Sorry I have not posted here for a few days as I was down with the flu and my son had to use the laptop I normally use because his computer died and he had to review for his university final exams for this semester (In Australia, college generally means high school).
Below is the next verse for our meditation.
37. O Narayan, O Pundarikanayana, O Rama, O Sitapati, O Govinda, O Acyuta, O Nandanandana, O Mukunda, O Ananda, O Damodar, O Vishnu, O Raghava, O Vasudeva, O Nrhari!
O crest-jewel among the principal gods!
O steersman who pilots the boat to cross over the ocean of worldly existence!
O Hari! O Krishna!
My salutations to thee.
As I said I was just quoting from G. Raina's translation and I know nothing about translations of shastras. As a result your comment didnt register much with me. Anyway, I'm sure those who know will get something from it. Thanks.
Post by madanmohandas on Jun 8, 2011 3:21:21 GMT -6
Never mind Malati if my comments were irrelevant to you; they were minor observations. I thought it might be interesting or as they say 'jnAtavya' worth knowing, ie, that although the text attributes the ' he gopAlaka..............etc. sloka to 'Sri Vaisnava' it is worth knowing that the sloka is by Kulasekhara. Many would already know it but don't mind reminding.
Post by madanmohandas on Jun 13, 2011 12:59:47 GMT -6
Welcome back Malati. The 'Fig tree of Govardhan' is the Bhandira-vata. The European fig tree is quite a different affair. There is an informative passage in Milton's Paradise Lost, Canto 9.
So counselled he, and both together went Into the thickest wood; there soon they chose The Fig-tree; not that kind for fruit renowned, But such as at this day, to Indians known, In Malabar or Deccan spreads her arms Branching so broad and long, that in the ground The bended twigs take root, and daughters grow About the mother tree, a pillared shade High overarched, and echoing walks between.
Such I suppose was (is) the Bhandira tree where Krsna plays as ruling prince and hence he is called Bhandiresa.
Post by madanmohandas on Jun 13, 2011 13:45:59 GMT -6
The above verse (38) concludes the section on Nama Sankirtana and differs from the preceeding verses in that it addresses compound epithets exclusivey related to Vrndavana Lila. The last phrase of the verse goes, 'mAM dInamAnandaya' which is beautiful in its simplicity of expression meaning, ' I am wretched, make me happy.' A bit like Narottam's line, 'narottama bara duhkhi, nitAi more karasukhi........Narottam is very sad, Nitai make him happy, glad. Here is the sloka;
bhANDIreza zikhaNDamaNDana vara zrIkhaNDaliptAnga he vrndAraNyapurandara sphuradamandendIvarazyAmala/ kAlindIpriya nandanandana parAnadAravindeksaNa zrIgovinda mukunda sundaratano mAM dInamAnandaya//38
Yes, I would suppose the Govardhan Fig tree, Bhandira tree, would be a different specie from the European fig tree, but nonetheless from the same family. It's like the Malati (jasmine, in english). The Indian Malati flower is slightly different from the jasmine I have in my backyard but both are from the same botanical family. Thanks for the info.
The glory of narrating the sportive exploits of the Lord
39. Upanisadic discourses (on Nirguna Brahman) that I have heard, are far removed from the ambrosial narrations of the glories of Lord Hari.
Philosophical discussions of the Upanisads cannot melt our hearts nor make us tremble with joy.
They cannot elicit tears of ecstasy nor enable our hair to stand on end,
And nor can they bless us with any other experience (of devotional rapture).
I was about to post verse 40 but realized that The Padyavali is composed of 388 verses. That means I have posted 10% of the book , which over that would mean I would be breaching copyright. If anyone has another translation of the work then he/she can post 10% of it onwards from where I left off. Or someone can do some service by posting his/her own translation one verse at a time at his/her leisure.
Post by madanmohandas on Jun 17, 2011 13:39:04 GMT -6
Expressing his wonder, Kaviratna again says,
aho ahobhirna kalervidUyate sudhAsudhArAmadhuraM pade pade/ dine dine candancandrazItalaM yazo yazodAtanayasya gIyate//41
O how wondrous passing wondrous it is To sing the praises of Yasoda's son! Every word, foot and phrase of which Is as a lovely stream of ambrosia sweet; As day by day sandel paste and moonbeams cool, It alleviates the ills of this contentious age. 41
Post by madanmohandas on Jun 19, 2011 11:26:56 GMT -6
Concluding this section on the excellence of hearing and reciting, Rupa quotes a verse by Sankara.
yA bhuktilaksmIrbhuvi kAmukAnAM yA muktilaksmIrhrdi yogabhAjAm/ yAnandalaksmI rasikendramauleh sA kApi lIlAvatu mAdhavasya// 45
May Madhava's exploits guard you all! the which are The pleasure-goddess whom lasivious men hold dear, The liberty-goddess whom yogins in their hearts revere, The ecstacy-goddess in whom great connoiseurs take delight.
The sense of this sloka implied in Ananda Gopal's Bengali translation is that participation in hearing and reciting Hari katha wordly people are gratified with their cherished enjoyment, yogins find the wealth of liberation and sensative devotees taste the relish of ecstatic bliss. (?)
I contemplate Sri Govinda whose lustrous limbs are adorned with ornaments, who loves to play the flute; whose moon-face as a blooming blue lotus shines; who fondly wears a peacock feather head dress; upon whose Sri-marked bosom rests the Kaustubha; whose handsome form is clad in raiment yellow; whose image is adored with lotuses of milk-maid's eyes; and who stands surrounded by the cows and cowherds.
This Anthology of sweetest verse, Which Mukunda's fame and deeds rehearse, Composed by bards and poets wise, Makes billows on joy's ocean rise, Charms with delight the listening ear, Quells ignorance and attendent fear, Has been compiled in sequence due, To bring delight to all of you.1