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Song Name: Vyasena Vraja Lilayam
Nitya Tattvam
Official
Name: Chapter 9; Krsnapti Varnanam
Language: Sanskrit
LYRICS:
(1)
vyāsena
vraja-līlāyāḿ nitya-tattvaḿ prakāśitam
prapańca-janitaḿ
jńānaḿ nāpnoti yat svarūpakam
(2)
jīvasya
siddha-sattāyāḿ bhāsate tattvam uttamam
dūratā-rahite śuddhe
samādhau nirvikalpake
(3)
māyā-sūtasya
viśvasya cic-chāyatvāt samānatā
cic-chakty-āviṣkṛte
kārye samādhāv api cātmani
(4)
tasmāt tu
vraja-bhāvānāḿ
kṛṣṇa-nāma-guṇātmanām
guṇair
jāḍyātmakaiḥ śaśvat sādṛśyam
upalakṣyate
(5)
sva-prakāśa-svabhāvo'yaḿ
samādhiḥ kathyate budhaiḥ
atisūkṣma-svarūpatvāt
saḿśayāt sa vilupyate
(6)
vayaḿ tu
saḿśayaḿ tyaktvā paśyāmas tattvam uttamam
vṛndāvanāntare ramye
śrī-kṛṣṇa-rūpa-saubhagam
(7)
nara-bhāva-svarūpo'yaḿ
cit-tattva-pratipoṣakaḥ
snigdha-śyāmātmako
varṇaḥ sarvānanda-vivardhakaḥ
(8)
tri-tattva-bhańgimā-yukto
rājīva-nayanānvitaḥ
śikhi-piccha-dharaḥ
śrīmān vana-mālā-vibhūṣitaḥ
(9)
pītāmbaraḥ
suveśāḍhyo vaḿśī-nyasta-mukhāmbujaḥ
yamunā-puline ramye kadamba-talam
āśritaḥ
(10)
etena cit-svarūpeṇa
lakṣaṇena jagat-patiḥ
lakṣito nandajaḥ
kṛṣṇo vaiṣṇavena samādhinā
(11)
ākarṣaṇa-svarūpeṇa
vaḿśī-gītena sundaraḥ
mādayan viśvam etad vai
gopīnām aharan manaḥ
(12)
jātyādi-mada-vibhrāntyā
kṛṣṇāptir durhṛdāḿ kutaḥ
gopīnāḿ kevalaḿ
kṛṣṇaś cittam ākarṣaṇe
kṣamaḥ
(13)
gopī-bhāvātmakāḥ
siddhāḥ sādhakās tad-anukṛteḥ
dvividhāḥ sādhavo
jńeyāḥ paramārtha-vidā sadā
(14)
saḿsṛtau
bhramatāḿ karṇe praviṣṭaḿ
kṛṣṇa-gītakam
balād
ākarṣayaḿś cittam uttamān kurute hi tān
(15)
puḿbhāve vigate
śīghraḿ strī-bhāvo jāyate tadā
pūrva-rāgo bhavet
teṣām unmāda-lakṣaṇānvitaḥ
(16)
śrutvā
kṛṣṇa-guṇaḿ tatra darśakād dhi
punaḥ punaḥ
citritaḿ rūpam
anvīkṣya vardhate lālasā bhṛśam
(17)
prathamaḿ sahajaḿ
jńānaḿ dvitīyaḿ śāstra-varṇanam
tṛtīyaḿ
kauśalaḿ viśve kṛṣṇasya
ceśa-rūpiṇaḥ
(18)
vraja-bhāvāśraye
kṛṣṇe śraddhā tu rāga-rūpakā
tasmāt sańgo'tha
sādhūnāḿ vartate vraja-vāsinām
(19)
kadācid abhisāraḥ
syād yamunā-taṭa-sannidhau
ghaṭate milanaḿ tatra
kāntena sahitaḿ śubham
(20)
kṛṣṇa-sańgāt
parānandaḥ svabhāvena pravartate
pūrvāśritaḿ
sukhaḿ gārhyaḿ tat-kṣaṇād
goṣpadāyate
(21)
vardhate paramānando hṛdaye
ca dine dine
ātmanāmātmani
preṣṭhe nitya-nūtana-vigrahe
(22)
cid-ānandasya jīvasya
saccid-ānanda-vigrahe
yā'nuraktiḥ
svataḥ-siddhā sā ratiḥ prīti-bījakam
(23)
sā ratī rasam
āśritya vardhate rasa-rūpa-dhṛk
rasaḥ pańca-vidho mukhyaḥ
gauṇaḥ sapta-vidhas tathā
(24)
śānta-dāsyādayo
mukhyāḥ sambandha-bhāva-rūpakāḥ
rasā vīrādayo
gauṇāḥ sambandhotthāḥ svabhāvataḥ
(25)
rasa-rūpam avāpyeyaḿ
ratir bhāti svarūpataḥ
vibhāvair anubhāvaiś ca
sāttvikair vyabhicāribhiḥ
(26)
eṣā
kṛṣṇa-ratiḥ sthāyī bhāvo bhakti-raso
bhaved
baddhe bhakti-svarūpā
sā mukte sā prīti-rūpiṇī
(27)
mukte sā vartate nityā
baddhe sā sādhitā bhavet
nitya-siddhasya bhāvasya
prākaṭyaḿ hṛdi sādhyatā
(28)
ādarśāc cin-mayād
viśvāt samprāptaḿ susamādhinā
sahajena mahābhāgair
vyāsādibhir idaḿ matam
(29)
mahā-bhāvāvirbhāvo
mahā-rāsāvadhiḥ kriyā
nitya-siddhasya jīvasya
nitya-siddhe parātmani
(30)
etāvaj
jaḍa-janyānāḿ vākyānāḿ caramā
gatiḥ
yad-ūrdhvaḿ vartate tan no
samādhau paridṛśyatām
TRANSLATION
1) Sri Vyasadeva
has explained the eternal truth while describing the pastimes of Vraja. This eternal truth is beyond the realm of material
knowledge.
2) This supreme truth shines in the
living entity's pure existence. This pure existence is attainable by
conditioned souls through pure absolute samadhi,
which vanquishes all impediments. There are two types of samadhi—artificial
and absolute. The devotees accept natural samadhi as
absolute and fabricated samadhi as artificial,
regardless of whatever explanations the jnanis have.
The soul is spiritual, therefore the qualities of
self-knowledge and knowledge of other objects are naturally present in him. By
the quality of self-knowledge, one can realize one's self. By the quality of
knowing other objects, one can realize all other objects. Since such qualities
are the constitutional nature of a living entity, where is the doubt that
natural samadhi is absolute? A living entity does not
require to take shelter of another instrument to
understand the supreme object. Therefore this samadhi
is faultless. But when one takes shelter of Sankhya-samadhi,
which entails faulty or unnatural activities, it is known as artificial samadhi. The constitutional activities of the soul are
called natural samadhi, for the mind has no
jurisdiction in these activities. Natural samadhi is
easy and free from misery. If one takes shelter of this samadhi,
then the eternal truth is easily realized.
3) The pastimes of Vraja have been perceived and described through the process
of natural samadhi, in the form of self-realization.
Although the names, forms, qualities, and activities that are used to describe Vraja-lila appear almost mundane, that is only because the
material world created by Maya is similar to its origin, Vaikuntha.
Actually the soul's natural samadhi is a function of
the spiritual potency. Whatever is perceived through natural samadhi is the ideal example for the material world, not
imitation.
4) For this reason Krsna's names, qualities, and forms have a similarity to
material names, qualities, and forms.
5) Self-realization comes through
self-illumination. Learned scholars call self-realization samadhi.
This is very subtle. If there is a tinge of doubt, it is practically lost. Many
truths such as the living entity's faith in his own existence, the living
entity's eternal existence, and the living entity's relationship with the
Absolute Truth are realized through natural samadhi.
“Do I exist or not?” “Will I exist after death?” “Do I have any relationship
with the Absolute Truth?” If one develops such argumentative doubts on the
truth, then his natural samadhi becomes contaminated
with prejudices and gradually forgotten. The truth can never be lost; it can
only be forgotten. The soul's eternality and the existence of the Absolute
Truth cannot be established by argument, because argument has no entrance into
the realm beyond the material world. Self-realization is the only way to
establish these truths. The devotees of Krsna always
realize their eternal home, Vaikuntha, and their
eternal occupation, service to Krsna, through natural
samadhi, or self-realization. When a spirit soul
practices natural samadhi, he progressively realizes
the following subjects: (1) his self, (2) the insignificance of the self, (3)
the supreme shelter, (4) the relationship between the shelter and the
sheltered, (5) the beauty of the qualities, activities, and form of the
shelter, (6) the relationships amongst the sheltered, (7) the abode of the
shelter and the sheltered, (8) the absolute time factor, (9) the various moods
of the sheltered, (10) the eternal pastimes between the shelter and the
sheltered, (11) the energies of the shelter, (12) the advancement and degradation
of the sheltered by the energies of the shelter, (13) the misidentification of
the degraded sheltered, (14) the cultivation of devotional service for
restoration of the degraded sheltered, and (15) the degraded sheltered
regaining their constitutional position through devotional service. These
fifteen along with other inconceivable truths are realized. The more material
knowledge is mixed with one's natural samadhi, the
less one can realize the truth. The more one is able to advance on the path of
natural samadhi by controlling argument, which is
like the minister of material knowledge, the more one can open the storehouse
and acquire indescribable spiritual truths. The storehouse of Vaikuntha is always full. Lord Sri Krsnacandra,
the lovable object of all, constantly invites the living entities through the
open door of that storehouse.
6) We have destroyed the doubts
that hinder samadhi, and we are seeing within the
inner circle of Vaikuntha the beautiful form of Sri Krsna, who is the topmost personality of Vrndavana. If our samadhi would
have been polluted with material knowledge and if the propensity for argument,
after giving up mundane knowledge, would have intruded in the process of samadhi, then we would not have accepted the quality of variegated
nature of the spiritual world and we would have proceeded only up to impersonal
Brahman. But if material knowledge and argument was to some extent subdued and
intruded only to some extent into the process of samadhi,
then we would have accepted the eternal differentiation between the soul and
the Supersoul, and nothing more. But since we have
totally submerged this wicked propensity of doubting, we have attained complete
realization of the beautiful form of the supreme shelter.
7) Now we are going to explain the
form and beauty of the Lord, which are realized through samadhi.
The beautiful form of the Lord, which nourishes all spiritual subjects, is like
a human form. There is no difference between the energy and its effect in the
absolute realm, nevertheless the sandhini aspect of
the spiritual potency with the help of variegated nature arranges the effect so
perfectly that it has created a wonderfully unprecedented scene. There is no
comparison to that beauty, either in this world or in the spiritual world.
Since there is no predominance of time and space in the Absolute Truth, the
significance or greatness of the Lord's form does not increase His glories,
rather, because His form is beyond the material realm, it is always wonderful
and complete. Therefore we are seeing the body of the Lord, which is the source
of all beauty, through samadhi. The Lord's form is
even more sweet. The more deeply one sees the form of
the Lord through the eyes of samadhi, the more one
sees an indescribable pleasing blackish form. Perhaps that spiritual form is pervertedly reflected as mundane blue sapphires, which give
relief to the mundane eyes, or mundane new clouds, which increase the happiness
of the burning mundane eyes.
8 – 9) The
sandhini, samvit, and hladini potencies wonderfully merge in the beautiful
threefold-bending form of the Lord. The Lord's ever-pleasing eyes increase the
beauty of His form. Perhaps the lotus flowers of this world are modeled after
His eyes. The crown of the Lord's head is wonderfully decorated. Perhaps the
peacock feathers of this world are modeled after those decorations. A garland
of spiritual flowers increases the beauty of the Lord's neck. Perhaps a forest
flower garland of this world is modeled after that transcendental garland.
Spiritual knowledge, which is manifested from the samvit
aspect of the spiritual potency, covers the waist of the Lord's form. Perhaps
the lightning bolt of a new cloud of this world is modeled after that covering.
Spiritual jewels like Kaustubha and other ornaments
beautifully decorate His form. The instrument by which the Lord sweetly invites
or spiritually attracts all is known as the flute. The flute of this world,
which creates various ragas, or musical modes, might be modeled after that
flute. This inconceivable form of the Lord is seen under the kadamba tree, which is the form of hairs standing on end in
ecstasy, on the bank of the Yamuna, which is the form
of spiritual liquid.
10) Sri Krsna,
the son of Nanda and Lord of the spiritual and
material worlds, is seen with the above-mentioned spiritual symptoms by the Vaisnavas through samadhi. A
swanlike person should not disregard these spiritual features because they have
shadow forms in this material world. All these spiritual features combine to
further enhance the splendor of the Lord. One will see more subtle features of
the Lord by entering deeper into samadhi, and one
will see less variety and qualities of the Lord by entering shallower into samadhi. Unfortunate people who are enamoured
by material knowledge are unable to see the spiritual form of the Lord and the variegated
nature of the spiritual world even though they attempt to see Vaikuntha through samadhi. For
this reason their spiritual cultivation is limited and their treasure of love
is very meagre.
11) Lord Sri Krsnacandra,
who is realized through samadhi, kidnaps the hearts
of the gopis and maddens the spiritual and material
worlds with the sound of His flute, which is the form of all attraction.
12) How can those whose hearts have
been polluted by social prestige attain Krsna? The
wicked pride of this material world has six causes—birth, beauty, qualities,
knowledge, opulence, and strength. People who are overwhelmed by these six
kinds of pride cannot take to the devotional service of the Lord. We are
experiencing this everyday in our life. Persons who are polluted by the pride
of knowledge consider the science of Krsna very
insignificant. While considering the goal of life, such people regard the
happiness of Brahman to be superior to the happiness of devotional service.
Persons who are devoid of pride attain the mood of gopas
or gopis to enjoy with Krsna.
The gopas and gopis are the
authorities in the science of Krsna. The reason for
using the word gopi in this verse is that in this
book we are discussing the topmost rasa of conjugal
love. Persons who are situated in shanta, dasya, sakhya, and vatsalya rasas are also in the
mood of Vraja, and they realize the transcendental
mellows in relationship with Krsna according to their
respective moods. We are not going to elaborate on them in this book. Actually
all living entities are eligible for the mood of Vraja.
When one's heart is filled with the mood of madhurya,
he attains Vraja in full perfection. Out of the five rasas, a person is naturally attracted to the rasa in which he has an eternal constitutional relationship
with the Lord, and he should therefore worship the Lord in that particular
mood. But in this book we have only described the living entity's topmost mood
of conjugal love.
13) Those who
have attained the mood of the gopis are called
perfected beings, and those who imitate them are called practitioners.
Therefore the learned, who know the Absolute Truth, accept two types of sadhus—perfected beings and practitioners.
14) We are now explaining the
gradual process of sadhana for those in the mood of
the gopis. When the sound of Krsna's
flute enters the ear of a living entity who is wandering throughout the
material world, he is attracted by the sweet sound and becomes highly
qualified.
15) Sense gratification is the
materialist's primary anartha. When the sheltered
give up the shelter, then they consider themselves the enjoyer of maya. If the practitioner's propensity for enjoyment is
quickly destroyed, then he can again attain the shelter of those persons who
are attached to conjugal rasa and consider himself a
transcendental woman, to be enjoyed by the Lord. Gradually such persons develop
purva-raga to such a degree that they become almost
mad.
16) By seeing pictures of Krsna or by repeatedly hearing descriptions of Krsna from persons who have seen Him, one's greed for
attaining Krsna increases unlimitedly.
17) When a living entity through
natural knowledge experiences attraction for the Lord, this is known as hearing
songs of Krsna. Realizing Krsna
after scrutinizingly studying descriptions of His
form narrated in the scriptures by persons who have seen Krsna
is called hearing the qualities of Krsna. Seeing Krsna's artistry within the world is called seeing Krsna's picture. This material world is the reflected
shadow of spiritual variegated nature. Whoever has realized this is said to
have seen Krsna's picture. In other words, a person
becomes a Vaisnava by three processes—seeing the Lord
through natural knowledge, realizing the Lord by studying the scriptures, and
seeing the Lord through His artistry.
18) Pure faith in Krsna, who is the shelter of the moods of Vraja, is called purva-raga or prag-bhava. When this faith awakens, one achieves the
association of a devotee resident of Vraja.
Association of the devotees is the cause for achieving Krsna.
19) Such fortunate persons fix a
love rendezvous with Krsna and then gradually proceed
towards the bank of the spiritual liquid Yamuna,
where they meet their beloved.
20) By the association of Krsna, they then naturally experience such transcendental
happiness that the happiness of Brahman is considered insignificant before it.
At that time the happiness of material family life becomes comparable to the
water in the hoofprint of a calf before the ocean of
love.
21) Thereafter, the Lord and soul
of all souls, in His ever-fresh form, unlimitedly increases that ocean of
bliss. The Lord, who is the shelter of all rasas,
always appears wonderfully ever-fresh. In other words, the sheltered persons'
thirst for rasa increases and is never quenched.
Through samadhi, great devotees have seen in the
spiritual world five direct rasas, beginning with shanta, and seven indirect rasas,
beginning with heroism and compassion. Since the material world is known as the
reflected shadow of the Vaikuntha world, all the
imitation rasas of the material world must certainly
be present in their pure forms in Vaikuntha.
22) Now we will again deeply
discuss the previously explained science of rati,
attraction. Attraction is the seed of love and the principle asset for
executing devotional service. The self-illuminated perfect attachment of a
living entity for the sat-cid-ananda Lord is called
attraction. The naturally perfect propensity of attachment between spiritual
identities is very strong between Krsna and the
living entities. This stage is called sthayi-bhava, permanent ecstatic moods, which is the goal of the Srimad Bhagavatam, the ornamental
literature of the paramahamsas.
23) This attraction is the subtle
origin of rasa. Just as “one” is the origin in the
process of counting numbers yet it remains present in subsequent numbers,
similarly in the mature stages of priti—such as prema, sneha, mana,
and raga—attraction remains present as the origin. Attraction is seen as the
root in all the activities of priti, while bhava and various ingredients are seen as branches and subbranches. Therefore attraction continually increases
under the shelter of rasa. There are twelve direct
and indirect rasas.
24) Shanta,
dasya, sakhya, vatsalya, and madhurya are the
five direct rasas. Besides the five direct mellows,
there are seven indirect mellows, known as hasya
(laughter), adbhuta (wonder), vira
(chivalry), karuna (compassion), raudra
(anger), bibhatsa (disaster), and bhaya
(fear). These seven indirect rasas arise from the
five direct rasas. Until attraction mixes with a
particular relationship, it remains in a neutral state and cannot act. But when
attraction joins with a particular relationship, it begins to manifest. The
emotions that are produced by this manifestation are the indirect rasas.
25) When rati,
attraction, takes the shape of rasa, it becomes more
luminous by mixing with four other ingredients. Although attraction is present
under the shelter of rasa, it cannot manifest without
the ingredients. These ingredients are of four types—vibhava
(special ecstasy), anubhava (subordinate ecstasy), sattvika (natural ecstasy), and vyabhicari
(transitory ecstasy). Vibhava is divided into the two
categories alambana (the support) and uddipana (stimulation). Alambana
may be further divided into two—Krsna and His
devotees. The qualities and characteristics of Krsna
and His devotees are called uddipana. Anubhava is divided into three—alankara
(ornaments of emotional love), udbhasvara (external
manifestations of emotional love), and vacika (verbal
manifestations of emotional love). The twenty types of alankaras,
such as bhava (ecstasy) and hava
(gestures), are categorized into three—angaja (in
relation to the body), ayatnaja (in relation to the
self), and svabhavaja (in relation to nature).
Physical activities like jrimbha (yawning), nritya (dancing), and lunthana
(plundering) are known as udbhasvaras (external
manifestations of emotional love). There are twelve vacika
anubhavas, such as alapa
and vilapa. There are eight sattvika-vikaras,
such as stambha (being stunned), and sveda (perspiring). And there are thirty-three vyabhicari-bhavas, such as nirveda
(indifference). Attraction requires the constant support of rasa
and these ingredients to nourish one's relationship up to mahabhava.
26) This attraction for Krsna is also known as sthayi-bhava
and bhakti-rasa. Due to the conditioned souls'
relationship with the material world, their attraction takes the shape of
devotional service. In the liberated souls in Vaikuntha,
attraction is eternally present in the form of priti,
or love.
27) The gradual stages of the
development of attraction up to mahabhava, the
manifestation of attraction under the shelter of direct and indirect rasa, and the unlimited ocean of sweetness created by the
wonderful mixture of attraction with the above-mentioned ingredients are the
eternal wealth of liberated souls and the goal for conditioned souls. You may
ask what is the need for practicing devotional service if
this spiritual blissful rasa is eternal. The
answer is that the attraction of the living entities has become perverted and
mundane. Therefore one has to awaken pure attraction in one's heart by
practicing devotional service.
28) Learned personalities like Vyasadeva and we ourselves have
seen through samadhi that the science of attraction
is most relishable for the pure living entities. The
qualities of the origin are somewhat reflected in its shadow. That is why the
loving affairs of this material world are the most pleasing form of material
enjoyment. But the attraction between male and female of this world is very
insignificant and abominable when compared to spiritual attraction.
29) We have thus described
activities up to the rasa dance and moods up to mahabhava enjoyed between the Supreme Lord Krsna and the eternally liberated living entities.
30) Due to associating with matter,
this is the limit that our words can describe. Whatever is beyond this can be
known only through Samadhi.
No Extra Information available for this song!
UPDATED: July 25, 2009