Archive for the Sravanam Category

Human birth is temporary but rare

Posted in Reflections, Smaranam, Sravanam, Uncategorized on November 28, 2012 by padmanabhdas

labdhvā su-durlabham idaḿ bahu-sambhavānte
mānuṣyam artha-dam anityam apīha dhīraḥ
tūrṇaḿ yateta na pated anu-mṛtyu yāvan
niḥśreyasāya viṣayaḥ khalu sarvataḥ syāt

SB 11.9.29: After many, many births and deaths one achieves the rare human form of life, which, although temporary, affords one the opportunity to attain the highest perfection. Thus a sober human being should quickly endeavor for the ultimate perfection of life as long as his body, which is always subject to death, has not fallen down and died. After all, sense gratification is available even in the most abominable species of life, whereas Kṛṣṇa consciousness is possible only for a human being.

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Life’s desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one’s works.

Posted in Sravanam with tags , on June 1, 2012 by padmanabhdas

kamasya nendriya-pritir
labho jiveta yavata
jivasya tattva-jijnasa
nartho yas ceha karmabhih

(SB 1.2.10)

Glories of Srimati Tulasi devi from Sri Garg Samhita, Canto 2 Chp 16

Posted in Sravanam, Uncategorized, Vaishnavas on May 31, 2012 by padmanabhdas

Chapter Sixteen

Tulasi-pujana

The Worship of Tulasi

Text 1

shri-narada uvaca

radha-vakyam tatah shrutva

rajan sarva-sakhi-vara

candranana pratyuvaca

samvicarya kshanam hridi

shri-narada uvaca—Shri Narada said; radha-vakyam—the words of Shri Radha; tatah—then; shrutva—hearing; rajan—O king; sarva—all; sakhi—friends; vara—the best; candranana—Candranana; pratyuvaca—replied; samvicarya—considering; kshanam—for a moment; hridi—in her heart.

Shri Narada said: Hearing Radha’s words, and reflecting on them in her heart for a moment, Candranana, the best of all friends, replied.

Text 2

shri-candrananovaca

param saubhagya-dam radhe

maha-punyam vara-pradam

shri-krishnasyapi labdhy-artham

tulasi-sevanam matam

shri-candranana uvaca—Shri Candranana said; param—great; saubhagya-dam—giving good fortune; radhe—O Radha; maha-punyam—very sacred; vara-pradam—granting blessings; shri-krishnasya—of Shri Krishna; api—even; labdhy-artham—to attain; tulasi—of Tulasi; sevanam—the service; matam—is considered.

Shri Candranana said: O Radha, service to Tulasi gives the greatest piety, the greatest good fortune, and the greatest benediction. It gives Lord Krishna’s association.

Text 3

drishöa sprishöathava dhyata

kirtita namita stuta

ropita sincita nityam

pujita tulasishöa-da

drishöa—seen; sprishöa—touched; athava—or; dhyata—remembered; kirtita—glorified; namita—bowed down; stuta—offered prayers; ropita—planted; sincita—watered; nityam—always; pujita—worshiped; tulasi—Tulasi; ishöa—desires; da—granting.

You should always gaze on Tulasi, touch her, remember her, glorify her, bow down before her, offer prayers to her, plant her, and worship her. Then she will grant Your desire.

Text 4

navadha tulasi-bhaktim

ye kurvanti dine dine

yuga-koöi-sahasrani

te yanti sukritam shubhe

navadha—nine kinds; tulasi-bhaktim—devotional service to Tulasi; ye—who; kurvanti—do; dine—day; dine—after day; yuga—of yugas; koöi——ten million; sahasrani—thousands; te—they; yanti—attain; sukritam—piety; shubhe—O beautiful one.

They who day after day serve Tulasi in these nine ways attain the result of pious deeds performed in many thousands of millions of yugas.

Texts 5 and 6

yavac chakha-prashakhabhir

bija-pushpa-dalaih shubhaih

ropita tulasi martyair

vardhate vasudha-tale

tesham vamsheshu ye jata

ye bhavishyanti ye gatah

a-kalpa-yuga-sahasram

tesham vaso harer grihe

yavat—as; chakha—branches; prashakhabhih—and sub-branches; bija—seeds; pushpa—flowers; dalaih—leaves; shubhaih—beautiful and auspicious; ropita—planted; tulasi—Tulasi; martyaih—by human beings; vardhate—increases; vasudha-tale—on the surface of the earth; tesham—of them; vamsheshu—in the families; ye—who; jata—born; ye—who; bhavishyanti—will be; ye—who; gatah—have gone; a-kalpa-yuga-sahasram—a thousand kalpa-yugas; tesham—of them; vasah—residence; hareh—of Lord Hari; grihe—in the home.

A person who who plants Tulasi liberates his family. As many branches, sub-branches, seeds, flowers, and leaves as are on the Tulasi he has planted, so many ancestors and descendents in his family for thousands of kalpa-yugas will go to Lord Krishna’s transcendental abode.

Text 7

yat phalam sarva-patreshu

sarva-pushpeshu radhike

tulasi-dalena caikena

sarvada prapyate tu tat

yat—what; phalam—result; sarva-patreshu—on all leaves; sarva-pushpeshu—on all flowers; radhike—O Radha; tulasi-dalena—by a Tulasi leaf; ca—and; ekena—by one; sarvada—always; prapyate—is attained; tu—indeed; tat—that.

O Radha, by offering Lord Krishna a single Tulasi leaf one attains the result of offering Him every flower and leaf that exists.

Text 8

tulasi-prabhavair patrair

yo narah pujayed dharim

lipyate na sa papena

padma-patram ivambhasa

tulasi—from Tulasi; prabhavaih—grown; patraih—with leaves; yah—who; narah—a person; pujayet—worships; harim—Krishna; lipyate—is touched; na—not; sah—he; papena—by sin; padma-patram—a lotus leaf; iva—like; ambhasa—by water.

A person who with offerings of Tulasi-leaves worships Lord Krishna is not touched by sin as a lotus-leaf is not touched by water.

Text 9

suvarna-bhara-shatakam

rajatam yac-catur-gunam

tat-phalam samavapnoti

tulasi-vana-palanat

suvarna—of gold; bhara—bharas; shatakam—a hundred; rajatam—silver; yac-catur-gunam—four times; tat-phalam—that result; samavapnoti—attains; tulasi—of Tulasi; vana—of a forest; palanat—from protection.

By protecting a Tulasi forest one attains the result of giving in pious charity a hundred bharas of gold or four hundred bharas of silver.

Text 10

tulasi-kananam radhe

grihe yasyavatishöhati

tad-griham tirtha-rupam hi

na yanti yama-kinkarah

tulasi—of Tulasi; kananam—a forest; radhe—O Radha; grihe—in the home; yasya—of whom; avatishöhati—stays; tad-griham—that home; tirtha—of a pilgrimage place; rupam—teh form; hi—not; na—indeed; yanti—go; yama—of Yamaraja; kinkarah—the servants.

A home in the midst of a Tulasi forest is a sacred pilgrimage place. Yamaraja’s servants will never enter that home.

Text 11

sarva-papa-haram punyam

kamadam tulasi-vanam

ropayanti narah shreshöhas

te na pashyanti bhaskarim

sarva—all; papa—sins; haram—removing; punyam—sacred; kamadam—fulfilling desires; tulasi—Tulasi; vanam—forest; ropayanti—plants; narah—people; shreshöhah—the best; te—they; na—not; pashyanti—see; bhaskarim—Yamaraja.

They who plant a sacred Tulasi forest, which fulfills desires and removes all sins, are the best of people. They will never see Yamaraja.

Text 12

ropanat palanat sekad

darshanat sparshanan nrinam

tulasi dahate papam

van-manah-kaya-sancitam

ropanat—from planting; palanat—from maintaining; sekat—from watering; darshanat—from seeing; sparshanan—from touching; nrinam—of men; tulasi—Tulasi; dahate—burns; papam—sin; vak—words; manah—mind; kaya—body; sa{—.sy 24citam—accumulated.

For persons who plant, protect, water, see, or touch her, Tulasi burns the sins committed with the body, mind, and words.

Text 13

pushkaradyani tirthani

gangadyah saritas tatha

vasudevadayo deva

vasanti tulasi-dale

pushkara—with Pushkara Lake; adyani—beginning; tirthani—holy places; ganga—the Ganga; adyah—beginning with; saritah—rivers; tatha—so; vasudeva—with Lord Vasudeva; adayah—beginning with; deva—Deities; vasanti—reside; tulasi—Tulasi; dale—on a single leaf.

On a single Tulasi leaf the holy places beginning with Pushkara, the sacred rivers beginning with the Ganga, and the Deities headed by Lord Vasudeva reside.

Text 14

tulasi-manjari-yukto

yas tu pranan vimuncati

yamo ‘pi nekshitum shakto

yuktam papa-shatair api

tulasi-manjari-yuktah—with a Tulasi-ma 24jari; yah—one whop; tu—indeed; pranan—life; vimuncati—abandons; yamah—Yamaraja; api—even; na—not; ikshitum—to see; shaktah—is able; yuktam—endowed; papa—of sins; shataih—with hundreds; api—even.

Even though stained with a hundred sins, a person who touches a Tulasi-manjari as he leaves this life does not see Yamaraja.

Text 15

tulasi-kashöha-jam yas tu

candanam dharayen narah

tad deham na sprishet papam

kriyamanam apiha yat

tulasi—Tulasi; kashöha—wood; jam—born; yah—one who; tu—indeed; candanam—sandal paste; dharayen—wears; narah—a person; tat—that; deham—body; na—not; sprishet—touches; papam—sin; kriyamanam—doing; api—even; iha—here; yat—which.

Sin does not touch the the body of a sinner anointed with Tulasi-paste.

Text 16

tulasi-vipina-cchaya

yatra yatra bhavec chubhe

tatra shraddham prakartavyam

pitrinam dattam akshayam

tulasi—of Tulasi; vipina—of a forest; chaya—the shade; yatra yatra—wherever; bhavec—may be; shubhe—auspicious; tatra—there; shraddham—sraddha; prakartavyam—should be performed; pitrinam—to the pitas; dattam—offered; akshayam—akshaya.

Wherever is the beautiful shade of a Tulasi forest, there shraddha should be offered. There akshaya should be offered to the pitas.

Text 17

tulasyah sakhi mahatmyam

adidevash catur-mukhah

na samartho bhaved vaktum

yatha devasya sharnginah

tulasyah—of Tulasi; sakhi—) friend; mahatmyam—the glory; adidevash—Brahma; catur-mukhah—who has four heads; na—not; samarthah—is able; bhavet—may be; vaktum—to speak; yatha—as; devasya—of the Lord; sharnginah—who carries the sharnga bow.

O friend, as four-faced Brahma cannot describe all the glories of Lord Krishna, who holds the sharnga bow, so he cannot descibe all the glories of Tulasi.

Text 18

shri-krishnacandra-carane

tulasim candanair yutam

yo dadati puman stri va

yathoktam phalam apnuyat

shri-krishnacandra-carane—at the feet of Shri Krishnacandra; tulasim—Tulasi; candanaih—with sandal paste; yutam—endowed; yah—who; dadati—gives; puman—man; stri—woman; va—or; yatha—as; uktam—spoken; phalam—result; apnuyat—attains.

A man or woman who offers sandal-paste and Tulasi to Shri Krishnacandra’s feet attains the results I have told to You.

Text 19

tulasi-sevanam nityam

kuru tvam gopa-kanyake

shri-krishno vashyatam yati

yena va sarvadaiva hi

tulasi—to Tulasi; sevanam—service; nityam—regularly; kuru—do; tvam—You; gopa-kanyake—O gopi; shri-krishnah—Shri Krishna; vashyatam—to control; yati—will go; yena—by which; va—or; sarvada—always; eva—indeed; hi—certainly.

O gopi, serve Tulasi every day. Then Shri Krishna will always be Your submissive servant.

Text 20

shri-narada uvaca

ittham candranana-vakyam

shrutva raseshvari nripa

tulasi-sevanam sakshad

arebhe hari-toshanam

shri-naradah uvaca—Shri Narada said; ittham—thus; candranana-vakyam—the words of Candranana; shrutva—hearing; raseshvari—the queen of the rasa dnace; nripa—O king; tulasi-sevanam—the service of Tulasi; sakshat—directly; arebhe—began; hari-toshanamto please Lord Hari.

Shri Narada said: O king, after hearing Candranana’s words, Shri Radha, the queen of the rasa dance, in order to please Lord Krishna, began to serve Shri Tulasi.

Texts 21-25

ketaki-vana-madhye ca

shata-hastam su-vartulam

uccair hema-khacid-bhitti-

padmaraga-taöam shubham

harid-dhiraka-muktanam

prakarena mahollasat

sarvatas tolika-yuktam

cintamani-su-manditam

hema-dhvaja-samayuktam

uttorana-virajitam

haimair vitanaih parito

vaijayantam iva sphurat

etadrisham shri-tulasi-

mandiram su-manoharam

tan-madhye tulasim sthapya

harit-pallava-shobhitam

abhijin-nama-nakshatre tat-sevam sa cakara ha

samahutena gargena

dishöena vidhina sati

ketaki—of ketaki trees; vana—the forest; madhye—in the middle; ca——and; shata-hastam—a hundred hastas; su-vartulam—round; uccaih—high; hema—gold; khacit—studded; bhitti—wall; padmaraga—rubies; taöam—sides; shubham—beautiful; harit—of emeralds; hiraka—diamonds; muktanam—and pearls; prakarena—with an outer wall; mahollasat—very splendid; sarvatah—everywhere; tolika-yuktam—with gates; cintamani—with cintamani gams; su-manditam—nicely decorated; hema-dhvaja-samayuktam—with gold flags; uttorana-virajitam—splendid with archways; haimaih—with gold; vitanaih—awnings; paritah—everywhere; vaijayantam—Indra’s palace; iva—like; sphurat—manifest; etadrisham—like that; shri-tulasi—of Shri Tulasi; mandiram—the temple; su-manoharam—beautiful; tan-madhye—inh the middle; tulasim—Tulasi; sthapya—placing; harit—green; pallava—leaves; shobhitam—beautiful; abhijin-nama-nakshatre —the star named abhijit; tat-sevam—the service of her; sa—She; cakara—did; ha—indeed; samahutena—called; gargena—by Garga Muni; dishöena—instructed; vidhina—by the rules; sati—the saintly girl.

Taking Tulasi, beautiful with many green leaves, to the middle of a ketaki forest, and placing her in a Tulasi-temple that was round, tall, a hundred hastas in size, beautiful with walls of gold and rubies, splendid with an outer wall of emeralds, diamonds, and pearls, decorated with cintamani gems, arched gateways, gold flags, and gold awnings everywhere, and glorious like Indra’s palace, at the time of the star abhijit, saintly Radha, following Garga Muni’s instructions, served Shri Tulasi.

Text 26

shri-krishna-toshanarthaya

bhaktya paramaya sati

ishu-purnam samarabhya

caitra-purnavadhi vratam

shri-krishna-toshanarthaya—tom please Shri Krishna; bhaktya—with devotion; paramaya—great; sati—the saintly girl; isha—Septembeh—October; purnam—full-moon; samarabhya—beginning; caitra—March-April; purna—full moon; avadhi—until; vratam—vow.

Beginning with the full moon of the month of Ashvina (September-October), and ending with the full moon of the month of Caitra (March-April), to please Shri Krishna, saintly Radha followed a vow with great devotion.

Texts 27 and 28

kritva nyasincad dugdhena

tatha cekshu-rasena vai

drakshayamra-rasenapi

sitaya bahu-mishöaya

pancamritena tulasim

mase mase prithak prithak

udyapana-samarambham

vaishakha-pratipad-dine

kritva—doing; nyasincat—watered; dugdhena—with milk; tatha—so; ca—and; ikshu-rasena—with sugar-cane juice; vai—indeed; drakshaya—with grape; amra-rasena—with mango juice; api—also; sitaya—cool; bahu-mishöaya—with many sweet liquids; pancamritena—with pancamrita; tulasim—Tulasi; mase—month; mase—after month; prithak prithak—individually; udyapana—samarambham vaishakha—of April-May; pratipad-dine—on the first day after the full moon.

Month after month She sprinkled Tulasi with milk, sugar-cane juice, grape-juice, mango-juice, pancamrita, and many kinds of sweet and cool juice. On the first day of Vaishakha (April-May), She ended the vow.

Text 29

garga-dishöena vidhina

vrishabhanu-suta nripa

shaö-pancashattamair bhogair

brahmananam dvi-lakshakam

garga-dishöena vidhina—with the rules given by Garga Muni; vrishabhanu-suta—Radha, the daughter of KIng Vrishabhanu; nripa—O king; shaö-pancashattamaih—with fifty-six; bhogaih—kinds of food; brahmananam—of brahmanas; dvi-lakshakam—two hundred thousand.

O king, following Garga Muni’s instructions, King Vrishabhanu’s daughter Radha then pleased two hundred thousand brahmanas with a great feast of fifty-six courses.

Text 30

santarpya vastra-bhushadyair

dakshinam radhika dadau

divyanam sthula-muktanam

laksha-bharam videha-raö

santarpya—pleasing; vastra—with garments; bhushadyaih—and ornaments; dakshinam—priestly reward; radhika—Radha; dadau—gave; divyanam—splendid; sthula-muktanam—of great pearls; laksha-bharam—a hundred thousand; videha-raö—O king of Videha.

O king of Videha, then Radha gave them dakshina of a hundred-thousand splendid large pearls and many costly garments and ornaments.

Text 31

koöi-bharam suvarnanam

gargacaryaya sa dadau

shata-bharam suvarnanam

muktanam ca tathaiva hi

bhaktya paramaya radha

brahmane brahmane dadau

koöi-bharam—ten millions bharas; suvarnanam—of gold; gargacaryaya—to Garga Muni; sa—She; dadau—gave; shata-bharam—a hundred bharas; suvarnanam—of gold; muktanam—of pearls; ca—and; tatha—so; eva—certainly; hi—certainly; bhaktya—devotion; paramaya—with great; radha—Radha; brahmane brahmane—to each brahmana; dadau—gave.

Radha gave ten million bharas of gold to Garga Muni. With great devotion She gave a hundred bharas of gold and pearls to each brahmana.

Text 32

deva-dundubhayo nedur

nanritush capsaro-ganah

tan-mandiropari surah

pushpa-varsham pracakrire

deva—of the demigods; dundubhayah—the drums; neduh—sounded; nanritush—danced; ca—and; apsaro-ganah—the apsaras; tan-mandiropari—over the temple; surah—the demigods; pushpa-varsham—a shower of flowers; pracakrire—did.

The demigods’ drums sounded and the apsaras danced. The demigods showered flowers on the Tulasi-temple.

Text 33

tadavirasit tulasi hari-priya

suvarna-piöhopari shobhitasana

caturbhuja padma-palasha-vikshana

shyama sphurad-dhema-kiriöa-kundala

tada—then; avirasit—appeared; tulasi—Tulasi; hari-priya—who is dear to Lord Krishna; suvarna-piöhopari—on a golden pedestal; shobhita—glorious; asana—on a throne; caturbhuja—with four arms; padma-palasha-vikshana—with lotus-petal eyes; shyama—beautiful; sphurat—glittering; hema—golden; kiriöa—crown; kundala—and earrings.

Then, seated on a glorious throne on a gold pedestal, her eyes lotus petals, and her gold crown and earrings glittering, beautiful four-armed Tulasi, who is dear to Lord Krishna, appeared.

Text 34

pitambarac chadita-sarpa-venim

srajam dadhanam nava-vaijayantim

khagat samuttirya ca ranga-valli

cucumba radham parirabhya bahubhih

pitambarat—by a yellow cloth; chadita—covered; sarpa—snake; venim—braids; srajam—garland; dadhanam—wearing; nava—new; vaijayantim—vaijayanti; khagat—from the sky; samuttirya—rising; ca—and; ranga-valli—beautiful as a flowering vine; cucumba—kissed; radham—Radha; parirabhya—embracing; bahubhih—with four arms.

Descending from the sky, Tulasi, beautiful as a flowering vine, with her four arms embraced and then kissed Radha, who wore a new vaijayanti garland, and whose snake-braids were covered with a yellow cloth.

Text 35

shri-tulasy uvaca

aham prasannasmi kalavati-sute

tvad-bhakti-bhavena jita nirantaram

kritam ca loka-vyavahara-sangrahat

tvaya vratam bhamini sarvato-mukham

shri-tulasi uvaca—Shri Tulasi said; aham—I; prasanna—pleased; asmi—am; kalavati-sute—O daughter of Kalavati; tvat—of You; bhakti-bhavena—by the devotion; jita—defeated; nirantaram—always; kritam—done; ca—and; loka-vyavahara-sangrahat—according to the activities of the world; tvaya—by You; vratam—vow; bhamini—O beautiful one; sarvato-mukham—present everywhere.

Shri Tulasi said: O daughter of Kalavati, I am pleased with You. I am eternally conquered by Your loving devotion. O beautiful one, as if You were an ordinary human being, You very carefully followed this vow.

Text 36

manorathas te sa-phalo ‘tra bhuyad

buddhindriyaish citta-manobhir agratah

sadanukulatvam alam pateh param

saubhagyam evam parikirtaniyam

manorathah—the desire; te—of You; sa-phalah—fulfilled; atra—here; bhuyat—will be; buddhi—by the intelligence; indriyaih—and senses; citta-manobhih—by the heart and mind; agratah—in the presence; sada—always; anukulatvam—love; alam—great; pateh—of the Lord; param—great; saubhagyam—good fortune; evam—thus; parikirtaniyam—should be said.

The desire that fills Your heart, mind, intelligence, and senses, will be attained. Lord Krishna will be kind to You. You are very fortunate.

Text 37

shri-narada uvaca

evam vadantim tulasim hari-priyam

natvatha radha vrishabhanu-nandini

pratyaha govinda-padaravindayor

bhaktir bhaven me vidita hy ahaituki

shri-naradah uvaca—Shri Narada said; evam—thus; vadantim—speaking; tulasim—to Tulasi; hari-priyam—dear to Lord Krishna; natva—bowing down; atha—then; radha—Radha; vrishabhanu—of King Vrishabhanu; nandinithe daughter; pratyaha—replied; govinda-padaravindayoh—for the lotus feet of Lord Krishna; bhaktih—devotion; bhavet—may be; me—of me; vidita—known; hy—indeed; ahaituki—unmotivated.

Shri Narada said: To Tulasi, who has spoken these words and who was dear to Lord Krishna, Radha, the daughter of King Vrishabhanu, bowed down and said: May I have unalloyed devotion for Lord Krishna’s lotus feet.

Text 38

tathastu cokta tulasi hari-priya-

thantardadhe maithila raja-sattama

tathaiva radha vrishabhanu-nandini

prasanna-citta sva-pure babhuva ha

tatha—so; astu—be it; ca—and; ukta—said; tulasi—Tulasi; hari-priya—dear to Lord Krishna; atha—then; antardadhe—disappeared; maithila—O King of Mithila; raja-sattama—O best of kings; tatha—so; eva—certainly; radha—Radha; vrishabhanu-nandini—the daughter of King Vrishabhanu; prasanna—happy; citta—at heart; sva-pure—in Her own home; babhuva—was; ha—indeed;

Saying, “So be it”, Krishna’s beloved Tulasi disappeared. O ruler of Mithila, O best of kings, then Radha, King Vrishabhanu’s daughter, went home happy at heart.

Text 39

shri-radhikakhyanam idam vicitram

shrinoti yo bhakti-parah prithivyam

traivargya-bhavam manasa sametya

rajams tato yati narah kritarthatam

shri-radhika—of Shri Radha; akhyanam—story; idam—this; vicitram—wonderful; shrinoti—hears; yah—who; bhakti-parah—devoted; prithivyam—on the earth; traivargya-bhavam—the three goals of life; manasa—by the mind; sametya—attaining; rajan—O king; tatah—then; yati—goes; narah—a person; kritarthatam—to success.

O king, a devotee who hears this wonderful story of Shri Radha attains first the three goals of material life and then the supreme spiritual goal of life.

Importance of Cow and Bulls

Posted in Sravanam with tags , , on January 14, 2012 by padmanabhdas

Srila Prabhupad write sin Srimad Bhagavatam, Third Canto:

"As He grew to six and seven years old, the Lord was given charge of looking after the cows and bulls in the grazing grounds. He was the son of a well-to-do landholder who owned hundreds and thousands of cows, and according to Vedic economics, one is considered to be a rich man by the strength of his store of grains and cows. With only these two things, cows and grain, humanity can solve its eating problem.

Human society needs only sufficient grain and sufficient cows to solve its economic problems. All other things but these two are artificial necessities created by man to kill his valuable life at the human level and waste his time in things which are not needed.

Lord Krsna, as the teacher of human society, personally showed by His acts that the mercantile community, or the vaisyas, should herd cows and bulls and thus give protection to the valuable animals. According to smrti regulation, the cow is the mother and the bull the father of the human being. The cow is the mother because just as one sucks the breast of one’s mother, human society takes cow’s milk. Similarly, the bull is the father of human society because the father earns for the children just as the bull tills the ground to produce food grains. Human society will kill its spirit of life by killing the father and the mother."

"The cow is the most important animal for developing the human body to perfection. The body can be maintained by any kind of foodstuff, but cow’s milk is particularly essential for developing the finer tissues of the human brain so that one can understand the intricacies of transcendental knowledge. A civilized man is expected to live on
foodstuffs comprising fruits, vegetables, grains, sugar and milk. The bull helps in the agricultural process of producing grain, etc., and thus in one sense the bull is the father of humankind, whereas the cow is the mother, for she supplies milk to human society. A civilized man is therefore expected to give all protection to the bulls and cows."

Sanjhi Lila

Posted in Sravanam on November 2, 2011 by padmanabhdas

taḿ gorajaś-churita-kuntala-baddha-barha-

vanya-prasūna-rucirekṣaṇa-cāru-hāsam

veṇum kvaṇantam anugair upagīta-kīrtiḿ

gopyo didṛkṣita-dṛśo ‘bhyagaman sametāḥ

TRANSLATION

Lord Kṛṣṇa’s hair, powdered with the dust raised by the cows, was decorated with a peacock feather and forest flowers. The Lord glanced charmingly and smiled beautifully, playing upon His flute while His companions chanted His glories. The gopīs, all together, came forward to meet Him, their eyes very eager to see Him.

PURPORT

Superficially, the gopīs were young married girls, and therefore they would naturally be ashamed and fearful of casting loving glances at a beautiful young boy like Śrī Kṛṣṇa. But Śrī Kṛṣṇa is the Supreme Personality of Godhead, and all living beings are His eternal servants. Thus the gopīs, although the most pure-hearted of all great souls, did not hesitate to come forward and satisfy their love-struck eyes by drinking in the sight of beautiful young Kṛṣṇa. The gopīs also relished the sweet sound of His flute and the enchanting fragrance of His body.

pītvā mukunda-mukha-sāragham akṣi-bhṛńgais

tāpaḿ jahur viraha-jaḿ vraja-yoṣito ‘hni

tat sat-kṛtiḿ samadhigamya viveśa goṣṭhaḿ

savrīḍa-hāsa-vinayaḿ yad apāńga-mokṣam

TRANSLATION

With their beelike eyes, the women of Vṛndāvana drank the honey of the beautiful face of Lord Mukunda, and thus they gave up the distress they had felt during the day because of separation from Him. The young Vṛndāvana ladies cast sidelong glances at the Lord — glances filled with bashfulness, laughter and submission — and Śrī Kṛṣṇa completely accepting these glances as a proper offering of respect, entered the cowherd village.

PURPORT

In Kṛṣṇa, the Supreme Personality of Godhead, Śrīla Prabhupāda describes this incident as follows: "All the gopīs in Vṛndāvana remained very morose on account of Kṛṣṇa’s absence. All day they were thinking of Kṛṣṇa in the forest or of Him herding cows in the pasture. When they saw Kṛṣṇa returning, all their anxieties were immediately relieved, and they began to look at His face the way drones hover over the honey of the lotus flower. When Kṛṣṇa entered the village, the young gopīs smiled and laughed. Kṛṣṇa, while playing the flute, enjoyed the beautiful smiling faces of the gopīs."

The Supreme Lord, Śrī Kṛṣṇa, is the supreme master of romantic skills, and thus He expertly exchanged loving feelings with the young cowherd girls of Vṛndāvana. When a chaste young girl is in love, she glances at her beloved with shyness, jubilation and submission. When the beloved accepts her offering of love by receiving her glance and is thus satisfied with her, the loving young girl’s heart becomes filled with happiness. These were exactly the romantic exchanges taking place between beautiful young Kṛṣṇa and the loving cowherd girls of Vṛndāvana.

Without Gopis how can we understand SriSri Radha Sharadbihariji

Posted in Sravanam on November 1, 2011 by padmanabhdas

sakhī vinā ei līlāya anyera nāhi gati

sakhī-bhāve ye tāńre kare anugati

rādhā-kṛṣṇa-kuñjasevā-sādhya sei pāya

sei sādhya pāite āra nāhika upāya

SYNONYMS

sakhī vinā — without the gopīs; ei līlāya — in these pastimes; anyera — of others; nāhi — there is not; gati — entrance; sakhī-bhāve — in the mood of the gopīs; ye — anyone who; tāńre — Lord Kṛṣṇa; kare — does; anugati — following; rādhā-kṛṣṇa — of Rādhā and Kṛṣṇa; kuñja-sevā — of service in the kuñjas, or gardens, of Vṛndāvana; sādhya — the goal; sei pāya — he gets; sei — that; sādhya — achievement; pāite — to receive; āra — other; nāhika — there is not; upāya — means.

TRANSLATION

"Without the help of the gopīs, one cannot enter into these pastimes. Only one who worships the Lord in the ecstasy of the gopīs, following in their footsteps, can engage in the service of Śrī Śrī Rādhā-Kṛṣṇa in the bushes of Vṛndāvana. Only then can one understand the conjugal love between Rādhā and Kṛṣṇa. There is no other procedure for understanding.

PURPORT

The means for returning home, for going back to Godhead, is devotional service, but everyone has a different taste in the Lord’s service. One may be inclined to serve the Lord in servitude (dāsya-rasa), fraternity (sakhya-rasa) or parental love (vātsalya-rasa), but none of these can enable one to enter into the service of the Lord in conjugal love. To attain such service, one has to follow in the footsteps of the gopīs in the ecstasy of sakhī-bhāva. Then only can one understand the transcendental mellow of conjugal love.

In the Ujjvala-nīlamaṇi, Śrīla Rūpa Gosvāmī advises:

prema-līlā-vihārāṇāḿ

samyag vistārikā sakhī

viśrambha-ratna-peṭī ca

One who expands the conjugal love of Kṛṣṇa and His enjoyment among the gopīs is called a sakhī. Such a person is a confidential gopī in the conjugal affairs. Such assistants are like jewels in the form of Kṛṣṇa’s confidantes. The actual business of the sakhīs is described thus in Ujjvala-nīlamaṇi:

mithaḥ prema-guṇotkīrtis tayor āsakti-kāritā

abhisāro dvayor eva sakhyāḥ kṛṣṇe samarpaṇam

narmāśvāsana-nepathyaḿ hṛdayodghāṭa-pāṭavam

chidra-saḿvṛtir etasyāḥ paty-ādeḥ parivañcanā

śikṣā sańgamanaḿ kāle sevanaḿ vyajanādibhiḥ

tayor dvayor upālambhaḥ sandeśa-preṣaṇaḿ tathā

nāyikā-prāṇa-saḿrakṣā prayatnādyāḥ sakhī-kriyāḥ

In the conjugal pastimes of Kṛṣṇa, Kṛṣṇa is the hero (nāyaka), and Rādhikā is the heroine (nāyikā). The first business of the gopīs is to chant the glories of both the hero and the heroine. Their second business is to gradually create a situation in which the hero may be attracted to the heroine and vice versa. Their third business is to induce both of Them to approach each other. Their fourth business is to surrender unto Kṛṣṇa, the fifth is to create a jovial atmosphere, the sixth to give Them assurance to enjoy Their pastimes, the seventh to dress and decorate both hero and heroine, the eighth to show expertise in expressing Their desires, the ninth to conceal the faults of the heroine, the tenth to cheat their respective husbands and relatives, the eleventh to educate, the twelfth to enable both the hero and heroine to meet at the proper time, the thirteenth to fan the hero and heroine, the fourteenth to sometimes reproach the hero and heroine, the fifteenth to set conversations in motion, and the sixteenth to protect the heroine by various means.

Some materialistic sahajiyās who cannot actually understand the pastimes of Rādhā and Kṛṣṇa manufacture their own life-styles without referring to authority. Such sahajiyās are called sakhī-bhekī, and sometimes they are called gaura-nāgarī. They believe that the material body, which is fit to be eaten by jackals and dogs, is enjoyable for Kṛṣṇa. Consequently they artificially decorate the material body to attract Kṛṣṇa, thinking themselves sakhīs. But Kṛṣṇa is never attracted by the artificial grooming of the material body. As far as Śrīmatī Rādhārāṇī and Her gopīs are concerned, their bodies, homes, dresses, ornaments, endeavors and activities are all spiritual. All of these are meant to satisfy the spiritual senses of Kṛṣṇa. Indeed, they are so pleasing and endearing to Kṛṣṇa that He is subjugated by the influence of Śrīmatī Rādhārāṇī and Her friends. They have nothing to do with anything mundane within the fourteen planetary systems of the universe. Although Kṛṣṇa is attractive to everyone, He is nonetheless attracted by the gopīs and Śrīmatī Rādhārāṇī.

One should not be misled by mental concoctions, supposing his material body to be perfect and deeming oneself a sakhī. This is something like ahańgrahopāsanā, that is, a Māyāvādī’s worship of his own body as the Supreme. Śrīla Jīva Gosvāmī has cautioned mundaners to abstain from such conceptions. He also warns that thinking oneself one of the associates of the Supreme without following in the footsteps of the gopīs is as offensive as thinking oneself the Supreme. Such thinking is an aparādha. One has to practice living in Vṛndāvana by hearing about the talks of the gopīs with Kṛṣṇa. However, one should not consider himself a gopī, for this is offensive.

Sri Krsna Sri Vishnu

Posted in Sravanam on November 1, 2011 by padmanabhdas

dvijātmajā me yuvayor didṛkṣuṇā

mayopanītā bhuvi dharma-guptaye

kalāvatīrṇāv avaner bharāsurān

hatveha bhūyas tvarayetam anti me

TRANSLATION

"[Addressing Kṛṣṇa and
Arjuna, Lord Mahā-Viṣṇu (the Mahāpuruṣa) said:] ‘I wanted to see both of you, and therefore I have brought the sons of the brāhmaṇa here. Both of you have appeared in the material world to reestablish religious principles, and you have both appeared here with all your potencies. After killing all the demons, please quickly return to the spiritual world.’

PURPORT

This is a quotation from Śrīmad-Bhāgavatam (10.89.58) concerning Kṛṣṇa’s endeavor to take Arjuna beyond the material universe when Arjuna was searching for the sons of a brāhmaṇa.

Lord Mahā-Viṣṇu, who is situated beyond this material world, was also attracted by the bodily features of Kṛṣṇa. Mahā-Viṣṇu had actually stolen the sons of the brāhmaṇa in Dvārakā so that Kṛṣṇa and Arjuna would come visit Him. This verse is quoted to show that Kṛṣṇa is so attractive that He attracts Mahā-Viṣṇu.