|| çré-çré-gaura-gadädharau vijayetäm || uttamä--sudhä-laharé Nectarean Waves of Supreme Devotion published by New Çré Haridäs Niväs, Spain Issue 43, 20 January 2016, Putradä Ekädaçé

çré-kåñëa-lélä-stava (17-18), by New Çré Haridäs Niväs

Bhakti-Rasämåta-Sindhu 1.1.35-37, by NSHN

CONTENTS Bhakti-Sandarbha: Preface 15, by NSHN

nanda-vraja-janänandin nanda-sanmänita-vraja çré-kåñëa-lélä-stava (17-18) datta-vraja-mahä-büte çré-yaçoda-stanandhaya published by New Çré Haridäs Niväs, Spain O You Who give joy to Your father and the people OBEISANCE 17 of Vraja! O You Who drink the breast milk of Çré adatta-pürva-svapadäbja-sauhåda- Yaçodä! Nanda Mahäräja then greatly honored pradäna-dékñocita-deça-saìgata the inhabitants of Vraja and distributed many sva-sevaka-brahma-sukhädhikotsava- opulent gifts to them. (66) premäkara kréòana-kån namo’stu te O Kåñëa, entering the appropriate place (Vraja- bhümi), You appear to have become initiated in the vow of giving the unprecedented gift of love for Your lotus feet. O Performer of sporting pas- times, You grant to Your servants the festival of premä which gives more happiness than realiza- tion of . (63) nanda-nandana saïjäta-jäta-karma-mahotsava nänä-dänaugha-kåt-täta çrémad-gokula-maìgala O delightful son of Mahäräja Nanda! When Your father performed Your birth-ceremony, he arran- ged for a great festival and gave many gifts in cha- rity. Thus You made the opulent land of Gokula very auspicious. (64) präpta-putra-mahä-ratna-rakñä-vyäkula-täta he kåtälaìkära-gopäla gopé-gaëa-kåtotsava kara-dänärtha-mathurä-gata-nanda-gåhävita gopé-prema-mudäçér-bhäk vraja-gorasa-kérëa he O Kåñëa, when You were born to him, King Nan- O Gopäla, You were then decorated with orna- da considered You a great jewel and was very ments and the gopés celebrated a great festival, anxious to protect You. On going to Mathurä to lovingly and jubilantly showering their benedic- pay taxes, he asked the cowherd men to protect tions upon You and sprinkling You with the milk his home. (67) of the Go of Vraja. (65) continues in the column on the right continues on the next page on the left issue 43, page 2 mRrekHkfDrlq/kkygjh vasudeva-çubha-praçna-samänandita-nanda me gopikä-vihitäjädi-béja-nyäsäbhimantrita praséda nanda-sad-väkya-vasudeväti-nandaka dahyamäna-baké-deha-saurabhya-vyäpita-kñite Nanda Mahäräja became delighted when he heard The gopés protected You by chanting béja and nyä- all of Vasudeva’s auspicious questions, and Va- sa beginning with the word aja. When sudeva also became jubilant on hearing Nanda’s the body of Pütanä was being burned, it spread a true words. O Kåñëa, may You be pleased with sweet fragrance everywhere. (73) me. (68) OBEISANCE 18 vasudevoditotpäta-çaìkä-nanda-çubhäçrita vraja-mohana-sad-veça-viña-stana-bakékñita Frightened by Vasudeva’s description of possible disturbances, Nanda Mahäräja took shelter of the all-auspicious Lord. O Kåñëa, Bakäsura’s sister Pütanä smeared poison on her breasts and by as- suming the form of a beautiful woman bewilde- red the inhabitants of Vraja. In this way she was able to see You. (69) lajjä-mélita-neträbja pütanäìkädhiropita baké-präëa-payaù-päyin pütanä-stana-péòana O Kåñëa, embarrassed, You closed Your lotus-eyes and Pütanä placed You upon her lap. You caused pütanä-mocana dveñöå-räkñasé-sad-gati-prada her great pain by sucking out her life-breath as nandäghräta-çiro-madhya jaya vismäpita-vraja You drank her milk. (70) O Kåñëa, You thus liberated räkñasé Pütanä, who hated You, and granted her liberation. (Seeing all this), the residents of Vraja were amazed, and Nanda Mahäräja smelled Your head (with pater- nal affection). All glories unto You. 74)( --taken from Çré-Kåñëa-Lélä-Stava (verses 63-74) by Çré Sanätana Gosvämé; --external images from voltaaosupre- mo.com, sapno-main-india-hai.blogspot.com & etsy.com

pütanä-kroça-janaka pütanä-präëa-çoñaëa ñaö-kroçé-vyäpi-bhé-däyi-pütanä-deha-pätana O Kåñëa, drying up Pütanä’s life, You made her cry out. Her body fell and became a very frighte- ning twelve-mile long corpse. (71) nänä-rakñä-vidhäna-jïa-gopa-stré-kåta-rakñaëa vinyasta-rakñä-go-dhüle go-mütra-çakåd-äpluta O Kåñëa, the gopés, expert at performing various protective measures, sprinkled You with dust rai- sed by the Go, covered You with cow dung and bathed You with cow urine, to protect You. (72) continues in the column on the right next article comes on the next page on the left uttamä-bhakti-sudhä-laharé issue 43, page 3 The first case is exemplified in Tantra: Bhakti-rasämåta-sindhu Liberation is easily obtained from jïäna, and 1.1.35-37 sense enjoyment from pious deeds like sacrifi- published by New Çré Haridäs Niväs, Spain ces etc, but bhakti unto Hari is very difficult to be obtained even by performing thousands of sudurlabhä— sädhanas. sädhanaughair anäsangair alabhyä suciräd api | hariëä cäçvadeyeti dvidhä sä syät sudurlabhä || BRS 1.1.35 (Bhäva)-bhakti is difficult to be obtained – (Bhäva)-bhakti is difficult to be obtained for two reasons: Even if one performs multitudes of sädhanas without attachment for a long time, he will not get it; and Hari will not give it easily, either.

çré-jévaù: jïänata iti | tantra-mataà tävad vicäryate | atra jïäna-yajïädi-puëye säsaìge eva väcye, tayos tädåçatvaà vinä mukti-bhuktyoù siddhir api na syät | astu tävat sulabhatva-värtä | ataù sädhana-sahas- räëäm api säsaìgatvam eva labhyate | väkyärtha-kra- ma-bhaìgasyävaçya-parihäryatvät sahasra-bähulyä- siddheç ca | This is the opinion of Tantra - we will make a reflec- tion on it. Here jïäna and pious deeds like sacrifices need to be understood as performed with attach- ment, because if they were done without it, it would be possible to attain neither liberation nor sense en- joyment. Thus they are not easily to be attained at all. Therefore, thousands of sädhanas are also under- stood to be performed with attachment, otherwise the sentence would make no sense. This is also in- çré-jévaù: hariëä cäçva adeyety aträsaìge ’péti gam- dicated by the words “thousands” or multitude of yate | anyathä dvaividhyänupapatteù | dvidhä su- sädhanas. durlabheti prakära-dvayenäpi sudurlabhatvaà tas- yä ity arthaù ||35|| tatra yadi jïäna-yajïädi-puëyayoù säsaìgatvaà tad- eka-niñöhatva-mätraà väcyaà, tadä tädåçäbhyäm It is understood that Hari will not give it easily even if one has attachment, otherwise there would be no api täbhyäà tayoù sulabhatvaà nopapadyate | sense in saying there are two reasons why (bhäva)- kleço’dhikataras teñäm avyaktäsakta-cetasäm [gétä bhakti is difficult to be obtained. 12.5] ity ädeù, kñudräçä bhüri-karmäëo bäliçä vådd- ha-mäninaù [bhä.pu. 10.23.9] ity ädeç ca | tatra ädyä, yathä täntre— If the word attachment is taken to mean “one-poin- jïänataù sulabhä muktir bhuktir yajïädi-puëyataù | ted firmness and attention” andjïäna and karma are seyaà sädhana-sähasrair hari-bhaktiù sudurlabhä || performed like that, even then liberation and sense BRS 1.1.36 enjoyment are not easily attainable. continues in the column on the right continues on the next page on the left issue 43, page 4 mRrekHkfDrlq/kkygjh As it is said in BG 12.5: Also, in ÇB 10.81.19 it is said: He whose mind is attached to formless Brahman Worship of His lotus feet is the root cause of attai- encounters a lot of suffering in his sädhana be- ning heaven, liberation, opulences found on ear- cause those who identify with their bodies attain th and in the subterranean regions, as well as all the path of the Formless while undergoing a lot yogic perfections. of pain. and ÇB 10.23.9: Although the brähmaëas heard this entreaty from Bhagavän, they would not pay heed. Indeed, they were full of petty desires for heaven and entan- gled in elaborate rituals. Though considering themselves advanced in Vedic learning, they were actually childish and foolish. tasmät tayoù säsaìgatvaà naipuëyena vihitatvam ity eva väcyam | naipuëyaà ca bhakti--saà- yoktåtvam iti | pureha bhüman bahavo’pi yoginaù [bhä. pu. 10.14.5] ity ädeù, svargäpavargayoù puàsäà [bhä.pu. 10.81.19] ity ädeç ca | Therefore, the attachment in both processes should atha hari-bhakti-çabdena sädhya-rüpo rati-paryäyas be understood as performing one’s work with exper- tad-bhäva evocyate—bhaktyä saïjätayä bhaktyä itivat tise. Expertise means “with bhakti-yoga”. | tataç ca sädhana-çabdena hari-sambandhi-sädhanam In ÇB 10.14.5 it is said: evocyate, tat-sambandhitvaà vinä tad-bhäva-janmä- “O Acyuta! O Almighty! In the past there were yogät | tathä ca sädhana-çabdena säkñät-tad-bhajane many yogés in this world. When they did not väcye tatra pürva-kramataù säsaìgatve labdhe sahasra- achieve You through yoga, they offered all their bahutva-nirdeçenäparyavasänät su-çabdäc ca bhétasya wordly as well as Vedic actions to Your lotus feet, kasyäpi tatra [bhäva-bhaktau] pravåttir na syät | tena and by offering You their actions and listening tatra sulabhatvaà tu— to the kathä about You they achieved bhakti unto çåëvataù çraddhayä nityaà gåëataç ca sva-ceñöitam | You. Having obtained knowledge of Your intrin- kälena nätidérgheëa bhagavän viçate hådi || [bhä.pu. sic nature through that very bhakti, they very 2.8.4] tatränvahaà kåñëa-kathäù pragäyatäm anugra- easily attained Your supreme abode.” heëäçåëavaà manoharäù | täù çraddhayä me ‘nupadaà viçåëvataù priyaçravasy aìga mamäbhavad ruciù || [bhä. pu. 1.5.26] ity ädau prasiddham | Now (as to the second part of the verse), the expres- sion hari-bhakti (bhakti unto Hari) means bhäva- bhakti, or its synonym rati, unto Him, which is to be obtained (from sädhana-bhakti). This is shown in ÇB 11.3.31: Çré Kåñëa destroys heaps of sin in a moment. The devotees remember this Kåñëa and make others remember Him – by engaging thus in sädhana- bhakti they attainprema-bhakti by which their bo- dies experience goosebumps. The word sädhana in the original verse (BRS 1.1.36) refers to the sädhana related to Hari (and not to any other deity) since there can be no bhäva without Him. As sädhana refers to direct worship of Bhagavän, by performing it gradually starting with çraddhä one attains attachmentäsakti ( ).

continues in the column on the right continues on the next page on the left uttamä-bhakti-sudhä-laharé issue 43, page 5 Thus one does not need to be afraid that due to the Therefore, in the original verse the word sädhana is verse indicating unlimited sädhanas and maintaining used instead of bhajana. If attachment is to be part that bhakti unto Hari is very difficult to be obtained of this sädhana, then it is necessary to perform it, as no person will ever attain bhäva-bhakti. Actually it said before, with expertise, i.e. with bhakti. is well known that bhakti is easily to be obtained, as When it is said in the verse that “bhakti unto Hari shown by ÇB 2.8.3: is very difficult to be obtained even by performing Çré Kåñëa manifests in a very short time in the thousands of sädhanas” the meaning of it is that one heart of the person who regularly listens to and should directly perform bhajana. speaks about His léläs. In the verse 35 the expression “without attachment” was used (“Even if one performs multitudes of sä- dhanas without attachment for a long time, he will not get bhäva-bhakti”). Here the word “attachment” means expertise in sädhana, and that expertise means engaging directly in the bhajana of Çré Kåñëa. tataç ca tasya tädåça-sämarthye’py anyatra svargä- dau pravåttyä na vidyate äsaìgo naipuëyaà yeñu tädåçair nänä-sädhanair ity arthaù | tädåça-nänä- sädhanatvaà tu neñöam | tasmäd ekena manasä bhagavän sätvatäà patiù | çrotavyaù kértitavyaç ca dhyeyaù püjyaç ca nityadä || [bhä.pu. 1.2.14] ity ädau | tasmäd itara-miçritäpi na yukteti sädhv eva lakñitaà jïä- na-karmädy-anävåtam iti ||36|| Närada Muni also says in ÇB 1.5.26: Therefore, although bhajana has this kind of capaci- In that sat-saìga, by the mercy of those great ty, when one engages in activities desiring to obtain souls who were attached to describing His léläs, other goals, such as heaven, there will be no attach- I was listening every day to the agreeable kathäs ment, and when there are many types of sädhanas, of Çré Kåñëa. Listening to every word with faith I there will be no expertise, either. Therefore, it is not acquired taste (ruci) for the beloved and glorious desirable to perform many sädhanas. Bhagavän. In this connection, ÇB 1.2.14 says: tasmät sädhana-çabdena na sädhayati mäà yoga [bhä. pu. 11.14.20] ity ädivat tad-artha-viniyukta-karmä- Thus one should, with one-pointed concentra- tion, regularly listen about, sing about, meditate dikam evocyate | ataeva sädhana-çabda eva vinyasto, on and worship Bhagavän Who loves His devo- na tu bhajana-çabdaù | tasya säsaìgatvaà näma ca tad- tees. One’s fear will get reduced by that. artha-viniyogät pürvavan naipuëyena vihitatvam eva | tat-sähasrair api sudurlabhety uktis tu säkñät tad-bhaja- nam eva kartavyatvena pravartayati | tathäpi kärikäyäm anäsaìgair iti yad uktaà, tatra cäsaìgena sädhana-nai- puëyam eva bodhyate, tan naipuëyam ca säkñät tad- bhajane pravåttiù | Çré Kåñëa says in ÇB 11.14.20: O Uddhava! I am not as much attained by yoga, säàkhya, dharma, Vedic studies, austerities or re- nunciation as I am by one-pointed devotion. Thus (when saying that bhakti unto Hari is very diffi- cult to be obtained even by performing thousands of sädhanas) the word sädhana refers to the sädhanas that are performed in relation to karma, yoga and all other similar practices. continues in the column on the right continues on the next page on the left issue 43, page 6 mRrekHkfDrlq/kkygjh Hence, one should not mix bhakti with any other When it is said that He does not give it easily, it process. As it was rightly said when defining utta- means He does give it, as it is seen also by gramma- mä-bhakti: supreme devotion is not covered by jïäna tical analysis of these words in the Sanskrit original. or karma. The idea is that even if one performs sädhana-bhakti with attachment directly, He givesbhäva-bhakti only dvitéyä, yathä païcama-skandhe (5.6.18)— after one attains an extremely profound attachment räjan patir gurur alaà bhavatäà yadünäà for the resultant bhakti (and not for anything else). daivaà priyaù kula-patiù kva ca kiìkaro vaù | As it was said when defininguttamä bhakti: supreme astv evam aìga bhagavän bhajatäà mukundo devotion is free from other desires. muktià dadäti karhicit sma na bhakti-yogam || BRS 1.1.37 --taken from Çré-Çré-Bhakti-Rasämåta-Sindhuù by Çré Rüpa Gosvämé (Bhagavad-Bhakti-Bheda-Nirüpakaù Prathama- The second case is seen in ÇB 5.6.18: Laharé, Sämänya-Bhaktiù), verses 1.1.35-37, published “O King Parékñit! Kåñëa was the protector, guru, and translated into hindi by Çré Haridäs Çästré; iñöa-deva, friend, and the head of both the --external images from jkphouston.org, arshasandhesa. Yadus and Päëòavas. He was even sometimes blogspot.com, recursosvaishnavas.blogspot.com, arunacha- your servant. (In this way He can do countless similar things for His devotees, and) He also la-ramana.org, hariharji.blogspot.com & ouclassannounce- gives them liberation, but as for bhakti-yoga, ments.blogspot.com which is greater than liberation, He does not give it easily.” çRé BHAKTI-sandarbha: prefacE 15 published by New Çré Haridäs Niväs, Spain A275 (continued): (5) smaraëa (remembering) – sma- raëa in general is applying one’s mind on matters re- lated with Bhagavän (ÇB 11.13.14) A276: (a) näma-smaraëa (remembering the Lord’s Na- mes) – depends on the purity of the internal organ A277: (b) rüpa-smaraëa (remembering the Lord’s form) – its predominant fruit is prema-bhakti unto Çré Kåñëa; all other fruits, such as mind purification, are its accompanying effect A278: (c) guëa-smaraëa (remembering the Lord’s qua- lities) (d) parikara-smaraëa (remembering the Lord’s associates) (e) sevä-smaraëa (remembering the Lord’s service) (f) lélä-smaraëa (remembering the Lord’s pas- times); smaraëa is of five types: smaraëa (casual remembe- ring of the Lord), dhäraëä (withdrawing the mind from all external objects and fixing it in general way on the Name etc of the Lord), dhyäna (fixing the mind on the Name, form etc of the Lord in a specific way), dhruvänusmåti (continuous remembering of the Lord, likened to the flow of nectar) and samädhi (total ab- çré-jévaù: karhicin na dadätéty ukte karhicid dadäté- sorption in what is meditated on); ty äyäti | asäkalye tu cic-canau | ata eva karhicid apé- ti noktam | tasmäd äsaìgenäpi kåte sädhana-bhüte samädhi, or absorption of the citta in Bhagavän, nor- säkñäd bhakti-yoge sati yävat phala-bhüte bhakti-yoge mally occurs in çänta-bhaktas, as was the case with Çré gäòhäsaktir na jïäyate tävan na dadätéty arthaù | tathai- Märkaëòeya; this (prema-samädhi) is different from va ca lakñitam—anyäbhiläñitä-çünyam iti ||37|| brahma-samädhi called asaàprajïäta continues in the column on the right continues on the next page on the left uttamä-bhakti-sudhä-laharé issue 43, page 7 A279: when in samädhi, bhaktas of other moods (däs- (7) arcana (worship of the Deities) – means attending ya etc) cannot perceive anything else than the lélä of the Deities by following the procedures like invoca- the Lord tion etc set in Ägamas; A280-282: (6) päda-sevä (service to His lotus feet) - when there is taste and capacity one should do päda- sevä but at the same time not give up smaraëa and kértana; some persons perform päda-sevä in order to achieve perfection in sevä-smaraëa; sevä is synonymous with the word paricaryä that is done appropriately according to time and place; ac- tivities such as the darçana of the Deities or going to places where there are Deities are included in päda- sevä by which one attains the position of Bhagavän’s associate; since Çré Gaìgä and other holy places are primary causes (nidäna) of bhakti, they, as well as the creatures situated near them, are great devotees of the Lord - when service is done to them, it is considered to be päda-sevä of Bhagavän; when a disciple has faith in the path of arcana, he among all the holy places one should serve more that approaches a -guru and asks him specific ques- place which is related to his iñöa-deva (i.e. Vaiñëavas tions about it; should serve more those places that are related to Viñëu or Kåñëa); as Çré Kåñëa is complete Bhagavän, even without arcana one can achieve perfection in His place (Mathurä-maëòala) bestows all the goals of attaining the (highest) goal of human life through one human life; limb of çaraëägati (surrender) etc; given that Tulasé is very dear to the Lord, Tulasé-sevä is although according to the opinion of Çrémad-Bhä- included in sädhu-sevä gavatam there is no necessity for païcarätric arcana- märga, still those who, following great personalities such as Çré Närada, are desirous of Bhagavän through the regulation of dékñä, certainly need to perform ar- cana after taking initiation; through dékñä one’s sins get destroyed; in çré-mantra there is knowledge of Bhagavän’s svarüpa and through that one also obtains the knowledge of one´s specific relation to Çré Bhagavän; for opulent gåhasthas the path of arcana is princi- pal – if they do not perform it and only engage, like those who have no possessions, in smaraëa, that will amount to cheating with money; if you engage others in performing arcana (for you), this shows your lack of faith in this path, and results in the fault of being too much attached to mundane dealings and laziness; the paths of arcana and paricaryä are similar because in both it is necessary to acquire materials; still, for gåhasthas arcana is principal because there gåhasthas have to follow a lot of rules (without which they would be likely to lead an undisciplined life); continues in the column on the right continues on the next page on the left issue 43, page 8 mRrekHkfDrlq/kkygjh if after taking dékñä gåhasthas do not perform arcana following the regulations of çästra, even a low person of Çré Bhagavän as their main service they will fall into quickly attains the fruit – there will not be obstacles hell (by spending their wealth only on family mem- even in his dreams, but even if one is an erudite per- bers and not on the Deity service); if unable to do ar- son he cannot attain perfection if he does not respect cana, they should have the darçan of the püjä or do the regulations; this was seen in the statements by mental adoration; Påthu to Påthivé; arcana is of two types: (a) independent, performed by the person who has çraddhä and is indifferent, as seen in the conversation between Ävirhotra and Çré Nära- da, and (b) mixed with karma, done either by the gåhasthas who are exceedingly engaged in mundane dealings or have faith based on tradition, or by those who are firmly situated on the path of bhakti and do so only for the sake of teaching others

on the path of arcana it is very necessary to follow ru- les; before engaging in arcana one needs to take dékñä and learn çästric procedure; it is by following the Vai- ñëava sampradäya that dékñä needs to be taken; procedures such as dékñä have been prescribed on the arcana path by the sages in order to discipline the mind that is naturally miserly and fluctuating; dékñä and the mantra that contains Names do not depend on each other in bestowing their fruit;

--taken from the Preface to Çré Bhakti-Sandarbha, written by Çré Haridäs Çästré Mahäräjjé; --external images taken from pinterest. com, indiamission.jimdo.com, imagesbuddy.com & .com uttamä-bhakti-sudhä-laharé a free monthly magazine published by New Çré Haridäs Niväs Alicante, Spain To subscribe, post articles, ask for information etc, contact us by one of the following ways: Phone: (0034) 622 87 48 36 Email: [email protected] Website: www.uttama-bhakti.org New Çré Haridäs Niväs is the first official branch, for Europe and the world, of Çré Haridäs Çästré´s äçram Çré Haridäs Niväs. Permission is given to redistribute Laharé in electronic since çré-gopäla-mantra is self-illuminating, it is not or printed form provided no changes are made to the to be analysed in terms of being very beneficial, less contents, and a link to the download site is given. beneficial etc – just by taking it it gives çakti and the desired result; All rights reserved. continues in the column on the right