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Post by madanmohandas on Jul 22, 2020 1:56:38 GMT -6
Continuing Upadeshamrta, Nectar of Instruction of Sri Rupa. Text eight. Having dispatched the preliminaries, 1. the six urges, 2. six detriments, 3. six enhancements, 4. the six signs of mutual affection. 5. Prescribed conduct towards devotees of varying degrees of maturity. 6. A caution on the avoidance of forming judgements on the appearance and mien of a devotee, since to entertain animosity or disdain is unworthy and understood to be a fatal bar to progress in devotional disciplines. Verse 7 considers the cause and remedy for laxity and want of taste in the initial stages of practice. Thus, by degrees, the essence of instruction is decocted, as indicated by the title of the work, and proposed in the eighth verse in words something like these, His name, his beauty, and his deeds sublime, To hear and sing of his glory divine, And with the conscious faculty refined, With the tongue, by degrees, employ the mind. Abide in Vraja, and ensue the ways That his loving associate displays; Thus spending all one's time, in worship skilled, The essence of all teachings are distilled. 8 (The Nectar of Instruction is distilled) Elsewhere, the author, has formulated the inner and outward practice of meditation maintained by external discipline. Recall Krishna and that associate Whose fond affection one would emulate; The tidings of his deeds both hear and tell, And always in, or upon Vraja dwell. The aspirant, in his external form, The external practices should perform, But in his perfect form of certain kind, Conceived in the faculty of the mind, Should render all timely services due, And thus the Vraja-people's ways ensue. (Bh.R.S. 1.2.294/5) Again there is a verse from Bh.R.S. but I cannot recall the number reference , but it goes like this, Whoso to constant worship is resigned, With articles perceived within the mind, Tho' far beyond the mind, and speech, and sense, Hari grants them his direct audience. As for the perfect form of certain kind conceived within the mind, the meditation manuals provide a self-meditation something like this, The identity in the mind perceived, Of profound aspiration is conceived; As one of her dear friends amid the train Of Radha's dear companions, and again, To render intimate attendance due, Their orders and their gestures to ensue; With gems, garments, and embellishments dight, Mercifully bestowed and coloured bright. (Archana Paddhati)
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Post by madanmohandas on Jul 22, 2020 6:13:32 GMT -6
Yes, Nitai, such advice only serves to prolong a differential outlook and prejudice; not very congenial to the cultivation of 'sama darsana'. And yet there those with whom I would be reluctant to share the six signs of affection. There is an issue, I think, in how practitioners conduct themselves in a friendly manner; as I remember in the Hare Krishna's, no one seemed to develop deep friendships, but it was all kept very superficial for fear of becoming overly attached. Since devotees have a common purpose in Krishna consciousness, yet their tastes and preferences in other things can be quite contrary, especially in politics and how they see current affairs, which most of us I think have some interest in, or are at least preoccupied with from time to time.
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Post by madanmohandas on Jul 22, 2020 14:54:26 GMT -6
Continuing with Upadeshamrta, The Nectar of Instruction by Sri Rupa Goswami.
Now, the author begins a hierarchical survey of the divine abodes, arriving by degrees at Radha Kunda.
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
Vaikuntha is the divine eternal realm of Hari beyond time and space, birth, growth, etc., where he dwells with his Goddess consorts and attendants. Mathura excels insofar as it is the place where he deigns to be born in the guise of man. Vrindavana surpasses Mathura as the place of the Rasa dance. Govardhan is the scene of still more wonderful variety of amorous diversions. Sri Raghunatha Das, in his Govardhanasraya Dasakam,
How blessed is mount Govardhan divine! Where, with Sankarshana, he tends the kine; Where, with friends like Sridama, he regales, And sings delightsome melodious scales; Where he to a bosky grotto resorts, To dally with Radha in amorous sports; Who is that pious one who would not take Refuge at Govardhan, and dwelling make? (G.A. 9)
There is also a parallel verse in Vraja Vilasa Stava; more dear than Vaikuntha is Dvaraka; more so Mathura, and in Mathura Vraja stands superlative.
The city Dvaravati is more dear Than Vaikuntha, since he fondly dwells there; With brother and with sons the Lord abides, And a multitude of beautiful brides, Who each with a radiant lustre gleam, That dims a hundred Sri Goddesses sheen; More dear, the field of love here upon earth, Mathura city where Hari took birth; And in the environs, preeminent, The meadows and the cowherd settlement Of Vraja, where Lord Hari freely plays; I thus adore divine Vraja always. (V.V.S. 5)
In his Radha Kundastaka, Raghunatha Dasa prays for refuge at Radha Kunda,
That lovely lake abounds with lotus flowers, Surcharging all around with sweet odours; With scented waters filled that charms the eye, Where the delightsome couple daily vie In water sports, splashing with eager strokes, Which passion's frenzy in them both evokes; Thus with their dear companions, every day, In the water and on the banks they play; May I, by gracious favour, refuge take At Radha's beautiful and fragrant lake. (R.K.A. 8)
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Post by madanmohandas on Jul 23, 2020 7:18:27 GMT -6
Upadeshamrta, Nectar of Instruction, text ten.
Having by gradation, proposed the prefered place of worship and ultimate attainment, the author proceeds to enumerate another gradation in respect to persons, and, as the foregoing text established Radha Kunda as the ultimate place, so by identifying Radha herself with her lake, consequently establishes Radha as the preeminent repository of Krishna's love. Again, by rhetorical flair, the author questions, Who would not seek to take refuge there?
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 more favour the devotee receives, Yet more whoso exclusive love conceives; But best 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
Elsewhere, divine Rupa enumerates twenty five prominent attributes, in appreciation of which, Krishna himself is captivated.
Vrindavan's empress, with virtues a plenty Is qualified, here but five and twenty.
Most sweet, of tender age, and restless eyed, Bright smiles; with lines of fortune beautified; Whose scent Madhava does intoxicate; In arts of song and music consummate;
Of charming speech, of subtle lively wit, Extremely modest, and compassionate. Of cunning wiles, of keen dexterity In diverse tasks; and exceedingly shy;
In showing of respect most diligent, Possessed of fortitude and firm intent. A character profound she does display; Dexterous in all the arts of amorous play;
She is the zenith of ecstatic bliss, And the abode where Gokul's pure love is; Her lustrous fame thro'out the world is known; The object of her elders affection;
She does submission to her friends attest; Of all of Krishna's lovers, first and best. And thus by her accomplishments and skill, She keeps Keshava subject to her will.
The meditation on Radha can be found in many texts, but here is one from Sanatkumara Samhita, often quoted in the manuals. Ensuing the meditation on Krishna, the meditation on Radha proceeds in words like these,
Now, contemplate, on Krishna's left hand side, Radhika, in the glow of beauty's pride; She wears a fine flowing garment of blue; Her fair limbs bear of ductile gold the hue;
And with a flimy silk translucent veil, She does her smiling lotus-face conceal. Upon her lover's face her glances rise, Like the moon-bird, with thirsty gazing eyes;
She does between her thumb and finger hold A tasty leaf rap with betel nut rolled. Raising the Tambul to her lovers face, Within his lotus-mouth the treat does place;
Lovely strands of bright pearl necklaces rest Upon her ample and protruding breast; Her midriff is compact, sturdy her thighs; Decked with a sounding zone with golden ties.
She is further, with golden earings dight, Anklets on feet, and toes with toerings bright; Thus her enchanting beauty shows the gleam And essence of lustre and pearly sheen.
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Post by madanmohandas on Jul 23, 2020 12:19:05 GMT -6
Concluding the Upadeshamrta, Nectar of Instruction with text eleven,
Why is Radha Kunda exalted above all other holy and sanctified places? As a holy site, what benefit or fruit might be expected to accrue from serving and taking a holy dip? In text nine Radha Kunda was exalted by reason of the particular variety of pastimes that occur there. In text ten Radha was exalted among all loving devotees of Krishna, and her lake was identified with her in terms of being favoured by Hari and endued with her own qualities of mercy, grace etc. In the final text, eleven, the author states the rarity of the opportunity given to bathe there, even by those who might considered devotees, and that the fruit of serving and taking a dip in Radha Kunda engenders a love similar to the love of which Radha herself is the repository.
Of all of Krishna's loves, Radha is 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; Since whoso bathes in that lake shall attain By favour which the lake itself confers, A fond love like the love that Radha bears. 11
Raghunatha Das also states in his Radha Kundastaka, regarding the fruit of serving the holy lake,
Some people here have by their service won Great mercy from the cowherd chief's dear son, But worshiping this fragrant lake divine, Within sprouts up a celestial vine, Which then does suddenly burst into flower- The service of my empress in the bower- May I , by gracious favour refuge take By Radha's beautiful and fragrant lake.
Even Krishna himself bathes there to gain the good grace of Radha, as Raghunatha Das further observes,
Even Agha's great foe himself does crave His limbs within that fragrant lake to lave; And makes his vows, and prays he might possess, A merciful glance from his dear goddess. May I, by gracious favour, refuge take By Radha's beautiful and fragrant lake.
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Post by madanmohandas on Jul 23, 2020 12:45:25 GMT -6
I wonder how many pages it comes to. Nitai, do you think it might be worth making a little booklet?
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Post by Nitaidas on Jul 23, 2020 13:56:26 GMT -6
I wonder how many pages it comes to. Nitai, do you think it might be worth making a little booklet? I like the idea. I will check and let you know. We would add the original Sanskrit in Devanagari and translit and a short introduction?
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Post by madanmohandas on Jul 23, 2020 14:47:22 GMT -6
Cool.
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Post by Nitaidas on Jul 23, 2020 16:37:39 GMT -6
How about adding the Siksastaka and perhaps the Manah-siksa to it to give it more heft? You have already done them both. We could call it UpadesAvalI (Garland of Instruction) or Upadesa-mala (same). Do you prefer the Sanskrit and translations to be on facing pages or arranged consecutively?
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Post by madanmohandas on Jul 23, 2020 23:27:34 GMT -6
Well, that is a great idea. As for the layout, I'm not sure, whatever is easier, probably the face to face layout, but, come to think of it, I do like it when the mula runs along the top with annotation in smaller print underneath, but that I think is more difficult in the execution. I must admit it annoys me a bit when footnotes are all swept up into endnotes, requiring the reader to flip back and forth. Hahaha. But really, at the moment I'm a too excited about the whole thing to think properly.
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Post by madanmohandas on Jul 24, 2020 3:29:37 GMT -6
It would be well, I think to conjure up some connecting notes for each verse with two or three relevant quotes, as with Upadesamrta. I will start collating.
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Post by Nitaidas on Jul 24, 2020 12:25:34 GMT -6
I started typesetting the book yesterday. I am going with the consecutive model and footnotes at the bottom of the page. I will show you when a little more is done. So far it looks good. I think just the Upadesamrta will take up about 20 pages. If the others add about that many we will have a 60 page book by the end.
What about adding the Dasamula to the menu? You expressed an interest in that. I can check the verses with Vipin Vihari's text, to make sure they are the same. If there is a difference we can go with his. I assume you have Bhaktivinode's version.
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Post by Nitaidas on Jul 25, 2020 23:48:37 GMT -6
Here is the Upadesamrta part of the book. Let me know what you think and if you spot any corrections or changes you would like done. This can easily be renamed and expanded to include the Siksastaka and Manah-siksa, probably in the order SA, UA, and MS, that is, probably chronologically. I looked at both Vipinvihari Gosvami's and Bhaktivinode's Dasamula. VV Goswami's work is in Bengali and covers each of the Dasamula in a full chapter. As far as I can tell, he does not have a summary Sanskrit verse for each of the mulas, but instead a long discussion in Bengali verse with numerous citations from sastra as pramana. Bhaktivinode has a summary Sanskrit verse for each mula and then a few extra. So in keeping with the form of the other works, it would make sense to use Bhaktivinode's verses. Anyway, have a look at what I have done so far.
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Post by madanmohandas on Jul 26, 2020 1:50:08 GMT -6
That is great, I think it lends itself to the consecutive format very well. As for the Dasamula, perhaps it would be worth having it as a separate volume. I do have the GM edition, and with all the annotations and quotations it would probably come to a sizable book; and I would like to spend more time on it. There were one or two adjustments wanting, and I will find the reference to the unreferenced citation, but I'm going to be away from the 'office' for a while today.
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Post by madanmohandas on Jul 26, 2020 2:41:40 GMT -6
The reference to the citation on verse eight is from BRS 1.2.182
maanasenopacaarena paricarya harim sadaa/ pare vaanmanasa'gamya tam saaksaat pratipedire//
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