Tag: Upadeshamrita

Śrīla Bhakti Vinod Ṭhākur’s commentary on the tenth verse of Śrī Upadeśāmṛta.

The following is a translation of Śrīla Bhakti Vinod Ṭhākur’s poetic Bengali translation, Bhāṣā, and Bengali prose commentary, Pīyūṣa-varṣiṇī-vṛtti, on Śrīla Rūpa Goswāmī Prabhu’s Śrī Upadeśāmṛta.

These texts were published in Śrī Gauḍīya Darśan, in Volume 2, Issue 11, 10 June 1957,  Volume 2, Issue 12, 12 July 1957, and Volume 3, Issue 1, 12 August 1957. In combination with Śrīla Bhakti Siddhānta Saraswatī Ṭhākur’s Anuvṛtti, they were also published as a book from Śrī Chaitanya Sāraswat Maṭh by Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj in 1970.

“The Upadeśāmṛta of Śrīla Rūpa Goswāmī is also extremely good for us; we published Upadeśāmṛta before.”

—Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj,
Affectionate Guidance

Śrī Upadeśāmṛta Verse Ten

karmibhyaḥ parito hareḥ priyatayā vyaktiṁ yayur jñāninas
tebhyo jñāna-vimukta-bhakti-paramāḥ premaika-niṣṭhās tataḥ
tebhyas tāḥ paśu-pāla-paṅkaja-dṛśas tābhyo ’pi sā rādhikā
preṣṭhā tadvad iyaṁ tadīya-sarasī tāṁ nāśrayet kaḥ kṛtī [10]

jñāninaḥ–Knowers of impersonal Brahman vyaktiṁ yayuḥ–are known [to be] priyatayā–more dear paritaḥ–in all respects hareḥ–to the Lord karmibhyaḥ–than performers of material activities. [More dear] tebhyaḥ–than them [are] bhakti-paramāḥ–devotees vimukta–completely free jñāna–from knowledge of Brahman. [More dear] tataḥ–than them [are] niṣṭhāḥ–those who are fixed eka–exclusively prema–in divine love. [More dear] tebhyaḥ–than them [are] paṅkaja-dṛśaḥ–the lotus-eyed tāḥ paśu-pāla–cowherd women, [and more dear] tābhyaḥ api–than even them [is] sā rādhikā–Rādhikā. iyaṁ–This sarasī–pond tadīya–of Hers [is] tadvad–similarly preṣṭhā–dear [to the Lord]. kaḥ kṛtī–What fortunate soul na āśrayet–would not take shelter tāṁ–of it? [10]

More dear to Kṛṣṇa, in all respects, than performers of pious deeds are knowers of Brahman, more dear than them are devotees completely free from knowledge of Brahman, more dear than them are devotees fixed exclusively in divine love, more dear than them are the gopīs, and more dear than them is Śrī Rādhikā. Her pond is similarly dear to Kṛṣṇa. What fortunate soul would not take shelter there?

Bhāṣā

chid-anveṣī jñānī jaḍa-karmī ha-ite śreṣṭha
jñāni-chara bhakta tad apekṣā kṛṣṇa-preṣṭha [1]

Knowers of Brahman who seek impersonal spirit are higher than those who are engaged in material activities. Devotees who are free from knowledge of Brahman are more dear to Kṛṣṇa than them.

prema-niṣṭha bhakta tad apekṣā śreṣṭha jāni
gopī-gaṇe tad apekṣā śreṣṭha bali’ māni [2]

We know that devotees fixed in divine love are higher than them, and that the gopīs are higher than all other devotees.

sarva-gopī śreṣṭhā rādhā kṛṣṇa-preṣṭhā sadā
tā̐hāra sarasī nitya kṛṣṇera prītidā [3]

Rādhā is the highest of all the gopīs. She is forever Kṛṣṇa’s favourite, and Her lake always pleases Kṛṣṇa.

e hena premera sthāna govardhana-taṭe
āśraya nā kare kebā kṛtī niṣkapaṭe [4]

What fortunate soul would not take shelter in that abode of divine love at the base of Govardhan Hill with all sincerity?

Pīyūṣa-varṣiṇī-vṛtti

Devotees who reside on the bank of Rādhā Kuṇḍa are higher and more dear to Kṛṣṇa than all other types of practitioners that exist throughout the world. This is being shown in the tenth verse. Knowers of Brahman who seek impersonal spirit are more dear to Kṛṣṇa than all types of persons engaged in pious deeds. Devotees who are free from knowledge of Brahman are more dear to Kṛṣṇa than all types of realised souls who seek liberation. Amongst all types of devotees, devotees fixed in divine love are most dear to Kṛṣṇa. Amongst all such devotees, the Vraja-gopīs are extremely dear to Kṛṣṇa, and amongst all the gopīs, Śrī Rādhikā is the most dear. As Rādhikā is dear to Kṛṣṇa, so Her lake is also most dear to Him. Therefore, those who have great spiritual fortune will reside at Śrī Rādhā Kuṇḍa and serve Śrī Kṛṣṇa during the eight periods of the day.

Reference

Read Śrīla Bhakti Vinod Ṭhākur’s commentary on Śrī Upadeśāmṛta: verses one, two, three, four, five, six, seven, eight, and nine.

Śrīla Bhakti Vinod Ṭhākur’s commentary on the ninth verse of Śrī Upadeśāmṛta.

The following is a translation of Śrīla Bhakti Vinod Ṭhākur’s poetic Bengali translation, Bhāṣā, and Bengali prose commentary, Pīyūṣa-varṣiṇī-vṛtti, on Śrīla Rūpa Goswāmī Prabhu’s Śrī Upadeśāmṛta.

These texts were published in Śrī Gauḍīya Darśan, in Volume 2, Issue 11, 10 June 1957,  Volume 2, Issue 12, 12 July 1957, and Volume 3, Issue 1, 12 August 1957. In combination with Śrīla Bhakti Siddhānta Saraswatī Ṭhākur’s Anuvṛtti, they were also published as a book from Śrī Chaitanya Sāraswat Maṭh by Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj in 1970.

“The Upadeśāmṛta of Śrīla Rūpa Goswāmī is also extremely good for us; we published Upadeśāmṛta before.”

—Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj,
Affectionate Guidance

Śrī Upadeśāmṛta Verse Nine

vaikuṇṭhāj janito varā madhu-purī tatrāpi rāsotsavād-
vṛndāraṇyam udāra-pāṇi-ramaṇāt tatrāpi govardhanaḥ
rādhā-kuṇḍam ihāpi gokula-pateḥ premāmṛtāplāvanāt
kuryād asya virājato giri-taṭe sevāṁ vivekī na kaḥ [9]

madhu-purī–Māthura, [where Kṛṣṇa was] janitaḥ–born, [is] varā–higher vaikuṇṭhāj–than Vaikuṇṭha. tatra api–Therein, vṛndāraṇyam–Vṛndāvan [is higher] rāsotsavāt–because of the Rāsa festival. tatra api–Therein, govardhanaḥ–Govardhan [is higher] ramaṇāt–because of the amorous play [of He who has] udāra–liberal pāṇi–hands. ihā api–Herein, rādhā-kuṇḍam–Rādhā Kuṇḍa [is highest] āplāvanāt–because of the flood amṛta–of the nectar pateḥ–of the Lord gokula–of Goloka’s prema–divine love. kaḥ–What vivekī–wise soul na kuryāt–would not perform sevāṁ–service asya–for it [Rādhā Kuṇḍa], virājataḥ–situated taṭe–at the base giri–Govardhan? [9]

“Mathurā, where Kṛṣṇa takes birth, is higher than Vaikuṇṭha. Within Mathurā, Vṛndāvan is highest because there Kṛṣṇa enjoys the Rāsa Dance. Within Vṛndāvan, Govardhan is highest because there Kṛṣṇa plays amorously, and within Govardhan, Rādhā Kuṇḍa is highest because there Śrī Kṛṣṇa creates a flood of divine love. What wise soul would not serve Rādhā Kuṇḍa at the base of Govardhan Hill?”

Bhāṣā

vaikuṇṭha apekṣā śreṣṭha māthura-maṇḍal
tad apekṣā vṛndāvan yathā rāsa-sthala [1]

Higher than Vaikuṇṭha is Māthura Maṇḍal, and higher than that is Vṛndāvan, the place of the Rāsa Dance.

tad apekṣā govardhan nitya keli-sthāna
rādhā-kuṇḍe tad apekṣā premera vijñāna [2]

Higher than Vṛndāvan is Govardhan, the place of the Lord’s daily Pastimes, and higher than that is Rādhā Kuṇḍa, where there is full realisation of divine love.

Pīyūṣa-varṣiṇī-vṛtti

Amongst places of service, Śrī Rādhā Kuṇḍa is the highest of all. This is shown in the ninth verse. Because of Kṛṣṇa’s birth, Mathurā is higher than the opulent abode of Vaikuṇṭha in the spiritual sky. Because of the Rāsa Dance, Vṛndāvan is highest within the district of Mathurā. Because it is the place of various types of amorous play by liberal-handed Śrī Kṛṣṇa, Śrī Govardhan is highest within Vraja. Śrī Rādhā Kuṇḍa is situated near Śrī Govardhan. Because the nectar of Śrī Kṛṣṇa’s divine love overflows there, it is the highest of all. What soul who is expert in divine service would not serve Rādhā Kuṇḍa? Such a soul should always reside there, either in their gross or subtle body, and follow the method of service previously described.

Reference

Read Śrīla Bhakti Vinod Ṭhākur’s commentary on Śrī Upadeśāmṛta: verses one, two, three, four, five, six, seven and eight.

Śrīla Bhakti Vinod Ṭhākur’s commentary on the eighth verse of Śrī Upadeśāmṛta.

The following is a translation of Śrīla Bhakti Vinod Ṭhākur’s poetic Bengali translation, Bhāṣā, and Bengali prose commentary, Pīyūṣa-varṣiṇī-vṛtti, on Śrīla Rūpa Goswāmī Prabhu’s Śrī Upadeśāmṛta.

These texts were published in Śrī Gauḍīya Darśan, in Volume 2, Issue 11, 10 June 1957,  Volume 2, Issue 12, 12 July 1957, and Volume 3, Issue 1, 12 August 1957. In combination with Śrīla Bhakti Siddhānta Saraswatī Ṭhākur’s Anuvṛtti, they were also published as a book from Śrī Chaitanya Sāraswat Maṭh by Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj in 1970.

“The Upadeśāmṛta of Śrīla Rūpa Goswāmī is also extremely good for us; we published Upadeśāmṛta before.”

—Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj,
Affectionate Guidance

Śrī Upadeśāmṛta Verse Eight

tan-nāma-rūpa-charitādi-sukīrtanānu-
smṛtyoḥ krameṇa rasanā-manasī niyojya
tiṣṭhan vraje tad-anurāgi-janānugāmī
kālaṁ nayed akhilam ity upadeśa-sāram [8]

niyojya–Having engaged rasanā–the tongue [and] manasī–mind krameṇa–in the gradual process sukīrtana–of full glorification, anusmṛtyoḥ–and constant remembrance tan–of His nāma–Name, rūpa–Form, charita–Pastimes, ādi–and so on, tiṣṭhan–reside vraje–in Vraja, [and] nayed–spend [your] kālaṁ–time anugāmī–as a follower anurāgi-jana–of those who have deep attachment tad–to Him. iti–This [is] sāram–the essence akhilam–of all upadeśa–instruction. [8]

“Having engaged the tongue and mind in the gradual process of chanting and remembering Kṛṣṇa’s Names, Forms, Qualities, and Pastimes, reside in Vraja and spend all your time as a follower of those who have deep attachment to Kṛṣṇa. This is the essence of all instruction.”

Bhāṣā

nāmādira smṛti āra kīrtana niyame
niyojita kara jihvā chitta krame krame [1]

Gradually engage the tongue and mind in the practices of remembrance and chanting of Kṛṣṇa’s Name, Pastimes, and so on.

vraje vasi’ anurāgīra sevā anusāra
sarva-kāla bhaja ei upadeśa sāra [2]

Residing in Vraja, serve at all times following those who have deep attachment to Kṛṣṇa. This is the essence of all instruction.

Pīyūṣa-varṣiṇī-vṛtti

In this eighth verse, the process and place for service are prescribed. According to the process for gradual development and for the purpose of attaining constancy in one’s practice (sādhana), engage the tongue and mind in regulated practice of beautiful chanting and remembrance of Kṛṣṇa’s Name, Form, Pastimes, and so on, reside in Vraja, and spend all your time as a follower of those who have deep attachment to the nectar (rasa) of Vraja. During this service within the mind, it is necessary to reside in Vraja within the mind.

Reference

Read Śrīla Bhakti Vinod Ṭhākur’s commentary on Śrī Upadeśāmṛta: verses one, two, three, four, five, six, and seven.

Śrīla Bhakti Vinod Ṭhākur’s commentary on the seventh verse of Śrī Upadeśāmṛta.

The following is a translation of Śrīla Bhakti Vinod Ṭhākur’s poetic Bengali translation, Bhāṣā, and Bengali prose commentary, Pīyūṣa-varṣiṇī-vṛtti, on Śrīla Rūpa Goswāmī Prabhu’s Śrī Upadeśāmṛta.

These texts were published in Śrī Gauḍīya Darśan, in Volume 2, Issue 11, 10 June 1957,  Volume 2, Issue 12, 12 July 1957, and Volume 3, Issue 1, 12 August 1957. In combination with Śrīla Bhakti Siddhānta Saraswatī Ṭhākur’s Anuvṛtti, they were also published as a book from Śrī Chaitanya Sāraswat Maṭh by Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj in 1970.

“The Upadeśāmṛta of Śrīla Rūpa Goswāmī is also extremely good for us; we published Upadeśāmṛta before.”

—Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj,
Affectionate Guidance

Śrī Upadeśāmṛta Verse Seven

syāt kṛṣṇa-nāma-charitādi-sitāpy avidyā-
pittopatapta-rasanasya na rochikā nu
kintv ādarād anudinaṁ khalu saiva juṣṭā
svādvī kramād bhavati tad-gada-mūla-hantrī [7]

nu– Alas! api–Even sitā–the sugar candy kṛṣṇa–of Śrī Kṛṣṇa’s nāma–Name, charita–Pastimes, ādi–and so on, na syāt–does not become rochikā–relishable rasanasya–to a tongue [that is] upatapta–is afflicted pitta–by the jaundice avidyā–of ignorance. khalu–Certainly, kintu–however, [when] saḥ eva–it [is] anudinaṁ–constantly juṣṭā–honoured ādarāt–with faith, [then] kramāt–gradually bhavati–this candy becomes svādvī–relishable [and] hantrī–the remover mūla–of the root tad-gada–of the disease. [7]

“Alas! The sugar candy of Kṛṣṇa’s Name, Pastimes, and so forth is not relishable to a tongue severely afflicted by the jaundice of ignorance. Certainly, however, when it is constantly honoured with faith, this candy gradually becomes relishable and eradicates the disease.”

Bhāṣa

avidyā pittera doṣe duṣṭa rasanāya
kṛṣṇa-saṅkīrtane ruchi nāhi haya hāya [1]

There is no taste for chanting about Kṛṣṇa on a tongue that is defiled by the jaundice of ignorance. Alas!

sitapala prāya kṛṣṇa-kathā anudina
ādare sevite ruchi dena samīchīna [2]

Like sugar candy, however, constantly engaging in talk of Kṛṣṇa with faith produces natural taste for it.

kṛṣṇa kāmya vismṛti avidyā gada-mūla
kṛṣṇa-saṅkīrtana krame haya ta nirmūla [3]

The root of the disease—ignorance, forgetfulness that Kṛṣṇa is our beloved—is gradually uprooted by chanting about Kṛṣṇa.

sei krame kṛṣṇa-nāmādite āsvādana
anudina bāḍe ruchi haya anukṣaṇa [4]

By chanting, taste for Kṛṣṇa’s Name, Pastimes, and so on, constantly increases day by day.

Pīyūṣa-varṣinī-vṛtti

In this seventh verse is described the process for serving Kṛṣṇa’s Name, Pastimes, and so on, with knowledge of one’s relationship with the Lord (sambandha-jñān) and the qualities that are nourishing to devotion that were described in the third verse. There is no taste for Kṛṣṇa’s Name, Pastimes, and so forth, on a tongue that is infected with the jaundice of ignorance. If, however, the sugar candy of Kṛṣṇa’s Name, Pastimes, and so on, is honoured constantly with faith, then it cures the disease of ignorance and becomes extremely relishable. Souls, particles within the rays of the sun of the Supreme Conscious Being—Kṛṣṇa, are by nature servants of Kṛṣṇa. Because of the fault of becoming forgetful of Kṛṣṇa‘s service, souls voluntarily embrace ignorance—unconsciousness, abandon their own nature, and lose taste for Kṛṣṇa’s Name, Pastimes, and so on. By constantly chanting and remembering Kṛṣṇa’s Name, Pastimes, and so on, with the grace of the sādhus and Śrī Guru, however, souls regain their own nature. To the extent that the soul’s true nature re-emerges, taste for the Name gradually increases. Simultaneously, the soul’s ignorance is destroyed. Here, sugar candy is simply an analogy. Sugar candy is not at first pleasing to a tongue infected with jaundice, but gradually, as it is eaten, the candy becomes tasteful to the extent that the jaundice is cured. Therefore, with great enthusiasm, faith, and perseverance, engage in hearing, chanting, and remembrance of the Form, Pastimes, and so forth, that the Name of Kṛṣṇa reveals.

Reference

Read Śrīla Bhakti Vinod Ṭhākur’s commentary on Śrī Upadeśāmṛta: verses one, two, three, four, five, and six.

Śrīla Bhakti Vinod Ṭhākur’s commentary on the sixth verse of Śrī Upadeśāmṛta.

The following is a translation of Śrīla Bhakti Vinod Ṭhākur’s poetic Bengali translation, Bhāṣā, and Bengali prose commentary, Pīyūṣa-varṣiṇī-vṛtti, on Śrīla Rūpa Goswāmī Prabhu’s Śrī Upadeśāmṛta.

These texts were published in Śrī Gauḍīya Darśan, in Volume 2, Issue 11, 10 June 1957,  Volume 2, Issue 12, 12 July 1957, and Volume 3, Issue 1, 12 August 1957. In combination with Śrīla Bhakti Siddhānta Saraswatī Ṭhākur’s Anuvṛtti, they were also published as a book from Śrī Chaitanya Sāraswat Maṭh by Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj in 1970.

“The Upadeśāmṛta of Śrīla Rūpa Goswāmī is also extremely good for us; we published Upadeśāmṛta before.”

—Śrīla Bhakti Sundar Govinda Dev-Goswāmī Mahārāj,
Affectionate Guidance

Śrī Upadeśāmṛta Verse Six

dṛṣṭaiḥ svabhāva-janitair vapuṣaś cha doṣair
na prākṛtatvam iha bhakta-janasya paśyet
gaṅgāmbhasāṁ na khalu budbuda-phena-paṅkair
brahma-dravatvam apagachchhati nīra-dharmaiḥ [6]

dṛṣṭaiḥ–Because [you have] vision doṣaiḥ–of the faults svabhāva-janitaiḥ–within the inborn nature cha–and vapuṣaḥ–the body bhakta-janasya–of a devotee iha–in the material world, na paśyet–do not see [them to be] prākṛtatvam–mundane. ambhasāṁ–The water gaṅgā– of the Ganges na khalu–never apagachchhati–loses [its] brahma-dravatvam–nature as spiritual liquid nīra-dharmaiḥ–because of water’s nature— budbuda-phena-paṅkaiḥ–because of bubbles, foam, and mud.[6]

“Do not consider devotees in this world mundane because you see faults in their inborn nature and body. The water of the Ganges never loses its spiritual nature because of bubbles, foam, and mud, which are natural in water.”

Bhāṣā

nīra-dharma-gata phena-paṅkādi-saṁyukta
gaṅgā-jala brahmatā ha-ite nahe chyuta [1]

Ganges water does not lose its spiritual nature because it has mud, bubbles, and foam in it, which are natural in water.

sei-rūpa śuddha bhakta jaḍa-deha-gata
svabhāva vapura doṣe na haya prākṛta [2]

Similarly, pure devotees are not mundane because of faults within the nature and form of their material body.

ataeva dekhiyā bhaktera kadākāra
svabhāvaja varṇa kārkaśyādi doṣa āra [3] prākṛta baliyā bhakte kabhu nā nindibe
śuddha-bhakti dekhi’ tā̐re sarvadā vandibe [4]

Therefore, upon seeing faults produced by a devotee’s nature or class, such as ugliness or roughness, never consider a devotee mundane and criticise them. Rather, see their pure devotion and always revere them.

Pīyūṣa-varṣinī-vṛtti

One should not consider pure devotees to be mundane after seeing faults within them. This is what is being taught in the sixth verse. There is no possibility of pure devotees keeping bad association or making offences to the Name. They may, however, have some bodily or innate faults. Bodily faults include being ugly, diseased, deformed, or unsightly because of disease or other causes. Innate faults include being low-class, rough, lazy, and so on. As Ganges water does not lose its nature of being liquid spirit because of mud, bubbles, and form, which are natural in water, so self-realised Vaiṣṇavas are not contaminated by any fault of mundanity because of their birth or the inherent transformations of the material body. Therefore, if persons practising devotion consider pure Vaiṣṇavas condemnable because they see such faults within them, then they become offenders of the Name.

Reference

Read Śrīla Bhakti Vinod Ṭhākur’s commentary on Śrī Upadeśāmṛta: verses one, two, three, four, and five.