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— { Sri Sri Prapanna-Jivanamritam } —
CHAPTER 3
Sri Bhakta-vachanamritam—Words of Nectar from the Devotees
Anakulyasya Sankalpah—
Acceptance of the Favorable
krsna-karsnaga-sad-bhakti-, prapannatvanukulake
krtyatva-nischayas-chanu-, kulya-sankalpa uchyate [1]
Everything should be done that encourages the service of Sri Krishna and His devotee, and whatever is conducive to the state of exclusive surrender must be executed: such a firm conviction is called anukulyasya-sankalpah—Acceptance of the Favorable.
sri-krsna-sankirtanam eva tat padasritanam paramanukulam—
cheto-darpana-marjanam bhava-mahadavagni-nirvapanam
sreyah-kairava-chandrika-vitaranam vidya-vadhu-jivanam
anandambudhi-vardhanam prati-padam purnamrtasvadanam
sarvatma-snapanam param vijayate sri-krsna-sankirtanam [2]
—the Supreme Lord Sri Chaitanyachandra
Of everything favorable, Hari-sankirtana performed by souls
surrendered unto the lotus feet of Lord Hari is paramount—
"May the Sri Krishna Sankirtana be all-victorious in its pristine
glory! This congregational chanting of the holy names of the Lord cleanses
the looking-glass of consciousness, extinguishes the raging forest fire of
material existence, and spreads the benediction moon-rays that cause the
lotus of the heart to bloom. This chanting is the life and soul of divine
consorthood. Expanding the ocean of pure ecstasy, it is the flavor of full
nectar at every moment, bathing and cooling the entire self."
tatra sampatti-chatustayam paramanukulam—
trnad api sunichena, taror api sahisnuna
amanina manadena, kirtaniyah sada harih [3]
—the Supreme Lord Sri Chaitanyachandra
These four jewels are accepted as the greatest treasure favorable to the
performance of Hari-kirtana—
"One who knows himself more insignificant than a blade of grass, who is as
forbearing as a tree, and who gives due honor to others without desiring it
for himself, is qualified to sing the glories of Lord Hari constantly."
karsnanam adhikaranurupa sevaiva bhajananukula—
krsneti yasya giri tam manasadriyeta
diksasti chet pranatibhis cha bhajantam isam
susrusaya bhajana-vijnam ananyam anya
nindadi-sunya-hrdam ipsita-sanga-labdhya [4]
—Sri Rupa Goswami
To render service to the devotees according to their respective qualifications is conducive to pure devotion—
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krsna saha krsna-nama abhinna janiya, aprakrta eka-matra sadhana maniya yei nama laya, name diksita haiya, adara karibe mane sva-gosthi janiya namera bhajane yei krsna-seva kare, aprakrta vraje vasi' sarvada antare madhyama vaisnava jani' dhara tara paya, anugatya kara tara mane ara kaya namera bhajane yei svarupa labhiya, anya vastu nahi dekhe krsna teyagiya krsnetara sambandha na paiya jagate, sarva-jane sama-buddhi kare krsna-vrate tadrsa bhajana-vijne janiya abhista, kaya-mano-vakye seva' haiya nivista susrusa karibe tanre sarvato-bhavete, krsnera charana labha haya tanha haite |
(Bengali verse by Sri Bhakti Siddhanta Saraswati Thakura)
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"Knowing Krishna and His name to be identical truth, one embraces exclusively the holy name's path; and thus who is initiated into chanting the name properly should be mentally respected as a member of the family. And he who serves Krishna by constant worship of the name, within his heart e'er residing at Sri Vrindavan Dhama— know him an intermediate devotee, make obeisance at his feet and keep him as a faithful friend in your thought and deed. And who, by internal service to the name, knows his divine identity, sees Krishna, only Krishna in every form and entity; seeing nothing separate from Krishna in the entire creation, he sees all souls equally serving Krishna's predilection— know such a veteran votary most honored and most cherished, serve him in thought, word, and deed, with heart's fulfillment relished: with obeisance, inquiry, service, him in all respects entreat— by the grace of such a great soul we can reach Lord Krishna's feet." |
(Bengali verse translation of instructions to an intermediate devotee)
utsahadi-guna anakulatvad adaraniyah—
utsahan nischayad dhairyat, tat tat karma-pravartanat
sanga-tyagat sato vrtteh, sadbhir bhaktih prasiddhyati [5]
—Sri Rupa Goswami
Because of their favorability, the six qualities beginning with enthusiasm should be honored—
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bhajane utsaha yara bhitare bahire, sudurllabha krsna-bhakti pabe dhire dhire krsna-bhakti prati yara visvasa nischaya, sraddhavan bhaktiman jana sei haya krsna-seva na paiya dhira-bhave yei, bhaktira sadhana kare bhaktiman sei yahate krsnera seva krsnera santosa, sei karme vrati sada na karaye rosa krsnera abhakta-jana-sanga parihari', bhaktiman bhakta-sange sada bhaje hari krsna-bhakta yaha kare tad anusarane, bhaktiman acharaya jivane marane ei chhaya jana haya bhakti adhikari, visvera mangala kare bhakti parachari |
(Bengali verse by Sri Bhakti Siddhanta Saraswati Thakura)
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"Within, without, he who serves with (i) enthusiasm will gradually attain to the rarest pure devotion. In devotion to Lord Krishna, one who has (ii) firm faith is a person loyal and devoted on the path. And if Sri Krishna's service he fails to attain, yet practices with (iii) patience—devout is such a man. (iv) That which serves Lord Krishna, for only Krishna's pleasure, in such action, the devotee can never feel anger. (v) Abandoning the company of the nondevotee, ever with devotees, the devout serve Sri Hari. (vi) Following the pure devotees' direction on the path, the true devout practice, as a matter of life and death. Who follow these six qualities qualify for pure devotion— they purify the universe by their preaching mission." (Bengali verse translation) |
yukta-vairagyam evanukulam—
yavata syat sva-nirvahah, svikuryat tavad arthavit
adhikye nyunatayan cha, chyavate paramarthatah [6]
—Sri Vyasadeva
Only renunciation in devotion (yukta-vairagya) is
favorable—
"A person with genuine insight will accept only as much facility as needed to
fulfill his personal necessity. Over or under acceptance of one's due measure
may cause a fall from spiritual practices."
tatra krsna-sambandhasyaiva pradhanyam—
tvayopabhukta-srag-gandha, vaso 'lankara-charchchitah
uchchhista-bhojino dasas, tava mayam jayema hi [7]
—Srimad Uddhava
Within renunciation in devotion (yukta-vairagya), the foremost
principle is to see everything in relationship to Lord Krishna
(Krishna-sambandha-jnana)—
"Adorned with the articles that have been offered to You, such as garlands,
fragrant clothing, and ornaments, we, Your personal servitors who partake of
Your holy remnants alone, will certainly be able to conquer Your illusory
energy (maya)."
sarvatha hari-smrti-raksanam eva tatparyam—
alabdhe va vinaste va, bhaksyachchhadana-sadhane
aviklava-matir bhutva, harim eva dhiya smaret [8]
—Sri Vyasadeva
The fundamental objective is to maintain constant remembrance of Sri Hari
in every time, place and circumstance—
"If persons engaged in the devotional service of Lord Hari are unable to
obtain food and shelter despite their attempts, or if their acquisitions are
lost or destroyed, they should, without anxiety, absorb their hearts deeply
in the thought of Lord Hari."
sarvatra tad anukampa darsanad eva tat-siddhih—
tat te 'nukampam susamiksamano
bhunjana evatma-krtam vipakam
hrd-vag-vapurbhir vidadhan namas te
jiveta yo mukti-pade sa daya-bhak [9]
—Lord Brahma
This is accomplished only when one can see the grace of the Supreme Lord
in every situation—
"One who, in the hope of achieving Your grace, goes on enduring the
inauspicious fruit of his own karma, and passes his days practicing
devotion unto You in every thought, word, and deed such a person is heir to
the land of freedom: he attains to the plane of positive immortality."
sadhu-sangat sarvam eva sulabham—
tulayama lavenapi, na svargam napunar-bhavam
bhagavat-sangi-sangasya, martyanam kim utasisah [10]
—the sages of Naimisaranya, headed by Saunaka Rishi
Only by the association of pure devotees (sadhu-sanga) is
everything happily achieved—
"The attainment of heaven or liberation cannot even slightly compare with the
immeasurable fortune gained by the association of an associate of the Supreme
Lord. What, then, can be said of the petty dominion and assets of mortal
men?"
guru-padasraya eva mukhyah—
tasmad gurum prapadyeta, jijnasuh sreyah uttamam
sabde pare cha nisnatam, brahmany upasamasrayam [11]
—Sri Prabuddha
Of all sadhu-sanga, the foremost is the service of the lotus feet
of the bona fide Spiritual Master or Sad-guru—
"Thus, a person in search of the ultimate good should surrender to the Guru
who knows well the Vedic scriptures (Sabda-brahman) and the Supreme
Absolute Lord (Para-brahman), and for whom the mundane world holds no
charm whatsoever."
tatra siksa-seva-phalaptis cha—
tatra bhagavatan dharman, siksed gurvatma-daivatah
amayayanuvrttya yais-, tusyed atmatmado harih [12]
—Sri Prabuddha
At the lotus feet of that Sad-guru, divine relationship, practice,
and objective (sambandha, abhidheya, and prayojana) are
all achieved—
"Those divine practices of pure devotional service that please the
Self-giving Sri Hari (who gives Himself to His devotees) will be learned by
continuously serving such a Guru with full sincerity, knowing him to be one's
dearmost well-wishing friend and the supremely worshipful embodiment of Sri
Hari."
tadiyaradhanam parama-phaladam—
maj-janmanah phalam idam madhu-kaitabhare
mat prarthaniya mad anugraha esa eva
tvad bhrtya-bhrtya-paricharaka-bhrtya-bhrtya-
bhrtyasya bhrtyam iti mam smara lokanatha [13]
—Sri Kulasekhara
Devotional service rendered to the devotee bestows the highest
fruit—
"O Supreme Lord of all beings, O slayer of the demons Madhu and Kaitabha,
this is the purpose of my life, this is my prayer, and this is Your
grace—that You will remember me as Your servant, a servant of a servant of a
Vaishnava, a servant of a servant of such a servant of a servant of a
Vaishnava, and a servant of a servant of the servant of a servant of a
Vaishnava's servant's servant."
tadiya-sevanam na hi tuchchham—
jnanavalambakah kechit, kechit karmavalambakah
vayam tu hari-dasanam, padatranavalambakah [14]
—Sri Desikacharya
Service to the Lord's devotee is not a trifling matter—
"Some
people take shelter in the path of action (karma) while others take
shelter in the path of knowledge (jnana). But as far as we are
concerned, we have chosen the sandals of the servants of Lord Hari as the
only refuge."
asmad ananya-nistha—
tyajantu bandhavah sarve, nindantu guravo janah
tathapi paramanando, govindo mama jivanam [15]
—Sri Kulasekhara
Exclusive dedication is born from service to the devotees—
"My friends may forsake me and my (traditional) teachers may denounce me, but
the light of my life will always be Sri Govinda, the personification of
divine ecstasy."
aprakrta-raty-udayas cha—
yat tad vadantu sastrani, yat tad vyakhyantu tarkikah
jivanam mama chaitanya-, padambhoja-sudhaiva tu [16]
—Sri Prabodhananda Saraswati
Supramundane attachment also develops—
"The Scriptures may say whatever they have to say (in their various areas of
jurisdiction), and the expert logicians may interpret them as they wish. But
as far as I am concerned, the sweet nectar of the lotus feet of Sri
Chaitanyachandra is my life and soul."
sadhya-seva-sankalpah—
bhavantam evanucharan nirantarah
prasanta-nihsesa-mano-rathantarah
kadaham aikantika-nitya-kinkarah
praharsayisyami sanatha-jivitam [17]
—Sri Yamunacharya
An earnest aspiration to achieve perfection in devotional service—
"When will I bloom in a life of servitude as Your eternal devotee, my heart
pacified due to all other desires being consumed by engagement in Your
uninterrupted service?"
parikara-siddher-akanksa—
sakrt tvad akara vilokanasaya
trni-krtanuttama-bhukti-muktibhih
mahatmabhir mam avalokyatam naya
ksane 'pi te yad viraho 'ti duhsahah [18]
—Sri Yamunacharya
The aspiration to attain to the perfection of becoming an associate
servitor of the Lord—
"O my Lord, please lead me into the glance of those great devotees who, in
their heart's aspiration to only once behold Your divine form, consider sense
enjoyment and liberation to be like straw, and whose separation is unbearable
for even You."
nirupadhika-bhakti-svarupopalabdhih—
bhaktis tvayi sthiratara bhagavan yadi syat
daivena nah phalati divya-kisora-murtih
muktih svayam mukulitanjali sevate 'sman
dharmartha-kama-gatayah samaya-pratiksah [19]
—Sri Bilvamangala Thakura
The realization of the nature of unconditional devotion—
"O Supreme Lord, if our devotion for You were more steadfast, Your adolescent
form would naturally arise (appear) within our hearts. Then (there would not
be the slightest necessity to pray for the triple pursuits of religiosity,
gain, and sensual desire [dharma, artha, kama], and
their negation in the form of liberation [mukti], because)
mukti will personally attend us (as a concomitant subsidiary fruit of
devotion, in the form of deliverance from ignorance), her hands cupped in
prayer (like a preordained maidservant); and the fruits of bhukti
(transitory pleasure culminating in attainment of heaven) will eagerly await
their orders (from us, should any necessity arise for them in the service of
Your lotus feet)."
vraja-rasa-sresthatvam—
srutim apare smrtim itare bharatam anye bhajantu bhava-bhitah
aham iha nandam vande yasyalinde param brahma [20]
—Sri Raghupati Upadhyaya
The superexcellence of devotion in the mood of Vrindavan—
"Of persons afraid of material existence, some worship the Sruti
Scriptures (Vedas), some worship the Smriti Scriptures (supplementary
Religious Codes), and others worship the Mahabharata. But as far as I
am concerned, I worship Sri Nanda Maharaja, in whose courtyard the Supreme
Absolute Truth is playing."
tatra bhajana-paddhatih—
tan-nama-rupa-charitadi-sukirtananu-
smrtyoh kramena rasana-manasi niyojya
tisthan vraje tad anuragi-jananugami
kalam nayed akhilam ity upadesa-sarah [21]
—Sri Rupa Goswami
The path to devotion in the Vrindavan conception—
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krsna nama-rupa-guna-lila chatustaya, guru-mukhe sunilei kirtana udaya kirtita haile krame smarananga paya, kirtana smarana-kale krama-pathe dhaya jata-ruchi-jana jihva mana milaiya, krsna-anuraga vraja-jananusmariya nirantara vraja-vasa manasa bhajana, ei upadesa-sara karaha grahana |
(Bengali verse by Sri Bhakti Siddhanta Saraswati Thakura)
|
"When Krishna's name, form, nature, and pastimes divine, are heard from Sri Gurudeva, one's heart awakes in song. As pure chanting ensues, remembrance is attained; thus chanting and remembering, step-by-step ascent is gained. Those engaging tongue and mind, who begin to relish nectar: adore Sri Krishna, following the residents of Vraja. Reside always in Vraja, within the heart's devotion... surely, you must accept this nectar of instruction." (Bengali verse translation) |
vraja-bhajana-taratamyanubhutih—
vaikunthaj janito vara madhu-puri tatrapi rasotsavad-
vrndaranyam udara-pani-ramanat tatrapi govardhanah
radha-kundam ihapi gokula-pateh premamrtaplavanat
kuryad asya virajato giri-tate sevam viveki na kah [22]
—Sri Rupa Goswami
The comparative ontological conception of devotion in Vrindavan—
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vaikuntha haite srestha mathura nagari, janama labhila yatha krsnachandra hari mathura haite srestha vrndavana dhama, yatha sadhiyachhe hari rasotasava-kama vrndavana haite srestha govardhana-saila giridhari-gandharvika yatha krida kaila govardhana haite srestha radha-kunda-tata premamrte bhasaila gokula lampata govardhana giri-tata radha-kunda chhadi' anyatra ye kare nija kunja puspa-badi nirbbodha tahara sama keha nahi ara kundatira sarvottama sthana—premadhara |
(Bengali verse by Sri Bhakti Siddhanta Saraswati Thakura)
|
"Higher than Vaikuntha is Mathura city, since there occurred the Advent of Sri Krishnachandra Hari. Better than Mathura is Vrindavan, the holy place where Lord Hari enjoyed the joyous dance of amorous grace. Above Vrindavan Dhama is Govardhana Hill, the lifter of the Hill, and His Consort, there did intimately revel. Even higher than Govardhana Hill is the banks of Radha-kunda that the Sweetheart of Gokula overfloods sweet love abound. Who would select for his worship, any other place, disregarding this sacred pond at Govardhana's base? Such a foolish fellow surely can't be found! The highest abode of love divine is the banks of Radha-kunda." |
(Bengali verse translation)
vraja-rasa-svarupa-siddhau sambandha-jnanodaya-prakarah—
gurau gosthe gosthalayisu sujane bhu-suragane
sva-mantre sri-namni vraja-nava-yuva-dvandva-sarane
sada dambham hitva kuru ratim apurvam atitaram
aye svantar bhratas chatubhir abhiyache dhrta-padah [23]
—Sri Raghunatha Dasa Goswami
The proper approach to realize one's eternally perfect divine identity in the Vrindavan mellow of devotion—
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gurudeve, vraja-vane, vraja-bhumi-vasi jane, suddha-bhakte, ara vipra-gane ista-mantre, hari-name, yugala bhajana kame, kara rati apurva yatane dhari mana charane tomara— janiyachhi ebe sara, krsna-bhakti bina ara, nahi ghuche jivera samsara karma, jnana, tapah, yoga, sakalai ta karma-bhoga, karma chhadaite keha nare sakala chhadiya bhai, sraddha-devira guna gai, yanra krpa bhakti dite pare chhadi' dambha anuksana, smara asta-tattva mana, kara tahe niskapata rati sei rati prarthanaya, sri-dasa-gosvami paya, e bhakativinoda kare nati |
(Bengali verse by Sri Bhakti Vinoda Thakura)
|
"(i) The Divine Master (ii) Sri Vrindavan (iii) The residents of Sri Vrindavan (iv) The pure Vaishnavas (v) The brahmana section (vi) The worshipful mantra (vii) The holy name (viii) A yearning to serve the Couple Divine: adore these eight with utmost dedication. O dear mind, I implore thee at thy feet— Already we have learned the essence: nothing but Lord Krishna's service dispels the soul's illusory experience. Duty, knowledge, penance, meditation— all are really exploitation: none can free us from action and reaction; Cast them all aside, O my brother, sing the glory of good faith, our mother whose grace alone bestows pure devotion. Banish your pride forever, O my mind, your eight goals remember: adore them with a heart that is sincere. Aspiring for that devoted heart, at Sri Dasa Goswami's feet this Bhakti Vinoda makes his prayer." |
(Bengali verse translation)
namabhinna-vraja-bhajana-prarthana—
aghadamana-yasodanandanau nanda-suno
kamalanayana-gopichandra-vrndavanendrah
pranatakaruna-krsnav ity aneka-svarupe
tvayi mama ratir uchchair varddhatam nama-dheya [24]
—Sri Rupa Goswami
A prayer to taste the nectar of devotion in Vrindavan (Vraja-rasa),
nondifferent from serving the holy name in pure devotion
(nama-bhajana)—
"O Aghadamana, O Yasodanandana, O Nandasuno, O Kamala-nayana, O Gopicandra, O
Vrindavanendra, O Pranatakaruna, O Krishna—You have appeared in many divine
forms, such as these. Therefore, O Lord, who are known by these holy names,
kindly let my fondness for You flourish."
parama-siddhi-sankalpah—
kadaham yamuna-tire, namani tava kirtayan
udbaspah pundarikaksa, rachayisyami tandavam [25]
—kasyachit: votary
Divine aspiration in separation is favorable to perfection—
"O lotus-eyed Lord, when will I dance on the banks of the Yamuna, chanting
Your holy name with tears in my eyes?"
vipralambhe milana-siddhau nama-bhajananukulyam—
nayanam galad-asru-dharaya, vadanam gad-gada-ruddhaya gira
pulakair nichitam vapuh kada, tava nama-grahane bhavisyati [26]
—the Supreme Lord Sri Chaitanyachandra
Serving the holy name in pure devotion (nama-bhajana) in the pain
of separation is favorable to achieve union with the Lord—
"O Lord, when will my eyes be adorned with tears of love, flowing like waves?
When will my words choke with ecstasy, and when will the hairs of my body
stand erect while chanting Your holy name?"
iti sri-prapanna-jivanamrte
sri-bhakta-vachanamrtantargata-
anukulyasya-sankalpo nama trtiyo 'dhyayah
thus ends the third chapter
Acceptance of the Favorable
Words of Nectar from the Devotees
in
Life-Nectar of the Surrendered Souls
Positive and Progressive Immortality
CONTENTS:
Preface
Publisher's Note
Foreword
•
(1) Prelude to
Approaching Nectar
•
(2) Nectar of Scriptural
Word
•
(3) Acceptance of the Favorable
•
(4) Rejection of the
Unfavorable
•
(5) Confidence in the
Lord's Protection
•
(6) Embracing the Lord's
Guardianship
•
(7) Full Self-Surrender
•
(8) Surrender in
Humility
•
(9) Words of Nectar
from the Supreme Lord
•
(10) Divine Remnants of
Nectar
Selected Gems
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(epub)
Download (pdf)
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