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Çré-Kåñëa-Lélä-Stava (17-18), by New Çré Haridäs Niväs

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Çré-Kåñëa-Lélä-Stava (17-18), by New Çré Haridäs Niväs || çré-çré-gaura-gadädharau vijayetäm || uttamä-bhakti-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 Brahman. (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 mantras 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-yoga-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.
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