Śrī Śrī Prema-Bhakti-Candrikā 5, pt. 2 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

     Then Śrīla Ṭhākura Mahāśaya says prema-bhakti yāṅhā haite, abidyā bināśa yāte, bede gāya yāṅhāra carita. We have said that it is as though the compassion of that boundless ocean of mercy, Śrī Bhagavān, has condensed into the form of Śrī Guru and appeared here for the benefit of all worldly souls. It is through Śrī Gurudeva, the avatāra of Śrī Bhagavān’s compassion, that we experience the Lord’s mercy. Śrī Gurudeva’s heart is the jeweled throne of Śrī Bhakti Mahārāṇī, the quintessence of the hlādinī and samvit śaktis. Residing there, Bhaktirāṇī bestows her mercy upon the people of the world. With Śrī Guru’s compassion as the vehicle, her mercy is set in motion within the sādhaka, and he becomes blessed with the gift of prema. Because of this sambandha-jñāna (knowledge of relationship) gained by the mercy of Śrī Guru, attachment for the body and subject matters not related to Kṛṣṇa is lost, while a deep affection for Kṛṣṇa arises. Prema-bhakti then appears within the sādhaka’s heart, having flowed through the guru-praṇālī like the current of the Mandākinī. This mystical truth can also be known from the Śrīmad-Bhāgavatam (10.2.31):

svayṁ samuttīrya sudustaraṁ dyuman bhavārṇavaṁ bhīmam adabhra-sauhṛdāḥ |

bhavat padāmbhoruha-nāvam atra te nidhāya yātāḥ sad-anugraho bhavān ||

 bhavat padāmbhoruha-rūpāṁ nāvam atraiva nidhāya bhakti-mārga-sampradāyaṁ pravartety arthaḥ pāraṁ yātāḥ (Svāmi-ṭīkā)

     While offering prayers to Śrī Kṛṣṇa within the womb of Devakī Devī, Brahmā and the other devas said, “O Self-manifested One! Your compassion for your devotees is boundless. By the strength of that mercy, your devotees accept the shelter of your lotus feet, which are like sturdy boats that carry them across the troublesome ocean of material life. Moreover, by the system of guru-paramparā these devotees give their mercy to the souls of this world by keeping that boat here in the form of the bhakti-mārga-sampradāya.” From this it is clearly understood that without the shelter of the lotus feet of Śrī Guru there is no way to attain prema-bhakti and cross the ocean of material life. The direct result of receiving shelter at the lotus feet of Śrī Guru is the attainment of prema and sevā at the lotus feet of Śrī Bhagavān. A secondary result is the destruction of ignorance, the basis of materialistic life. Therefore Śrīla Ṭhākura Mahāśaya says abidyā bināśa yāte. The forgetful jīva’s beginningless aversion to God has arisen due to Śrī Bhagavān’s external māyā-śakti of avidyā. This avidyā is of five kinds: tamaḥ, moha, mahāmoha, tāmisra and andha-tāmisra. Here tamaḥ indicates ignorance, or lack of knowledge. If one extends his hand while in dense darkness, he is unable to see it or anything else around him. In the same way, if ignorance doesn’t allow the jīva to ascertain his own nature, how in this state of darkness shall he see Śrī Kṛṣṇa? Moha means the state of being unable to discern what should and shouldn’t be done. Mahāmoha indicates desire for sensual enjoyment. Tāmisra means the angry state arising when one’s enjoyment is hindered, and andha-tāmisra denotes being absorbed in guarding one’s enjoyable things from possible loss. These are the functions of avidyā-māyā, and they are removed as a secondary fruit of Śrī Guru’s mercy.

     Those anarthas that disrupt the sādhaka’s bhajana are also known to be avidyā. They are of four kinds: duṣkṛtottha (born of evil deeds), sukṛtottha (born of good deeds), aparādhottha (born of offensive deeds) and bhaktyuttha (born of following the path of bhakti). The anarthas born of wicked acts have been described as comprised of kleśa, or misery and distress. Kleśa is of five kinds: avidyā, asmitā, rāga, dveṣa and abhiniveśa. Here avidyā means considering that which is impermanent to be eternal, that which is impure to be pure, misery to be happiness and that which is not the self to be the self. Asmitā means arrogance, pride, egotism. Rāga means desire or attachment for happiness and comfort. Dveṣa means the desire to remove all misery or its causes. Abhiniveśa means fear of death. Some also consider pious deeds aimed at sense enjoyment as anarthas and are thus included as miseries. By the mercy of Śrī Guru, all these are easily destroyed. By his mercy the sādhaka is also freed from the anarthas born of aparādha, namely the ten offenses against the Holy Name, as well as the anarthas born of following the path of bhakti, such as the desire for profit, adoration and fame. In this way, the sādhaka obtains the treasure of pure bhajana.

     bede gāya yāṅhāra carita: In the Vedas and the religious texts that follow the Vedas the importance of Śrī Guru has been repeatedly described. The Vedas constantly sing of him by whose mercy prema-bhakti is obtained and ignorance is thoroughly destroyed. ācāryavān puruṣo veda (Chāndogya): “Having taken shelter of the lotus feet of Śrī Guru, a person devoted to the service of Śrī Guru attains and remains situated in spiritual truth.”

yasya deve parā bhaktir yathā deve tathā gurau |
tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ ||

     “For one who studies the Vedic literature with equal devotion to Śrī Hari and Śrī Guru, the power of that devotion causes the meaning of the Vedas to awaken within him.” (Śvetāśvatara) 

     tad-vijñānārthaṁ sa gurum evābhigacchet samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham (Muṇḍaka). In Śrīmad-Bhāgavatam, the cream of all vedānta, Śrī Kṛṣṇa has said, ācāryaṁ māṁ vijānīyāt: “Śrī Guru shall be understood as My own form.”

     In the Chāndogya Upaniṣad of the Sāmaveda, one story concerning the importance of Śrī Guru is found. Sent by Jābālā, Satyakāma Jābāla approached Maharṣi Gautama to receive spiritual knowledge. When he arrived, Gautama initiated him and engaged him in the work of cow protection and so on. Satisfied by Satyakāma’s devotion and service to his guru, Rṣabha (the bull), Agni (the fire), Haṁsa (the swan) and others blessed him with spiritual knowledge. Gautama, pleased by this, then also gave him instructions. When Upakauśala approached Satyakāma for spiritual knowledge, Satyakāma engaged him in tending the fires and fetching things. Pleased by Upakauśala’s devotion to Śrī Guru, Agni taught spiritual knowledge to him. Then, Satyakāma, being pleased, also enlightened him. In the Veda-following Mahābhārata, there are also many well-known stories about the guru-sevā and guru-niṣṭhā of Upamanyu, Uttaṅka, Uddālaka and others. bede gāya yāṅhāra carita.

Śrī Śrī Prema-Bhakti-Candrikā 5, pt. 1 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

চক্ষুদান দিল যেই,         জন্মে জন্মে প্রভু সেই,

দিব্যজ্ঞান হৃদে প্রকাশিত ।

প্রেমভক্তি যাঁহা হৈতে,        অবিদ্যা বিনাশ যাতে,

বেদে গায় যাঁহার চরিত ॥ ৫ ||

     “He who gave me the gift of sight is my master in birth after birth. He has awakened spiritual knowledge within my heart. By this prema-bhakti all ignorance is destroyed. The Vedas sing of his character and activities.”

Divine Knowledge

     Sudhā-Kaṇikā-Vyākhyā: Though the spiritual nature of the jīva is that he is the eternal servant of Kṛṣṇa, since immemorial time he has been forgetful of this nature, having been swallowed by the gaping mouth of bahiraṅgā-māyā, the Lord’s external illusory energy.  Thinking in terms of ‘I’ and ‘mine’ concerning his material body and that which is related to it, he wanders from form to form according to his desires and mental impressions, suffering the terrible worldly miseries of birth, death, old age and disease. Taking shelter of Śrī Guru and performing śrī-kṛṣṇa-bhajana is the only way to be freed from this misery.

কৃষ্ণনিত্যদাস জীব তাহা ভুলি গেল । সেই দোষে মায়া তার গলায় বান্ধিল ॥

তাতে কৃষ্ণভজে করে গুরুর সেবন । মায়াজাল ছুটে পায় কৃষ্ণের চরণ ॥

     “When the jīva forgets that he is the eternal servant of Śrī Kṛṣṇa, māyā binds him by the throat. Still, if he worships Kṛṣṇa and serves his guru, the net of māyā releases him and he obtains the Lord’s lotus feet.” (CC.M.22.24-25)

     After rescuing his disciple from the ocean of material life by giving him initiation and instructions, Śrī Gurudeva covers the disciple’s materialistic eyes, which are incapable of seeing God directly, and opens his spiritual eyes, suitable for seeing the supreme truth, as well as causing him to taste the nectar of kṛṣṇa-bhajana. By designating the eyes, it is implied that the sādhaka’s other senses also become spiritualized and thus capable of bhagavad-bhajana. The meaning is that the material body, mind and senses are not capable of performing śrī-kṛṣṇa-bhajana. When Śrī Gurudeva, overwhelmed by causeless compassion, gives him the dīkṣā-mantras, the disciple exclaims trāyasva bho jagannātha guro saṁsāra-vahninā, dagdhaṁ māṁ kāla-daṣṭaṁ ca tvām ahaṁ śaraṇaṁ gataḥ. “Śrī Guru! You are the embodiment of the Lord’s compassion. Please rescue me from being scorched by the fire of material life and swallowed by death! O Master, I seek your refuge.” When the disciple receives Śrī Gurudeva’s shelter and dedicates his body, mind and soul, then by the touch of the nectarous power of God known as Śrī Gurudeva’s mercy (just as iron is turned to gold by contact with the philosopher’s stone), the disciple is infused with bhakti-śakti. His body and senses become spiritualized and fit for performing bhajana to the lotus feet of Śrī Bhagavān. The sādhaka’s body, mind and senses obtain that spirituality by assuming the same nature as that of bhagavad-bhajana, and this transformation occurs solely by the mercy of Śrī Guru. In this way, Śrī Guru’s mercy qualifies the disciple to worship the lotus feet of Bhagavān, delivers him at the Lord’s lotus feet and establishes his particular relationship with the Lord. Therefore, Śrīla Ṭhākura Mahāśaya says cakṣu-dāna dila yei, janme janme prabhu sei, dibya-jñāna hṛde prakāśita. “Śrī Guru, the giver of love of Kṛṣṇa and knowledge of Kṛṣṇa, is my master birth after birth, and I am his servant birth after birth. Having freed me from materialistic vision, he has opened my spiritual eyes of devotion, smeared with the ointment of love, which are suitable for seeing God. If Śrī Guru is satisfied, he deposits the power of his compassion within one’s heart, and then the divine knowledge embodied in kṛṣṇa-dīkṣā and his instructions is realized.” This clearly indicates the master-servant relationship between Śrī Guru and the disciple, as well as the permanent nature of that relationship. As the result of his past actions, the wandering jīva is born into various wombs, and in each birth he establishes connections with a different mother and father, and with different friends and relatives. But the guru-śiṣya relationship is not like that. At a suitable time after many births, the very same Śrī Guru becomes present before his disciple and causes him to drink the sweet rasa of bhajana, blesses him with the gift of prema and leads him into the kingdom of līlā for the direct sevā of his beloved Lord. Ah! The mercy of Śrī Guru! Nothing compares to this!

(to be continued...)

Śrī Śrī Prema-Bhakti-Candrikā 4, pt. 2 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

     It may be asked that since the supreme refuge (uttama-gati) or most cherished attainment of the Gauḍīya Vaiṣṇavas is the prema-sevā of Śrī Śrī Rādhā-Mādhava, then why is it mentioned here that devotion to the feet of Śrī Guru is the uttama-gati? The meaning is that since the sādhaka who has attachment for the feet of Śrī Guru certainly obtains the uttama-gati of Śrī Rādhā-Kṛṣṇa’s nikuñja-sevā, it indicates in a logical way that the two are identical. For example, the phrase āyur ghṛtam iti literally means ‘ghee is life.’ Ghee is not life, but because by eating ghee one’s life is undoubtedly extended, it is said that ‘ghee is life.’ Therefore, by indicating that devotion to the feet of Śrī Guru and the uttama-gati are not different, Śrīla Ṭhākura Mahāśaya has determined that this attachment to Śrī Guru’s lotus feet is the sādhaka’s sole and most important sādhana and sādhya (means and purpose). The essential meaning is that wherever loving devotion to Śrī Guru’s lotus feet exists, the uttama-gati, or ultimate refuge, should be understood to also always be present. The meaning of ye prasāde pūre sarva āśā is that by the mercy of Śrī Gurudeva, if he is pleased, all the sādhaka’s hopes for the prema-sevā of Śrī Śrī Rādhā-Kṛṣṇa in their jeweled cottage within the forest of Śrī Vṛndāvana are fulfilled. ‘All hopes’ means that whenever the sādhaka’s heart is pervaded by constant longing for Śrī Rādhā-Mādhava’s prema-sevā, by the mercy of Śrī Gurudeva, that cherished desire is fulfilled. Śrīla Ṭhākura Mahāśaya has revealed a similar hope in these verses of his Prārthanā:

কুসুমিত বৃন্দাবনে নাচত শিখিগণে পিককুল ভ্রমর ঝঙ্কারে ।

প্রিয় সহচরী সঙ্গে গাইয়া যাইবে রঙ্গে মনোহর নিকুঞ্জ কুটিরে ॥

হরি! হরি! মনোরথ ফলিবে আমারে? ।

দুঁহক মন্থর গতি কৌতুকে হেরব অতি অঙ্গভরি পুলক অন্তরে ॥

চৌদিকে সখীর মাঝে রাধিকার ইঙ্গিতে চিরুণী লইয়া করে ধরি ।

কুটিল কুন্তল সব বিথারিয়া আঁচরব বনাইব বিচিত্র কবরী ॥

মৃগমদ মলয়জ সব অঙ্গে লেপব পরাইব মনোহর হার ।

চন্দন কুঙ্কুমে তিলক বনাইব হেরব মুখ-সুধাকর ॥

নীল পট্টাম্বর যতনে পরাইব পায়ে দিব রতন মঞ্জীরে ।

ভৃঙ্গারের জলে রাঙ্গা চরণ ধোয়াইব মুচ্ছাইব আপন চিকুরে ॥

কুসুম কোমলদলে সেজ বিছাইব শয়ন করাব দোঁহাকারে ।

ধবল চামর আনি মৃদু মৃদু বীজব ছরমিত দুঁহক শরীরে ॥

কনক সম্পুট করি কর্পূর তাম্বূল ভরি যোগাইব দোঁহার বদনে ।

অধর সুধারসে তাম্বূল সুবাসে ভোখব অধিক যতনে ॥

শ্রীগুরু করুণাসিন্ধু লোকনাথ দীনবন্ধু মুই দীনে কর অবধান ।

রাধাকৃষ্ণ বৃন্দাবন প্রিযনর্ম্ম সখীগণ নরোত্তম মাগে এই দান ॥

     “Along with their dear companions, they will sing and joke as they walk among the dancing peacocks, the cuckoos and buzzing bees to that charming cottage within the blossoming Vṛndāvana forest. Hari! Hari! Will my heart’s desire ever come true? When I see Rādhā and Kṛṣṇa walking slowly together, happy in each other’s company, my limbs will erupt in goosebumps from delight. Surrounded by her sakhīs, Rādhikā will beckon me to dress her hair. With a jeweled comb I shall spread her curled tresses and braid them into a beautiful plait. I shall anoint her limbs with musk and sandalwood paste, and adorn her throat with an exquisite necklace. Gazing upon her moonlike face, I shall decorate her forehead with delicate tilaka made of candana and kuṅkuma. I shall very carefully clothe her with a blue silken dress and place jeweled anklets upon her feet. I shall bathe her crimson lotus feet with scented water and dry them with my own hair. Then I shall scatter soft flower petals upon their bed and ask them both to lie down. I shall fan their tired bodies very gently with a white cāmara and place camphor-scented tāmbūla from a golden box into their lotus mouths. Then, with great care, I shall taste the remnants of that fragrant tāmbūla mixed with the nectar of their lips. Śrī Guru! You are an ocean of mercy. Śrī Lokanātha! You are the friend of the poor. I am very miserable, so please hear my cry! Narottama begs you for the service of Śrī Rādhā-Kṛṣṇa with their priya-narma-sakhīs in the forests of Vṛndāvana.”

Śrī Śrī Prema-Bhakti-Candrikā 4, pt. 1 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

গুরু-মুখপদ্মবাক্য,        হৃদি করি মহাশক্য,

আর না করিহ মনে আশা ।

শ্রীগুরুচরণে রতি,        এই সে উত্তমগতি,

যে প্রসাদে পূরে সর্ব্ব আশা ॥ ৪ ॥

     “The words from Śrī Guru’s lotus mouth have great power. Take them into your heart and rely upon nothing else. Attachment to his lotus feet is the best way to achieve success. By his mercy, all your hopes will be fulfilled.”

The Gravity of Śrī Guru’s Words

     Sudhā-Kaṇikā-Vyākhyā: After the sādhaka has taken shelter of the lotus feet of a sad-guru who understands śrī-kṛṣṇa-tattva, meaning after he has accepted dīkṣā-mantras and so on, Śrī Gurudeva shall give him instructions in sādhana and bhajana, as well as in śrī-kṛṣṇa-tattva, bhakti-tattva, prema-tattva and rasa-tattva. The instructions flowing from Śrī Gurudeva’s lotus mouth are as sweet as honey and are like an elixer for the heart and ears. They have a powerful effect in establishing the sādhaka on the path of bhajana. In this verse, Śrīla Ṭhākura Mahāśaya introduces this idea by saying guru-mukha-padma-bākya, hṛdi kari mahāśakya, āra nā kariha mane āśā. The honey-like words falling from the lotus mouth of Śrī Gurudeva, the embodiment of bhagavad-bhakti-rasa, are ambrosial as well as intoxicating. There is no comparison anywhere to the instructions that Śrī Gurudeva speaks, his heart melted with affection and compassion, to his sheltered disciple. The word mahāśakya means ‘endowed with the power to lead one to God.’ The word bākya means ‘instructive speech concerning the prema-rasa of devotion to Śrī Kṛṣṇa.’ The sādhaka must hold within his heart the words of Śrī Gurudeva (who is the embodiment of pure devotion to God) and give up all dependence on anything else. The purport is that when the merciful Lord sees the sad and miserable condition of the māyā-bound people, his heart melts for them. In order to teach them about the various tattvas and cause them to personally taste the sweetness of bhajanānanda-rasa, the bhagavat-svarūpa-samaṣṭi-guru (God as the aggregate guru) empowers some great soul who has attained bhakti to act as vyaṣṭi-guru (individualized guru). He alone is to be regarded as the genuine sad-guru. Since Śrī Guru is the embodiment of the Lord’s mercy, there is no doubt that his instructions have the power to deliver one to the Lord. Therefore, Śrīla Ṭhākura Mahāśaya is saying here that for those who are very eager to obtain Śrī Kṛṣṇa, it is essential that they hold the powerful words of Śrī Guru within their hearts and give up their reliance on anything else.

     The question may arise that if the instructions given by Śrī Gurudeva do not agree with the opinions of śāstra and the mahājanas, how can the sādhaka establish trust in those instructions? In reply, it has been said that the sad-guru can never give instructions that disagree with the sādhus and śāstras. If some guru should happen to instruct his śiṣya in a way contrary to the opinions of sādhu and śāstra, the virtuous śiṣya shall, without showing any disrespect, refuse to accept that instruction. He should disregard it with the attitude that he is unable to understand its hidden meaning. Therefore, in the twelfth verse Śrīla Ṭhākura Mahāśaya says sādhu-śāstra-guru-bākya, hṛdaye kariyā aikya, satata bhāsiba prema-mājhe. “By making your heart one with the teachings of sādhu-śāstra-guru, you will always be flooded with divine love.”

     After that Śrīla Ṭhākura Mahāśaya says śrī-guru-caraṇe rati, ei se uttama-gati, ye prasāde pūre sarva āśā. This means that those who possess some attachment for Śrī Guru’s lotus feet, having accepted within their hearts his instructions on śrī-kṛṣṇa-tattva, bhakti-tattva, prema-tattva and rasa-tattva, are blessed because of that sincere devotion to easily obtain the most precious thing within the kingdom of prema, the service of the lotus feet of Śrī Rādhā’s beloved sweetheart. By ‘devotion to Śrī Guru’s feet,’ it is meant that if the sādhaka’s mind becomes satisfied by his firm devotional attachment to Śrī Guru’s lotus feet, or if the sādhaka’s mind becomes absorbed in contemplating the form of Śrī Guru, who is always engaged in bhajana, then he easily obtains the supreme refuge. 

(to be continued...)

Śrī Śrī Prema-Bhakti-Candrikā 3, pt. 2 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

     By serving Śrī Guru, the sādhaka easily attains all success, but he or she must perform that guru-sevā with the utmost care and attention. viśrambheṇa guroḥ sevā (Śrī Rūpa). This means that after understanding śri-guru-tattva and having established complete trust in it, then śrī-guru-sevā should be performed. In the Śrīmad-Bhāgavatam (11.17.27), Śrī Kṛṣṇa speaks about śrī-guru-tattva to Śrī Uddhava:

ācāryā māṁ vijānīyān nāvamanyeta karhicit |

na martya-buddhyāsūyeta sarva-devamayo guruḥ ||

     “You should know the ācārya to be one of my forms. You should never disrespect or find fault with him as though he were an ordinary man because Śrī Gurudeva contains all the gods.” After establishing full faith in śrī-guru-tattva, the sādhaka must carefully serve Śrī Gurudeva in such a way that no tendency to view him as an ordinary person arises. Often, even while engaged in śrī-guru-sevā through our bodily, verbal and mental activities, some uncontrolled movements, attitudes and behaviors reveal themselves, and in doing so become  serious aparādhas that accumulate and become obstacles to obtaining the fruit of that sevā. The reason for this is that even after receiving so much information about śrī-guru-tattva, and after being made aware of the many śāstrika injunctions and prohibitions concerning śrī-guru-sevā, we are still unable to engage in that sevā with attention and meticulous care. Therefore Śrīla Ṭhākura Mahāśaya says bandoṅ mui sābadhāna mate.

     Some of the injunctions for śrī-guru-sevā are as follows: The sādhaka shall personally prepare the water for Śrī Guru’s foot-washing, bathing, etc. He shall massage Śrī Guru’s feet, help him with his bath, smear his body with candana and wash his clothes. Upon seeing his gurudeva’s arrival, he shall offer obeisance by lying flat on the ground before him. He shall gather all the ingredients such as Tulasī leaves and flowers for the pūjā his guru performs daily. He shall offer the Lord’s prasāda to Śrī Guru every day and then eat the remnants. Before speaking Śrī Gurudeva’s name, the sādhaka shall bow his head, press his palms together and say the words aṣṭottara-śata-śrī-śrī, then Śrī Guru’s name, followed by the word prabhupāda or viṣṇupāda. With a sincere and affectionate heart, the sādhaka should always try in every way to satisfy Śrī Guru by his bodily, verbal and mental actions, as well as with his own wealth, body, home and spirit. bandoṅ mui sābadhāna mate.

     Some prohibitions: The sādhaka must never violate Śrī Gurudeva’s order, his sitting place, clothing, bed, shoes or other practical articles he may use. He shall never imitate the walking, speech, gestures or tone of voice of Śrī Guru. He shall never stretch out his feet in the presence of Śrī Guru, or sit with his foot upon his thigh in such a way that it is visible to others. He shall never yawn, laugh loudly, snap his fingers or dance in a ludicrous way before Śrī Guru. He shall not sit in a chair, lie in a bed, bow to others or try to dominate others before Śrī Guru. When in the presence of Śrī Guru, the sādhaka should not leave without receiving Śrī Guru’s permission. Without Śrī Guru’s permission, the sādhaka shall not give dīkṣā to anyone or produce a commentary on any śāstra. He shall not speak as though he is giving an order to Śrī Guru, nor shall he gesture toward Śrī Guru with hand or finger movements. He should not use words that in any way indicate disrespect, such as ‘Give me this, or bring me that.’ Rather, when necessary, he should say things that indicate supplication, like ‘Please allow it to be said or done.’ He shall not use the personal articles of Śrī Guru without his permission. He shall not go to any place where Śrī Guru is criticized or his dignity impugned. He shall not look upon the face of anyone who vilifies Śrī Guru. He shall remain patient if Śrī Gurudeva chastises or reprimands him. Even if Śrī Guru treats him in an unfriendly way, he will hold no grudge. In summary, the sādhaka should at no time behave in such a way that it would indicate he considers Śrī Guru to be an ordinary person or ‘lightweight’ in status. Guru means ‘heavy,’ so how could he ever be ‘lightweight’? bandoṅ mui sābadhāna mate.

     Within this statement of Śrīla Ṭhākura Mahāśaya one more deep mystery is hidden. sādhakasya gurau bhaktiṁ mandīkurvanti devatāḥ, yan no’tītya vrajed viṣṇuṁ śiṣyo bhaktyā gurau dhruvam. This means that in many cases the devatās (gods) try to cloud the intelligence of the sādhaka in order to weaken his guru-bhakti. The reason for this is that the devatās think, “By the power of this sādhaka’s firm devotion to his guru, he will go beyond us and surely attain the blessed state of Śrī Bhagavān. Therefore, if we can make him go astray, then he won’t be able to surpass us.” Alas! If the devas are so envious that they will try to weaken a sādhaka’s guru-bhakti, then what doubt is there that ordinary ignorant, malicious and envious people, for the sake of their own profit, fame and other insignificant self-interests, will resort to all kinds of deceit to do so? Therefore, for this reason also, the guru-niṣṭha-sādhaka should be particularly careful and, with the support of the sādhus and śāstras, remain engaged with unwavering devotion in the service of Śrī Guru’s lotus feet. If the sādhaka is vigilant and has good association, neither devatā nor human will be able to weaken his guru-bhakti.

     After that Śrīla Ṭhākura Mahāśaya says yāṅhāra prasāde bhāi, e bhava tariyā yāi, kṛṣṇa-prāpti haya yāhā hate. “O Brother, by Śrī Guru’s mercy we can transcend this mundane world and obtain Kṛṣṇa.” By serving the lotus feet of Śrī Gurudeva, who is the abode of bhakti, the embodiment of śuddha-bhakti and the direct mercy-cloud avatāra of Śrī Bhagavān, the sādhaka receives both the means and the object of his devotion. By satisfying Śrī Guru, he reaches God and easily attains his transcendent goal of prema-sevā (service in pure love). Concomitantly, all the miseries of his material life finally come to an end. The bhakta is no longer concerned about transcending the saṁsāra because when he takes shelter of the boat of the Lord’s lotus feet, the ocean of material life becomes as insignificant as the hoofprint of a cow. Still, the sādhaka remains vigilant regarding any anarthas that may obstruct his bhakti. The reason is that the bhakti-śāstras have determined that the most cherished goal of reaching the Lord comes after all anarthas have ceased. By the mercy of Śrī Guru, the sādhaka’s anarthas are easily destroyed and he is blessed with the nectar of the Lord’s ultimate compassion. tat-prasādo hi sva-sva-nānā-pratīkāra-dustyajyānartha-hānau parama-bhagavat-prasāda-siddhau ca mūlam (Bhakti-Sandarbhaḥ). “For the destruction of the sādhaka’s anarthas during bhajana, which he finds very difficult to overcome on his own, as well as for the ultimate satisfaction of Śrī Bhagavān, there is only one cause: the mercy of Śrī Guru.” In his Gurvaṣṭaka prayers, Śrīla Viśvanātha Cakravartipāda has written yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto’pi, etc.

Śrī Śrī Prema-Bhakti-Candrikā 3, pt. 1 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

শ্রীগুরু-চরণপদ্ম,        কেবল ভকতি সদ্ম,

বন্দোঁ মুই সাবধান মতে ।

যাঁহার প্রসাদে ভাই,        এ ভব তরিয়া যাই,

কৃষ্ণপ্রাপ্তি হয় যাহা হতে ॥ ৩ ॥

     “The lotus feet of Śrī Guru are the abode of pure bhakti. Therefore I worship them with great care. O Brother, by Śrī Guru’s mercy we can transcend this mundane world and obtain Kṛṣṇa.”

The Abode of Pure Bhakti

Sudhā-Kaṇikā-Vyākhyā

     After having celebrated śrī-guru-tattva (the spiritual teacher principle) as the root of all sādhana and siddhi in the beginning of this book, Śrīla Ṭhākura Mahāśaya now praises the lotus feet of Śrī Guru in a different way. In all scriptures it has been described that the fundamental need and ultimate goal of the jīva is devotion to God. It is the opinion of the scriptures and the great devotees that there is no other way to begin bhakti-sādhana than by taking shelter at the lotus feet of a true guru. In his Bhakti-Rasāmṛta-Sindhu, while describing the sixty-four limbs (aṅgas) of bhakti, Śrīpāda Rūpa Gosvāmī has listed ten limbs as being the doorway to the temple of bhakti. Among those, the first are guru-pādāśrayas tasmāt kṛṣṇa-dīkṣādi-śikṣaṇam, viśrambheṇa guroḥ sevā. This means that (1) taking shelter of the guru, (2) receiving initiation into śrī-kṛṣṇa-mantra followed by instructions on bhāgavata-dharma, and (3) faithfully serving the guru are the three limbs that comprise the first and most important gateway onto the path of bhakti. Therefore, if one is to enter into the temple of bhakti, one must first accept shelter at the lotus feet of Śrī Guru. Without this, obtaining bhakti or Bhagavān’s mercy is hardly possible. Just as water in contact with coldness assumes the form of ice and also becomes very cold, in the same way, when Bhagavān’s concentrated mercy in the form of Śrī Guru is revealed to the bhakta-sādhaka, the sādhaka’s heart, which has been scorched by the three types of miseries, is cooled in the stream of bhajana-rasa and he is blessed with the gift of loving service to Bhagavān’s lotus feet.

     By Śrīla Ṭhākura Mahāśaya first mentioning Śrī Guru, he is indicating guru-tattva. The word śrī means the treasure of prema, and whoever possesses that treasure is known as Śrī Guru. In the Śrīmad-Bhāgavatam we find: tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam. śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam. (Bhāg.11.3.21) uttamaṁ śreyo jñātum icchuḥ. śābde brahmaṇi vedākhye nyāyato vyākhyānato niṣṇātaṁ tattva-jñam anyathā saṁśaya-nirāsakatvāyogāt. pare ca brahmaṇi aparokṣānubhavena niṣṇātam anyathā bodha-sañcārāyogāt. parabrahma-niṣṇātatva-dyotakam āha upaśamāśrayam iti. (Śrīdhara ṭīkā) The meaning is that one who longs to know that most beneficial and most auspicious bhakti-tattva will take shelter of the lotus feet of Śrī Guru, who is learned in śabda-brahma (scriptures), specifically the bhakti-śāstras, and experienced in parabrahma, meaning that he has direct perception of Śrī Bhagavān by virtue of his attainment of bhakti. If Śrī Gurudeva doesn’t understand the tattva, he won’t be able to remove his sheltered disciple’s uncertainties about bhajana, and if he doesn’t possess bhakti, he won’t be able to infuse his disciple with a direct experience of bhajana. The question may be raised that even if it’s possible to judge by a guru’s erudition whether he has a true philosophical understanding or not, is bhakti just a function of the mind? How can the sādhaka know if the guru actually has bhakti? The answer is upaśamāśrayam, which means that the true guru is one in whom the six enemies of bhakti, such as lust, anger and greed, have been thoroughly calmed. Such a guru is capable of destroying his disciple’s many anarthas, giving him prema and placing him at Bhagavān’s lotus feet.

     Śrīla Ṭhākura Mahāśaya said, ‘The lotus feet of Śrī Guru are the abode of pure bhakti.’ Here the word caraṇa (foot) has been used to invoke a sense of ‘to be honored’ or ‘filled with bhakti,’ such as in svāmi-caraṇa, gosvāmi-caraṇa, etc. Essentially, śrī-guru-caraṇa refers to Śrī Gurudeva. The significance of the word padma (lotus) being used is that just as a lotus is a reservoir or receptacle for flower nectar, in the same way Śrī Gurudeva is the ultimate reservoir of pure and sacred bhakti. In determining the characteristics of pure or sacred bhakti, Śrīmad Rūpa Gosvāmipāda has written anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam, ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā. Uttamā-bhakti, or the most elevated type of devotion, is that which is free from any other desires, is untinged by jñāna or karma, and is favorable for constant devotion to Śrī Kṛṣṇa. The word anuśīlana comes from the verbal root śīl, which indicates repeated practice. This practice is of two types: that which originates from pravṛtti, or engagement, and that which originates from nivṛtti, or renunciation. The first type consists of engaging the body and words in service with an affectionate state of mind, namely performing physical service with the body, glorifying the Lord’s qualities and pastimes with one’s speech, hearing about him with one’s ears, meditating on his form, qualities and pastimes within the mind, and always feeling love for him within one’s heart. The practices born of nivṛtti include endeavoring to give up any offenses committed while performing sevā, chanting nāma, etc. If this continual practice is free from any desire for liberation or sense enjoyment, and if the hearing and chanting, etc. are performed with rapt attention only for the sake of developing pure love of God, this is called śuddha-bhakti or pure devotion. It is referred to in different ways such as ‘the highest, beyond the mundane qualities, pure, preeminent, unparalleled, the fully ripened natural state, etc.’

     By Śrīla Ṭhākura Mahāśaya saying ‘the abode of pure bhakti,’ he has at once ascertained the nature of Śrī Guru as well as proclaimed his glory. The lotus feet of Śrī Guru are the abode of pure bhakti as well as the extraordinary meeting place of śrī-bhagavat-tattva, pervaded by devotion to Bhagavān, and bhakta-tattva, meaning that both sādhana-bhakti and the perfected prema-bhakti simultaneously coexist there. By taking shelter at the lotus feet of Śrī Guru, which are the wellspring of śuddha-bhakti, the fortunate jīva obtains the nectar of pure devotional service. By the mercy of Śrī Guru’s devotion-filled lotus feet, the sādhaka is freed from all anarthas and he easily reaches and remains established in love of God. On the other hand, if mistrust or ingratitude is shown toward Śrī Guru’s feet, then the seeds of aparādha accumulate and one’s bhakti and bhajana dry up and nearly die. For this reason, Śrīla Ṭhākura Mahāśaya next says, ‘Therefore I worship them with great care.’

(to be continued...)

Śrī Śrī Prema-Bhakti-Candrikā 2, pt. 2 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

     As an authentic teacher of the bhajana-mārga introduced by Śrīman Mahāprabhu, Śrīmad Rūpa Gosvāmipāda has established kṛṣṇa-bhakti, kṛṣṇa-prema-tattva, bhakta-tattva and Vaiṣṇava behavior by his own example and by the publishing of many books. He installed and began the service of the vigrahas of Śrī Govinda and Śrī Dāmodara. He roamed all about the Vraja area recovering the lost holy places and served as an ideal example of vairāgya (renunciation) by eating only dry ruṭis and chickpeas, and wearing only torn cloth upon his body. In this way, he has established the most cherished object of Śrī Caitanya Mahāprabhu’s heart within the world.

     Śrīla Ṭhākura Mahāśaya has said, so’yaṁ rūpaḥ kadā mahyaṁ dadāti svapadāntikam. “When will Śrī Rūpa Gosvāmipāda give me a place at his lotus feet?” In his commentary on this verse, Śrīla Viśvanātha Cakravartipāda has written: sa svayaṁ rūpaḥ svapadāntikaṁ nija-caraṇa-nikaṭaṁ kadā bhāgyavaśena mahyaṁ dadāti. śrī-rūpasya kṛpayā nijānucaratvena tat-sevana-karma karavānīti bhāvaḥ. “When, by my good fortune, will Śrī Rūpa Gosvāmipāda give me a place at his lotus feet? When, by the merciful order of Śrī Rūpa, shall I be engaged as his attendant in the prema-sevā of Śrī Rādhā-Kṛṣṇa?”

     In vraja-līlā Śrī Rūpa Gosvāmipāda is Śrī Rūpa Mañjarī, the leader of all the other mañjarīs. She has incarnated as the beloved companion of Śrīman Mahāprabhu, and by introducing within this world his most confidential and mystical mañjarī-bhāva-sādhanā, she has blessed everyone with the prema-sevā of Śrī Śrī Rādhā-Mādhava within the hidden forest bowers of Vraja. Therefore, the rāga-mārga-sādhaka eager to obtain the prema-sevā of Śrī Śrī Rādhā-Mādhava in mañjarī-bhāva meditates upon doing sevā in allegiance to Śrī Rūpa, Śrī Sanātana and the other Gosvāmīs in his sādhaka-deha, and in his internally conceived siddha-deha, he serves as an assistant of the mañjarīs headed by Śrī Rūpa Mañjarī. At the time of siddhi (devotional maturity), he will also always remain with them, and by their order, be blessed with the prema-sevā of his beloved Rādhā-Kṛṣṇa. In his song Prārthanā, Śrīla Ṭhākura Mahāśaya has brightly illuminated this subject:

শ্রীরূপের কৃপা যেন আমা প্রতি হয । সে পদ আশ্রয যাঁর সেই মহাশয ॥

প্রভু লোকনাথ কবে সঙ্গে লঞা যাবে । শ্রীরূপের পাদপদ্মে মোরে সমর্পিবে ॥

এই নব-দাসী বলি শ্রীরূপ চাহিবে । হেন শুভক্ষণ মোর কতদিনে হবে ॥

শীঘ্র আজ্ঞা করিবেন দাসী হেথা আয । সেবার সুসজ্জা কার্য করহ ত্বরায ॥

আনন্দিত হঞা হিযা তাঁর আজ্ঞা বলে । পবিত্র মনেতে কার্য করিব তৎকালে ॥

সেবার সামগ্রী রত্নথালাতে করিযা । সুবাসিত বারি স্বর্ণ-ঝারিতে পূরিযা ॥

দোঁহার সম্মুখে লযে দিব শীঘ্র গতি । নরোত্তমের দশা কি হৈবে এমতি? ॥

শ্রীরূপপশ্চাতে আমি রহিব ভীত হঞা । দোঁহে পুন কহিবেন আমা পানে চাঞা ॥

সদয হৃদয দোঁহে কহিবেন হাসি । কোথায পাইলে রূপ এই নব দাসী ॥

শ্রীরূপমঞ্জরী তবে দোঁহ-বাক্য শুনি । মঞ্জুলালী দিল মোরে এই দাসী আনি ॥

অতি নম্রচিত্ত আমি ইহারে জানিল । সেবাকার্য দিযা তবে হেথায রাখিল ॥

এই তত্ত্ব দোঁহাকার সাক্ষাতে কহিযা । নরোত্তমে সেবায দিবে নিযুক্ত করিযা ॥

     “I pray for the mercy of the great soul Śrī Rūpa to obtain shelter at his feet! When shall my master Śrī Lokanātha  (as Mañjulālī Mañjarī) deliver me at the lotus feet of Śrī Rūpa, saying, ‘This is a new dāsī’? When shall that auspicious day arrive when Śrī Rūpa Mañjarī casts her merciful glance and promptly calls, ‘Dāsī, come here. Quickly prepare all the ingredients for Yugala-Kiśora’s sevā.’ By the strength of her order, I shall at that time perform my duty with a pure and joyful heart. I shall place all the ingredients for sevā upon a jeweled platter, fill a golden pitcher with scented water and quickly bring them before Śrī Rādhā-Kṛṣṇa. When shall Narottama find himself in such a condition? I shall remain timidly behind Śrī Rūpa, but when they see me, both will smile tenderly and say, ‘Rūpa, where did you get the new dāsī?’ Śrī Rūpa Mañjarī will reply, ‘Mañjulālī brought her to me. She’s very humble, so I taught her how to perform sevā and kept her here.’ After saying this in the presence of Śrī Rādhā-Mādhava, she will then engage me in their sevā.”

     The reason Śrīla Ṭhākura Mahāśaya was able to get this loving sevā of Śrī Rādhā-Mādhava was that he had a strong desire to be near the lotus feet of Śrī Rūpa. This is the most cherished object of the Gauḍīya Vaiṣṇava community. In the beginning of this book, it has been determined that this shall be the subject matter discussed and that through Śrīla Rūpa Gosvāmipāda the people of this world may become happy. May everyone be blessed with this experience. This profound benediction completes the maṅgalācaraṇa.

Śrī Śrī Prema-Bhakti-Candrikā 2, pt. 1 (comm. by Śrī Anantadāsa Bābājī Mahārāja) Updated 2-9

श्रीचैतन्य-मनोऽभीष्टं स्थापितं येन भूतले ।

सोऽयं रूपः कदा मह्यं ददाति स्वपदान्तिकम् ॥ २ ॥

     When will Śrī Rūpa Gosvāmipāda, who has established within this world the most cherished object of Śrī Caitanya Mahāprabhu’s heart, give me a place at his lotus feet?

Maṅgalācaraṇa:

Sudhā-Kaṇikā-Vyākhyā: 

     In the first śloka, Śrīla Ṭhākura Mahāśaya offered an obeisance type of maṅgalācaraṇa by means of a guru-vandanā, or homage to his teacher. In this śloka, by remembering his most beloved Śrī Caitanya Mahāprabhu along with Śrī Caitanya’s dear companion, the crest-jewel of Vaiṣṇavas Śrī Rūpa Gosvāmipāda, he has very elegantly performed an invocation in the form of establishing the subject matter (vastu-nirdeśa) and offering blessings (āśīrvāda).

     To fulfill an unprecedented, wonderful desire he had in vraja-līlā, svayaṁ bhagavān Śrī Vrajendranandana, the dwelling house of unequalled beauty and sweetness, assumed the mood and complexion of Śrī Rādhā and became Gaura. His heart’s desire was of two parts, the primary one for himself and the secondary one for the world. Śrīla Rāmānanda Rāya said to Śrīman Mahāprabhu: nija gūḍha-kārya tomāra prema āsvādana, ānuṣaṅge premamaya kaile tribhuvana. “Your own secret purpose was to taste prema yourself, but incidentally you also caused the three worlds to be filled with it.” (CC. M. 8.280) kaichana rādhā-premā kaichana (mora) madhurimā, kaichana bhābe tiṅho bhora. “What is the nature of Rādhā’s love? What is the nature of my own sweetness? What is the nature of the state in which she is engrossed?” In the mood of Rādhā, Śrī Caitanyadeva fulfilled these three desires in endless ways. Having personally tasted that truth, the desire arose within him to cause all of mankind to experience as Śrīmatī’s maidservants the sweetness of rādhā-prema. He established and proclaimed that desire in this world through his own dear companion Śrīla Rūpa Gosvāmipāda.

     In his commentary on this verse, Śrīla Viśvanātha Cakravartipāda has written, śrī-caitanya-mahāprabhor mano’bhīṣṭaṁ mano’bhilaṣitaṁ śrīmad-bhagavad-bhakti-rasa-śāstraṁ bhūtale yena rūpeṇa sthāpitaṁ nirūpitam. The meaning is that Śrī Caitanyadeva’s desire, namely, that scriptures describing bhagavad-bhakti-rasa be established within this world, was fulfilled by Śrī Rūpa. Even though there were various bhakti-rasa-śāstras circulated prior to the Caitanya Era, Mahāprabhu’s specific contribution, the lofty ujjvala-rasamaya-bhakti (devotion pervaded by the sentiment of unrestrained love or passion) following the mood of the beautiful young girls of Vraja, was introduced and described by Śrīmad Rūpa Gosvāmipāda in Bhakti-Rasāmṛta-Sindhu, Ujjvala-Nīlamaṇi, Vidagdha-Mādhava-Nāṭaka, Lalita-Mādhava-Nāṭaka, Stava-Mālā and others. That ujjvala-rasa of Vraja was previously beyond the reach of even Brahmā, Śiva and Uddhava, but by the mercy of Śrīman Mahāprabhu, the mantra-draṣṭā-ṛṣi (a sage who sees mantras)  Śrīmad Rūpa Gosvāmipāda has composed many rasika books and dramas to enable even ordinary kali-yuga-jīvas to taste the nectar. Other than Śrī Rūpa, no one was able to impart this subject matter. The natural form of Śrī Bhagavān is rasa. If he hadn’t descended as the cloud of mercy Śrī Gaurāṅga to bless the world, the jīvas would never have been able to receive this rasa. By the direct inspiration of Śrīman Mahāprabhu, Śrī Rūpa Gosvāmipāda has propagated the knowledge of rasa-tattva. Śrī Rūpa personally mentioned this in the beginning of his Bhakti-Rasāmṛta-Sindhu:

हृदि यस्य प्रेरणया प्रवर्तितोऽहं वराकरूपोऽपि । तस्य हरेः पदकमलं वन्दे चैतन्यदेवस्य ॥

     “I praise the lotus feet of Śrī Kṛṣṇa Caitanyadeva, by whom I have been inspired and engaged in the composition of this book about bhakti-rasa, though I am nothing more than an insignificant jīva.” At Mahāprabhu’s urging, his dear companion Śrī Rūpa Gosvāmipāda has established the Lord’s beloved vraja-rasa within this world via the medium of books. Therefore, those who are very eager to taste the sweet, most exalted transcendental bhāgavata-rasa of Vraja must take shelter at the feet of Śrīmad Rūpa Gosvāmipāda, the beloved associate of Śrī Gaurasundara, the giver of rasa and embodiment of blissful līlā, and make a serious study of the rasa-granthas he has composed.
     By the mercy of Śrīman Mahāprabhu, Śrī Rūpa has had great success in establishing this subject matter. After Śrī Mahāprabhu, along with his associates, heard Śrī Rūpa’s drama narrated in Nāmācārya Śrī Haridāsa’s hut in Nīlācala, he and Śrī Rāmānanda had a discussion about the drama that gave a glowing testament to Rūpa’s success:

এত শুনি রায় কহে প্রভুর চরণে । রূপের কবিত্ব প্রশংসি সহস্র বদনে ॥

কবিত্ব না হয় এই অমৃতের ধার । নাটক-লক্ষণ সব সিদ্ধান্তের সার ॥

প্রেম-পরিপাটী এই অদ্ভুত বর্ণন । শুনি চিত্ত-কর্ণের হয় আনন্দ-ঘূর্ণন ॥

কিং কাব্যেন কবেস্তস্য কিং কাণ্ডেন ধনূষ্মতঃ । 

পরস্য হৃদয়ে লগ্নং ন ঘূর্ণয়তি যচ্ছিরঃ ॥

তোমার শক্তি বিনু এই জীবে নহে বাণী । তুমি শক্তি দিয়া কহাও হেন অনুমানি ॥

প্রভু কহে--প্রয়াগে ইঁহার হৈল মিলন । ইঁহার গুণে ইঁহাতে আমার তুষ্ট হৈল মন ॥

মধুর প্রসন্ন ইঁহার কাব্য সালঙ্কার । ঐছে কবিত্ব বিনু নহে রসের প্রচার ॥

সবে কৃপা করি ইঁহারে দেহ এই বর । ব্রজলীলা প্রেমরস বর্ণে নিরন্তর ॥

     Hearing this, Śrī Rāmānanda Rāya submitted at the lotus feet of Śrīman Mahāprabhu the greatness of Śrī Rūpa’s poetic ability, praising it as though with a thousand mouths. “This is not just poetry; it is a rather a stream of nectar. Expressed indirectly as a drama, it is actually the cream of all philosophical conclusions. If one hears this wonderful description of the course of prema, one’s mind and ears will reel with joy. ‘What good are a poet’s verses or an archer’s arrows that, when they penetrate another’s heart, don’t cause his head to spin?’ Without your power, a jīva cannot speak; if you give him that power, he can say something. This is what I think.”

     Mahāprabhu replied, “I met him at Prayāga and was very satisfied by his good qualities. His poetry is very sweet, clear and ornate. Without such literary skill, one cannot bring the rasa forth. All of you be merciful and give him the blessing that he may incessantly describe the prema-rasa of vraja-līlā.” (CC.Ant.1.192-199)

     To one who hears, chants and remembers Śrī Rūpa’s prema-rasamaya poetry, which appeared by the mercy of Śrīman Mahāprabhu, mundane sentiments and flavors become unattractive. Those who taste that transcendent rasa by hearing and chanting are very fortunate and successful. This can be understood from the following words of a mahājana:

पीयूषसार-शिशिरानपि चन्द्रपादान् धीरान्मधुरांश्च मधोः समीरान्‌ ।

वाञ्छन्ति के भुवि तथामृतसिन्धुपूरान् श्रीरूपपाद-कवितां सुरसां निपीय ॥

     “Having once tasted the delicious poetry of Śrī Rūpa Gosvāmī, who on earth cares about the cooling, nectarous rays of the moon, or the sweet, gentle breezes of spring, or even oceans filled with ambrosia?”

पश्यन्ति के सुरावलि-रमणीयतां तां मन्दाकिनी-विकच-काञ्चन-पद्मलक्ष्मीम् ।

सम्पूर्ण-शारद-सुधाकर-मण्डलं वा श्रीरूपपाद-कवितां सुरसां निपीय ॥

     “Having once tasted the delicious poetry of Śrī Rūpa Gosvāmī, who even glances upon the beauty, grace and charm of the gods, or a lovely full-blown golden lotus in the heavenly Mandākinī, or the globe of the full moon in autumn?”

के वा रसालमुकुलेष्वलि-झङ्कृतानि शृण्वन्ति किन्नरवधू-कलकण्ठिनादन् ।

कुञ्जेषु मञ्जु-कल-कोकिल-कूजितं वा श्रीरूपपाद-कवितां सुरसां निपीय ॥

     “Having once tasted the delicious poetry of Śrī Rūpa Gosvāmī, who listens to the buzzing of the black bees as they alight upon the fresh buds of the mango tree, or the sweet voices of the wives of the celestial singers, or the melodious warbling of the cuckoos in the forest bowers?” 

     Later on, Śrī Sanātana Gosvāmipāda traveled from Śrī Vṛndāvana through the Jhārikhaṇḍa Forest to visit Śrīman Mahāprabhu at Nīlācala. During this journey his body became afflicted by oozing sores. When he reached Nīlācala and was embraced by Śrīman Mahāprabhu, he felt disgusted with himself and wanted to end his life by falling under the wheel of one of the giant carts. Mahāprabhu forbade Sanātana to do so and told him that he must help spread his cherished dharma. The following should also be known as the Lord’s inner desire.

ভক্ত-ভক্তি-কৃষ্ণপ্রেম-তত্ত্বের নির্ধার । বৈষ্ণবের কৃত্য আর বৈষ্ণব-আচার ॥

কৃষ্ণভক্তি-কৃষ্ণপ্রেম-সেবাপ্রবর্তন । লুপ্ততীর্থ-উদ্ধার আর বৈরাগ্য-শিক্ষণ ॥

     “You must ascertain the essential nature of the devotee, devotion and love of Kṛṣṇa, as well as the duties and conduct of a Vaiṣṇava. You must also promote devotion to Kṛṣṇa, love of Kṛṣṇa and service to Him, along with recovering the lost holy places and teaching others how to become free from worldly desires.” (CC.Ant.4.79-80)

(to be continued...)

Śrī Śrī Prema-Bhakti-Candrikā 1, pt. 3 (comm. by Śrī Anantadāsa Bābājī Mahārāja) Updated 1-31

     But as a result of their contemplation of oneness with Brahman, those whose hearts have been pierced by the desire for liberation forever lose the understanding that the true relationship between Śrī Kṛṣṇa and the jīva is eternally one of master and servant. The devotees of the Lord stay far away from these people, thus making it hardly possible for them to receive their mercy, which is the root and only cause of attaining bhakti. Ultimately, after attaining sāyujya-mukti, their chance of ever awakening a relationship with Śrī Kṛṣṇa or receiving bhakti is forever lost. For this reason, the desire for mokṣa is said to be the greatest deception and darkest ignorance. By the mercy of Śrīman Mahāprabhu, the muktivādī Śrīla Sarvabhauma Bhaṭṭācārya tasted the sweetness of bhajana-rasa and spoke the following:

কৃষ্ণের বিগ্রহ যেই সত্য নাহি মানে । যেই নিন্দা-যুদ্ধাদিক করে তাঁর সনে ॥

সেই দুইয়ের দণ্ড হয়--ব্রহ্ম-সাযুজ্য মুক্তি । তার মুক্তি ফল নহে--যেই করে ভক্তি ॥

মুক্তি-শব্দ কহিতে মনে হয় ঘৃণা-ত্রাস । ভক্তি-শব্দ কহিতে মনে হয় ত উল্লাস ॥

     “The punishment for those who deny that Śrī Kṛṣṇa’s form is true and for those who vilify or fight with him is that they receive sāyujya-mukti, or union with Brahman. But that is not the result for one who performs bhakti. If I say the word mukti, my mind is immediately filled with aversion and trepidation, but if I say the word bhakti, then my mind is suffused with delight.” (CC. Mad. 6.264-265, 276)

     With the collyrium stick of knowledge, Śrī Gurudeva cures the eye disease of the jīvas blinded by ignorance and gives them sight. In  his commentary, Śrī Viśvanātha Cakravartipāda has written the following regarding the ‘collyrium stick of knowledge’: “kayā unmīlitā jñānāñjana-śalākayā---‘īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ, anādir ādir govindaḥ sarva-kāraṇa-kāraṇam ity anena’, ‘kṛṣṇas tu bhagavān svayam ity anena’ ca kṛṣṇa-bhagavattā-jñānam evāñjana-śalākā tayā ‘kṛṣṇe bhagavattā jñāna samvidera sāra’ iti śrī-caitanya-caritāmṛtokte.” Here the word jñāna is understood to mean knowledge that Śrī Kṛṣṇa is himself the Supreme God, and that knowledge is likened to a collyrium stick used to cure the eye of its disease in the form of ignorance. In the beginning of the Brahma-Saṁhitā it is said that Śrī Kṛṣṇa, Śrī Govinda, is the Supreme God; the form of eternity, knowledge and bliss; without beginning; the origin of all and the cause of all causes. This indicates that Śrī Kṛṣṇa is personally Bhagavān, the foundation of all forms of God. In the Śrīmad-Bhāgavata it is written: ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (Bhāg. 1.3.28), meaning that among the various forms of God, some are partial manifestations, and some are parts of those parts, whereas Śrī Kṛṣṇa is Bhagavān Himself. Svayaṁ bhagavān is the Bhāgavata’s own terminology. In other śāstras wherein a form of God other than Śrī Kṛṣṇa is being discussed, this terminology is not used. With the support of the aforementioned verse, the highly realized ācāryas have deliberated upon kṛṣṇa-tattva and, in their opinion, this is a paribhāṣā, or technical term, for the fundamental truth described in the Śrīmad-Bhāgavata. aniyame niyama-kāriṇī paribhāṣā. “Speech that arranges unsystematized subject matters in an organized way is called paribhāṣā.” By this device, a word or idea mentioned only once in śāstra can govern countless other words. In the entire Bhāgavata, the kṛṣṇas tu bhagavān svayam verse has been expressed only once. The unrestrained victory flag of this mahāvākya, like that of an emperor, flies gloriously above the heads of all other śāstrika statements. This knowledge of Kṛṣṇa’s divinity is like a collyrium stick that cures the jīva’s ‘eye disease’ of ignorance. Śrīla Kavirāja Gosvāmī has also written, kṛṣṇe bhagavattā-jñāna---sambitera sāra, brahma-jñānādi saba tāra paribāra (CC. Ādi 4.67). “Understanding Kṛṣṇa’s divinity is the essence of consciousness. All other knowledge of brahman, etc. is dependent upon that.”

Śrī Kṛṣṇa is svayaṁ bhagavān, the Truth to be worshipped by all. If the awareness that “He is my eternal Lord, and I am his eternal servant” arises, this is called sambandha-jñāna, or knowledge of relationship. Then, as a consequence, the awareness arises that to perform sevā or bhajana for him is my only duty. This is called abhidheya-jñāna, or knowledge of how that relationship is to be expressed. Then the awareness dawns that love for his lotus feet is my only desire, because without love, no sevā that I perform will bring him happiness. This is prayojana-jñāna, or knowledge of the objective. Thus, Śrīla Ṭhākura Mahāśaya is saying here that he offers his obeisance to Śrī Gurudeva, who has with the collyrium stick of knowledge cured his eye disease of ignorance and has awakened his spiritual vision by instructing him in the truth of sambandha, abhidheya and prayojana.

Another Bengali Grammar

     Here is a link to another Bengali Grammar that I just scanned. It's the one that I have been using for years but just never got around to scanning and posting. I think it's probably more useful than the one I posted earlier, but, like dictionaries, no one grammar book has everything you need. So I suggest you utilize both. You'll probably want to print it out. I'm also putting it over there -----> in the Free Books section. I scanned it in high resolution to make sure all those little squiggly lines in the Bengali script show up. It's a large file (451 megs), so those with slow connections will have to wait awhile. Go chant japa while it's downloading.