Divinity, who has an eternal Spiritual Two armed All-beauteous Form of Sat-Cit-Ananda in Braja, who is the
Cause of all causes and who is the Lord of all lords, who is the Origin and
Beginning of everything else, exists in
His Own Form as He is; (2) secondly, the Same Svayam-Rupa Krsna
projects Himself, out of His Own Supreme Prerogative and inconceivable Potency,
into Manifold Bodies, called Tadekatma-Rupa Krsna or Svayam-Prakasa or Self-Manifest, i.e. Many Bodies simultaneously
manifest, each Form identical with the Original Form of Svayam-Rupa Krsna, as was done at the time of the Rasa-dance (One Body in-between each two
Gopis of a congregation of hundreds of Gopis) or at the time of Marriage of Sixteen-thousand
one hundred and eight Queens of Dvaraka; (3) thirdly, Vaibhava or the Many Avataras
or Divine Descents of the Svayam-Rupa
Krsna, such as, the Three Purusa-Avataras, Three Guna-Avataras, Four
Yuga-Avataras, Twenty-five Lila-Avataras, Fourteen, Manvantara-Avataras,
innumerable Satyasesa-Avataras and Bhavavesa-Avatas, etc.; (4) fourthly, the
same Svayam-Rupa Krsna as Antaryami or the Indwelling Lord of
every individual soul; (5) fifthly, Arca
or the Vigraha or Figure of the Lord
taking His own initiative to be manifest before the fallen and self-forgetful
souls through the medium of the Acarya or Spiritual Masters or a freed
great saint. The Arca-Vigraha apparently looks like an idol, but is essentially
the Fifth Form of the Supreme
Divinity, graciously manifest in this world out of His infinite mercy and
inconceivable Power for the fallen people who are too much given to gross
earthly phenomena. The categorical difference between the worship of the Arca-Vigraha of Visnu and idol-worship
must be clearly understood by one who takes to the way of preliminary practices
of pure Bhakti. Apparently two similar looking objects need not be identical-a
glow-worm and a spark are not same though they appear to be so to an ignorant
child. In the same manner the Arca-Vigraha
of Lord Visnu worshipped in a temple is absolutely different from idolatry. 166-
Text 167:
(42) aratrika-darsanam
yatha skande:
kotayo brahma-hatyanam agamyagama
kotayah |
dahaty aloka matrena visnoh saratrikam
mukham || 167 ||
Translation: (42) WITNESSING
OFFERINGS IN THE FORM OF WAVING OF LIGHTED LAMPS BEFORE THE VISNU-VIGRAHA:
It is mentioned in the Skanda
Puranam that the very fact of seeing the Face of the Vigraha of Lord Visnu glowing
with the light of the lamp which is waved before the Lord at the time of
Wave-offering of lights, etc. reduces to ashes all sins committed, sins so
heinous as taking the lives of millions of brahmanas and millions of incestuous
acts. 167-
Commentary: Sir Jiva comments that here Wave offering' refers
to all the various Arca-Vigrahas of
the Godhead. 167-
Text 168:
utasava-darsanam
yatha bhavisyottare: