Thursday, November 13, 2014

Rasikānanda's Bhāgavatāṣṭakam verse 5

Rasikānanda Prabhu's bhajana kuṭīr in Remuna
 
 
TEXT 5

ālokāmṛta-dānato bhava-mahā-bandhaṁ nṝṇāṁ chidantaḥ
sparśāt pāda-saroja-śauca-payasāṁ tāpa-trayaṁ bhindataḥ |
ālāpād vraja-nāgarasya padayoḥ premāṇam ātanvato
vande bhāgavatān imān anulavaṁ mūrdhnā nipatya kṣitau || 5 ||

By giving their nectarean darśana, they remove the great bondage of material existence from people. They destroy their threefold misery by the mere touch of the water that washed their lotus feet, and by talking together they spread pure love for the lotus feet of Lord Kṛṣṇa to everyone. Bowing my head on the ground, I respectfully glorify these great devotees of the Lord at every moment.


Bhajanānanda-deva-gosvāmi-kṛta-ṭīkā:
yeṣāṁ saṁsmaraṇāt puṁsāṁ sadyaḥ śudhyanti vai gṛhāḥ | kiṁ punar darśana-sparśa-pāda-śaucāsanādibhiḥ  (Śrīmad-Bhāgavatam, 1.19.33) ity atra kaimutya-nirdeśenaiṣāṁ darśanādi-phalaṁ vivṛnvan viśinaṣṭi – āloketi | āloko darśanaṁ sa evāmṛtaṁ tasya dānataḥ | pañcamyāṁ tasil | darśanālokanekṣaṇety amaraḥ | nṝṇāṁ manuṣyāṇāṁ bhavaḥ pūrvoktaḥ saṁsāraḥ sa eva mahā-bandha utkṛṣṭa-bandhanaṁ taṁ chindantīti tān | pāda-sarojayor yāni śauca-payāṁsi prakṣālana-jalāni teṣāṁ sparśān nṝṇām iti sarvatra sambandhaḥ | tāpa-trayam ādhyātmikādhidaivikādhibhautika-rūpaṁ bhindatīti tān | ālāpāt taiḥ sahānyonya-bhāṣaṇāt | ālāpo bhāṣaṇaṁ mitha ity amaraḥ | vrajan-nāgarasya śrī-kṛṣṇasya padayoḥ premāṇam ātanvantīti tān | tad uktaṁ śrī-sanatkumāreṇa – yat saṁbhāṣaṇa-saṁpraśnaḥ sarveṣāṁ vitanoti śam (Śrīmad-Bhāgavatam, 4.22.19) iti || 5 ||

Commentary by Bhajanānandadeva Gosvāmī

Now the author describes the result of seeing, touching and talking to the devotees by pointing out how much powerful each of these can be, as stated in the Śrīmad-Bhāgavatam, 1.19.33:
 
yeṣāṁ saṁsmaraṇāt puṁsāṁ sadyaḥ śudhyanti vai gṛhāḥ
kiṁ punar darśana-sparśa-pāda-śaucāsanādibhiḥ
 
“Simply by remembering such great personalities, our homes become instantly sanctified, so what to speak of seeing them, touching them, washing their feet, offering a seat, etc.?”
They give (dānataḥ) their darśana (āloka), which is itself nectar. Here the affix tasil is used in the ablative sense. According to the Amara-kośa, the words darśana, āloka and īkṣaṇa are synonyms of sight. Devotees remove (chindataḥ) the formidable bondage (mahā-bandham) of the material existence (bhava) from people (nṝṇām), which was previously described. By the mere touch (sparśāt) of the water (payasām) that washes (śauca) their lotus feet (pāda-saroja), they destroy the threefold misery – ādhyātmika, ādhidaivika and ādhibhautika – of the human beings. The word nṝṇām (from people) is to be connected to each sentence. By talking together (ālāpāt) they spread (ātanvataḥ) pure love (premāṇam) for the lotus feet (padayoḥ) of Lord Kṛṣṇa (vraja-nāgarasya). According to the Amara-kośa, the word ālāpa means talking to each other. As said by Sanatkumāra:
 
yat-sambhāṣaṇa-sampraśnaḥ sarveṣāṁ vitanoti śam
 
“The discussions, questions and answers among devotees spread happiness to everyone.” (Śrīmad-Bhāgavatam, 4.22.19)
 
 

Friday, November 7, 2014

Rasikānanda's Bhāgavatāṣṭakam verse 4

Rasikānanda's mūrti in his samādhi mandir 


TEXT 4

viśveṣāṁ hṛdayotsavān sva-sukha-dān māyā-manuṣyākṛtīn
kṛṣṇenādhyavatāritān jana-samuddhārāya pṛthvī-tale |
saṁsārābdhi-vahitra-pāda-kamalāṁs trailokya-bhāgyodayān
vande bhāgavatān imān anulavaṁ mūrdhnā nipatya kṣitau || 4  ||
 
They are the joy of everyone’s heart and give great happiness to their associates. They are especially sent by Lord Kṛṣṇa to descend on this earth to rescue the conditioned souls. Therefore, their human forms are a display of yoga-māyā. They bring about great fortune to the three worlds and their lotus feet are like a boat to cross the ocean of material existence. Bowing my head on the ground, I respectfully glorify these great devotees of the Lord at every moment.

Bhajanānanda-deva-gosvāmi-kṛta-ṭīkā:

mahad-vicalanaṁ nṝṇāṁ gṛhiṇāṁ dīna-cetasām | niḥśreyasāya bhagavan kalpate nānyathā kvacit (śrīmad-bhāgavatam, 10.8.4) iti śrī-gargācāryaṁ prati śrīman-nandokty-anusāreṇaiṣāṁ sarvānanda-kadambatvaṁ varṇayan viśinaṣṭi – viśveṣām iti | viśveṣām aśeṣāṇāṁ brahmādi-stamba-paryāntānāṁ hṛdaye manasi utsava ānandano yebhyaḥ | bhramaṇādineti śeṣaḥ | viśvāśeṣākhaṇḍa-kṛtsnety-ādi samagra-paryāye haimaḥ | urasy api tu bukkāyāṁ hṛdayaṁ mānase’pi ceti trikāṇḍaśeṣaḥ | svānāṁ nijānusaṅgi-janānāṁ sukhaṁ śravaṇa-kīrtanādi-lakṣaṇaṁ dadatīti tān | māyayā śrī-bhagavad-datta-buddhyā tad-ājñā-rūpayā kṛpayā vā yoga-māyā acintya-tac-chaktyā vā manuṣya ivākṛtiḥ sva-rūpaṁ yeṣāṁ tān | māyā syāc chāmbarī-buddhyor iti trikāṇḍaśeṣaḥ | syāt kṛpā-dambayor māyeti viśvaḥ | yoga-māyā ca māyā ca tathecchā-śaktir eva ca | māyā-śabdena bhaṇyante śabda-tattvārtha-vedibhir iti smṛteḥ | ākṛtis tu striyāṁ rūpa iti medinī | etena yādṛk prabhuḥ parijano’pi hi tādṛg eveti jīvānāṁ samyag uddhārāya tan-nimittaṁ pṛthvī-tale kṛṣṇena adhi adhikaṁ yathā tathā avatāritān | pṛthivi pṛthivī pṛthvīti dharaṇī | uktaṁ ca daśame brahmādibhiḥ – sad-anugraho bhavān (śrīmad-bhāgavatam, 10.2.31) iti | sadbhir evānyān anugṛhṇātīti (Bhakti-sandarbha, 180)  śrī-gosvāmi-vyākhyānāt | ata eva saṁsārādbhau vahitraṁ pota-rūpaṁ pāda-kamalaṁ yeṣāṁ tān | trailokyānāṁ tad-vāsi-mātrāṇāṁ yāni bhāgyāni teṣām udaya utkṛṣṭa-phala-prāptir yebhyas tān | samunnata-phalāvāptāv udayaḥ pūrva-parvate iti bhūpālaḥ || 4 ||
Commentary by Bhajanānandadeva Gosvāmī

Now the author describes how the devotees are themselves a multitude of happiness for everyone, as stated by Nanda Mahārāja to Gargācārya:
mahad-vicalanaṁ nṝṇāṁ gṛhiṇāṁ dīna-cetasām
niḥśreyasāya bhagavan kalpate nānyathā kvacit
“O venerable one, great saints like you move from one place to another for the ultimate benefit of the distressed householders. Otherwise they have no other purpose.” (Śrīmad-Bhāgavatam, 10.8.4)
When they move around, they are a source of great joy (utsava) to the hearts (hṛdaya) of everyone (viśveṣām), from Lord Brahmā to a blade of grass. This is the rest of the sentence. According to the Hemacandra-kośa, words like viśva, aśeṣa, akhaṇḍa, kṛtsna, etc. are all synonyms of wholeness. According to the dictionary Trikāṇḍaśeṣa, the word hṛdaya is used in the sense of chest, heart and mind.
They give great happiness (sukha-dān) to their personal associates (sva) by performing various devotional activities such as hearing, chanting, etc. Only due to māyā do they have a humanlike form (manuṣyākṛtīn). The word māyā here means the intelligence given by the Lord, the mercy in the form of His order, or His inconceivable potency. According to the Trikāṇḍaśeṣa, the word māyā is used in the sense of magic and wisdom. According to the Viśva-kośa, the word māyā is also used in the sense of mercy and deceit. It is also stated:
yoga-māyā ca māyā ca tathecchā-śaktir eva ca
māyā-śabdena bhaṇyante śabda-tattvārtha-vedibhiḥ
 
“Those who know the real meaning of the words say that the word māyā means illusion, the internal potency of the Lord and His willpower.”
According to the Medinī-kośa, the feminine word ākṛti means form. From this it is understood that His associates are just like Lord Kṛṣṇa, Who therefore especially (adhi) sends them to descend (avatāritān) on this earth (pṛthvī-tale) for the purpose of completely rescuing (samuddhārāya) the conditioned souls (jana). The words pṛthivi, pṛthivī and pṛthvī are all synonyms of earth. In the words of Lord Brahmā and other demigods in the Śrīmad-Bhāgavatam (10.2.31), the Lord is always merciful to His devotees. According to Śrīla Jīva Gosvāmī’s commentary (Bhakti-sandarbha, 180), it is by the mercy of the devotees that the Lord favors others too. Therefore the devotees’ lotus feet (pāda-kamalāns) are like a boat (vahitra) in the ocean of material existence (saṁsārābdhi). They bring about the most exalted result (udayān), the great fortune (bhāgya) of all the inhabitants of the three worlds (trailokya). According to the Bhūpāla-kośa, the word udaya is used in the sense of the eastern mountain and the attainment of an exalted result.
 
 

Monday, November 3, 2014

Rasikānanda's Bhāgavatāṣṭakam verse 3

Samādhi of Rasikānanda in Remuna
 
TEXT 3
  
mṛgyāṁ brahma-bhavādibhir vraja-vadhū-nāthāṅghri-kañja-dvayīṁ
svātantryāt praṇayoru-rajjubhir aho baddhvā balān nirbharam |
svacchandaṁ pibatas tad-āsava-rasaṁ prasyandamānaṁ mudā
vande bhāgavatān imān anulavaṁ mūrdhnā nipatya kṣitau || 3 ||

The lotus feet of the Lord of the damsels of Vraja are sought after even by great personalities like Lord Brahmā, Lord Śiva and others. What a wonder! Being free to do so, His devotees forcefully bind His feet very tightly with the strong ropes of love and gladly drink the honey that flows from them to their heart’s content. Bowing my head on the ground, I respectfully glorify these great devotees of the Lord at every moment.



Bhajanānanda-deva-gosvāmi-kṛta-ṭīkā:

punaḥ kīdṛśān ity apekṣāyāṁ viśinaṣṭi – mṛgyām iti | vraja-vadhvaḥ śrī-rāsotsava-gatās tāsāṁ nāthasya śrīmad-rāsa-vihāriṇaḥ śrī-kṛṣṇasya aṅghri-kañja-dvayīṁ caraṇāravinda-yugalam | kīdṛśīm | brahmā ca bhavaś ca, ādi-padena śrī-ramā-devī-prabhṛtayaḥ | keśa-śeṣādy-agamyety atra tad-bhāṣya-kṛd-vyākhyānāt | tair mṛgyām anveṣaṇīyāṁ na tu prāpyāṁ brahma-bhavayoḥ puruṣāṅgatvāt tad-aprāptiḥ | tathaiva ramā-devyāś coktaṁ śrīmad-uddhavena – nāyaṁ śriyo’ṅga u nitānta-rateḥ prasādaḥ svar-yoṣitāṁ nalina-gandha-rucāṁ kuto’nyāḥ | rāsotsave’sya bhuja-daṇḍa-gṛhīta-kaṇṭha- labdhāśiṣāṁ ya udgād vraja-sundarīṇām (śrīmad-bhāgavatam, 10.47.60) iti | svātantryāt tad-abhāvāt – ahaṁ bhakta-parādhīno hy asvatantra iva dvija (śrīmad-bhāgavatam, 9.4.63) iti durvāsasaṁ prati śrīmad-vaikuṇṭha-nātha-vacanād eṣāṁ svata eva svatantratvam | eṣāṁ madīyeti matvety arthaḥ | bandhanāny api bhavanti bahūni prema-rajju-vinibandhanam anyat | dāru-bheda-nipuṇo’pi ṣaḍ-aṅghrir niṣkriyo bhavati paṅkaja-baddhaḥ (Cāṇakya-nīti, 15.17)  ity-ukta-diśā praṇayaḥ premā sa eva uru-rajjava utkṛṣṭa-dāmāni tābhiḥ | praṇayaḥ premṇi viśvāse iti viśvaḥ | balāt tad vidhāya | lyab-lope pañcamī | nirbharam atidṛḍhaṁ yathā tathā baddhvā aho āścaryam etat | tasyā aṅghri-dvayyā yad āsavaṁ madhu tad eva raso dravatvāt | raso gandha-rase svāde tiktādau drava-rāgayor iti viśvaḥ | kīdṛśam | prasyandamānaṁ  prasravat kṣaritam ity arthaḥ | mudānandena svacchandaṁ nirbhayaṁ yathā tathā pibantīti pibantas tān | yady apy eṣām atisukumāra-śrī-bhagavac-caraṇāravinda-dvandva-bandhanādinātikrūratvaṁ tathāpi prema-paravaśatvād bhakta-parādhīnatvāc ca tad avigaṇayya śrī-bhagavatā nemaṁ viriñco na bhavo na śrīr apy aṅga-saṁśrayā | prasādaṁ lebhire gopī yat tat prāpa vimuktidāt (śrīmad-bhāgavatam, 10.9.20) ity-ādi-mātṛ-bandhana-rūpa-prasādato’pi mahad vailakṣaṇyaṁ kṛtaṁ yatas tasyās tasmāt kiñcit-prāpaṇābhāvād iti bhāvaḥ || 3 ||

Commentary by Bhajanānandadeva Gosvāmī

Once again, if someone asks what these devotees are like, the author here describes further. Lord Kṛṣṇa is the Lord of the damsels of Vraja (vraja-vadhū), who went to celebrate the rāsa-līlā with Him, and He is therefore known as the enjoyer of the rāsa-līlā. What are His lotus feet (aṅghri-kañja-dvayīm) like? They are sought after even by demigods like Lord Brahmā and Lord Śiva (bhava). According to the Daśa-ślokī-bhāṣya [1]  of Rādhā-Kṛṣṇa Gosvāmī, by the word ādi Lakṣmī Devī and others are also included. His lotus feet are sought after by Brahmā and Śiva, but not attained. This is because they are partial expansions of the Lord, and therefore His feet are not attainable to them. Similarly, Uddhava speaks about Lakṣmī Devī in the following words:
nāyaṁ śriyo’ṅga u nitānta-rateḥ prasādaḥ
svar-yoṣitāṁ nalina-gandha-rucāṁ kuto’nyāḥ
rāsotsave’sya bhuja-daṇḍa-gṛhīta-kaṇṭha-
labdhāśiṣāṁ ya udagād vraja-sundarīṇām

“While Lord Kṛṣṇa was dancing with the beautiful gopīs of Vraja in the rāsa-līlā, they fulfilled their wishes being embraced by His long arms. Such favor was never bestowed even upon Lakṣmī Devī or the beautiful girls in the heavenly planets, whose bodily luster and aroma resemble the lotus flower, and what to speak of other women?” (Śrīmad-Bhāgavatam, 10.47.60)
Because of the independence (svātantryāt) of His devotees, the Lord loses His own. Devotees have their own independence, as the Lord of Vaikuṇṭha declared to Durvāsa muni:

ahaṁ bhakta-parādhīno hy asvatantra iva dvija

“O Brāhmaṇa, I am completely under the control of My devotees like a dependent person.” (Śrīmad-Bhāgavatam, 9.4.63)

The meaning is that the Lord thinks: “Whatever is Mine belongs to them.” Love (praṇaya) is just like very strong ropes (uru-rajjubhiḥ). As it is said in the Cāṇakya Nīti, 15.17: 

bandhanāny api bhavanti bahūni prema-rajju-vinibandhanam anyat
dāru-bheda-nipuṇo’pi ṣaḍaṅghrir niṣkriyo bhavati paṅkaja-baddhaḥ

“There are many kinds of bondage in this world, but the bondage of the ropes of love is different. Although capable of piercing through wood, a bumblebee becomes confined within a lotus flower and takes no action.”

According to the Viśva-kośa, the word praṇaya is used in the sense of love and confidence. The word balāt is in the ablative case and implies an action forcefully done. How astonishing (aho) it is that they have bound (baddhvā) His lotus feet very tightly (nirbharam)! The honey (āsava) from His lotus feet is like a flowing juice. According to the Viśva-kośa, the word rasa is used for fragrances, juices, flavours, the six kinds of tastes, liquid substances and emotions. What is this honey like? It is flowing (prasyandamānam), which means, trickling. Devotees gladly (mudā) drink it at their own pleasure (svacchandam) and without any fear. Although there is great cruelty in doing things like binding the extremely delicate lotus feet of the Lord, still, being under the control of love and dependent on His devotees, the Supreme Lord does not take that into consideration, as stated in the Śrīmad-Bhāgavatam, 10.9.20:

nemaṁ viriñco na bhavo na śrīr apy aṅga-saṁśrayā
prasādaṁ lebhire gopī yat tat prāpa vimuktidāt
 
“Neither Lord Brahmā, nor Lord Śiva, and not even Lakṣmī Devī, who is His better half, ever attained such mercy as received by Mother Yaśodā from Kṛṣṇa, the giver of liberation.”

The meaning is that Lord Kṛṣṇa did something even more extraordinary to the devotees mentioned here than the mercy of allowing Himself to be bound by His mother, for she did not get anything after binding Him.[2] 


Footnotes:

[1]  This is a commentary on ten verses attributed to Śrīla Rūpa Gosvāmī called “Rādhā-Kṛṣṇāṣṭa-kāliya-līlā-smaraṇa-maṅgala-stotra,” which appear in Śrīla Kṛṣṇa-dāsa Kavirāja’s Govinda-līlāmṛta. The first verse is as follows: śrī-rādhā-prāṇa-bandhoś caraṇa-kamalayoḥ keśa-śeṣādy-agamyā, yā sādhyā prema-sevā vraja-carita-parair gāḍha-laulyaika-labhyā. “Confidential loving service to the lotus feet of the beloved friend and life of Śrīmatī Rādhārāṇī cannot be attained even by personalities such as Brahmā, Śiva, Śeṣa, etc. It can only be attained through intense eagerness by those engaged in meditating on His pastimes in Vraja.”
 

[2]  After binding baby Kṛṣṇa, Mother Yaśodā went to look after her domestic affairs, while the devotees praised here keep on drinking the honey from His lotus feet after binding them.