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Post by madanmohandas on Jun 21, 2020 13:59:43 GMT -6
Divine Rupa's Upadesamrta is a text that has been waiting on the shelf for my treatment Anyway, as for that, here the rudimentary (first draft) attempts at 1-5 ( I like calling Rupa divine ) The urges of speech, mind and wrathful ire, The tongue, belly and the genitals dire; Who is not by these forceful urges hurled, Is worthy to instruct and teach the world. 1 To eat too much, to endeavour too hard, Idle speech, and the rules to disregard, Bad company and hankering for joy, These six articles devotion destroy. 2 Zeal and conviction and firm endurance, The practice of devout deeds to commence, Eschewing attachment and company, To cultivate holy society; These six articles of faith when pursued, Grant perfect devotion's beatitude. 3 To receive and worthy gifts to offer, To inquire deep subjects and confer, To proffer, and on offered food to dine; These six articles are of love the sign. 4 From whose speech the name of Krishna is heard, Shall in the mind be held in high regard; The initiate, worshiping the Lord, Should be with prostration fitly adored; But one who has mature experience In worship, should be held in reverence; Who is from fault finding and vices free, Is the best and desired company. 5
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Post by madanmohandas on Jun 21, 2020 17:36:19 GMT -6
Though natural and native faults there be In the form and mein of a devotee, It is not meet a votery to scan, Since he is not an ordinary man; Even as in the holy Ganga's stream Foam and bubbles and mud are often seen, Yet by transubstantiation sublime, Ever retains her purity divine. 6
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Post by madanmohandas on Jun 21, 2020 17:57:52 GMT -6
The sweet relish of Krishna's name and deeds, The malady of ignorance impedes, As the distempered tongue that bile secretes, Cannot relish the taste of fine sweet meats; But certes when these deeds are daily sung, In adoration flowing o'er the tongue, By degrees, in devotion resolute, Ignorance is destroyed down to the root. 7
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Post by madanmohandas on Jun 21, 2020 18:41:41 GMT -6
His name, his beauty and his deeds divine, And the singing of his glory sublime, And with the conscious faculty refined, By degrees with the tongue employ the mind; Abide in Vraja and ensue the ways, That his loving associate displays; Thus spending all the time, in worship skilled, The essence of all teachings are distilled. 8
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Post by madanmohandas on Jun 22, 2020 3:13:07 GMT -6
Surpassing even Vaikuntha on earth, Is Mathura city where he took birth; But Vrindavan that glory does surpass, Where celebrated he the festive Ras; Mount Govardhan that excellence exceeds, Where the liberal handed acts his deeds; But Radha's lake surpasses all above, Flooded with, of Gokula's Lord, the love; What wise man would not serve and there abide, At that lake which adorns the mountainside? 9
The wise man is regarded more than he Engaged in rituals, by Lord Hari; And those who by their wisdom have attained Liberation are even more acclaimed; But the devotee more favour receives, Yet more whoso exclusive love conceives; But most the lotus-eyed cowherd damsels, Among whom Radhika in love excels; And for she is as dear as her own lake, What pious one would not there refuge take? 10
Radha is of all Krishna's loves the best, And even as is she, her lake is blest, And ancient sages in their hymns declare, Attainment of that lake is very rare, Even for his devout and loving train; For whoso bathes in the lake shall attain, By favour which the lake itself confers A fond love like the love that Radha bears. 11
iti
Finis
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Post by madanmohandas on Jun 23, 2020 7:48:59 GMT -6
Here is a rough rendering of song 24 from Sri Rupa's Gitavali
Though Vidhi's self can scarcely gain the sight, In meditation, of your toenails bright. Yet hearing of your compassion inspires, O Achyuta, billows of fond desires.
My God, I bow in homage unto thee, And may my mind, e'en as a honey bee, Alight upon the lotus of thy feet, And suck ambrosia of nectar sweet. (Burden)
O Madhava, I have no love indeed, No, not so much as a sesame seed, But since thou art Almighty Lord of all, Thou canst accomplish the impossible.
O eviternal Lord, today I find, A wondrous repose for my bee-like mind, And quaff the quintessence of nectar rare, Defying other tastes, and revel there.
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Post by madanmohandas on Jul 20, 2020 11:55:22 GMT -6
Under the prompting of 'vaaco vegam' I have started adding some short notes and quotes to accompany the text. This is what I have so far.
The urges of speech, mind, and wrathful ire, The tongue, belly and the genitals dire; Who is not by these forceful urges hurled, Is worthy to instruct and teach the world. 1
According to the commentator, the mind's urge is the thirst or craving for 'asat' such as, say, vain and idle pursuits and fancies; which are again stirred by the senses, eyes, ears, nose, etc. He then goes on to cite a couplet from the Padma, also quoted in Bh.R.S, something like this,
How can Mukunda, in a mind distressed By misery and grief, be manifest?
Interestingly he concludes by proposing that the instructions in relation to exercising control over the six mentioned urges are directed to the householder, or one who has not renounced the world, since those who have renounced the world ought to have already mastered these urges. But I don't suppose there is any harm in reminding them. Regarding the urges or 'vega', Sri Krishna says to Arjuna,
But who can here these urges tolerate, While in the mortal and bodily state, And is not by desire and wrath consumed; He is a happy man and well attuned. (Gita.5.23)
Madhusudana Sarasvati, examining this verse, elaborates on the word 'vega' or urges, 'Their intensive states, (desire and wrath), which, since they hinder the memory regarding what is opposed to custom and the Vedas, manifest themselves in the form of one's being on the verge of acting contrary to custom and the Vedas, and are called 'vega', onrush, because of their similarity with the rush of a stream. Indeed, as the rush of a stream, becoming very strong in the rainy season, drowns by throwing into a hollow and pushing downwards even one who is unwilling.....' (Swami Gambhirananda trans.)
To eat too much, to endeavor too hard, Idle speech, and the rules to disregard; Bad company, and hankering for joy; These six articles devotion destroy. 2
The second verse proposes six detriments to devotional disciplines, atyaahaara- overeating, prayaasa- over endeavour, prajalpa-idle speech, niyamaagraha- disregard of rules, which can also read, 'an over zealous adherence to rules'; janasanga-worldly association(s); and laulya-hankering or inadvertance. In reference to things detrimental, a verse is cited defining the six signs of the progress of self surrender,
Acceptance of those things favourable, And forsaking the unfavourable; Confidence in protective care divine; The care of one's maintenance to resign; The soul, in self surrender to consign; An unassuming temperament and meek, These are six signs of those who refuge seek.
Zeal and conviction and firm endurance, The practice of devout deeds to commence; Eschewing attachment and company; To cultivate holy society; These six articles of faith when pursued, Grant devotion's perfect beatitude. 3
Having dealt with the impediments and detriments in the first two verses, the author proceeds to enumerate positive prescriptions. In the first two lines are illustrated the disposition for the cultivation of those acts that nourish (advance) devotional sentiments. The next two lines indicate the outward conduct which assists in the avoidance of impediments and adherence to a congenial discipline. Utsaha-zeal, eager enthusiasm; niscaya- unwavering conviction; dhairya- steadiness, endurance and sobriety. 'The practice of devout deeds to commence', is illustrated by Prahlada's famous statement from Srimad Bhagavatam,
To hear of Vishnu, praise, and contemplate, To serve his feet, to worship, and prostrate, Divine servitude, and friendship sublime, The soul in self surrender to resign. Thus if a man his devotion directs, Firmly adhering to these nine aspects, Devoutly to the Lord Vishnu addressed, That one I ween in learning is the best. (Bhag. 7.5.23-24)
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Post by Nitaidas on Jul 20, 2020 12:30:19 GMT -6
Madanamohandasji, who is the commentator here? Just curious. The assumption that renunciants have already controlled their senses is preposterous. What a fantasy! The first verse of the text is good advice for all, no matter what ashram one is in. Please tell me it is not some IGM simian. (Sorry for the insult to you, brother apes.)
Ah! Bhaktivinode, I shoulda knowed! (I found the IGM pdf) Sorry, Madanamohandasji, I am suspicious of him and his teachings. I know you regard him as your parat-parama-guru. Sorry. No disrespect was intended, but one should label one's sources. It allows the rest of us to exercise our critical suspicions.
राधे राधे!
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Post by madanmohandas on Jul 20, 2020 16:02:01 GMT -6
That's alright, Nitai, I should have mentioned it.( I was trying to sound scholarly by saying, 'the commentator') I also thought there was an exquisite irony in that statement regarding renunciates having mastered the urges, which I hoped would have been picked by my saying there is no harm in reminding them. Still, I'm just having some fun, and really just want to try and include the cross references in rhyming couplets, and perhaps digress into my own thoughts on the text, (actually most of it is my own expression). As for Bhaktivinoda and his occasional pious fraud, I don't mind it so much; though I do not see the need of it. But I do not like to entertain bitterness with regard to things and try to take the rough with the smooth. I suppose we all have our unconscious motives expressed in our assertions.
Incidentally, I was wanting to have a go at Dasa Mula, but since I learnt from one of your books that the author was not Bhaktivinoda, but Vipin Bihari Goswami, I was unclear how to proceed, or at least who to attribute it to and how to explain that to those auditors who labour, as it might be, under the wrong attribution.
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Post by Nitaidas on Jul 20, 2020 21:54:10 GMT -6
That's alright, Nitai, I should have mentioned it.( I was trying to sound scholarly by saying, 'the commentator') I also thought there was an exquisite irony in that statement regarding renunciates having mastered the urges, which I hoped would have been picked by my saying there is no harm in reminding them. Still, I'm just having some fun, and really just want to try and include the cross references in rhyming couplets, and perhaps digress into my own thoughts on the text, (actually most of it is my own expression). As for Bhaktivinoda and his occasional pious fraud, I don't mind it so much; though I do not see the need of it. But I do not like to entertain bitterness with regard to things and try to take the rough with the smooth. I suppose we all have our unconscious motives expressed in our assertions. Incidentally, I was wanting to have a go at Dasa Mula, but since I learnt from one of your books that the author was not Bhaktivinoda, but Vipin Bihari Goswami, I was unclear how to proceed, or at least who to attribute it to and how to explain that to those auditors who labour, as it might be, under the wrong attribution. You are scholarly, madanmohandasji. That one comment jumped out at me because of my rant the other day about babajis and sannyasis not being the center of CV. I have known lots of sannyasis and some babajis who are anything but in control of their senses. And I suspect that the verse itself is a bit of an overstatement. It is not that hard to control one's senses. It is not like we are all wildly running around trying to gratify our senses. Nor, in fact, should we starve our senses (हृशिकेन हृशिकेशसेवनम्,and all). That just seemed a dumb and unrealistic comment. Well, we are surrounded by pious frauds. Religion itself is largely made up of pious frauds. It survives mostly by fraud and human loneliness and desperation. Bhaktivinode graduated from making up texts and claiming them to be by companions of Mahaprabhu to real estate fraud. When it became clear that one could not purchase land in Navadvip for money or life, he created the Mayapur fraud and bought up all the cheap land he could from the poor Muslims living across the river. In a way it was genius, but also extremely cruel and exploitative. The Muslims got paisa on the bigha and GM got filthy rich, extracting huge sums from gullible Vaisnavas who did not know any better. Anyway, that is the way it is. The big fish eat the little fish and get fatter. Those are not the only frauds we face, however. The Bhagavata itself is full of fraud, fraudulent in trying to pretend it is older than it is by using and often misusing "Vedic" language, the fraud of adding verses at the front and back of the text and pretending they were always there, the fraud of pretending that there is only one author of the text and that that author was Vyasa, etc., etc. It almost seems as if, if one does not perpetrate some fraud, one is not really part of the tradition. Someday I will make a list of all the frauds perpetrated in the name of CV. Where is one going to search in order to find the truth? Wish I could just close my eyes and bury my head in the sand like so many others have. I beseech Radha and Krsna and of course gurudev to help us clean up this mess. Maybe it is even too much for them. We are homo fraudus, to misquote Eliade. Anyway, please do present the Dasamula. I now have found the 1000 page original work by Vipina Vihari Goswamin. Someone scanned it and put it up on archive.org. Bhakivinode's work is just a brief summary of that. We should consider whether even that has its own little frauds incorporated (a claimed connection with Madhva, for instance).
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Post by madanmohandas on Jul 21, 2020 0:56:34 GMT -6
Well said. I sometimes wonder if interpolation happens over time, in the sense that a reciter may add extra verses, not necessarily falsely, but as a further expression or summing up, reiterating a point etc., But that later it gets merged, by some careless collator, with the main body of the text, and within a generation or two the assumption is arrived at, that it is part of the original. It is strikingly apparent in the Valmiki Ramayana, where one particular canto uses the device of end of line rhyming, betraying thereby it's modern authorship. But I'm becoming more weary about exciting the vituperate invective of the sectaries, who take such cogitations as an abomination. Hehehehe. Can we say or date the text in its current form or when it became fixed, as in the sense that no one could make further additions, that now there are printed editions. Sorry if that is all a bit incoherent, I have not had coffee yet.
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Post by madanmohandas on Jul 21, 2020 2:09:21 GMT -6
Proceeding on with the fourth verse of Upadeshamrta
To receive and worthy gifts to offer, To inquire deep subjects, and confer; To offer food, on offered food to dine, These six articles are of love the sign. 4
The meaning is clear.The social intercourse, fond behavior, and the pleasant conduct which signify the outward expression of mutual affection. I wonder why the commentary says very little on this verse. I suppose the meaning is clear, but I would have thought it was worth elaboration; friendship being such an interesting subject. One of the annotators lays a caution on not indulging in the above exchanges of affection with non-devotees, which seems a bit harsh, but I suppose it's a valid observation.
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Post by madanmohandas on Jul 21, 2020 7:21:13 GMT -6
Upadeshamrta, Nectar of Instruction, 5 and 6
Having provided a general illustration of affectionate behavior in the forgoing verse, the author proceeds on a consideration in reference to the deferential conduct prescribed towards devotees of varying levels of maturity.
From whose speech the name of Krishna is heard, Shall in the mind be held in high regard; The initiate, worshiping the Lord, Should be with prostration fitly adored; But one who has mature experience In worship, should be held in reverence; Who is from fault finding and vices free, Is the best and desired company. 5
Next the author, Sri Rupa, admonishes the reader, in case the above is taken solely on external consideration, to refrain from forming judgments on the basis of external appearances and manner of the devotee, and supplies an analogy, which all pious people will attest.
Though natural and native faults there be In the form and mein of a devotee, It is not meet a votery to scan, Since he is not an ordinary man; Even as in the holy Ganga's stream Foam and bubbles and mud are often seen, Yet by transubstantiation sublime, Ever retains her purity divine. 6
Sri Krishna says to Arjuna regarding the especial prerogative afforded to the devotee, that any irregularities are not to be scrutinized too closely, since they are well resolved.
But even one immersed in awful sins, If he my wholehearted worship begins, Sure he a pious man is deemed to be, Who has resolved thus deliberately.
He soon becomes a righteous man, and goes To everlasting peace, and blest repose; O son of Kunti, proclaim and repeat, My devotee never suffers defeat! (Gita. 9. 30/31)
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Post by madanmohandas on Jul 21, 2020 14:32:28 GMT -6
Upadeshamrta, Nectar of Instruction, verse 7.
The cause identified and the remedial measures proposed for an initial lack of taste, or even aversion, to Sri Krishna's name etc. The bilious distemper of the tongue which causes sugar to have a nasty taste is likened to the disorder of beginningless ignorance, resulting in an aversion to the naturally sweet relish of Krishna and his name. Even as sugar is supposed to cure the distempered tongue and restore its appreciation of the natural sweetness of sugar, so the daily repetition of Krishna's name by its own inherent sweetness eradicates the bitter taste of ignorance.
The sweet relish of Krishna's name and deeds, The malady of ignorance impedes; And as the distempered tongue that bile secretes, It cannot apprehend the taste of sweets. But sugar when administered, 'tis sure, Revives the sweet taste and effects the cure. Even so, when his name is daily sung, In adoration, flowing o'er the tongue, By degrees, in devotion resolute, Ignorance is destroyed down to the root. 7
The Raja Pariksit also makes the observation that the narratives of Sri Hari, aside from other inestimable benefits, also provides the cure to the malady of worldly existence,
Who but a ritual butcher would abstain, From song which lauds Uttamasloka's fame! Which, by ascetics is sung and rehearsed, Who have o'ercome for worldlines the thirst; Like some potent simple it cures all ills, Captures the ear, the mind with rapture fulls. (Bhag.10.1.4)
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Post by Nitaidas on Jul 21, 2020 22:19:25 GMT -6
Proceeding on with the fourth verse of Upadeshamrta To receive and worthy gifts to offer, To inquire deep subjects, and confer; To offer food, on offered food to dine, These six articles are of love the sign. 4 The meaning is clear.The social intercourse, fond behavior, and the pleasant conduct which signify the outward expression of mutual affection. I wonder why the commentary says very little on this verse. I suppose the meaning is clear, but I would have thought it was worth elaboration; friendship being such an interesting subject. One of the annotators lays a caution on not indulging in the above exchanges of affection with non-devotees, which seems a bit harsh, but I suppose it's a valid observation. I think you are right, madanmohandasji. Not indulging in those exchanges with so-called non-devotees is a bit harsh, if not a bit arrogant and cruel. There are two types of people in the world: devotees who know about Radha and Krsna and devotees who don't. It is somewhat like the Buddhist notion of Buddha-nature. All beings great and small have Buddha-nature in them, the potential to become Buddha. Similarly, all living beings have Bhakta-nature in them, the potential to become Krsna bhaktas. Only the adhama-adhikaris think the two kinds of devotee are different and label the devotees who don't yet know Krsna as non-devotees. That kind of adhama-adhikari is heartless, clearly has no love, and will have a difficult time drawing close to Krsna.
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