quarta-feira, 30 de novembro de 2011
Radha Cinta Nivesana Yasya
Song Name: Radha Cinta Nivesana Yasya
Official Name: Radha Vinoda Vihari Tattvastakam
Author: Bhakti Prajnana Kesava Goswami
Book Name: None
Language: Sanskrit
LYRICS:
(1)
rādhā-cintā-niveśena yasya kāntir vilopitā
śrī-kṛṣṇa-caraṇaḿ vande rādhālińgita-vigraham
(2)
sevya-sevaka-sambhoge dvayor bhedaḥ kuto bhavet
vipralambhe tu sarvasya bhedaḥ sadā vivardhate
(3)
cil-līlā-mithunaḿ tattvaḿ bhedābhedam acintyakam
śakti-śaktimator aikyaḿ yugapad vartate sadā
(4)
tattvam ekaḿ paraḿ vidyāl līlayā tad dvidhā sthitam
gauraḥ kṛṣṇaḥ svayaḿ hy etad ubhāv ubhayam āpnutaḥ
(5)
sarve varṇāḥ yatrāviṣṭāḥ gaura-kāntir vikāśate
sarva-varṇena hīnas tu kṛṣṇa-varṇaḥ prakāśate
(6)
saguṇaḿ nirguṇaḿ tattvam ekam evādvitīyakam
sarva-nitya-guṇair gauraḥ kṛṣṇau rasas tu nirguṇaiḥ
(7)
śrī kṛṣṇaḿ mithunaḿ brahma tyaktvā tu nirguṇaḿ hi tat
upāsate mṛṣā vijñāḥ yathā tuṣāvaghātinaḥ
(8)
śrī vinoda-vihārī yo rādhayā milito yadā
tadāhaḿ vandanaḿ kuryāḿ sarasvatī-prasādataḥ
(9)
iti tattvāṣṭakaḿ nityaḿ yaḥ paṭhet śraddhayānvitaḥ
kṛṣṇa-tattvam abhijñāya gaura-pade bhaven matiḥ
TRANSLATION
1) I worship the lotus feet of that form of Sri Krsna when, due to being thoroughly immersed in separation from Srimati Radhika (who is displaying mana, Her mood of jealous anger), His own dark complexion vanishes and He assumes Her bright, golden luster or, I worship the lotus feet of Sri Krsna as He is embraced by Srimati Radhika (after Her mana has broken).
2) When Sri Krsna (sevya – who always takes service from sevaka*) and Srimati Radhika (sevaka – who is always doing seva to sevya) meet together and enjoy each other, how can there be any distinction between Them? But in vipralambha Their feelings of separateness perpetually intensify. [*Sevya is bhokta Bhagavan – who is always enjoying. Sevaka is bhogya – who is enjoyed. At time of meeting there is no bheda, difference, between Them – They are abheda, non-different whereas in separation Their mood of difference especially increases.]
3) By the influence of acintya-sakti, the Divine Couple, sakti (potency) and saktiman (the possessor of potency) who perform unlimited transcendental pastimes, are forever simultaneously different and non-different. [Para-tattva is never without sakti. When sakti-saktiman are one svarupa, in one body, then gaura-tattva is manifest, and when They are separate in two bodies, Krsna as lila-purusottama enjoys lila with Srimati Radhika.]
4) Although the Supreme Truth is one, His pastimes appear in two forms: those ofSyamasundara Krsna and Sri Gaurasundara, both of whom are directly Svayam Bhagavan (and whose contradictory qualities are fully harmonized by acintya-sakti). [The usage of the word varna (complexion) in verse 5 and the word guna (quality) in verse 6 establishes sri-gaura-tattva to be as worshipable as sri-krsna-tattva:]
5) Wherever all the colours are combined, a golden hue (gaura-kanti) is manifest for example, although all colours are present in the sun, its hue is golden. On the other hand, in the absence of all colour, black (syama-kanti) is manifest (and according to the opinion of modern scientists, black is actually devoid of colour).
6) There is no difference between the supreme truth manifest as saguna (possessed of transcendental attributes – gaura-kanti) and nirguna (devoid of material attributes – syama-kanti). They are one and the same. Sri Gaurasundara possesses all eternal divine qualities and Sri Krsna is the embodiment of rasa which is completely devoid of mundane qualities.
7) Sri Krsna and Sri Gauranga are both the supreme Brahman. Those who abandon serving Them to worship the formless Brahman never attain factual liberation and are precisely like those who try to extract rice by beating empty husks – all they obtain is their fruitless, hard labor.
8) By the mercy of my Gurudeva Srila Sarasvati Prabhupada, I worship Sri Vinoda-bihari and Srimati Radhika as They meet and take Their darsana at that time.
9) Whoever daily recites this astakam with great faith will fully comprehend Krsna-tattva and become immersed in meditation upon the lotus feet of Sri Gaurasundara.
sexta-feira, 2 de setembro de 2011
Radha Krishna
RadhaKrishna cannot be broken into two – Krishna (Devanagari:कृष्ण), the eighth incarnation (Avatar) of Vishnu.,and his devotee Radha (Devanagari: राधा)such was the devotion of Radha towards supreme soul that she became part of that supreme soul with her good Karma.Krishna in Vrindavana is sometimes depicted with Radha standing on his left, on whose bosom sits Laksmi
quarta-feira, 31 de agosto de 2011
O Senhor Caitanya é Krsna no humor de Radharani
Existe um facto inexplicável em relação a inclinação natural das Gopis. As Gopis nunca querem desfrutar elas mesmas de Krsna pessoalmente." Cc Madhya 8-207 Radharani é a mais exaltada devota de Sri Krsna. E portanto, Ela é a mais misericordiosa. Ela insiste para que as Manjaris desfrutem com Krsna, ao invés Dela mesma. Ela está ansiosa por ocupar todas as outras entidades no serviço à Krsna.
O Senhor Caitanya é Krsna no humor de Radharani, e assim é a encarnação mais misericordiosa, porque Radharani é a mais misericordiosa. No Ujjvala Nilamani, Sri Rupa Goswami, excplica que existem três tipos de Sakhis. 1 - Samasneha - devotadas igualmente à Krsna e Radha. 2 - Krsna Snehadhika - mais devotadas à Krsna do que à Radha. 3 - Radha Snehadhika (Manjaris) - mais devotadas à Radha do que à Krsna.
Tais Manjaris nunca buscam seu próprio prazer. Sentem mais prazer em propiciar o encontro entre Radha e Krsna do que sua própria associação pessoal (Anga Sanga) com Krsna. E ainda que Krsna deseje e Radha insista, uma Manjari nunca aceitará a associação pessoal de Krsna. "Embora as associadas de Radharani não esperem nenhuma atenção especial de Krsna, Radharani esta tão satisfeita com elas, que Ela faz arranjos para que as damas de Vraja encontrem-se com Krsna......Ela sente mais prazer com estes encontros do que com Seus próprios encontros com Krsna." (Srila Prabhupada - Ensinamentos Do Senhor Caitanya)
"A felicidade das Gopis aumentam dez milhões de vezes, quando ocupadas em servir Sri Sri Radha Krsna nos Seus passatempos transcedentais." Cc Madhya 8-208 No entanto, devido a forte identificação (Bhava Tadatmya) das Manjaris com Radha, elas vivenciam todos os sintomas extáticos de Radha nelas mesmas, inclusive Prema Vilasa Vivarta (Atracção intensa (Anuraga) que elimina a percepção de diferença de Radha com Krsna) Cc Madhya 8.192 Antes de Sri Caitanya, outros como Jayadeva Goswami, Candidasa, Vidyapati já haviam mencionado sobre Madhurya Rasa, mas somente com Sri Caitanya Mahaprabhu e Seus associados, o conceito de Manjari Bhava ou Radha Dasya seria delineado. Krsna aparece como Caitanya para entender o humor de Radharani.
Radharani aparece como Caitanya para distribuir a capacidade de dar prazer à Krsna espalhando amor à Deus.
Radha Krsna Eka Atma, Dui Deha Dhari
Anyonye Vilase Rasa Asvadane Kari'
"Radha Krsna são um só e o mesmo, mas Eles assumiram dois corpos. E assim, Eles desfrutam um do outro, saboreando as doçuras do amor."
Sei Dui Eka Ebe Caitanya Gosani
Rasa Asvadite Donhe Haila Eka Thani
"Agora, para desfrutar de Rasa, eles apareceram num só corpo como o Senhor Caitanya Mahaprabhu." (Cc Adi 4 - 56,57)
Gopi Gita, song of separation
SB 10:31:1 to SB 10:31:19
Gopi Geet - The Gopis’ Songs of Separation
It Includes the famous verse "Tava Kathamrutam" SB 10:31:9
=======================
TEXT 1
gopya ucuh
jayati te ’dhikam janmana vrajah
srayata indira sasvad atra hi
dayita drsyatam diksu tavakas
tvayi dhrtasavas tvam vicinvate
TRANSLATION
The gopis said: O beloved, Your birth in the land of Vraja has made it exceedingly glorious, and thus Indira, the goddess of fortune, always resides here. It is only for Your sake that we, Your devoted servants, maintain our lives. We have been searching everywhere for You, so please show Yourself to us.
TEXT 2
sarad-udasaye sadhu-jata-sat-
sarasijodara-sri-musa drsa
surata-natha te ’sulka-dasika
vara-da nighnato neha kim vadhah
TRANSLATION
O Lord of love, in beauty Your glance excels the whorl of the finest, most perfectly formed lotus within the autumn pond. O bestower of benedictions, You are killing the maidservants who have given themselves to You freely, without any price. Isn’t this murder?
TEXT 3
visa-jalapyayad vyala-raksasad
varsa-marutad vaidyutanalat
vrsa-mayatmajad visvato bhayad
rsabha te vayam raksita muhuh
TRANSLATION
O greatest of personalities, You have repeatedly saved us from all kinds of danger—from poisoned water, from the terrible man-eater Agha, from the great rains, from the wind demon, from the fiery thunderbolt of Indra, from the bull demon and from the son of Maya Danava.
TEXT 4
na khalu gopika-nandano bhavan
akhila-dehinam antaratma-drk
vikhanasarthito visva-guptaye
sakha udeyivan satvatam kule
TRANSLATION
You are not actually the son of the gopi Yasoda, O friend, but rather the indwelling witness in the hearts of all embodied souls. Because Lord Brahma prayed for You to come and protect the universe, You have now appeared in the Satvata dynasty.
TEXT5
viracitabhayam vrsni-dhurya te
caranam iyusam samsrter bhayat
kara-saroruham kanta kama-dam
sirasi dhehi nah sri-kara-graham
TRANSLATION
O best of the Vrsnis, Your lotuslike hand, which holds the hand of the goddess of fortune, grants fearlessness to those who approach Your feet out of fear of material existence. O lover, please place that wish-fulfilling lotus hand on our heads.
TEXT 6
vraja-janarti-han vira yositam
nija-jana-smaya-dhvamsana-smita
bhaja sakhe bhavat-kinkarih sma no
jalaruhananam caru darsaya
TRANSLATION
O You who destroy the suffering of Vraja’s people, O hero of all women, Your smile shatters the false pride of Your devotees. Please, dear friend, accept us as Your maidservants and show us Your beautiful lotus face.
TEXT 7
pranata-dehinam papa-karsanam
trna-caranugam sri-niketanam
phani-phanarpitam te padambujam
krnu kucesu nah krndhi hrc-chayam
TRANSLATION
Your lotus feet destroy the past sins of all embodied souls who surrender to them. Those feet follow after the cows in the pastures and are the eternal abode of the goddess of fortune. Since You once put those feet on the hoods of the great serpent Kaliya, please place them upon our breasts and tear away the lust in our hearts.
TEXT 8
madhuraya gira valgu-vakyaya
budha-manojïaya puskareksana
vidhi-karir ima vira muhyatir
adhara-sidhunapyayayasva nah
TRANSLATION
O lotus-eyed one, Your sweet voice and charming words, which attract the minds of the intelligent, are bewildering us more and more. Our dear hero, please revive Your maidservants with the nectar of Your lips.
TEXT 9
tava kathamrtam tapta-jivanam
kavibhir iòitam kalmasapaham
sravana-mangalam srimad atatam
bhuvi grnanti ye bhuri-da janah
TRANSLATION
The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one’s sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent.
TEXT 10
prahasitam priya-prema-viksanam
viharanam ca te dhyana-mangalam
rahasi samvido ya hrdi sprsah
kuhaka no manah ksobhayanti hi
TRANSLATION
Your smiles, Your sweet, loving glances, the intimate pastimes and confidential talks we enjoyed with You—all these are auspicious to meditate upon, and they touch our hearts. But at the same time, O deceiver, they very much agitate our minds.
TEXT 11
calasi yad vrajac carayan pasun
nalina-sundaram natha te padam
sila-trnankuraih sidatiti nah
kalilatam manah kanta gacchati
TRANSLATION
Dear master, dear lover, when You leave the cowherd village to herd the cows, our minds are disturbed with the thought that Your feet, more beautiful than a lotus, will be pricked by the spiked husks of grain and the rough grass and plants.
TEXT 12
dina-pariksaye nila-kuntalair
vanaruhananam bibhrad avrtam
ghana-rajasvalam darsayan muhur
manasi nah smaram vira yacchasi
TRANSLATION
At the end of the day You repeatedly show us Your lotus face, covered with dark blue locks of hair and thickly powdered with dust. Thus, O hero, You arouse lusty desires in our minds.
TEXT 13
pranata-kama-dam padmajarcitam
dharani-manòanam dhyeyam apadi
carana-pankajam santamam ca te
ramana nah stanesv arpayadhi-han
TRANSLATION
Your lotus feet, which are worshiped by Lord Brahma, fulfill the desires of all who bow down to them. They are the ornament of the earth, they give the highest satisfaction, and in times of danger they are the appropriate object of meditation. O lover, O destroyer of anxiety, please put those lotus feet upon our breasts.
TEXT 14
surata-vardhanam soka-nasanam
svarita-venuna susöhu cumbitam
itara-raga-vismaranam nrnam
vitara vira nas te ‘dharamrtam
TRANSLATION
O hero, kindly distribute to us the nectar of Your lips, which enhances conjugal pleasure and vanquishes grief. That nectar is thoroughly relished by Your vibrating flute and makes people forget any other attachment.
TEXT 15
aöati yad bhavan ahni kananam
truöi yugayate tvam apasyatam
kuöila-kuntalam sri-mukham ca te
jaòa udiksatam paksma-krd drsam
TRANSLATION
When You go off to the forest during the day, a tiny fraction of a second becomes like a millennium for us because we cannot see You. And even when we can eagerly look upon Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by our eyelids, which were fashioned by the foolish creator.
TEXT 16
pati-sutanvaya-bhratr-bandhavan
ativilanghya te ’nty acyutagatah
gati-vidas tavodgita-mohitah
kitava yositah kas tyajen nisi
TRANSLATION
Dear Acyuta, You know very well why we have come here. Who but a cheater like You would abandon young women who come to see Him in the middle of the night, enchanted by the loud song of His flute? Just to see You, we have completely rejected our husbands, children, ancestors, brothers and other relatives.
TEXT 17
rahasi samvidam hrc-chayodayam
prahasitananam prema-viksanam
brhad-urah sriyo viksya dhama te
muhur ati-sprha muhyate manah
TRANSLATION
Our minds are repeatedly bewildered as we think of the intimate conversations we had with You in secret, feel the rise of lust in our hearts and remember Your smiling face, Your loving glances and Your broad chest, the resting place of the goddess of fortune. Thus we experience the most severe hankering for You.
TEXT 18
vraja-vanaukasam vyaktir anga te
vrjina-hantry alam visva-mangalam
tyaja manak ca nas tvat-sprhatmanam
sva-jana-hrd-rujam yan nisudanam
TRANSLATION
O beloved, Your all-auspicious appearance vanquishes the distress of those living in Vraja’s forests. Our minds long for Your association. Please give to us just a bit of that medicine, which counteracts the disease in Your devotees’ hearts.
TEXT 19
yat te sujata-caranamburuham stanesu
bhitah sanaih priya dadhimahi karkasesu
tenaöavim aöasi tad vyathate na kim svit
kurpadibhir bhramati dhir bhavad-ayusam nah
TRANSLATION
O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path.
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