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Post by JD33 on Aug 14, 2010 17:09:51 GMT -6
I came across an English translation of Caitanya's Shiksastakam from The Vedanta Society:
Chant the name of the Lord and his glory unceasingly That the mirror of the heart may be wiped clean and quench that mighty forest fire, Worldly lust, raging furiously within. Oh name, stream down in moonlight on the lotus heart, Opening its cup to knowledge of thyself. Oh self, drown deep in the waves of his bliss, Chanting his name continually, Tasting his nectar at every step, Bathing in his name, that bath for weary souls.
Various are they names, oh Lord, In each and every name thy power resides. No times are set, no rites are needful, for chanting of thy name, So vast is thy mercy. How huge, then, is my wretchedness Who find, in this empty life and heart, No devotion to thy name!
Oh, my mind, Be humbler than a blade of grass, Be patient and forbearing like a tree, Take no honor to thyself, Give honor to all, Chant unceasingly the name of the Lord.
Oh, Lord and soul of the universe, Mine is no prayer for wealth or retinue, The playthings of lust or the toys of fame; As many times as I may be reborn Grant me, oh Lord, a steadfast love for thee.
A drowning man in this world's fearful ocean Is thy servant, oh sweet one. In thy mercy Consider him as dust beneath thy feet.
Ah, how I long for the day When an instant's separation from thee, oh Govinda, Will be as a thousand years, When my heart burns away with its desire And the world, without thee, is a heartless void.
Prostrate at thy feet let me be, in unwavering devotion, Neither imploring the embrace of thine arms Nor bewailing the withdrawal of thy presence Though it tears my soul asunder. Oh thou, who stealest the hearts of thy devotees, Do with me what thou wilt-- For thou art my heart's beloved, thou and thou alone.
*Translated by Swami Prabhavananda and Christopher Isherwood, @1956 Vedanta Society of Southern California
Nitai Dassji - what do you think of this above translation?
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Post by JD33 on Aug 14, 2010 17:10:41 GMT -6
Here is another one I found online: From: sites.google.com/site/vedicscripturesinc/home/shikshashtakam : Shikshashtakam / शिक्षाष्टकं शिक्षाष्टकम्(मूल संस्कृत)(Sanskrit) शिक्षाष्टकम्(हिंदी भावानुवाद) (Hindi)Shikshashtakam (English) चेतोदर्पणमार्जनं भव-महादावाग्नि-निर्वापणम् श्रेयः-कैरवचन्द्रिकावितरणं विद्यावधू-जीवनम् । आनंदाम्बुधिवर्धनं प्रतिपदं पूर्णामृतास्वादनम् सर्वात्मस्नपनं परं विजयते श्रीकृष्ण-संकीर्तनम् ॥१॥ चित्त रूपी दर्पण को स्वच्छ करने वाले, भव रूपी महान अग्नि को शांत करने वाले, चन्द्र किरणों के समान श्रेष्ठ, विद्या रूपी वधु के जीवन स्वरुप, आनंद सागर में वृद्धि करने वाले, प्रत्येक शब्द में पूर्ण अमृत के समान सरस, सभी को पवित्र करने वाले श्रीकृष्ण कीर्तन की उच्चतम विजय हो॥१॥ Let Sri Krishna sankirtana be ultimately victorious which cleanses dust off mind, extinguishes the formidable fire of repeated birth and death, glorious like rays of the moon, gives life to knowledge, increases the ocean of bliss, has every word sweet like nectar, makes everybody holy.॥1॥ नाम्नामकारि बहुधा निज सर्व शक्ति- स्तत्रार्पिता नियमितः स्मरणे न कालः। एतादृशी तव कृपा भगवन्ममापि दुर्दैवमीदृशमिहाजनि नानुरागः॥२॥ हे प्रभु, आपने अपने अनेक नामों में अपनी शक्ति भर दी है, जिनका किसी समय भी स्मरण किया जा सकता है। हे भगवन्, आपकी इतनी कृपा है परन्तु मेरा इतना दुर्भाग्य है कि मुझे उन नामों से प्रेम ही नहीं है॥२॥ O Lord, you have filled your many names with all your power and these names can be remembered any time. O God, you are so kind to do it but I am so unfortunate that I don't love your beautiful names.॥2॥ तृणादपि सुनीचेन तरोरपि सहिष्णुना। अमानिना मानदेन कीर्तनीयः सदा हरिः ॥३॥ स्वयं को तृण से भी छोटा समझते हुए, वृक्ष जैसे सहिष्णु रहते हुए, कोई अभिमान न करते हुए और दूसरों का सम्मान करते हुए सदा श्रीहरि का भजन करना चाहिए॥३॥ Assuming ourselves smaller than straw, being more tolerant than trees, devoid of pride and respecting others, we should always sing in praise of Sri Hari.॥3॥ न धनं न जनं न सुन्दरीं कवितां वा जगदीश कामये। मम जन्मनि जन्मनीश्वरे भवताद् भक्तिरहैतुकी त्वयि॥४॥ हे जगत के ईश्वर! मैं धन, अनुयायी, स्त्रियों या कविता की इच्छा न रखूँ। हे प्रभु, मुझे जन्म जन्मान्तर में आपसे ही अकारण प्रेम हो॥४॥ O Lord of the universe, I do not desire money, followers, women or poems. O God, I wish to have causeless devotion for you in my all births.॥4॥ अयि नन्दतनुज किंकरं पतितं मां विषमे भवाम्बुधौ। कृपया तव पादपंकज- स्थितधूलिसदृशं विचिन्तय॥५॥ हे नन्द के पुत्र, इस दुर्गम भव-सागर में पड़े हुए मुझ सेवक को अपने चरण कमलों में स्थित धूलि कण के समान समझ कर कृपा कीजिये॥५॥ O son of Nand, considering me as your eternal servant and bound in this ocean of birth and death, please show your mercy assuming me as a dust-particle in your lotus feet.॥5॥ नयनं गलदश्रुधारया वदनं गदगदरुद्धया गिरा। पुलकैर्निचितं वपुः कदा तव नाम-ग्रहणे भविष्यति॥६॥ हे प्रभु, कब आपका नाम लेने पर मेरी आँखों के आंसुओं से मेरा चेहरा भर जायेगा, कब मेरी वाणी हर्ष से अवरुद्ध हो जाएगी, कब मेरे शरीर के रोम खड़े हो जायेंगे ॥६॥ O Lord, when will the tears of my eyes fill my face on taking your name, when will my voice choke up and when will the hairs of my body stand erect on reciting your name?॥6॥ युगायितं निमेषेण चक्षुषा प्रावृषायितम् । शून्यायितं जगत् सर्वं गोविन्द विरहेण मे॥७॥ श्रीकृष्ण के विरह में मेरे लिए एक क्षण एक युग के समान है, आँखों में जैसे वर्षा ऋतु आई हुई है और यह विश्व एक शून्य के समान है॥७॥ O Krishna, in your separation, a moment looks like ages. Tears are flowing from my eyes like torrents of rain and all of this world seems meaningless.॥7॥ आश्लिष्य वा पादरतां पिनष्टु मा- मदर्शनान्मर्महतां करोतु वा। यथा तथा वा विदधातु लम्पटो मत्प्राणनाथस्तु स एव नापरः॥८॥ उनके चरणों में प्रीति रखने वाले मुझ सेवक का वह आलिंगन करें या न करें, मुझे अपने दर्शन दें या न दें, मुझे अपना मानें या न मानें, वह चंचल, नटखट श्रीकृष्ण ही मेरे प्राणों के स्वामी हैं, कोई दूसरा नहीं॥८॥ Whether He embraces me as a devotee of His feet or not, whether he appears before me or not, whether He accepts me as his own or not, the naughty Sri Krishna is my Lord and no one else.॥8॥ What do you think of this one?
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Post by gerard on Aug 15, 2010 9:30:54 GMT -6
Very good idea, jd33, to bring various translation of the Siksastakam together. You inspired me to rummage through my books and notes and I found the following:
From: Svami Tapasyananda, Bhakti Schools of Vedanta, Sri Ramakrishna Math 2003
Hail unto the hymning of Krsna's holy Name — A detergent that cleanses the mirror of our minds, A down-pour that totally extinguishes the forest fire of worldly woes, A beneficence spreading the moonlight that brings to bloom the lily of supreme good, The life-breath that sustains the Bride of Enlightenment, The hightide that swells the level of the sea of Bliss, A veritable nectar flowing from every syllable, A bath that cools every fibre of our being. (1)
Thou, with numerous names, hast infused all Thy divine power into them, And Thou hast put no restrictions too on the time for their chanting. But, O Lord, even when so abundant is Thy grace, No taste I find in me for them, the luckless creature that 1 am. (2)
Hari, the Supreme Lord, becomes the object of remembrance to him Who feels himself humbler than a blade of grass, Who remains more patient than a tree in weathering all the storms of life, And who honours all beings without any feeling of self-importance. (3)
I seek not wealth, nor fame, nor pleasure, nor literary greatness; What I pray for is that I may have in life after life Devotion to Thee with no extraneous motive behind. (4)
O son of Nanda! I Thy servant am drowning in the treacherous sea of transmigration. May Thou have mercy to make me adhere to Thy lotus feet like a speck of dust. (5)
When shall that state come on me — The state in which at the very utterance of Thy name The eyes become flooded with flowing tears, The speech arrested by choked-up voice, And the body motionless and covered with horripilation! (6)
As Radha soliloquises:
Separation from Govinda makes for me A moment as endless as an age; It makes my eyes shed tears as clouds in rainy season; And the whole world appears to me as a dreary void. (7)
Whether He embraces me or tramples on me who clings to His feet, Or cuts me to the quick by disappearing from view — In whatever ways the fickle and frivolous one may torment me, He alone is the Lord of my heart. (8)
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Post by gerard on Aug 15, 2010 9:31:54 GMT -6
From: Prem Lata, Mystic Saints of India, Chaitanya Mahaprabhu, Ess Ess Publications 1989
1. Making the mind clean as a mirror, putting out the conflagration of worldliness, Spreading goodness like the moon's light, Bride of wisdom and bliss, nectar of joy, Victorious over the senses—such is the sankirtana of Krishna.
2. Your might is contained in your many names You are remembered by them for ever and ever, Such, O Lord, is your benediction— But ah! poor me I am yet bereft of your love.
3. Be humble as a straw, forbearing as a tree, Esteem others without caring for your repute.
4. I desire neither wealth, nor might, nor lovely girls, Nor the gift of poetry, O Lord of the universe; I only desire to be your devotee Life after life.
5. O Son of Nanda, Krishna, Your servant is cast in this difficult ocean of life; Consider him to be A speck of dust on your lotus feet,
6. When will that day come When a stream of tears flows from my eyes, My voice is choked with emotion, My body's hair stand on end?
7. Says Radha, when Krishna is away A moment seems like a yuga, My eyes rain tears. And all the world is a void.
8. Says Radha, whether Krishna crushes me to his bosom, Or leaves me miserable by going away, Or sports with other girls; He alone is the Lord of my life.
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Post by gerard on Aug 15, 2010 9:33:24 GMT -6
From: M.T. Kennedy, The Chaitanya Movement, Association Press (Y.M.C.A.) 1925
1. May the praise of Sri Krishna be triumphant, which cleanses the mirror of the mind, extinguishes the great forest fire of the world, sheds moonlight upon the lily of prosperity, lives in its beloved knowledge, swells the sea of joy, gives the full taste of pure nectar at every step, and washes the whole self (of man).
2. Your all-pervading power is multiplied by your own name, and there is no fixed time for remembering it. Such kindness from you, O powerful one, to my misfortune, has not caused love in me.
3. Humbler than the grass, more patient than a tree, honouring others yet without honour oneself; such a one is ever worthy to take the name of Krishna.
4. O lord of the world, I do not want wealth, or relation, or beautiful wife, or poetic genius; birth after birth may I have disinterested faith in you.
5. O son of Nanda, graciously count me, your servant, as a particle of dust on your lotus-feet, fallen as I am in the terrible ocean of this world.
6. When, at the chanting of your name, will my eyes be filled with flowing tears, ray voice become choked, and my body thrill with joy?
7. My moments are lengthened into cycles, and my eyes are turned into the rainy season itself; my whole world is made empty because of the separation from Govinda.
8. Even if he lifts and crushes me under foot, or cuts me to the quick by avoiding me, or treats me anyway, the profligate, still he is no other than the lord of my heart.
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Post by gerard on Aug 15, 2010 9:34:50 GMT -6
From: Bhakti Pradip Tirtha, Sri Chaitanya Mahaprabhu, Gaudiya Mission 1947
May the chanting of the Holy Name of Sri Krishna be intensely glorified, which (1) sweeps off all the dirts from the mirrors of our hearts, (2) extinguishes the great forest-fire of suffering from the cycle of births and deaths, (3) sheds moonlight upon the lily of eternal good, (4) is the very Life, of the bride of real learning, (5) swells the Ocean of ecstatic Bliss, (6) gives the full taste of pure nectar, at every, utterance of the Holy Name and (7) bathes, i.e., purifies and refreshes the whole self including body, mind and soul in Divine Bliss.—I.
Almighty Supreme Lord! Thou hast, out of Thy Infinite Mercy, given to the world a multiplicity of Thy Names, endowed Each of The Names with all Thy Potencies and made no restrictions as to the time, place, etc., of their recitations and remembrance. But alas! such is my ill-luck that I have no love for chanting Thy Names. — II.
He who is humbler than a blade of grass, is more forbearing than a tree, and gives due honour to others without desiring it for himself is ever worthy of chanting. – III
'No riches, no friends or relatives, no beautiful muse do I pray Thee for, but may my heart ever cling to Thee, O Supreme Lord, out of selfless devotion and love, whenever and wherever I may be born. — IV.
O Son of Nanda! graciously count me, Thy humblest servant, as a particle of dust of Thy Lotus Feet, fallen as I am in the terrible ocean of this world. — V.
When will my eyes, O Lord! at the chanting of Thy Name, be filled with flowing tears, my voice become choked and the hair of my body will stand on end in ecstasy ? — VI.
The separation from my Beloved Govinda makes an instant, i.e. the twinkling of an eye, seem to me to be an aeon, my eyes are turned into the rainy season itself and the whole world appears to me a void. — VII
Whether Sri Krishna, my Beloved, hugs me in His sweet embrace or tramples me under His Feet or torments me by keeping Himself away from me, gratifying His Amours in whatever manner He likes, He and none else is the Lord of my life. — VIII.
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Post by gerard on Aug 15, 2010 9:36:47 GMT -6
An extended version from my good friend the late Hayeshvar Das, More Humble Than The Lowly Grasses, Sri Chaitanya Gemeenschap Amsterdam n.d.
(1) "Please chant Sri Krishna's Names together, To cleanse the mirror of the mind, And quench the wildfire of existence," Thus spoke Chaitanya, meek and kind.
"This chanting is the waxing moonshine, The lotus flower, white and pure, Of fortune everywhere expanding, And it is wisdom's very core.
"It is the ever swelling ocean Of transcendental happiness, Permitting one at every level To taste nectarean bliss - no less!
"Please chant Sri Krishna's Names together, And may thus everyone that be Entirely bathe his inner being! To Krishna's Names - all victory!"
(2) "O Supreme Person, Lord Sri Krishna," Chaitanya said in plaintive prayer, "So many Names You've manifested, Appearing here and everywhere: "Govinda, Rama, Giridhari, Mukunda, Madana Mohan, Gopala, Kalimalahari, Murari, Sri Madhusudan...
"And each and every Name is loaded With all Your energies in full, While meditation on Their essence Is not subject to time or rule.
"Your mercy is just overflowing... But how unfortunate I am! Chanting Your Names without submission, I can't become attached to Them."
(3) "More humble than the lowly grasses And more forbearing than a tree, Devoid of pride, praising all others, Thus one can chant eternally."
These are the words of Sri Chaitanya, Lord Krishna in disguise, who came On earth as His own pure devotee To show us how to chant His Name.
Whoever heard His lovesick chanting And saw the tears shine in His eyes, Could not suppress his jubilation And in his bliss surpassed the wise.
Chaitanya’s love is ever flowing, One drop of it flows in this song: If you just catch it, my dear brother, Your love will ever flow along.
(4-5) Said Sri Chaitanya, indicating How one should quit illusion's mire: "No wealth, admirers, raving beauties, Or flowery tales do I desire...
"Let simply selfless loving service Life after life, unfailingly, Unto You only, Supreme Ruler, Be Mine, o Lord of all that be."
And uttering the Name, He murmured, Even more humbly than before: "Alas, dear Son of Nanda, Krishna, Behold Your erring servitor...
"Here I lie drowning in life's ocean, Where dread and danger are complete! Kindly accept Me as no more than Some dust stuck to Your lotus feet."
(6) Spoke Sri Chaitanya in His prayers: "When will the tears flow from My eyes, When will my voice choke up and falter, As if My throat were in a vice?
And when, from mere intoxication, Will shivers run across My frame, And all My hairs stand up and bristle, As I recite Your Holy Name?"
These words are certainly perplexing For one who knows Chaitanya's tale; If He heard someone just say, "Krishna," His tears would trickle without fail.
So we should take it that these phrases Were meant to set the mood for us - To bow down in complete surrender, And thus become most glorious.
(7) "One moment seems a thousand ages, Govinda, when You're not with Me, And tears rush from My eyes in torrents... One empty world is all I see."
Thus spoke Chaitanya, demonstrating That love for Krishna knows no bounds, And in the pangs of separation He was just rolling on the ground.
Some said, not knowing He was Krishna, "This man wallows in sentiment," But at the same time no logician Could beat Him in an argument.
And as they stared at Him, dumbfounded, The Lord asked them, "Please chant with Me”. They did - and realized His nature In transcendental ecstasy.
(8) Tasting the ecstasy of Radha, The Mistress of Sri Krishna's heart, Chaitanya suffered Her emotions In separation from the Lord.
"Just treat Me as You fancy, Krishna! I lie here fallen at Your feet. You're free to throw your arms around Me, And crush My body, soft and sweet...
"Or if You wish You may reject Me, Trampling upon Me left and right, Or break My craving heart to pieces By disappearing from My sight.
"Whatever act You think befitting, Do as You like, You roving rake! You are My one and only Master, And I live only for Your sake."
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Post by gerard on Aug 15, 2010 9:38:51 GMT -6
Sri Hayesvar das-ji and I also produced a Dutch translation (Nederlandse vertaling) in: Sri Chaitanya’s Achtledig Onderricht, Sri Chaitanya Gemeenschap Amsterdam, 1986
1. De Heilige Naam van Krishna reinigt de spiegel van net hart en blust de brand der ellende in het bos van geboorte en dood. Zoals de avondlotus openbloeit in het verkwikkend maanlicht, ontsluit het hart zich in de nektar van de Naam. En tenslotte ontwaakt de ziel voor haar ware innerlijke schat - een leven van liefde met Krishna. Telkens weer nectar proevend, daalt en rijst de ziel in een immer uitdijende oceaan van extatische vreugde. Alle gebieden van het zelf welke we ons kunnen indenken raken volkomen voldaan, gelouterd en uiteindelijk overwonnen door de alzegenrijke invloed van de Heilige Naam van Krishna.
2. O Heer, Uw Heilige Naam zegent alles en iedereen. En U bezit talloze Namen, zoals Krishna en Govinda, waarin U Zich openbaart. In Uw vele Heilige Namen hebt U in Uw goedheid al Uw bovenzinnelijk vermogen gelegd. En er gelden geen strikte regels ten aanzien van tijd of plaats bij het zingen van deze Namen. Door Uw grondeloze genade bent U in de gedaante van goddelijke klank neergedaald, maar mij treft het grote ongeluk dat ik geen liefde voor Uw Heilige Naam heb.
3. Wie nederiger is dan een grasspriet, verdraagzamer dan een boom en anderen de eer geeft die hun toekomt zonder haar voor zichzelf te begeren is ervoor geschikt om altijd de Heilige Naam van Krishna te zingen.
4. O Heer, ik verlang niet naar steeds meer rijkdom, naar volgelingen, naar mooie vrouwen of naar verlossing. Ik bid slechts om Uw grondeloze toegewijde dienst, leven in, leven uit.
5. O Zoon van Nanda Maharaja, ik ben Uw eeuwige dienaar, maar door mijn eigen karma ben ik in deze verschrikkelijke oceaan van geboorte en dood getuimeld. Neem deze gevallen ziel aan als een stofje aan Uw heilige lotusvoeten.
6. O Heer, wanneer zullen de tranen me in golven uit de ogen stromen? En wanneer zal mijn stem beven van vervoering? Wanneer zal het haar op mijn lichaam te berge rijzen - bij het zingen van Uw Heilige Naam?
7. O Govinda! Zonder U is de wereld leeg. De tranen stromen me als regen uit de ogen en een ogenblik lijkt een eeuwigheid.
8. Ook al omhelst Krishna me vol liefde of ook al vertrapt Hij me onder Zijn voeten of ook al breekt Hij mijn hart door Zich voor me schuil te houden - laat Hem doen waar Hij zin in heeft, die schuinsmarcheerder. Hij blijft hoe dan ook altijd de Heer van mijn leven.
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Post by gerard on Aug 15, 2010 9:56:32 GMT -6
German translation (Deutsche übersetzung) from: Walther Eidlitz, Krsna-Caitanya, Sein Leben und Seine Lehre, Acta Universitatis Stockholmiensis 7, Almqvist & Wiksell 1968
,,Das Samkirtana Sri Krsna's siegt als das Höchste in einer besonderne Weise. (Es stellt alles andere in den Schatten.) Es bedeutet das Putzen des Spiegels des Citta 1), das Auslöschen des großen Waldfeuers der Wandelwelt (bhava) 2), die Gabe des Mondlichts für den Lotos des wirklich Wertvollen 3), die Lebenskraft der Frau Weisheit 4). Es macht den Ozean des göttlichen Glücks des Dienens anschwellen 5), mit jeder Silbe lässt es den Rasa in seiner ganzen Fülle kosten 6), es macht die Atmas aller baden 7)." -1
“Du hast Deine vielen namen auf viel Art und Weise offenbart und Du hast in diese namen Deine ganz eigene Sakti hineingegeben und für das Durchdenken der Namen gibt es keine zeitbestimmende Regel. So groß, oh Bhagavan, ist Deine Gnade. Aber Mein Schicksal in dieser Geburt ist ganz entsetzlich, denn in Mir ist keine begeisterte Liebe zu Deinem Namen entstanden." –2
,,Man soll sich noch viel erbärmlicher dünken als ein Grashalm. Man soll noch mehr ertragen als ein Baum. Man soll nicht Ehre erwarten, sondern anderen Ehre erweisen, so soll man immerdar Hari's Kirtana tun." –3
,,Oh Herr der Welt, Ich begehre nicht Reichtum, nicht Nachkommen (oder Jünger), nicht eine schöne Frau oder Dichterkraft. Doch möge Ich von Geburt zu Geburt motivlose Bhakti zu Dir, dem Herrn, haben." – 4
,,Oh Du Sohn Nanda's (Krsna), Ich bin in Wirklichkeit Dein Diener, doch Ich bin in den Ozean der Wiedergeburten gestürzt, der voller Gegensätze ist. Habe Gnade zu Mir und betrachte Mich als ein Pollenstäubchen, das an den Lotossen Deiner Füße haftet." – 5
,,Wann werden Meine Augen beim Dienen Deines Namens mit einem Strom unablässiger Tränen uberschwemmt sein, (wann wird) Mein Mund mit brechender Stimme stammeln, Mein Leib mit sich sträubenden Härchen bedeckt sein?" – 6
,,Durch die Trennung von Govinda (Krsna) ist Mir der Bruchteil eines Augenblicks wie ein Weltalter. Meine Augen sind wie der Regen der Regenzeit und die ganze Welt ist leer.” – 7
,,Ob Er Mich unarmt, die Seinen Füßen ergebene oder ob Er Mich zermalmt und Mein innerstes Wesen verwundet, weil Er Sich nicht sehen läßt; so oder so möge sich der Unersättliche, der Lüstling verhalten. Er ist doch der Herr Meines Lebens und kein anderer." – 8
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Post by gerard on Aug 15, 2010 10:10:44 GMT -6
From a small thesis (54 pages) by Otto Stursberg, Das Caitanyacaritamrta des Krsnadas Kaviraja, Berlin 1907 (1) Der Krishna-lobgesang tragt den Sieg davon, der die Reinigung des Spiegels des Geistes bewirkt, der das grosse Waldbrandfeuer der Existenz loscht, der den Mondschein spendet dem weissen Lotus ,,Glück", der das Leben der Frau “Wissenschaft" erhält, der das Meer der Freude vergrössert, der überall den vollen Nektargeschmack verleiht, der für die ganze Seele das höchste Bad ist. (2) Viele Namen (für dich) sind von dir geschaffen worden. Darauf habe ich alle meine Kraft verwendet und (alle meine) Zeit dafür bestimmt sie zu memorieren: so grosz ist deine Barmherzigkeit, Bhagavan! Aber mein Missgeschick ist derartig, dass du an mir kein Wohlgefallen gefunden hast. (3) Man soll den Hari immerwährend rühmen, ihm die Ehre gebend, ohne eigenen Stolz, geduldiger als ein Baum und bescheidener als das Gras. (4) Nicht Reichtum, nicht Leute, nicht eine schöne Frau oder die Dichtergabe wünsche ich mir, Herr der Welt, (sondern) möge ich in jeder Geburt eine uneigennützige Hingebung an dich, den Herrn, haben. (5) Ach, Nandas Sohn! Aus Barmherzigkeit sieh mich, deinen in das gefährliche Meer der Existenz gefallenen Sklaven, an als den Staub an deinen Lotus-füssen. (6) Wann wird mir, beim Nennen deines Namens, das Auge voll herabfliessender Tränen, der Mund mit einer Stimme die vom Stammeln erstickt wird, und der Körper voll von sträubenden Härchen sein? (7) Wegen der Trennung von Govinda ist mir der Augenblick zur Ewigkeit, das Auge zur Regenzeit, die Welt öde geworden. (8) Ob er mich die seine Füsse verehrt umarmt, oder mich zermalmt, oder dadurch, dass er sich nicht zeigt, mich tief verletzt, oder wie er es auch machen mag, der Lüsterne, so ist er doch allein, und kein anderer, der Herr meines Leben. Attachments:
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Post by Nitaidas on Aug 16, 2010 13:57:51 GMT -6
Thanks, gerard, for all these translations. It is good to have them together in order to compare and contrast them. These are the only compositions that may reliably betraced to Sri Caitanya Mahaprabhu (well there are one or two other stray verses that may have been his as well). At least Sri Rupa thought they were his. Nevertheless they have become the core verses of accepted Caitanyite teaching. Several commentaries on them have appeared within the last few decades. The main hermeneutic technique has been to superimpose the verse of Sri Rupa's in which he details the gradual development of bhakti (adau sraddha ...). Anantadas Babaji Maharaja has done one like that and Manindranath Guha has done another. Any others that you or any of the others know of? Didn't Bhaktivinode do one too called Bhajana-rahasya? It might be interesting to summarize these commentaries.
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Post by gerard on Aug 17, 2010 13:41:57 GMT -6
It's funny, just two days before jd33-ji started this thread I bought the English translation of Bhaktivinode's comm on the S. It's called the Sri Sanmodaya Bhasyam with a sub-comm by Bhaktisiddhanta, some references and notes are taken from the Thakur's Bhajana-Rahasya. This English edition is called: Sri Siksastaka: Eight Beautiful Instructions, translated by Sarvabhavana dasa, published by Rasbihari Lal 1991.
Walther Eidlitz put extensive notes to his translation, maybe I'll translate that. But he is also IGM. I don't know any other commentaries.
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Post by Nitaidas on Aug 18, 2010 10:09:29 GMT -6
It's funny, just two days before jd33-ji started this thread I bought the English translation of Bhaktivinode's comm on the S. It's called the Sri Sanmodaya Bhasyam with a sub-comm by Bhaktisiddhanta, some references and notes are taken from the Thakur's Bhajana-Rahasya. This English edition is called: Sri Siksastaka: Eight Beautiful Instructions, translated by Sarvabhavana dasa, published by Rasbihari Lal 1991. Walther Eidlitz put extensive notes to his translation, maybe I'll translate that. But he is also IGM. I don't know any other commentaries. Please do, gerard. It would be interesting to see what he (Eidlitz) had to say about the verses. So what if he is IGM, we are just having Harikatha here and it would be interesting to see how different the various approaches are. There are three non-IGM commentaries on the Siksastaka that I know of: Anantadas Babaji Maharaja's, Manibabu's and one by Manibabu's guru Sri Kanupriya Goswami. The latter's commentary comprises the final volume of his three-volume work on the holy name called Nama-cintamani.
After a bit of searching I found that I have copies of Bhaktivinode Thakur's Bhajana-rahasya and the original Sanskrit/Bengali version of the Siksastaka with the comms of Bhaktivinode and Bhaktisiddhanta that you refer to. BS says in the introduction to the Br that it is a collection of verses from various sources that Bhaktivinode used when he was doing bhajan. It is divided into eight sections, one for each of the eight periods of the day, and in each section is one of the verses of the Siksastaka. So it is not really a commentary on the Siksastaka, though the verses cited after each of the verses of the Siksastaka seem indeed to be expansions of that verse's meanings. Nevertheless, it is an incorporation of the text into a series of verses for meditation during the course of a day's practice. There is also Bengali text connecting the Sanskrit verses. The GM Siksastaka has both a translation of the text by Bhaktivinode and his Sanskrit commentary. Passages from the CC are also cited as are relevant songs from Bhaktivinode's Padavali. Then comes Bhaktisiddhanta's Vivrti and the relevant passage from the Bhajana-rahasya. I used to carry in my bookstore Pandit Anantadas Babaji's work on the Siksastaka which was translated by Advaita das and published by Madhavananda Das, but I sold out on those and never got around to reordering. I thought I had put aside the final copy but at present I cannot find it. It is probably around somewhere. It is probably still available from Jugalkisore Dasji at Radhakunda. Does anyone else have a copy handy? I, of course, have Manibabu's commentary and that of his gurudeva. If there is any interest, let's post some of the most salient points from this various commentaries and see where that leads us.
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Post by gerard on Aug 19, 2010 10:09:35 GMT -6
The rough translation of Eidlitz' comm on S8 verse 1 from his "Krsna-Caitanya, Sein Leben und Seine Lehre" p. 490 ff:
Calmly Caitanya begins His teaching. He is aware of being the World teacher, the avatara of the dark Era and in a multi-layered verse He tells of the ever increasing revelation of bhakti-shakti which occurs when there is a continuous Krsna-sankirtana. But in His depicting of the energy and glory of sankirtana He quickly enters other bhâva’s, in the consciousness of a bhakta, yes, even of a jiva without bhakti pleading with God to grant him bhakti. At the end He again comes fully into the consciousness of His Being as Radha. […] Please notice that the only witnesses to this scene are both His most confidential friends Svarupa Damodara and Raya Ramananda who know Caitanya’s most inner secret.
verse 1
1) The inner layer of the mind (citta) is often compared to a mirror. A clear mirror can reflect accurately something that is close by. But for the reflection of the sense world the citta needs the mediation of the senses and this reflection consists always of fragments and broken pieces. There is only One close to the citta and who is capable to fill the citta fully to the exclusion of everything else, and that is Krsna Bhagavan, the Unlimited by space and time, the always and everywhere present Being. Closer than the closest. But the mirror of inner consciousness (citta) is covered in dirt as it were, with impressions of innumerable lives of the atma in the world of being turned away from God. They are the impressions which have become seeds of lust and hate (vasana) and fixed life patterns and patterns of thought (samskara) which cover the mirror of the citta with a layer of ignorance that becomes increasingly thicker. Caitanya teaches that the unintermittant chanting, singing and thinking about God’s Names slowly cleanse the mirror of the citta.
2) The world of change [material existence] of the endless cycle of birth and death is a world of burning thirst for enjoyment. It has been compared to a forest fire since time immemorial. This forest fire with the concomitant miseries incapacitates the jiva to realize its own being as eternal atma whose nature is Being-Knowledge-Joy. The atma which once out of his own free will turned away from its own primal Ground and identifies itself with alien coverings gets more and more tangled up in an insatiable hunger for enjoyment in the world of time and space and physical and psychical matter to which it does not belong. The result of this is fear and suffering. The jiva is destined by its own innate nature, helped by the power of the transcendent knowing and serving love (prema), which could be given, to serve Krsna confidentially for all eternity. But when the forest is on fire by desires (vasana), it is not possible even for the thought of such serving to arise; it just keeps burning and of the capacity of the jiva to be a servant of Krsna just some ashes remain. But when it rains for a long time even a big forest fire is extinguished. By an unintermittant sankirtana the suffering of the world stops. A light rain could extinguish a small fire but not a conflagration. In the same way some solace and encouragement given by other people or their material help, medicine, etc. cannot take away the hidden suffering of the jiva and his miserable connection to a world which is actually foreign to him.
3) In the world people consider many things valuable and salvific. But these things just tie you down. The only valuable thing is, according to Caitanya’s teachings, serving Krsna, but the jiva is only capable of serving when he knows who he is and who Krsna is and what reciprocal relationship exists between jiva and Bhagavan. Only then can the will to serve truly unfold. The desire for the truly valuable, which up till now is just a lust for enjoyment which cramp-like binds to the world, is compared by Caitanya to a lotus which lifts itself up in the quiet of the night and blooms when the light of the moon shines on it. When the mirror of the citta has become clear and the burning of the forest fire is extinguished, sankirtana is like the moonlight to the lotus which unfolds and in a desire to serve Krsna turns itself to Him.
4) The nature of bhakti is the light of knowledge. ‘Except for Krsna-bhakti, there is no knowledge’, says Raya Ramananda because Krsna is the primal Ground of everything. In Bhagavatam (XI.29.32) Krsna says: ‘Once you drink of the nectar of immortality what else would you want to drink? When you know My divine Being what else do you want to know?’ This knowledge, which is bhakti, is compared by Caitanya to a noble lady who by nature is sweet, also sweet to others, dedicated to service, loving and full of joy and always spreading joy with her smile, and always diligent to hide herself shyly. In whose citta ‘Queen’ Bhakti out of grace has revealed herself, his character will become like the ‘lady Wisdom’ (vidyâ-vâdhu = bhakti). Sankirtana is the life-force of this bhakti.
5) Depicted in the first half of this verse is the Reign of the knowledge-energy of God, the samvit-shakti, which in the progress of the steadfast sankirtana is increasingly revealed. Here was spoken of sankirtana as an exellent means to help receive this glorious energy [force or power] of Bhagavan. In the second half of this verse sankirtana is not only a means to reach a goal anymore but now sankirtana itself has become the goal. Not only is the knowledge-energy of Bhagavan revealing itself but also the joy-energy, the hladini-shakti, reveals itself. The sun of prema-bhakti is rising; connected to this is the experience that the Name of Krsna and Krsna Himself are fully one. Now serving the name has become the inexhaustible and joyful serving of Krsna Himself and the happiness of serving (ananda) fills the citta of the bhakta. This joy is compared to a boundless ocean because the prema-bhakti in each of the five sthâyi-bhâvas is as an endlessly wide and unfathomably deep ocean. And as the moon makes the ocean swell in such a way that it is full of manifold movements, in that way the bhakta’s joy of serving is enhanced in manifold ways by sankirtana.
6) The fullness of nectar (purna-amrta) is Krsna who is called the ‘Nectar Form of All Rasas’. According to BrihArUp 5.11, divine fullness (purna) is when you withdraw fullness from fullness and the entire endless fullness remains. Because the fullness is any way inexhaustible. From this follows that the divine loveliness of the entire Name is contained in each syllable. Under the influence of strong prema it happened that Caitanya could not pronounce the Name Jagannath completely anymore. He just stammered: ‘Ja-ja-gaga’; and yet He experienced the divine loveliness of the Name in full.
7) The word atma means here, as often in other places also, the husk, the body, the manah, the citta, the buddhi and the atma itself. Since time immemorial the body, the manah and the senses have been scorched by the fire of the perishable world. But sankirtana of the Name – even if it’s only a little drop – cools and cleans the entire human, right into the last cell and pore, and gives back to the atma its eternal destination. It’s like Caitanya with the words of this verse: ‘Sri Krsna’s sankirtana is victorious as the Highest in a very special way’, has given a hidden blessing to all the jivas in the world.
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Post by madanmohandas on Aug 20, 2010 14:26:35 GMT -6
This one is great. Is it from Caitanya Caritamrta? Let me paste it here again. I wonder if Caitanya composed these verses as an astaka or were they collected into that format by another(?)
An extended version from my good friend the late Hayeshvar Das, More Humble Than The Lowly Grasses, Sri Chaitanya Gemeenschap Amsterdam n.d.
(1) "Please chant Sri Krishna's Names together, To cleanse the mirror of the mind, And quench the wildfire of existence," Thus spoke Chaitanya, meek and kind.
"This chanting is the waxing moonshine, The lotus flower, white and pure, Of fortune everywhere expanding, And it is wisdom's very core.
"It is the ever swelling ocean Of transcendental happiness, Permitting one at every level To taste nectarean bliss - no less!
"Please chant Sri Krishna's Names together, And may thus everyone that be Entirely bathe his inner being! To Krishna's Names - all victory!"
(2) "O Supreme Person, Lord Sri Krishna," Chaitanya said in plaintive prayer, "So many Names You've manifested, Appearing here and everywhere: "Govinda, Rama, Giridhari, Mukunda, Madana Mohan, Gopala, Kalimalahari, Murari, Sri Madhusudan...
"And each and every Name is loaded With all Your energies in full, While meditation on Their essence Is not subject to time or rule.
"Your mercy is just overflowing... But how unfortunate I am! Chanting Your Names without submission, I can't become attached to Them."
(3) "More humble than the lowly grasses And more forbearing than a tree, Devoid of pride, praising all others, Thus one can chant eternally."
These are the words of Sri Chaitanya, Lord Krishna in disguise, who came On earth as His own pure devotee To show us how to chant His Name.
Whoever heard His lovesick chanting And saw the tears shine in His eyes, Could not suppress his jubilation And in his bliss surpassed the wise.
Chaitanya’s love is ever flowing, One drop of it flows in this song: If you just catch it, my dear brother, Your love will ever flow along.
(4-5) Said Sri Chaitanya, indicating How one should quit illusion's mire: "No wealth, admirers, raving beauties, Or flowery tales do I desire...
"Let simply selfless loving service Life after life, unfailingly, Unto You only, Supreme Ruler, Be Mine, o Lord of all that be."
And uttering the Name, He murmured, Even more humbly than before: "Alas, dear Son of Nanda, Krishna, Behold Your erring servitor...
"Here I lie drowning in life's ocean, Where dread and danger are complete! Kindly accept Me as no more than Some dust stuck to Your lotus feet."
(6) Spoke Sri Chaitanya in His prayers: "When will the tears flow from My eyes, When will my voice choke up and falter, As if My throat were in a vice?
And when, from mere intoxication, Will shivers run across My frame, And all My hairs stand up and bristle, As I recite Your Holy Name?"
These words are certainly perplexing For one who knows Chaitanya's tale; If He heard someone just say, "Krishna," His tears would trickle without fail.
So we should take it that these phrases Were meant to set the mood for us - To bow down in complete surrender, And thus become most glorious.
(7) "One moment seems a thousand ages, Govinda, when You're not with Me, And tears rush from My eyes in torrents... One empty world is all I see."
Thus spoke Chaitanya, demonstrating That love for Krishna knows no bounds, And in the pangs of separation He was just rolling on the ground.
Some said, not knowing He was Krishna, "This man wallows in sentiment," But at the same time no logician Could beat Him in an argument.
And as they stared at Him, dumbfounded, The Lord asked them, "Please chant with Me”. They did - and realized His nature In transcendental ecstasy.
(8) Tasting the ecstasy of Radha, The Mistress of Sri Krishna's heart, Chaitanya suffered Her emotions In separation from the Lord.
"Just treat Me as You fancy, Krishna! I lie here fallen at Your feet. You're free to throw your arms around Me, And crush My body, soft and sweet...
"Or if You wish You may reject Me, Trampling upon Me left and right, Or break My craving heart to pieces By disappearing from My sight.
"Whatever act You think befitting, Do as You like, You roving rake! You are My one and only Master, And I live only for Your sake."
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