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Post by Nitaidas on Apr 30, 2008 7:46:20 GMT -6
Radhapada, do you know these ragas: Sri and Gauri?
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Post by Nitaidas on Apr 30, 2008 8:09:40 GMT -6
[More BB Majumdar]
Radhamohana Thakur said that this song destroys all inauspiciousness. He in all likelihood saw a manuscript in Govindadasa's own handwriting or some other authoritative work. Therefore he says that in that the South Indian raga Sri was seen, but since through disciplic succession the Gauri raga is heard he as listed that as this song's raga. He has not given a meaning for this song because it is easy to understand.
The beauty of Gaura's body defeats the campaka, the flowers of the sona, and the mountain of gold (Meru). His neck is raised up; one cannot perceive the limit or end of that. His physical postures [mannerisms] enchant the minds of all the world. Sacinandana is the beauty of the three worlds or by another reading, is praised by all the three worlds. He smashes the fear of the black snake of the Kaliyuga. His body is troubled by rows of large goosebumps. And his heart is tremulous with the weight of his love. He has a sweet soft smile. His speech is stuttered. From his eyes how many Mandakinis flow. He dances to his own rasa or his own merits and his eyes roll back and forth. How many hundreds of bhaktas gather together and sing songs about his merits? The rasa that has flooded the whole earth and made it lose self-control, that Govindadasa has not even so much as touched!
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Post by Nitaidas on May 1, 2008 9:57:18 GMT -6
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Post by Nitaidas on May 1, 2008 10:29:47 GMT -6
Song Four:
{\bn \large
kundana-kana.yaa-kalebara kaa~mti| prati a"nge abirala pulaka paa~mti|| prema-bhare .dara-.dara locane caa.ya| kata mandaakinii tahi bahi yaa.ya|| dekha dekha goraa gu.na-ma.ni| karu.naa.ya ko bihi milaa.yala aani|| dhru.. japi japaa.ye madhura nija naama| gaa{}i gaa{}o.yaa.ye aapana gu.na-gaama|| naaci naacaao.ye badhira jaRa andha| katihu~m naa pekhi.ye aichana bandha|| aapahi bori bhuubana karata bhor| nijapara naahi sabhaare karuu kora|| bhaasala preme akhila naranaari| gobindadaasa tahi~m yaao~m balihaari||
}
The glow of his body is like shining gold. Each of his limbs is lined with goosebumps. Under the weight of his love his eyes roll. How many rivers from his eyes flow? Behold, behold this Gaura, gemstone of merits. What merciful fate has brought him to us? Chanting (japa) his sweet names, he causes us to chant too! Singing of his own great merits, he causes us to sing. Dancing, he makes even deaf, mute, and blind dance! How often does one see such a performance? Becoming intoxicated himself, he intoxicates the world. He knows no difference between self or other; everyone he accepts. He's flooded men and women with love. Govindadasa has become speechless at that.
[comm tomorrow]
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Post by Nitaidas on May 2, 2008 9:44:05 GMT -6
[Another short comm. by Radhamohana Thakura]
{\dn \dncalcutta
tata.h "srava.naadijanita"sriik.r.s.napuurvaraagagaanasampaadanaartha.m "sriigauracandra.m kundanakanayaakalevarakaa~mti ityaadinaa smarati| gu.nagaama gu.nagraama.h gu.nasamuuha.h|
}
Then in order to prepare for a song about the condition of prior attraction (purva-raga) to Sri Krsna produced by hearing about him and so forth, he remembers Sri Gauracandra with kundana-kanaya-kalevara kanti. Guna-gam means guna-grama, a plethora of merits.
Sri Gauranga's bodily glow is like shining gold. All the time his body is covered with rows of goosebumps, or because of his deep feelings his body was horripilated. He gazed about through love-filled eyes and through those eyes how many rivers of tears (like the river Mandakini) flowed? (Because of feeling separation from Sri Krsna tears were falling.) What most compassionate fate has brought to us such a treasure of merits as Gaura? (He is a real acarya --- therefore, practicing it himself he teaches others to practice. He is Krsna himself, nevertheless he chants the names of Krsna to teach others to chant.) He chants his own sweet names and teaches all to chant. He himself sings of the many merits of Krsna and causes them to be song of through others. He dances himself and causes the blind, the mute, and the deaf to dance. Nothing like it is seen anywhere else. He himself is distracted and he intoxicates the world. He had no knowledge of self and other. He embraced all. He flooded men and women with love. Govindadasa shouts "Bravo!"
[Song Five tomorrow]
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Deleted
Deleted Member
Posts: 0
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Post by Deleted on May 3, 2008 3:32:29 GMT -6
Observe how Govinda das is a poet of the highest rank as he captures the untamed beauty of Mahaprabhu, mountain of viraha rasa. Rasa in separation. Gaura was so uncontained that blood was always oozing from his pores. A one time benediction for our planet. This poem is the medicine to purge the heart of all inauspiciusness, driving them out like a powerful lion. An important preparation for darshan of Radha and Krishna. Poetry rasa is that which a person attempts to capture in language.The audience tries to experience these emotions by studying them. Proper relishing of poetry rasa of the divine couple depends on material causes like the mode of goodness, acquired by eating satwic foods, and habits of cleanliness etc. If one pampers lust and ignorance continously, and makes no attempt to control them, then he would begin to mistake divine rasa poems for mundane lust and face the risk of slipping down into sahajiyism. The relishing of this song by Govinda excludes material causes like satwa guna. For Mahaprabhu is the condensation of rasa and compassion together, and all we have to do is observe his movements and it fills us with wonderful bliss. One does not need any pre-requisites to gain full benefit of Gaura - rasa poetry. There is another kind of rasa. That of direct personal experience. Krishna whose element is bliss moves into the heart of the bhakta and knocks him out of control. And I want to believe that some of our bhaktas are desirous. That also isn't dependent on material causes like satwa guna or inborn desire. The one cause is service to guru and vaisnava. And what else? long suffering attention to the Holy names infused with rasa AND all the other wonderful attributes of Krishna. It's there free for all of us to partake.
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Bill L Morgan vrajavilasadas
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Post by Bill L Morgan vrajavilasadas on May 3, 2008 5:11:05 GMT -6
rasa where in the world do ya reside at?
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Bill Morgan vrajavilasadas
Guest
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Post by Bill Morgan vrajavilasadas on May 3, 2008 5:25:58 GMT -6
OK!? lets put the query in another vain.
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Post by Nitaidas on May 3, 2008 15:55:40 GMT -6
Song Five
{\bn \large
[gaandhaara raaga]
jambunadatanu vadana ambuje saghane hari hari bola| na.yana ambuje bahai suradhuni kambukandhare dol||
dekha dekha gaura dvijama.ni-raaja
sa"nge sahacara sughaRa-"sekhara u.yala nabadviipa maajha|| taru.na prema bhare dina rajani naacata aru.na cara.na athiira| karu.na di.thi jale e mahi bhaasal baru.na nila.ya gabhiira|| bhaabe .talamala a"nga jhalamala madhura madhurima haasa| bacana gadagada calata aadhapada gadata gobinda daasa||
}
His body is of gold. In his lotus-like mouth "Hari Hari!" is repeatedly told. In his lotus-like eyes flows a Suradhuni (Ganges). His conch-like neck sways.
Look! Look at Gaura, the king of the best of those born twice.
Accompanied by his companions, peaks of the magnanimous, he's appeared in Navadvipa. Under the weight of a new love he dances day and night, so unstable his pink feet. By the tears of his kind eyes a flood this earth inundates as deep as the abode of Varuna (the sea). His body shivers and shakes; his every limb coruscates; his smile's sweeter than sweet. His speech is mostly stutters; He moves slowly by half-steps; Govinda Dasa so utters.
[comm tomorrow]
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Post by Nitaidas on May 4, 2008 10:40:05 GMT -6
[Comm of BB Majumdar]
(Master's) body is the color of gold. In his lotus mouth he repeats "Hari Hari" again and again. From his lotus eyes it is as if Ganga's currents are flowing. His neck which is like a conch shell sways back and forth. Behold him who is the king of the best of the brahmanas, that Gauracandra. He, bringing with him companions who are the best of generous people, has appeared in Navadvipa. In the weight of new love he dances day and night. His pink feet have become unsteady. Out of compassion for the living beings he floods the earth with his tears and it has become transformed into a deep ocean. His limbs are shining. His body quivers and quakes with intense feeling. On his face is a very sweet smile and his speech is stuttering. He very slowly moves half-step by half-step. This is what Govinda dasa says.
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Post by Nitaidas on May 5, 2008 9:24:03 GMT -6
Song Six
{\bn \large
[SindhuRaa raaga da"sako.sii taalau]
gauraa"nga karu,naa-sindhu abataara nijagu.ne gaa~mthi.yaa naama cintaama.ni, jagate paraa.yali haara| kali timiraakula akhila loka dekhi badana candra parakaa"sa| locana-prema-sudhaarasa-bari.sa.ne jaga-jana-taapa-binaa"sa|| bhakata-kalapataru antare antaru ropali .thaamahi .thaama| yachu pada-tala abalambane panthika puurala nija nija kaama|| bhaaba-gajendre caRaa.yala aki~ncana aichana pahuka bilaasa| sa.msaara-kaala-ka.tu-bi.se dagadhala ekali gobindadaasa||
}
Gauranga is the ocean-of-compassion descent. By his own merits he has strung together the touch-stone holy names and placed them as a necklace on the world.
Seeing all people troubled by the Age of Kali's darkness, he revealed his moon-like face.
By a downpour of the nectar of love from his eyes, he destroyed the miseries of the people of the world.
He planted wishing-tree-like bhaktas from in place and another, and a traveler who took shelter at their feet had every wish fulfilled.
He distributed to those without possession the elephants of divine feeling; such was the sport of this Master.
Only Govinda Dasa has managed to be burned by the poison of material existence.
[comm. tomorrow]
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Post by Nitaidas on May 5, 2008 9:27:32 GMT -6
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Post by Nitaidas on May 6, 2008 10:34:38 GMT -6
[Comm on Song Six by B.B. Majumdar]
[There is a long commentary on this song by Radhamohana Thakura. We begin with that:]
{\dn \dncalcutta \dnnum
tata.h "sriik.r.s.nasya puurvaraagocitavar.nanamayagiitaarthasphura.naaya sarvasiddhikaraparamakaaru.nikavara-"sriik.r.s.nacaitanyasya govindakaviraajak.rta.m gauraa"nga karu.naa sindhu avataara ityaadi giitamaaha| giitasyaasya sindhuRaaraagastallak.sa.na.m yathaa --- utphullapa"nkajagalanmakarandapaanamattaalijha"nk.rtabharairapi duuyamaanaa| kaanta.m padaantamilita.m ka.tu bhaa.sayantii maanonnataa vasati sindhuta.te sindhoRaa iti| sa "sriik.r.s.nacaitanya.h karu.naasindhuravatataara praadurbhuutavaan| karu.naa"sabdena vak.syamaa.nakriyayaa ca k.siiraabdhiriti tucchiik.rta iti bhaava.h|
}
Then in order to manifest a meaning of a song consisting of a description worthy of prior love (purva-raga) for Sri Krsna, he presents a song beginning, gauranga karuna-sindhu avatara, by Govinda Kaviraja about Sri Krsnacaitanya who is most highly compassionate and a causer of all successes. The song's raga is Sindhura. Its definition is: Sindhora (female raga or ragini) sits on the shore of the ocean (or river) in a state of love-pique, speaking sharply to her lover who is close-by, as she is being scorched the buzzing of bees who are drunk from drinking the flowing nectar of blossoming lotuses.
He, Sri Krsnacaitanya, an ocean of compassion, has descended, that is, become manifest. By the word compassion (karuna) and by the actions that will be described in this song the Ocean of Milk is shown to be insignificant (compared to the Ocean of Compassion, Sri Krsnacaitanya). This is the overall sense of the song.
[more tomorrow]
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Post by Nitaidas on May 7, 2008 11:45:20 GMT -6
[More of Radhamohana Thakura's comm.]
{\dn \dncalcutta \dnnum
tadvivara.na.m yathaa k.siiraadinaa cintaama.niratnaani sarvebhyo na dattaani aya.m tu naamacintaama.niinaa.m cintaamaatraabhii.s.tadaat.r.r.naa.m haaraan k.rtvaa daridrebhyo.api dattavaan| tata"sccandro.abhuut tasya kevalaraatrivilaasitva.m hraaso v.rddhi"scaasti asya vadanacandrasya tu tadabhaava.h| tadudbhuutaam.rtasya kevalamindraadayo devaa.h paatara.h| anena tu premaam.rtav.r.s.tidaanena yaavajjagajjanasyaadhyaatmikaaditaapavinaa"saadipuurvakamamaratva.m k.rtamiti bhaava.h|
}
A dilation on that meaning is as follows: touch-stone jewels were not distributed by the Ocean of Milk to all, but this one (Sri Krsnacaitanya) made necklaces of the touch stones of the holy names, which grant one's desires when one merely thinks of them, and gave them even to the poor. Then it [the Ocean of Milk] became the moon, but the moon of this one's [Sri Krsnacaitanya's] face does not only appear at night nor does it wane and wax. Moreover, only the gods like Indra and others received the nectar produced from the Ocean of Milk, but by the gift of the raining down of the nectar of love by this one, the destruction of the threefold miseries and the attainment of immortality were accomplished for all the people of world. This is the general sense [in which the Ocean of Compassion, Sri Krsnacaitanya, is superior to the Ocean of Milk]
[more tomorrow]
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Post by Nitaidas on May 8, 2008 10:36:14 GMT -6
[More Radhamohana Thakura]
{\dn \dncalcutta \dnnum
tatraika.h kalpadrumo.abhuut so.apyamaraavatiistho lokaad.r"syo ye.saa.m punard.r"syaste.saamapi kaamanaapek.saka.h| anena tu bhaktakalpatarava.h sarvatraiva ropitaastat"si.syaadiruupatatpotaprapotaadi"scaadyaa.api rak.sita ityaa"scaryam| tatrairaavatanaamaa gajo.abhuut so.apyatimahate suraadhipaaya datta.h ananena tu aki~ncanebhyo.api daridrebho.api bhaavagajendraa nyakk.rtairaavataa dattaa.h| evameva.m prakaara"scamatkaarakaaraka.h prabhorvilaasa.h|
}
There, too, one wishing tree was produced and even then it is situated in Amaravati, invisible to the world. Moreover, it is dependent on wishes of those who want to see it in order to be seen. [In other words, you can't see it unless you wish to see it.] But this one [Sri Krsnacaitanya] has planted wishing-tree-like bhaktas everywhere and their descendant saplings in the form of their disciples and so forth have survived even until today. That is a source of amazement. There [in the Ocean of Milk] was produced an elephant named Airavata and it too was given to the extremely great lord of the gods (Indra). But this one gave even to those with nothing, the poor, elephants of divine emotion which put even Airavata to shame. In these different ways the sports of the Master create astonishment.
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