Çré-kåñëa-Lélä-stava (22-25), by New Çré Haridäs Niväs

Bhakti-rasämåta-sindhu 1.2.1-11, by NSHN

Bhakti-sandarbha: Preface 17, by NSHN

sädhu-rakñä-karaà duñöa-märakaà bhakta-vatsalammahä-näräyaëaà vande nandänanda-vivardhanam

I off er obeisances to Kåñëa, the great Lord Närä-yaëa, Who is very aff ectionate to His devotees. He protects the saintly persons, destroys the wicked, and increases the bliss of Nanda Mahäräja. (86)

OBEISANCE 23jaya riìgana-léläòhya jänu-caìkramaëotsuka

ghåñöa-jänu-kara-dvandva maugdhya-lélä-manoharaO enchanting Kåñëa, eagerly crawling about on Your hands and knees while even bruising them, You performed the pastimes of an innocent child. Victory to You. (87)

kiìkiëé-näda-saàhåñöa vraja-kardama-vibhramavyälambi-cülikä-ratna-grévä-vyäghra-nakhojjvalaO Kåñëa, delighted by the sounds (of other people’s) ankle-bells, You would crawl in the mud of Vraja (as if to follow them). Your crown diamond would be hanging down and the res-plendant tiger claw would be on Your neck. (88)

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Çré-kåÑËa-LéLä-staVa (22-25)published by New Çré Haridäs Niväs, Spain

OBEISANCE 22garga-väk-cäturé-håñöa-nanda-néta-rahaù-sthalampraçasta-näma-karaëaà garga-sücita-vaibhavamDelighted by Garga Muni’s wise words, Nanda Mahäräja brought Kåñëa to a secluded place, where Garga Muni, performing the auspicious name-giving ceremony for the Lord, enumerated His glories and opulences. (85)

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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 47, 17 may 2016, mohiné Ekädaçé

paìkänulepa-rucira mäàsaloru-kaöé-taöa sva-mukha-pratibimbärthin pratibimbänukäraka

O Kåñëa, You appeared very charming anointed with the mud of Vraja. Your thighs and hips beca-me gradually stronger as You grew older. O You Who desired to see the reflection of Your face! You playfully imitated Your own reflection. (89)

avyakta-valgu-väg-våtte smita-lakñya-radodgamadhätré-kara-samälambin praskhalac-citra-caìkrama

O Kåñëa, holding You with her hands (as she was breast-feeding You), Mother Yaçodä saw little teeth beginning to grow in Your smiling mouth, which was speaking charming inarticulate words of a small child. Performing Your amazing activi-ties, You gradually started to walk while stagger-ing. (90)

OBEISANCE 24jayäìgäna-gaëa-prekñya-bälya-lélänukäraka äviñkåtälpa-sämarthya-päda-vikñepa-sundara

O Kåñëa, thus imitating the pastimes of a helpless human child, charmingly displaying the little ca-pacity of Your legs as You moved them to and fro, You were observed by the gopés. Victory unto You. (91)vatsa-puccha-samäkåñöa vatsa-puccha-vikarñaëa

vismäritänya-vyäpära-gopa-gopé-pramodanaO Kåñëa, catching the tail of calves, You would be dragged about by them. The gopas and gopés would then forget all their other activites and become delighted by these childhood pastimes. (92)

issue 47, page 2 mRrekHkfDrlq/kkygjhgåha-kåtya-samäsakta-mätå-vaiyagrya-käraka brahmädi-kämya-lälitya jagad-äçcarya-çaiçava

O Kåñëa, in this way You would greatly perplex Your mother, who was intent on performing her household duties. O Lord, Your great charm enchants gods such as Brahmä and the beauty of Your childhood amazes the entire universe. (93)

OBEISANCE 25praséda bäla-gopäla gopé-gaëa-mudä-vahaanurüpa-vayasyäpta cäru-kaumära-cäpala

O Kåñëa, O little cowherd boy, O delight of the gopés, O performer of mischievous childhood pastimes in the company of Your like-minded peers, be pleased with to me. (94)

akäla-vatsa-nirmokta vraja-vyäkroça-susmita navanéta-mahä-cora vänarähära-däyaka

O Kåñëa, releasing other gopas’ calves at an inappropriate time, You simply smiled when their owners lamented. You are a great thief of butter, which You also fed to the monkeys. (95)

péöholükhala-sopäna kñéra-bhäëòa-vibhedakaçikya-bhäëòa-samäkarñin dhväntägära-praveça-kåt

O Kåñëa, entering the darkened store-room, making a staircase of the bench and the grinding mortar and pulling the ropes, You broke the pots full of milk-products. (96)

sväìga-ratna-pradépäòhya gopé-dhärñöyäti-vädakagopé-vrätokti-bhé-bhrämyan-netra mätå-praharñaëa

O Kåñëa, Whose limbs are illuminated with glistening jewels! Hearing the harsh complaints of the gopés, You became frightened and Your eyes moved restlessly. In this condition You gave great delight to Mother Yaçodä. (97)

--taken from Çré-Kåñëa-Lélä-Stava (verses 85-97) by Çré Sanä-tana Gosvämé;--images from vipasana-vidushika.blogspot.com, flixia.com, krishnaart.tumblr.com & harekrishnabol.com

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uttamä-bhakti-sudhä-laharé issue 47, page 3

Bhakti-rasämåta-sindhu 1.2.1-11

published by New Çré Haridäs Niväs, Spain

bhakti-rasämåta-sindhau pürva-vibhäge dvitéyä laharé atha sädhana-bhaktiù

The Second Wave of the Eastern Ocean of Bhakti-rasämåta-sindhu

sädhana-bhakti sä bhaktiù sädhanaà bhävaù premä ceti tridhoditä ||

BRS 1.2.1 That bhakti is said to be of three kinds: sädhana, bhäva and premä.çré-jévaù: sä bhaktir äpäta-taù pratéty-artham eve-daà vivecanam, viçeñatas tv idaà jïeyam—bhaktis tävad dvividhä—sädhana-rüpä, sädhya-rüpä ca | tatra prathamäyä lakñaëaà bhe-däç ca vakñyante | dvitéyä tu härda-rüpä, säpi bhakti-çabdenocyate | yathaikä-daçe—bhaktyä saïjätayä bhaktyä bibhraty utpulakäà tanum [bhä.pu. 11.3.11] iti | asyäç ca bhäva-prema-praëaya-sneha-rägäkhyäù païca bhedäù | tathä ujjva-la-nélamaëäv asya pariçiñöa-granthe mänänuräga-ma-häbhäväs trayaç ca santi | tad evam añöau | tathäpi bhävaù premeti dvi-bhedatvenoktis tüpalakñaëartham eva | premëa eva viläsatväd vai-ralyaà sädhakeñv api | atra snehädayo bhedä vivicya na hi çaàsitäù || [bha.ra.si. 1.4.19] ity atraiva prema-lahary-ante vakñyamäëatvät ||1||Jéva Gosvämé: It was only for the sake of clear un-derstanding that bhakti has been distinguished to be of three kinds: sädhana, bhäva and premä; but ac-tually, bhakti should be known to be of two kinds: sädhana-bhakti (bhakti as practice) and sädhya-bhakti (bhakti as perfection). The definition and divisions of the former will be explained later on. The latter is of emotional (härda) nature and is also called by the word bhakti. Just as it was said in Çrémad-Bhägavatam 11.3.11:

“Çré Kåñëa destroys heaps of sin in a moment. The devotees remember this Kåñëa and make others remember Him – by engaging thus in sädhana-bhakti they attain prema-bhakti by which their bodies experience goosebumps.”

The sädhya-bhakti is divided into five parts called bhäva, premä, praëaya, sneha and räga. In Ujjvala-Nélamaëi, which is a scripture that complements Bhakti-Rasämåta-Sindhu, three more parts are men-tioned: mäna, anuräga and mahäbhäva. Hence sädhya-bhakti has eight parts. The original verse mentions only the first two parts – bhäva and premä – as they represent all eight parts. Rüpa Gosvämé himself writes at the end of Prema-

Bhakti-Laharé (BRS 1.4.19) that “since in the body of the sädhaka premä is very rare due to its playful nature, the divisions of premä such as sneha, praëaya etc have not been examined here”. tatra sädhana-bhaktiù—

kåti-sädhyä bhavet sädhya-bhävä sä sädhanäbhidhä |nitya-siddhasya bhävasya präkaöyaà hådi sädhyatä ||

BRS 1.1.39Among them, we will now define sädhana-bhakti:That which is accompli-shed by the action of the senses and which results in bhäva-bhakti is called sädhana-bhakti. This re-sulting bhäva-bhakti is attained when the bhäva of nitya-siddha bhaktas manifests in one’s heart.

çré-jévaù: kåtéti | sämänyato lakñitä uttamä bhaktiù kåtyä indriya-preraëayä sädhyä cet, sä sädhanäbhid-hä bhavati | kåtyäs tad-antarbhävaç ca pürva-kriyäyä yajïäntarbhävavat | tatra bhävädy-anubhäva-rüpäyä vyavacchedärtham äha—sädhyeti | sädhyo bhävo bhäva-premädi-rüpo yayä sä, na tu bhäva-siddhä | sä hi tad-aìgatvät sädhya-rüpaiveti | sädhya-bhävety anena sä sädhya-pumarthäntarä ca parihåtä, uttamäyä evopakräntatvät | bhävasya sädhyatve kåtrimatvät parama-puruñärthatväbhävaù syäd ity äçaìkyäha—nityeti | bhagavac-chakti-viçeña-våtti-viçeñatvenägre sädhayiñyamäëatväd iti bhävaù ||2||

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issue 47, page 4 mRrekHkfDrlq/kkygjh“Therefore, the jéva should somehow fully con-centrate his mind on the Lord, be it through conti-nuous enmity, devotional service, fear, love or lust - in any one of them. From the Lord’s point of view, there is no difference between these feelings.”

Here, following the words said by Çré Närada, both fear and hatred have also been prescribed as having the nature of bhakti. However, this would go against the special characteristic of uttamä bhakti according to which one acts only in a favourable manner towards the Lord. In order to dispel this doubt, the verse says “indirectly”. If the Supreme Lord gives auspiciousness even to those who fear Him or hate Him, who then is that low class person who will not perform bhakti towards Him? Although it is not intended to recommend fear and hatred, still they are mentioned because it is possible to achieve the Lord also through them. Çré Närada described thus uttamä bhakti in this indirect way.The verse says that ‘the jéva should concentrate the mind’ in order to express possibility, not an imperative, because it is not possible to order someone to fear or hate. Although this verse refers to Çré Kåñëa, it propor-tionally applies also to other forms of His.yathä saptame (7.1.31)—tasmät kenäpy upäyena manaù kåñëe niveçayet || iti |

BRS 1.2.4 As it is said in the Seventh Canto (ÇB 7.1.31)—

Therefore, one should absorb the mind in kåñëa by any of these means.

Jéva Gosvämé: When uttamä-bhakti, which has been defined in general terms (in 1.1.11), is accomplished by the action or performance of the senses, it is cal-led sädhana-bhakti.

This activity of the senses is included in uttamä-bhakti in the same way as preparatory actions that precede the actual sacrifice are included within the term ‘sacrifice’.

In order to distinguish this sädhana-bhakti from the action of the senses that involve direct realization (of the Lord) in form of bhäva or premä, it was said that sädhana results in the attainment of bhäva-bhakti cha-racterized by bhäva, premä etc. Sädhana-bhakti does not include bhäva since bhäva is inherent in what is achieved through sädhana.

By saying that sädhana-bhakti results in bhäva-bhakti, other achievable goals of human life, such as societal and religious duties (dharma), obtainment of wealth (artha), pleasing the senses (käma) or liberation from saàsära (mokña), have been excluded – here only uttamä bhakti is being spoken of.

In order to avoid the doubt that bhäva-bhakti is achieved mechanically or artificially and thus can-not be considered the highest goal of human life, the second line was spoken: this resulting bhäva-bhakti is attained when the bhäva which is eternally pre-sent in nitya-siddha bhaktas manifests in a sädhaka-bhakta’s internal organ.

This bhakti manifests, it is not manufactured, it be-ing a specific state of Bhagavän’s special çakti. It will be described in more detail in BRS 1.3.1.sä bhaktiù saptama-skandhe bhaìgyä devarñiëoditä ||

BRS 1.2.3 That bhakti has been described indirectly in the Seventh Canto by devarñi närada muni.çré-jévaù: seti | nanv atra—tasmäd vairänuband-hena nirvaireëa bhayena vä | snehät kämena vä yuïjyät kathaïcin nekñate påthak || [bhä.pu. 7.1.25] iti bhaya-dveñäv api vihitau | tarhi täv api bhakté syätäà tarhy änukülyeneti viçeñaëa-virodhaù syät taträha—bhaìgyeti | yaù khalu bhaya-dveñayor api maìgalaà vidadhéta tasminn api ko vä parama-pä-maro bhaktià na kurvéta, pratyuta tau vidadhéteti paripäöyety arthaù | yuïjyäd iti tu sambhävanäyäm eva liì-vidhänät | na tu vidhau | bhaya-dveñayor vidhätum açakyatvät | yadyapi çré-kåñëa-param eve-daà väkyaà, tathäpi tad-aàçädau ca täratamyena jïeyam ||3||

Jéva Gosvämé: Çrímad-Bhägavatam 7.1.25 states: continues in the column on the right continues on the next page on the left

uttamä-bhakti-sudhä-laharé issue 47, page 5çré-jévaù: tasmäd iti | upäyena kämädinä nirvaira-çabda-pratipädayitavyena vidhinä ca dvärä, mano-niveçopalakñaëatvena tat-tad-indriya-ceñöä ca bhaktir ity arthaù | tathäpi kenäpi yogyena bhaya-dveñätiriktena sva-mano’nukülenaikatareëaivety arthaù ||4||

One should absorb the mind in Kåñëa by means such as lust but, as will be explained later on, de-void of hostile feelings. Moreover, bhakti is perfor-med through the activity of all particular senses, these being included in the word ‘mind’. So when it is said ‘by any of these means’ it means one should absorb the mind in Kåñëa by any one of these means that are favourable and proper to one’s mind and that do not include fear and ha-tred.

vaidhé rägänugä ceti sä dvidhä sädhanäbhidhä ||tatra vaidhé—

yatra rägänaväptatvät pravåttir upajäyate |çäsanenaiva çästrasya sä vaidhé bhaktir ucyate ||

BRS 1.2.5-6This sädhana-bhakti has two divisions: vaidhé and rägänugä. What follows is the definition of vaidhé-bhakti:When one has not attained räga and thus engages in activities of bhakti only because çästra orders so, that is called vaidhé-bhakti.

çré-jévaù: yatra bhaktau pravåttiù puàso rägänaväp-tatvät rägeëänaväpteti hetoù çästrasya çäsanenaiva upajäyate sä bhaktir vaidhé ucyate | rägo’tränurägas tad-ruciç ca | agre rägätmikä-rägänugayor bhedas-ya vakñyamäëatvät | çäsanenaivety eva-kärät, räga-präptatvam api cet tarhi aàçenaiva vaidhétvaà jïe-yam ||6||

Jéva Gosvämé: When a person has not attained räga and for this reason engages in bhakti only by following orders of the çästra, this is called vaidhé-bhakti. Räga means here affection or liking for bhakti. This will be explained later on (in BRS 1.2.270-2) when the difference between rägätmikä and rägänugä will be shown.The word eva in the original verse indicates that even if one attains räga, this state should be understood to partially have character of vaidhé-bhakti. yatha, dvitéye (2.1.6)—tasmäd bhärata sarvätmä bhagavän éçvaro hariù |

çrotavyaù kértitavyaç ca smartavyaç cechatäbhayam ||BRS 1.2.7

As it is said in the Second Canto (ÇB 2.1.6):“Therefore, O Parékñit, he who desires to remove the fear of saàsära, should listen about, glorify and remember the Universal Soul and Supreme Lord Bhagavän Çré Hari.”

pädme ca—smartavyaù satataà viñëur vismartavyo na jätucit |

sarva-vidhi-niñedhäù syur etayor eva kiìkaräù ||BRS 1.2.8

It is also said in Padma-Puräëa:Viñëu needs to be continually remembered and never ever forgotten. All prescriptions and pro-hibitions are servants of these two principles.

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çré-jévaù: sarva iti aharahaù sandhyäm upäséta brähmaëo na hantavya ity ädi-rüpäù | etayoù smar-tavya-vismartavya-rüpayor vidhi-niñedhayor eva kiìkaräù adhénäù | viparéte tu viparéta-phalä bha-vantéti bhävaù | cic-chabdas tv atra jätu-çabdasyär-tha-dyotaka eva, na tu väcakaù ||8||Jéva Gosvämé: “All prescriptions and prohibitions” refer to those such as “One should every day perform the religious act of sandhyä” or “One should never kill a brähmaëa.” All these prescriptions and prohibitions are ser-vants, i.e. dependent on, the prescription to always remember Çré Viñëu and the prohibition to never for-get Him.

The point is that by remembering Him one obtains the highest fruit and by forgetting Him one obtains the opposite fruit. The word jätucit means ‘never’, ‘by no means’.

ity asau syäd vidhir nityaù sarva-varëäçramädiñu |nityatve’py asya nirëétam ekädaçy-ädivat-phalam ||

BRS 1.2.9 This principle is a regular (nitya) injunction for all varëas, äçramas, and indeed all human beings. Although it is a regular injunction*, it does have a fruit, such as that obtained by observing Ekädaçé.

*Regular injunctions in varëäçrama system are perfor-med every day. They do not have a fruit, but on not observing them one goes to hell.

çré-jévaù: ity asäv iti kärikä tu evaà kriyä-yoga-pathaiù pumän ity anantaraà paöhanéyä | iti-çabdena pürva-prakaraëasya hetutäyäà yogyena kåta-mukhäyä etasyäù kärikäyä upasaàhära-väkya-tä-präptes tat-prakaraëänta eva yogyatvät ||9||

Jéva Gosvämé: This verse should actually be placed after BRS 1.2.12 because it begins with the word iti and thus expresses summary; hence, it would be proper to put it at the end of the topic.

yathä, ekädäçe (11.5.2-3) tu vyaktam evoktam—mukha bähüru-pädebhyaù puruñasyäçramaiù saha |

catväro jajïire varëä guëair viprädayaù påthak || ya eñäà puruñaà säkñäd ätma-prabhavam éçvaram |

na bhajanty avajänanti sthänäd bhrañöäù patanty adhaù ||BRS 1.2.10-11

As it was clearly expressed in the Eleventh Canto (Çrémad-Bhägavatam 11.5.2-3):

The four varëas, such as brähmaëas etc, and the four äçramas, such as brahmacarya etc, have been created from the face, arms, thighs and feet of the Lord, and divided into different ca-tegories according to the three guëas of sattva, rajas and tamas. Among these persons, those who do not know the Supreme Lord Who has a human form and Who is their source, and thus do not di-rectly worship Him, as well as those who know Him but disrespect Him, fall down from their varëäçrama position.

--taken from Çré-Çré-Bhakti-Rasämåta-Sindhuù by Çré Rüpa Gosvämé (Bhakti-Rasämåta-Sindhau Pürva-Vibhäge Dvitéyä Laharé - Sädhana-Bhaktiù), verses 1.2.1-11, pu-blished and translated into hindi by Çré Haridäs Çästré;--external images taken from gvpbookdistribution.com, ve-dische-weisheit.de, krishnaart.tumblr.com, workybee.com & photobucket.com

issue 47, page 6 mRrekHkfDrlq/kkygjh

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Çré Bhakti-sandarBha: PrEfacE 17

published by New Çré Haridäs Niväs, Spain

A286 (continued): the devotees principally meditate on Bhagavän as situated in His Dhäm (meditating on Him as situated in one’s heart is for the yogés);

thus mänasic püjä (worship in the mind) should also be done only in the Dhäm, and the same holds true for meditation on käma-gäyatré (which is enjoined to be meditated on in the orb of the sun) because in the orb of the sun the Lord of Çré Våndävan is present - in the form of a radiant figure, not directly;

in the mänasic püjä done externally one performs the adoration of Kåñëa’s flute and other paraphernalia as situated on Bhagavän’s mouth and other corresponding bodily parts of His – it should not be done in one’s own mouth etc;

when in mänasic püjä one visualizes the Lord, His léläs and associates, it is not artificial but real (the Lord and His associates Who act in the visible léläs are the same, with the exception of asuras, as in the invisible léläs);Närada-Païcarätra describes the glories of mänasic püjä as follows: “this mental yoga destroys old age, diseases and fear”; since one of the eight types of Deity mürti is a mental vigraha, sometimes mänasic püjä becomes indepen-dent (one worships the Lord mentally in the heart);

there are various places for püjä, such as çälagräma-çilä; the area of Mathurä (and Våndävan) is Çré Kåñëa’s great residence (thus even if one lives at another place, one should understand the spot where one’s Deity mürti is installed to be situated in Mathurä - Våndävan); the Deity mürti is of two types – moving and non-moving; the most elevated servants know the Deity mürti to be directly the Supreme Lord, so their püjä is described (in Ägamas) as containing invocations etc;

when it is prohibited for the çüdras to do the wor-ship, that is meant for non-vaiñëava çüdras; the Deity worshipped by the devotees (as opposed to karmés or jïänés) is the best of all (see ÇB 10.9.21);

(as shown in ÇB 7.14.34) the best person for offering püjä is Çré Kåñëa, as exemplified by räjasüya cere-mony

A287-289: a person becomes the best recipient of others’ worship in proportion to the intensity of Bhagavän’s presence in him and according to the de-gree of his realized knowledge, austerities etc

A290-291: the worship of a separate Deity form was introduced in Tretä-yuga

A292-4: among the human beings, the brähmaëa is the best recipient of others’ worship;

for those desiring libe-ration the worship of a jïäné is principal, whe-reas for those hankering

for prema-bhakti the worship of a prema-bhakta is the best; since the mürti is the place where Bhagavän visibly manifests, it is the importance of mürti worship that is stressed in the çästras (and not so much worship of other beings); even the insects and worms that live in places where Bhagavän resides have accomplished the purpose of their lives --taken from the Preface to Çré Bhakti-Sandarbha written by Çré Haridäs Çästré Mahäräjjé; --image taken from tourmyin-dia.com

uttamä-bhakti-sudhä-laharé issue 47, page 7

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