çré-kåñëa-lélä-stava (19-21), by New Çré Haridäs Niväs

Bhakti-Rasämåta-sindhu 1.1.38-46, by NSHN

Bhakti-sandarbha: Preface 16 (arcana), by NSHN

aïjana-snigdha-nayana paryäyäìkurita-smita léläkña-taraläloka mukhärpita-padäìgule

O Kåñëa Whose eyes were anointed with black cosmetic! After a time a smile sprouted upon Your face, Your playful eyes began to restlessly look about, and You placed Your toe in Your mouth. (76)

jayotsava-kriyäsakta-dhätré-stanyärtha-rodanautkñipta-caraëämbhoja he ‘no-viparivartaka

O You Who cried for the breast milk of Your mo-ther who was absorbed in the festive activities! You then kicked up Your lotus feet and turned the cart over. (77)

vrajänirëeya-carita çakaöäsura-bhaïjanadvijodita-svasty-ayana mantra-püta-jaläpluta

O Kåñëa, when You killed that asura who had as-sumed the form of the cart, the people of Vraja could not understand what had happened. For Your protection, the brähmaëas performed a ri-tualistic ceremony to attain good fortune. Also, mantras were chanted to purify You, and You were bathed with water. (78)

OBEISANCE 20yaçodotsaìga-paryaìkaà léläviñkåta-gauravam mätå-vismaya-kartäraà tåëävartäpavähitam

O Kåñëa, when sitting on mother Yaçodä’s lap You greatly amazed her by performing the pastime of becoming very heavy. (After she put You down), You were carried away by the asura Tåëävarta. (79)

CO

NTE

NTS

çRé-kåñëa-lélä-stava (19-21)published by New Çré Haridäs Niväs, Spain

OBEISANCE 19autthänikotsavämbäbhi-çikta saïjäta-nidra-dåkmahocca-çakaöädhaù-stha-bäla-paryaìka-çäyitaO Kåñëa, (when You were three or four months old) Your mother bathed You in the autthänika ceremony, but when she saw that Your eyes were drowsy, she put You to sleep in a small bed placed under a large cart. (75)

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|| çré-çré-gaura-gadädharau vijayetäm ||

uttamä-bhakti-sudhä-laharéNectarean Waves of Supreme Devotion

published by New Çré Haridäs Niväs, Spain

Issue 46, 18 april 2016, kämadä Ekädaçé

janané-märgita-gatià tåëävartäti-durvaham gala-grahaëa-niçceñöa-tåëävarta-nipätanam

While Your mother searched for You, Tåëävarta became unable to carry You anymore. Grasping his throat, You caused him to fall lifeless to the ground. (80)

tåëé-kåta-tåëävartaà rudad-gopäìganekñitam gopé-dhätry-arpitaà vande tväà rajänanda-däyakam

In this way You made Tåëävarta as insignificant as a blade of grass. On seeing You, the crying gopés gave You to Your mother, the gopé Yaçodä. O Giver of bliss to the inhabitants of Vraja, I offer respectful obeisances unto You. (81)

OBEISANCE 21yaçodä-stanya-mudita yaçodä-mukha-vékñaka yaçodänandanähaà te yaçodä-lälitäva mäm

O You Who are pleased by drinking Yaçodä’s breast milk! O You Whose face was looked on by Yaçodä! O You Who are Yaçodä’s cherished son, I offer my obeisances unto You. Please protect me. (82)janané-cumbyamänäsya-madhya-darçita-viçva me praséda paramäçcarya-darçin vismita-mätåka

O Kåñëa, being kissed by Your mother, You ama-zed her by displaying the entire universe in Your mouth. O You Who reveal amazing things, be pleased with me. (83)

pütanädi-vadhäloki-mätå-çaìkä-çata-prada svabhäva-vividhäçcarya-mayatä-tan-niräsaka

By witnessing the incidents with Pütanä and other asuras, Your mother was filled with anxiety, but that was dispelled due to Your various naturally astonishing feats. (84)--taken from Çré-Kåñëa-Lélä-Stava (verses 75-84) by Çré Sanätana Gosvämé; --images from indus-meetindus.blogspot.com & harekrsna.de

issue 46, page 2 mRrekHkfDrlq/kkygjhBhaktI-Rasämåta-sIndhu

1.1.38-46published by New Çré Haridäs Niväs, Spain

sändränanda-viçeñätmä -brahmänando bhaved eña cet parärddha-guëékåtaù |naiti bhakti-sukhämbhodheù paramäëu-tuläm api ||

BRS 1.1.38 5) (Prema-) bhakti’s nature is that of special concentrated bliss:

Even if happiness coming from Brahman rea-lization is multiplied billions of times, it does not compare to one atom from the ocean of bliss experienced through bhakti.

çré-jévaù: parärdheti— parärdha-käla-samädhinä samuditaà tat-sukham apéty arthaù ||38||Jéva Gosvämé: Even if one attains happiness that ari-ses from samädhi lasting billions of years, it does not compare to one atom from the ocean of bliss expe-rienced through bhakti.

yathä, hari-bhakti-sudhodaye—tvat-säkñät-karaëähläda-viçuddhäbdhi-sthitasya me |

sukhäni goñpadäyante brähmäëy api jagad-guro ||BRS 1.1.39

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uttamä-bhakti-sudhä-laharé issue 46, page 3It is said in Hari-Bhakti-Sudhodaya:

“O Guru of the Universe! Now that I am situa-ted in the transcendental ocean of bliss which comes from directly perceiving You, the happi-ness of Brahman realization is just like water in the footprint of a Go.”

çré-jévaù: brähmäëéty atra pärameñöhyänéti tu na vyäkhyeyam | para-brahmänandenaiva tasya tärata-myaà çré-bhägavatädiñu prasiddham iti | tasyära-vinda-nayanasya padäravinda [bhä.pu. 3.15.43] ity ädi ||39||

Jéva Gosvämé: Here the expression brähmäëi sukhäni refers to happiness coming from impersonal Brah-man, and not to happiness experienced by Brahmä.

The difference between the happiness that is related to Brahman and that is related to Bhagavän is well es-tablished in the çästras such as Çrémad-Bhägavatam.For example, ÇB 3.15.43 says:

“When the breeze carrying the aroma of Tulasé leaves from the toes of the lotus-eyed Lord en-tered the nostrils of the four Kumäras, they were agitated both in body and in mind, even though they were immersed in the bliss of Brahman.”

tathä bhävärtha-dépikäyäà (10.88.11) ca—tvat-kathämåta-päthodhau viharanto mahä-mudaù | kurvanti kåtinaù kecit catur-vargaà tåëopamam ||

BRS 1.1.40

It is also said in Bhävärtha-dépikä:Some virtuous devotees who enjoy supreme bliss while roaming in the nectarean ocean of Your kathä consider the four goals of hu-man life to be on par with blades of grass.

çré-jévaù: satsv api bahuñu udähariñyamäëeñu çré-bhägavatädi-väkyeñu bhävärtha-dépikodäraëaà tu tat-kartus tat-tätparya-jïatvena sarva-tat-tad-väkyärtha-saìgraho’yam ity abhipräyät ||40||

Jéva Gosvämé: Although there are many statements in Çrémad-Bhägavatam and other devotional scrip-tures that can exemplify superiority of bhakti-bliss over Brahman-bliss, Rüpa Gosvämé chose to cite a verse from the commentary on Çrémad-Bhägavatam called Bhävärtha-Dépikä written by Çrédhara Svämé in order to show that the latter knows the meaning of Bhägavatam, and that his verse summarises the meaning of all the verses that could be cited in this context.

çré-kåñëäkarñiëé—kåtvä harià prema-bhäjaà priya-varga-samanvitam |

bhaktir vaçékarotéti çré-kåñëäkarñiëé matä ||BRS 1.1.41

6) Uttamä-bhakti attracts çré kåñëa:Making çré hari, together with His associa-tes, an object of premä, (prema-)bhakti controls Him, therefore it is said to attract Him.

çré-jévaù: prema-bhäjam iti äkarñaëa-çabda-balät | priya-varga-samanvitam iti çré-çabda-baläd vyäkhyätam ||41||By the word ‘attraction’ it is understood that by having made Çré Kåñëa object of love, bhakti at-tracts Him through tyäga (leaving one’s habits and identifications that are not related to being the servant of guru and Kåñëa), samarpaëa (sur-render) and sevä (pleasing service). The word çré in çré-kåñëäkarñiëé has been used to indicate that prema-bhakti lovingly attracts Çré Kåñëa along with His dear associates.

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issue 46, page 4 mRrekHkfDrlq/kkygjhsaptame (7.10.48) ca näradoktau—

yüyaà nå-loke bata bhüri-bhägä lokaà punänä munayo’bhiyanti |

yeñäà gåhän ävasatéti säkñäd guòhaà paraà brahma manuñya-liìgam ||

BRS 1.1.43 närada told Yuddhiñöhira (çB 7.10.48):

“O Yuddhiñöhira! In this mortal world you and your family are most fortunate because Supre-me Brahman, assuming a human form, secretly lives in your house. The sages who purify the whole universe come to your place in order to see Him.”

çré-jévaù: ata eva taträparituñyan priya-varga-sa-manvitatvodäharaëaà ca kariñyann aparam äha—yüyam iti ||43||Jéva Gosvämé: His heart not being content by using the previous verse to illustrate bhakti as attracting Çré Kåñëa along with His associates, the author sup-plies also the present verse.

agrato vakñyamäëäyäs tridhä bhakter anukramät |dviçaù ñaòbhiù padair etan mähätyaà parikértitam ||

BRS 1.1.44 As it will be explained later on, this bhakti (sädhana-bhakti, bhäva-bhakti, prema-bhakti) is three-fold. Its greatness is specifically glorified by the six qualities just mentioned, two quali-ties being included in each of the divisions.

yathä ekädaçe (11.14.20)—na sädhayati mäm yogo

na säìkhyaà dharma uddhava |na svädhyäyas tapas tyägo yathä

bhaktir mamorjitä ||BRS 1.1.42

çB 11.14.20 says:O Uddhava! I am not as much attained by yoga, säìkhya, performance of dharma, studies of Ve-dic literature, austerity and renunciation as I am by the unalloyed and ever-increasing loving bhakti towards Me.

çré-jévaù: na sädhayatéti—atra yadyapi yogädi-säd-hana-pratispardhitvena sädhanatvam eväsyä äyäti—tataç cägrata ity ädi vakñyamäëänusäreëa sädhya-bhakti-mahima-prastäve’sminn udäharaëaà na sambhavati, tathäpi sädhyäm eva janayitvä vaçéka-roty asäv iti tathoktam ||42||Jéva Gosvämé: It will be explained later on that bhakti which attracts Kåñëa refers predominantly to prema-bhakti. However, it may be objected that since this verse mentions various types of sädhanas, it also implies that bhakti in question is sädhana-bhakti, and thus this example is not appropriate. (To this it is replied that the example is appropriate because) as sädhana-bhakti produces prema-bhakti it does control Kåñëa.

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uttamä-bhakti-sudhä-laharé issue 46, page 5çré-jévaù: dviço dväbhyäà dväbhyäà ñaòbhiù pa-daiù kleçaghnéty ädibhiù parikértitam iti | asäd-häraëatveneti pariçabdärthaù | tena sädhana-rüpäyä dvau guëau | bhäva-rüpäyäç catväro guëäù prema-rüpäyäù ñaò api jïeyäù | tatra tat-tad-antarbhävät väyv-ädi-bhüta-catuñöayavat ||44||

Jéva Gosvämé: The six qualities of supreme devotion, such as removing miseries etc are pair-wise included in each successive division of bhakti. The word parikértita (‘glorified’) contains the word pari which indicates that the greatness of bhakti is glorified specifically (by the six qualities).

Thus the greatness of sädhana-bhakti is specifically glorified by the two qualities of removing misery and giving auspiciousness; the greatness of bhäva-bhakti is specifically glorified by the four qualities of removing misery, giving auspiciousness, making liberation insignificant and being difficult to be ob-tained; and the greatness of prema-bhakti is speci-fically glorified by all the six qualities of removing misery, giving auspiciousness, making liberation in-significant, being difficult to be obtained, having the nature of special concentrated bliss, and attracting Çré Kåñëa.

This tendency of qualities to increase in successive divisions of bhakti is analogous to the material ele-ments whose qualities also progressively increase (air has the qualities of touch and sound; fire has the qualities of touch, sound and form; water has the qualities of touch, sound, form and taste; and earth has the qualities of touch, sound, form, taste and smell.)kià ca -

svalpäpi rucir eva syäd bhakti-tattvävabodhikä | yuktis tu kevalä naiva yad asyä apratiñöhatä ||

BRS 1.1.45The following should also be known:

Even if one has only a little liking, it will reveal the essence of bhakti to him. This is not at all possible just by logical understanding, as that is not very stable.

çré-jévaù: atra bahirmukhän praty anyad apy ucyate ity äha—kià ceti | rucir atra bhakti-tattva-pratipä-daka-çabdeñu çrémad-bhägavatädiñu präcéna-saàs-käreëottamatva-jïänam | saiva bhakti-tattvam eväva-bodhayati | yathä-çabdaà çraddhäpayatéti | kevalä çuñkä naiveti kintu tad-ruci-sahitä | ittham eva vakñ-yate çästre yuktau ca nipuëa [b.r.s. 1.2.17] iti ||45||

Jéva Gosvämé: This verse has been added for those persons who are adverse to Bhagavän. ‘Liking’ means that due to previous saàskäras one has the feeling that literature such as Çrémad-Bhägavatam which ex-plains the essence of bhakti is very elevated.

Creating thus faith in these scriptures, this liking reveals to one the essence of bhakti. Just dry logical understanding alone is not sufficient for creating faith. It is only when logic is accompanied by this liking that the essence of bhakti gets revealed.

This will be shown in BRS 1.2.17:He who is expert in explaining the meaning of çästra and supporting it with logic that is based on çästra, who is always firmly established in think-ing about goals of human life and the object of one’s service and worship, and who, having mature faith, considers all material happiness and prosperity to be insignificant in comparison with the empire of happi-ness experienced through bhakti unto Bhagavän, is the uttama-adhikäré.

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tatra präcénair apy uktam—yatnenäpädito’py arthaù kuçalair anumätåbhiù |abhiyuktatarair anyair anyathaivopapädyate ||

BRS 1.1.46 It was said by the preceding authorities that if some experts with good knowledge of logic establish something with great effort, a more expert person will come and refute it.

çré-jévaù: apratiñöhatäm eva darçayati—tatheti | prä-cénaiù tarko’pratiñöhänät [bra.sü. 2.1.12] iti nyäyä-nusäribhir värtika-kärädibhiù | abhiyuktataräs tär-kikeñu pravéëataräù ||46||

Jéva Gosvämé: The instability of dry logic is being shown. Following the Brahma-Sütra 2.1.12 which says that “reasoning is ill-founded”, the preceding authorities, such as commentators on Çré Çaìkara-Bhäñya like Sureçvara Äcärya, have said in regard to logical inference that if some experts establish a point with great effort, more expert logicians will come and will refute that with a different logic. ‘More expert’ in the verse means ‘being more skilful in logic’.

iti çré-çré-bhakti-rasämåta-sindhau pürva-bhäge bhakti-sämänya-laharé prathamä

Thus ends the First Wave of the Eastern Ocean of Bhakti-Rasämåta-Sindhu called ‘Bhakti in General’.

--taken from Çré-Çré-Bhakti-Rasämåta-Sindhuù by Çré Rüpa Gosvämé (Bhagavad-Bhakti-Bheda-Nirüpakaù Prathama-Laharé, Sämänya-Bhaktiù), verses 1.1.38-46, published and translated into hindi by Çré Haridäs Çästré;

--external images taken from spiritual-revolutionary.com, sa-tyanarayanadas.com, krishna.com, facebook.com, pinterest.com & namasteindia.ro

çRé BhaktI-sandaRBha: PREfacE 16 (arcana)

published by New Çré Haridäs Niväs, Spain

A285 [continuing with the topic of arcana and per-forming it along with societal customs in order to teach others]: This approach to arcana, which is done along with the performance of societal customs such as çräddha, must be maintained by a discriminative householder with effort until his death (otherwise there might be too many obstacles for his arcana);

this can be accomplished in two ways: a) according to the opinion of Çré Närada-Païcarätra and other scriptures, one can do all kinds of worship with the understanding that Bhagavän is present in all as antaryämé; and

b) according to Viñëu-Yämala it is prescribed to do the worship of forefathers and other deities with (water and) food offered to Viñëu;

in the péöha-ävaraëa püjä of Çré Bhagavän the deities such as Durgä or Gaëeça are Bhagavän’s eternal ser-vants, being of the nature of His svarüpa-çakti;

also according to çruti and Tantra, the special kind of çakti that is of the nature of bhakti unto Bhaga-vän, and that is the presiding çakti of the eighteen-syllable mantras which are of Çré Kåñëa’s svarüpa, is called Durgä;

Durgä, as the servant of this mantra, and being partly in contact with mäyä (mäyäàça-rupä), is appointed to perform sevä of protecting this mantra in the ma-terial world;

issue 46, page 6 mRrekHkfDrlq/kkygjh

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the Lord of the lords of gods, Çré Hari, Who always wears the dress of a cowherd boy, is continually present in all the devas in spiritual planets such as Vaikuëöha which are beyond mäyä, thus the dikpälas (guardians) of Vaikuëöhas too are spiritual and His parts;

therefore, a one-pointed devotee gives respect, simi-lar to the respect that is given to Viñvaksena, to these guardians and devatäs such as Gaëeça, because they are the servants of both Bhagavän and Vaikuëöhas (knowing that Çré Hari is in all of them and) there existing different names only due to the existence of different forms;(it is prescribed to) do püjä (of Bhagavän’s asso-ciates) by pädya etc (but with the idea that Çré Hari is the principal Go-dhead); the remnants of Çré Hari are to be given to all the other deities and should be then used for homa

A286: although adoration of beings such as bhütas (ghosts) is prescribed as a limb of bhagavat-püjä, it should not be done because bhütas are not ävaraëa-devatäs (accompanying deities) of Bhagavän; per-sonalities such as Saìkarñan are certainly worshi-pable but they must not be worshipped by alcohol although He Himself accepts it;

in péöhä-püjä in the abode of Bhagavän it is appro-priate to worship the shoes of Çré Guru – this is be-cause Bhagavän, Who is present in form of a particu-lar guru as vyañöi (individual) bhakta-avatär, is also present in the Dhäm of Bhagavän on the left side of Bhagavän as samañöi (collective) direct avatär in form of Çré Gurudeva;

in the worship of Çré Räma, characters such as Mainda or Dvivida are ävaraëa-devatäs, and thus situated in Çré Räma’s eternal Dhäm, being both eternal and pure;in the worship of Çré Kåñëa in Gokula, conch, cakra etc (are not thought of as held in His hands) but as the marks on Çré Kåñëa’s feet; Gaìgä (which is not found in Våndävan) is understood to be present in Mänasa Gaìgä (situated at Govardhana, see the picture above); Çvetadvépa is understood as Goloka; (Ocean of Milk is understood to be torrents of milk produced by Go in Våndävan), as described in Brahma-Saàhitä;

the non-material moon, sun or fire that exist in Go-loka are devoid of too much cold or heat (because in Çré Goloka everything is beneficial and auspicious) – this is also described in Nåsiàha-Täpané;

Bhagavän’s associates have thus been described in order to avoid performing arcana mixed with ma-terial karma;as for bhüta-çuddhi (purification done before the püjä) of pure devotees – it is prescribed to meditate on the

body of Bhagavän’s as-sociate that is suitable for performing the ser-vice to Bhagavän that one desires; in case of those whose only goal in life is service unto Bhagavän the said be-havior is the best as it is favorable to them;with respect to placing the mantras of Keçava

and other Names of Bhagavän on the lower parts of the body, one should meditate on the mürti (of one’s iñöa-deva), and while doing japa of the particular mantra one should touch the particular part of one’s body; --taken from the Preface to Çré Bhakti-Sandarbha, written by Çré Haridäs Çästré Mahäräjjé; --external images taken from theharekrishnamovement.org & indiamike.com

uttamä-bhakti-sudhä-laharé issue 46, page 7

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