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Post by madanmohandas on Jul 27, 2020 6:44:45 GMT -6
Sri Manah Siksa of Raghunatha Dasa
Well, having sped the brief survey of Siksastaka and Upadeshamrta, it now follows to complete the triad of instruction manuals with Sri Raghunatha Dasa Goswami's Manah Siksa, consisting of eleven plus one stanzas (12), or verses, slokas, texts, couplets, or whatever is preferable, which as the title suggests, take the form of lessons, sermons, exhortations and admonitions; ostensibly to himself, but intended for anyone who is interested to learn what he is endeavoring to convey. As with the foregoing texts, the instruction derived from Manah Siksa is not one of theology, metaphysics or the analysis of categories, but pertain to esoteric practises of mystic contemplation, the appropriate disposition, and right conduct, etc. In text one he addresses his own mind, clasping his feet, as 'inner brother', in conciliatory terms, not as the strict disciplinarian, but with deference to coax, cajole, and conjure and bring it round to a willing and ready compliance. An objecter may ask, how does the mind have feet? to which it might be said, well if one is going to address the mind personally, why not ascribe feet, to draw out the metaphor? He (the author) proceeds to enumerate eight articles which he would have the mind, (or the auditor) to cultivate; an 'apurva' love, which is to say, extraordinary love for the ensuing eight articles; item, 1. guru, 2. cowherd settlement, 3. cowherds, 4. pious people, 5. earth gods, ie, brahmans,6. initiation mantra, 7. the holy name, and 8. the shelter of Radha and Krishna.
gurau gosthe ghostaalayisu sujane bhusuragane svamantre srinaamni vrajanavayuvadvandva sarane/ sadaa dambham hitvaa kuru ratim apurvam atitaram aye svaantarbhraatas catubhirabhiyaace dhrta pada//1
O mind, I hold your feet and supplicate, To give up arrogance of high estate; Extraordinary love to cultivate, For teacher, and the holy pasture land; Cowherds, pious, the god-like brahman band; My secret mantra, and the name divine, And refuge with the young couple benign. 1
As for cultivating friendship with one's own mind, Krishna says to Arjuna in the Gita,
Let each self then, the self by self upraise, But let him not the self by self debase; For self alone is of the self the friend, The self also a foe who may contend.
The self is the friend of the self for him Who by the self the self has conquered been; But for the self that is unconquered, know, The self alone is of the self the foe. (Gita 6.5/6)
Elsewhere, in another text, Sri Das Goswami has expressed a similar conceit in his Self Imposed Vows, Svaniyama,
May my devoted affection adhere To preceptor, mantra, and the name dear; To Svarup, and Rupa, and all his train, To his elder may I fond love maintain; May I, with love, be ever worshiping, Gandharva's fair lake, and the mountain king, The pasture lands and Madhu's citadel, And voteries who in Gokula dwell. (Svaniyama Dasakam 1)
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Post by madanmohandas on Jul 27, 2020 11:08:40 GMT -6
Manah Siksa, text two.
A caution and prescription, and a confirmation.
na dharmam naadharmam srutigana niruktam kila kuru vrave radhakrsnapracuraparicaryaa, iha tanuh/ sacisunum nandisvarapatisutatve guruvaram mukundapresthatve smara padam ajasram nanu manah//2
Do not to vice and virtue pay much heed, As have in ancient scripture been decreed; Nay, rather serve within Vrindavan's grove Radha and Krishna, ardently with love; And always hold that Sachi's darling son Is Nanda's son indeed, for they are one; Know my teacher to Mukunda is dear, O mind, to you this is my humble prayer. 2
The author admonishes his mind to avoid preoccupation with ethical questions of virtue and vice pertaining to scriptural prescriptions and prohibitions. Krishna concludes his discourse to Uddhava on the determination of virtue and vice in words like these,
Why say too much on virtue and on vice? Let what has been said up to this suffice; To transcend the distinction twixt the two, Is verily the sign of real virtue. (Bhag.11.19.45)
Sri Caitanya deva is reported to have made the observation in regard to the differential disposition.
By differential outlook is defined, Blest and unblest, a function of the mind; This good, that bad; such distinction to make, Is but to be in error and mistake. (CC. 3.4.170)
To serve Radha and Krishna in the grove with ardent love;
In Vrindavan beneath the wishing tree, A temple stands under the canopy; Inlaid with precious gems, the stately dome Enshrines a massy golden lion throne; Upon that throne the loving pair divine, Sri Radhika and Govinda recline; While all around companions on them wait; This scene I call to mind and meditate. (Caitanya Caritamrta 1.1.16)
Prabodhananda Saraswati provides a meditation of Sri Caitanya deva,
Whose wide shoulders are broad and leonine; Whose cheeks swell with the sweetest smiles sublime; Whose person undergoes varieties, Of ineffable loving ecstasies; Who softly shines as when petals unfold The interior of a lotus gold; May he grant you protection and delight, In whom Radha and Madhava unite. (Caitanya Candramrtam 13)
In Dhyanacandra's Manual we also find this,
Meditate upon him whose sable curls Are bound up in a knot with strands of pearls; Caitanya a gleam golden radiates, Attended on by his associates; With fine raiment and embellishments dight, And flower wreaths and gold necklaces bright; Who does in dance of rapture sweetly move; In garb and beauty like the god of Love. (Dhyanacandra's Paddhati 49)
My teacher to Mukunda is dear; holy writ says,
This wisdom is manifest and bestowed, On him who loves his Guru as his God. (Svetasvatara Up. 6.23)
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Post by madanmohandas on Jul 28, 2020 4:15:05 GMT -6
Manah Siksa, text three.
In the previous verse, Raghunatha, addressing his mind, urged the disinclination to a blind adherence to rules of virtue and vice. Anticipating the question, By what rule then must one direct one's conduct? The author adduces some basic principles for guidance. The practice of devotional disciplines proceeds along two distinct paths; one is impelled and inspired by scriptural ratiocination with a keen regard to rules and regulations. The other is driven by an eager curiosity to imbibe the spontaneous feeling of love that obtains between Krishna and his associates; Krishna being the object, the associates the subject or repositories of spontaneous love. (vide notes of UA, text eight) Ostensibly there is no distinction between this or that path, since this one is characterised by inner contemplation on Krishna's names, beauty, attributes and exploits. Sri Rupa sums up, saying,
The hearing, recital, and all the forms Of Vaidhi practises with this conforms; Thus the wise and learned on this declare, In both aspects these practises are there. (Brs. 1.2.296)
yadiccheraavaasam vrajabhuvi saraagam prati janur yuva dvanvdam taccet paricaritum aaraad abhilase/ svarupam srirupam saganam iha tasyaagrajam api sphutam premnaa nityam smara nama tadaa tvam srnumanah//
Should you with love in Vraja wish to dwell From birth to birth, O mind, hear what I tell; And if you long the loving pair to serve, These are the ways and means you must observe. Fondly recall and bow in reverence due To Svarup, Rupa, and his elder too, And all the blest society that stay In Vraja, worshiping thro'out the day. 3
Homage to the six Goswamins, who are the expositors and exemplars of spontaneous love, including the author,
Hail Rupa, Raghunath and Sanatan! Hail Gopal Bhatt, and Tapan Misra's son! Hail Jiva Gosai, Rupa's fond nephew, I bow in reverence to all of you.
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Post by madanmohandas on Jul 28, 2020 5:52:57 GMT -6
Manah Siksa, text four.
Now, Raghunatha proceeds to enumerate some of the impediments on the path of spontaneous love which cause the mind to be diverted from it's course.
asadvaaartaavesya visrja matisarvasvaharanih kathaa mukti vyaagryaa na srnu kila sarvaatmagilanih/ api tyaktvaa laksmipatiratim ito vyoma nayanim vraje raadhaakrsnau svaratimanidau tvam bhajamanah//4
Reject the harlot, Vain-talk, who by stealth, Deprives you of your intellectual wealth; Of soul's emancipation hear no more, Which, tigress like, your being will devour; And even forsake love for Lakshmi's Lord, Who draws you to his heaven for reward. Nay, rather, O my mind! I do implore, That Radha-Krishna only you adore; For they confer on those who worship them, Of their own love supreme the rarest gem. 4
Idle and frivolous talk is likened to a courtesan who dissipates her client's wealth; implying the wealth of discrimination here. Discourses on the theme of liberation which indicates absorption of one's being into the undifferentiated ineffable Brahman, is compared to a ferocious hungry tigress, ready to devour the soul. Then, in the exuberation of exclusive love directed to the sweet rustic forms of Radha and Krishna in Vraja, he advises caution in regard to becoming attracted to Krishna in his grand majestical form as Narayana, the spouse of Goddess Lakshmi, who, despite being prized above himself, draws and entices the aspirant to his transcendent realm above the sky, which prejudices or compromises the attainment of the fond and simple love of Krishna, son of the cowherd Nanda. He concludes the last line by exhorting his mind (and the reader's) to the cultivation of exclusive worship of Radha and Krishna in the cowherd settlement of Vraja, who bestow the rare gem of spontaneous love.
The sage Satyavrata, in his Damodar Octet, extracted from the Padma, sings,
O Lord of boons, I do not seek from thee Liberation in whatever degree, Nor do I any boon from thee require, This, O my Lord, is my only desire, That this, thy form as the young cowherd boy May in my mind remain; what other joy With this blessing could equal or excede? I have, indeed, for other boons no need.
This lotus-face of thine, of beauty rare, Is framed by curly locks of sable hair, With crimson patches that clearly confess, Where thou art kissed by the fond cowherdess, With rosate lips as bimba berries soft, She kisses thee both many times and oft. Let this vision within my mind remain; Enough, O Lord of any other gain. (Damodarastaka 4/5)
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Post by madanmohandas on Jul 28, 2020 9:37:49 GMT -6
Manah Siksa, text five.
To take as one's saviors the associates of Krishna and appeal to them for succor and aid.
asaccesta kastaprada vikata paasaalibhiriha prakaamam kaamaadi prakata patha paati vyatikaraih/ gale baddhvaa hanye'ham iti bakabhid vartmapa gane kuru tvam phutkaaraan avati sa yathaa tvam manah itah// 5
The wayside thieves, Desire and his train, The noose of vain endeavours, causing pain, Have flung about my neck, and so I die; O mind! to save us you must loudly cry For succor to the guardians of the way, The voteries of Baka's enemy; And they will surely rescue you from grief, And enlarge you, affording swift relief. 5
In honour to the voteries of Vishnu a well known verse salutes and praises their virtues,
All hail, all hail! to Vishnu's voteries, The incarnated wish fulfilling trees, And oceans vast of extreme compassion, Who to the base grant purification. (not sure of original source)
Elsewhere, Raghunatha, in a similar strain, opens his Vraja Vilasa Stava in words like these,
Captured and bound with tight and sturdy ropes, Of honour and disctinction's ardent hopes; And held in durance by the highwaymen, Called Desire for Pleasure and for Gain; May the patrol guards of the enemy Of Agha, loose my bonds and set me free. (V.V.S.1)
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Post by madanmohandas on Jul 28, 2020 12:14:23 GMT -6
Manah Siksa, text six.
Having entreated, exhorted and persuaded, and thereby, having molified his mind, the author now takes on a more peremptory tone and expresses his abhorrence and disgust, and abominates the vices of hypocrisy and double dealing. Rebuking and upbraiding his laxity, he draws a striking contrast with the immaculate perception of Radha and Krishna's eternal love sports, and the baseness of vain pride and duplicity.
are cetah prodyatkapatakutinaatibhara khara ksaranmutre snaatvaa dahasi kathamaatmanamapi maam/ sadaa tvam gaandharvaagiridhaaripadapremavilasat sudhaambodhe snaatvaa svamapi nitaraam maam ca sukhaya// 6
O foolish mind! wherefore do you allow Dissembling and hypocrisy to grow? Which scorches, and deprives us both of bliss, Like bathing in a stream of donkey's piss! Nay, rather, take a dip in that bright sea, Ambrosial love for Gandharva and he Who lifted up a mountain on hs hand; This is, O mind, what you should understand. Do this, and then the sure result shall be The highest joy to you, and bliss to me. 6
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Post by madanmohandas on Jul 28, 2020 16:05:29 GMT -6
Manah Siksa, text seven.
The desire for fame, honour and distinction is represented as one of the final vices to be overcome due to its stubborn persistence. The means to overcome this vain pride is prescribed as sincere and deferential service and attendance on the heroic generals who are the recipients, repositories and agents of divine grace, whose propitiation secures the attenuation of this vice.
pratisthaasaa dhrstaa svapaca ramani me hrdi natet katham saadhuprema sprsati suciretan nanu manah/ sadaa sevasva prabhudayita saamantamatulam yayhaa taam niskaasya tvaritamiha tam vesayati sah//7
So long as you preeminence desire, For honours and distinction still aspire, Which like a base born shameless wench, within Your boson dances, tainting it with sin, How can that pure love sanctify your heart, While she there plays, refusing to depart? O mind, with profound regard you must serve, The favorites of the Lord without reserve, And they will banish her without delay, Then love within your heart will find its way. 7
The gradual development and accomplishment of ecstatic love is treated in Caitanya Caritamrta, where Sri Caitanya deva is represented as delivering a parable on the the Creeping vine of Love. The ensuing passage is an idiomatic rendering in blank verse, which is to say iambic pentameter lines sans the endline rhyming.
Some fortunate soul, having wandered through This world in many lifetimes, may receive From preceptor and Krishna's potent grace, The fertile seed of love-joy's creeping vine. Then, like a gardener, that seed he sows, He sprinkles there the vivifying drops, Upon the seed, which here does represent The hearing and recital of his deeds. And as the creeper grows with fair increase, It spreads beyond the river Viraja, And pierces through the supreme atmosphere, Then onward, ever upward, finds at last, The region of Goloka Vrindavan. The vine embraces there the wishing tree, Of Krishna's feet and secures refuge there. Thus in repose it spreads its tendrils round, And many fruits and flowers does produce. The gardener still with attentive care, The same nourishing waters pours amain, Of daily hearing, and such discipline. Vaisnav offence is the mad pachyderm, Who tramples down and withers all the vine, Therefore the keeper, diligent, will make A stockade or enclosure all around, To keep the elephant offences out. But, if from the creepers vigorous growth, Wild and unwanted offshoots should produce, Which represent the extraneous hopes For worldly pleasure and liberation, And many more, which cannot here be told, Such as the vice of forbidden conduct, A duplicitous conceit, and cruelty To other beings, and lascivious greed; And hankering for rank and eminence. These are some of the wild unwanted growths, Which if suffered to flourish and increase, Sprinkled and tended by that same regime, Deprives the main trunk of its nourishment, And then the vine of love will stunted be. From the beginning, the good gardener, Will prune th'unwanted growths with diligence; Then unrestricted, the main trunk will grow, And to Vrindavan ultimately go. (CC. 2.19)
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Post by madanmohandas on Jul 30, 2020 7:00:27 GMT -6
Continuing with Manah Siksa, text eight.
As if to affirm that, after all, in the endeavours to overcome obstacles, and improve one's disposition, hitherto discussed, ultimately all success relies on the good grace of Krishna.
yathaa dustatvam me darayati sathasyaapi krpayaa yathaa mahyam premaamrtam api dadatyujjvalam asau/ yathaa sri gaandharvaa bhajana vidhaye prerayati maam tathaa gosthe kaakkvaa giridharam iha tvam bhaja manah//8
Just as the worst of recreants am I, He, by his grace, my heart can rectify; E'en as he does his sweet mercy bestow, The ambrosia of his love to know; Just as in worship of Gandharva fair He prompts me to engage with devout care, Thus, O my mind, while in this cowherd land, To him who held a mountain on his hand, Entreat in plaintive tones and broken voice, That you may worship thus, and so rejoice. 8
The expression of humility here has been analysed in the notes to Siksataka 3. Sri Rupa provides a pair of couplets in his Utkalika Vallari, illustrative of the plaintive petition, besieging and beseeching thus,
O tender child of the cowherd chief, hear, I bow in entreaty and ardent prayer; Make me the object of the compassion, Of she who is of Vraja's dames the crown.
O Goddess Urja, in piteous tone, And earnest praise, I make my purpose known; May I be graced by him who Baka slew, Considering that I belong to you.
(U.V. 19/20)
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Post by madanmohandas on Jul 30, 2020 8:42:51 GMT -6
Manah Siksa, text nine.
Having thus admonished his mind, now with blandishment, now with threat, the author proceeds on a new theme.
madeesaa naathatva vrajavioina candram vrajavanes- varim tan naathatve atula sakhitve tu lalitaam/ visaakhaam siksaali vitarana gurutve priyasaro girindrau tat preksya lalitarati datve smaramanah//9
O mind, consider what I now shall say, And heed the mystery that I convey. My queen the mistress is of Vraja's Lord, And he by Vraja's empress is adored; Lalita, their confidante without peer, And Vishakha, their preceptor most dear; Remember too, that merely by the sight Of that dear lake wherein they take delight, And Govardhan, of holy mounts, the king, The ecstasy of love's rapture can bring. 9
The attributes and the meditation of the beauty of Radha was supplied with Upadeshamrta text 10 in the notes. Now follows the four and sixty divine attributes of Krishna enumerated by Sri Rupa an Bhakti Rasamrta Sindhu.
Our hero is of exquisite beauty, Marked with the signs of every dignity; Illustrious, and radiant, and strong, Youthful, and versed in many a diverse tongue;
Of truthful speech and pleasing utterance, Possessed of the most charming eloquence, In scholarship and learning erudite, A profound intellect and lively wit,
Skilful in arts, adroit and dexterous, Grateful, in keeping vows most sedulous, Mindful of time, and place, and personage, Observant of the truth of scripture's page;
Immaculately pure and self subdued, With constancy and tolerance endued, Forgiving, and profound, of steadfast mind, Equanimus, magnanimous and kind;
Righteous, heroic and most merciful, With due deference very respectful, Compliant, meek, endued with modesty, Protective of those who seek sanctuary;
Possessed of happiness and the true friend Of the devotee, love bound,who extend Blessed auspiciousness to everyone, Puissant, and of the most worthy renown;
Who all the world rouses to love's passion, Ready to show good people compassion; Who charms all women, and is right worthy Of worship; of growing prosperity;
Preeminent, endued with lordliness; Such attributes as Hari does possess, Of high renown, that up to fifty go, Like a profound and boundless ocean show,
Whence tiny drops and particles endue The ordinary soul with some virtue. But only in the supreme Lord are found, Their fullest manifestation profound.
In the Padma, addressing Parvati, The peacock-blue throated divinity, Recounted Hari's qualities divine, Such as, the Lord who does with beauty shine, More than a million Cupids in their prime.
Now five more qualities to some degree Are seen in the mountain divinity, And others; as he who always remaians In his own form and his nature maintains,
Omniscient and of eternal youth, A form comprised of knowledge. blis and truth, Endued with the full power and extent, Of mystic perfection's accomplishment.
Now five more divine qualities are there, Which Lakshmi's Lord alone with him does share, He is of ineffable power possessed, Millions of universes are compressed Within his body, and of each descent, He is the seed, his enemies are sent To salvation when they by him are slain. And those who in their own self bliss remain, Are drawn by his wonderful qualities, Such are Krishna's fair graces and beauties.
Krishna himself is like an ocean full Of wave like exploits, sweetly wonderful; He is encompassed by dear friends who bear A loving sweetness beyond all compare,
The sweet melody of his flute inspires The minds in all three worlds with soft desires, And by his sweetest beauty, unsurpassed, All living things are into wonder cast.
The meditation of Krishna's form and beauty is found in the Sanat Kumara Samhita; for the same on Radha, vide Upadeshamrta notes on text 10.
Now, best of twice-born ones, I will proclaim, How mantra meditation to maintain; Krishna is clad in robes of yellow hue, His body is of cloud compexton blue.
Displays two arms, and is with garlands dight, And wears a crown of peacock feathers bright; His restless roving glances roll around, His hair is with Karnikar flowers bound;
With sandal paste mixed with vermilion red, A fine tilak marking adorns his head, He has bright ornamental pendants hung, From his ears that shine like the baby sun.
His handsome cheeks are with sweat drops bedewed, He transfers the betel leaf he has chewed, Which into his beloved's mouth bestows, With histrionic motions of eyebrows.
And the tip of his fine prominent nose, With a big pendant and shiny pearl glows. His teeth shine like the moonlight radiant white, His luscious lips like bimba berries bright.
His arms with armlets, hands with bracelets shine, With signet rings on his soft fingers fine; His bamboo flute in his left hand does hold, The other a lotus; a sash of gold
Adorns his ample loins, and tinkling sweet, A pair of sounding anklets on his feet. Immersed in the rapturous ecstasies Of love, and with rolling and restless eyes,
With his beloved makes amorous jokes, Joying himself, in her laughter provokes.
Thus under the fair and bright canopy On the lion throne, 'neath the wishing tree, In Vrindavan on Krishna meditate, Sitting with his empress in regal state.
The great poet Kavi Karnapura has composed a verse which illustrates the intensity of the mutual love that obtains between Radha and Krishna. Krishna affectionately and amusingly addresses Radha,
To say I am your love, and you are mine, Is but unworthy chatter I opine; Your life am I, I yours, this to maintain, Is verily mere idle prating vain; It is inappropriate to attest One is possessor, the other possessed; The pronouns, O Radhe, 'you' and 'me', thus, Are improper in reference to us. (A.K. 5.27)
The author elaborates the description of Lalita and Vishakha in Vraja Vilasa Stava, thus,
Surcharged with intense bliss and haughty pride, In whom her friends intimately confide; More dear than life to the amorous pair, Who prepares for their rendezvous with care, She teaches her friend how pride to maintain, And does always in their presence remain. I bow down to Lalita and prostrate, May she make me her own associate.
With charming affection always disposed, Where the couple's confidence is reposed, Who always acts for Vraja's sovereign pair, With discourses and fond attentive care; The dulcet singing of her voice when heard, Rebukes the warbling of the Pika bird; May Vishakha, kind and compassionate, Take me as her pupil initiate. (V.V.S. 29/30)
Radha Kunda and Mount Govardhan
With all due reverence and pious care, On his lowered head, Govardhan doth bear, A charming lake known by Aristha's name, Which from Bakari's kick a lake became. Thus he more dear than Shiva, as beseems, Who bears upon his head the Ganga's streams. A million times more sanctifying still, Is Radha's lake, which like a precious jewel, The high grace of murajit does confer Upon the devout praising worshiper. Who is that pious one who would not take Refuge at Govardhan and dwelling make.
(Govardhanasraya dasakam 5)
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Post by madanmohandas on Jul 30, 2020 9:56:35 GMT -6
Concluding Manah Sikasa, texts, 10-12.
The author deliniates, in the pride of conscious superiority, the superlative and supernal excellence of Radha, in comparison to other renowned goddesses.
ratim gauri lile api tapati saundarya kiranaih saci laksmi satyaah paribhavati saubhaagya balanaih/ vasikaarais candraavali mukha naveena vraja satih ksipatyaaraad yaa tam hari dayitaa raadhaam bhaja manah//10
Hari's beloved Radhika adore, O mind, in contemplation, I implore; Whose charming beauty shines with dazzling rays, Rati, Gauri, Lila, with envy blaze; The power of whose fortune puts to shame, Sachi, Lakshmi, Satya, of worthy fame; And even Vraja's cowherd damosels, Of whom the fair Chandravali excels, Are cast aside by her superior grace, And all their pride of beauty does efface. 10
For an elaboration of Radha's beauty and accomplishments vide Upadeshamrta, text 10 and notes.
In the final teaching of Manah Siksa, the author supplies and enumeration of the devout disciplines and practices, prescribed, as an adherent of Sri Rupa, his guide and preceptor.
samam sri rupena smara vivasa raadhaa giribhrtor vraje saaksaat seva labhana vidhaye tad gana yujoh/ tad ijyaakhyaa dhyaana sravana nati pancaamrtam idam dhayan nitya govardhanam anudinam tvam bhaja manah//11
O mind, in blest Sri Rupa's company, Drink the five nectars of divinity; To worship, and to meditate, and hear Their wondrous deeds, and with a heart sincere, To bow in reverence, and pass each day Making by holy Govardhan your stay. This is the direct means the love to gain, Of him who lifted up a high mountain, And Radha, while engrossed in sweet amour, Surrounded by companions in the bower. 11
Vide Upadeshamrta, text 8 and notes for an examination of devotional disciplines.
The divine author concludes by offering a customary benediction to the reciter of Manah Siksa.
manah siksaadaikadasaka varam etan madhurayaa giraa gaayatyuccaih samadhigata sarvaartha tati yah/ sa yuthah sri rupaanuga iha bhavan gokula vane jano raadhaa krsnaatula bhajana ratnam sa labhate// 12
Whoever these eleven stanzas sings, With a sweet voice which from a pure heart springs, That take the form of lessons to the mind, All their desires accomplished sure will find; And dwelling here in Gokul's shady wood, And emulating Rupa in his mood; And keeping society with the good; The rarest gem of worship shall receive, And Radha-Krishna's boundless love achieve. 12
Finis
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Post by madanmohandas on Jul 30, 2020 10:56:11 GMT -6
I'm exhausted now, need to relax. I think that is about all I wanted to do on this project.
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Post by Nitaidas on Jul 30, 2020 12:49:35 GMT -6
I'm exhausted now, need to relax. I think that is about all I wanted to do on this project. Tik Maharaj. Rest now. I will take care of the formatting and editing. You've done an amazing job. I might come back to you for some references. Some of the verses you have added don't have them. I like to reference everything if possible. I even went looking for the Nama-cintamani verse in the Padma, That is what we do, we "scholars". Nietzsche calls us "beasts of burden" and rightly so. And there are a few more little jewels from Prabhupad Sanatana that I might send your way for translation. But, most of the remaining work is on my shoulders.
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Post by madanmohandas on Jul 30, 2020 15:33:00 GMT -6
The quote from Narasimha Purana with Siksasataka 3 is Ch.8. 27-29 he krsna krsna krsneti yo maam smarati nityasah/ jalam bhitvaa yathaa padmam narakaad-udharaamyaham// pundarikaaksa devesa narasimha trivikrama/ tvaamaham saranam praapta iti yastam samudhare// tvaam prapaano'smi saranam devadeva janaardana/ iti yah saranam praaptas- tam klesaad-udharaamyaham// I was quite chuffed with myself for picking out these verses from my own reading, to subsequently note that Jiva also cites them in Bhakti Sandarbha.
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Post by madanmohandas on Jul 30, 2020 16:26:50 GMT -6
I think, Nitai, you will find all the references now.
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