Srimad-Gaurangalila-Smaranamangal Stotram,
Part 17

BY: SUN STAFF

Apr 11, 2017 — CANADA (SUN) — Auspicious Verses for Remembering Lord Gauranga's Pastimes by Shrila Bhaktivinoda Thakura.


VERSE 76

svatah siddho vedo hari-dayita-vedhah prabhrtitah
pramanam sat praptah pramiti-vishayams tan-nava-vidhan
tatha-pratyakshadi-pramiti-sahitam sadhayati no
na yuktis tarkakhya pravishati tatha-shakti-rahita

svatah—independently; siddhah—perfect; vedah—the Vedas. hari—of Lord Hari; dayita—the object of mercy; vedah—Lord Brahma, the creator of the universe; prabhrititah—beginning with; pramanam—evidence; sat—transcendental; praptah—attained; pramiti—of knowledge; vishayan—the scope; tat—of that; nava—nine; vidhan—parts; tatha—in that way; pratyaksha—present before the eyes; adi—beginning with; pramiti—knowledge; sahitam—along with; sadhayati—stands as evidence; nah—for us; na—not; yuktih—reason; tarka—as logic; akhya—names; pravishati—enters; tatha—in that realms; shakti--of power; rahita--devoid.

Perfect Vedic knowledge was received by Lord Brahma, who directly received Lord Hari's mercy, and by those following him. Vedic truths, which may be summarized in the preceding nine axioms, should be accepted as the only truths in higher matters. Direct perception, reason, etc, while sincerly helping the inspired Vedic truths, may be accepted as auxiliary evidence. By themselves reason and logic have no power to reveal to us the truth.


VERSE 77

haris tö ekam tattvam vidhi-shiva-suresha-pranamito
yad evedam brahma prakriti-rahitam tat-tanu­mahah
paratma tasyamsho jagad anugato vishva-janakah
sa vai radha-kanto nava-jalada-kantish cid-udayah

harih—Lord Hari; tu—and; ekam—only; tattvam—truth; vidhi—by Lord Brahma; shiva—by Lord Shiva; sura-isha—by Lord Indra, the king of the demigods; pranamitah—offered obeisances; yat—who; eva—certainly; idam—this; brahma—supreme brahman; prakriti—of material nature; rahitam—devoid; tat—that; tanu—of the body; mahah—the splendor; para-atma—the supersoul; tasya—of Him; amshah—a part; jagat—to the universe; anugatah—gone; vishva—of the universe; janakah—the father; sah—He; vai—certainly; radha—of Shrimati Radharani; kantah—the lover; nava—fresh; jalada—of a raincloud; kantih—splendor; cid-udayah—a spiritual manifestation.

Lord Hari, the supreme being, is one without a second. Lord Brahma, Shiva and Indra offer respectful obeisances to Him. His bodily effulgence is the impersonal brahman effulgence which is free from any material contamination. The all-pervading supersoul is His parital manifestation. He is the father of the universe. He is the transcendental lover of Shrimati Radharani. His purely spiritual form has the luster of a fresh rain-cloud.


VERSE 78

parakhyayah shakter aprithag api sa sve mahimani
sthito jivakhyam svam acid-abhihitam tam tri-padikam
svatantrecchah shaktim sakala-vishaye prerana-paro
vikaradyaih shunyah parama-purusho 'sau vijayate

para—superior; akhyayah—known as; shakteh—of the potency; aprithak—not different; api—and; sah—He; sve—own; mahimani—in the glory; sthitah—situated; jiva—living entities; akhyam—named; svam—own; acit—inanimate; abhihitam—named; tam—this; tri—three; padikam—with parts; svatantra—independent; icchah—with desire; shaktim—energy; sakala—all; vishaye—in shperes; prerana-parah—controlling; vikara-adyaih—from material transformations and defects; shunyah—free; parama-purushah—supreme person; asau—He; vijayate—all glories.

All glories to the supreme person, Lord Hari, who remains situated in His own majesty. Free from any material transformation or defect. He is non-different from His transcendental potencies. He is the controller of various energies divided into three groups: 1. the superior transcendental potency 2. the living entities 3. the inanimate material nature.


VERSE 79

sa vai hiladinyash ca pranaya-vikriter hladana-ratas
tatha sa¯mvic-chakti-prakaöita-raho-bhava-rasitah
taya shri-sandhinya krita-vishada-tad-dhama-nicaye
rasambhodhau magno vraja-rasa-vilasi vijayate

sah—He; vai—certainly; hladinyah—of the hladini—potency; ca—and; pranaya—of love; vikriteh—of the transformations; hladana—to the pleasure; tatah—devoted; tatha—in the same way; samvit—of the samvit potency; shakti—energy; prakaöita—manifested; rahah—confidential; bhava—transcendental love; rasitah—tasted; taya—by that; shri-sandhinya—sandhini potency; krita—created; vishada—pure; tat—His; dhama—of abodes; nicaye—multitude; rasa—of transcendental mellows; vilasi—performing pastimes; vijayate—all glories.

All glories to Lord Hari Who takes great pleasure in relishing the transformations of ecstatic love which are manifested by the hladini potency and tastes the confidential and exalted spiritual loving sentiments manifested by the samvit potency. He is immersed in the ocean of transcendental mellows in His various transcendental abodes, beyond the touch of matter, which are manifested by His sandhini potency. He performs pastimes exchanging loving relationships with the residents of Vrajabhumi.


VERSE 80

sphulinga riddhagner iva cid-anavo jiva-nicaya
hareh suryasyevaprithag api tad-bheda-vishayah
vashe maya yasya prakriti-patir eveshvara iha
sa jivo mikto 'pi prakriti-vasha-yogyah sva-gunatah

sphulingah—sparks; riddha—large; agneh—of a fire; iva—just like; cit—of spiritual energy; anavah—atoms; jiva--of living entities; nicayah—multitudes; hareh—of Lord Hari; suryasya—of the sun; iva—just like; aprithak—not different; api—and; tat—from that; bheda-vishayah—different; vashe—in the control; maya—illusory potency, maya; yasya—of whom; prakriti—of material energy; patih—the master; eva—certainly; ishvarah—controller; iha—here; sah—He; jivah—the living entity; muktah—liberated; api—although; prakriti—of material nature; vasha—to the control; yogyah—suitable; sva—own; gunatah--because of the quality.

Just as the sparks are to a great fire, and just as the particles of sunlight are to the sun, in the same way, the living entities are simultaneously one and different from Lord Hari. Lord Hari is always the supreme master of the illusory potency maya, whereas the living entities, even in the liberated condition, are liable to become subject to the influence of maya, because of their smallness.


VERSE 81

svaruparthair hinan nija-sukha-paran Krishna-vimukhan
harer maya dandyan guna-nigada-jalaih kalayati
tatha sthulair lingair dvividha-varanaih klesha-nikarair
maha-karmalanair nayati patitan svarga-nirayau

sva-rupa­—of spiritual identity; arthaih—of those things beneficial; hinan—devoid; nija—of their own selves according to material misidentification; sijha—happiness; paran—taking as all-important; Krishna—to Krishna; vimukhan—averse; hareh—of Lord Hari; maya—the illusory energy; dandyan—punishing; guna—of the three modes of material naturea; nigada—of shakles; jalaih—with networks; kalayati-holds; tatha—in the same way; sthulaih—with gross elements; lingaih—with subtle elements; dvi-vidha—two kinds; varanaih—of coverings; klesha—of distress; nikaraih—with multitudes; maha—great; karma—of fruitive activites; alanaih—with chains; nayati—leads; patitan—fallen conditioned souls; svarga—to the heavenly planets; nirayau—and the hellish planets.

Chaining them with the shackles of the three modes of material nature, Lord Hari's illusory potency (maya) punishes those souls averse to Krishna and intent on their own enjoyment, without any conception of their actual spiritual self interest. Maya then applies a double case of gross and subtle material elements on the fallen souls and shackles them with the chains of laborious fruitive activities, which are sources of great distress. Binding the fallen souls in this way, Maya leads them up and down through the various celestial and hellish planetary systems.


VERSE 82

yada bhramam bhramam hari-rasa-galad-vaishnava-janam
kadacit sampashyams tad-anugamane syad ruci-yutah
tada krishnavritya tyajati shanakair mayika-dasham
svarupam bibhrano vimala-rasa-bhogam sa kurute

yada—when; bhramam—wandering; bhramam—and wandering; hari—of Lord Hari; rasa—the transcendental mellows of pure devotional service; galat—trickling; vaishnava-janam—pure devotee of the Lord; kadacit—sometime; sampashyan—seeing; tat--of Him; anugamane—in the following; wyat—may be; ruci-yutah--attracted to Krishna; tada—then; Krishna-avritya—by taking shelter of Krishna; tyajati—he abandons; shanakaih—gradually; mayika—of being enthralled by maya; dasham—the state of existance; svarupam—original spiritual form; bibhranah—assuming; vimala-pure; rasa—mellows of devotional service; bhogam--enjoyment; sah--he; kurute--experiences.

After repeatedly wandering in the path of mayik existance, a fallen soul may meet a pure Vaishnava from whom trickles the nectar of the mellows of pure devotion to Lord Hari. By following that pure devotee, he becomes attracted to imbibe the sweet principle of devotional service (Krishna-bhakti_. By constant study of Krishna-bhakti, he slowly abandons the mayik condition, and in the end obtaining his true nature, he enjoys the sweetest unalloyed rasa, which is the ultimate status of the soul.


VERSE 83

hareh shakteh sarvam cid-acid-akhilam syat parinatir
vivartam no satyam shruti-mata-viruddham kali-malam
harer bhedabhedau shruti-vihita-tattvam suvimalam
tatah premnah siddhir bhavati nitaram nitya-vishaye

hareh—of Lord Hari; shakteh—of the energy; sarvam—everything cit—spiritual; acit—material; akhilam—everything; syat—may be; parinatih—the transformation; vivartam—the concept of the transformation of the Godhead into the world; na—not; u—indeed; satyam—true; shruti—of the Bedas; mata—the conception; viruddham—contradicting; kali—of the age of Kali; malam—contamination; hareh—of Lord Hari; bheda—simultaneously different; abhedau—and one; shruti—in the Vedas; vihita—established; tattvam—truth; suvimalam—very pure; tatah—therefore; premnah—of spiritual love; siddhih—the perfection; bhavati—may be; nitaram—eternally; nitya—of eternity; vishaye--in the realm.

All spiritual and material existance is the transformation of Lord Hari's energy. Shankara's conception that everything is a transformation of the Supreme itself is an impurity spawned by the age of Kali, and contradicts the actual Vedic idea. The Vedas establish the pure truth that everything is simultaneously one and different from Lord Hari, and because of this truth, perfect spiritual love may be eternally manifest.


VERSE 84

shrutih krishnakhyanam smarana-nati-pujavidhi-gamas
tatha dasyam sakhyam paricaranam apy atma-dadanam
navangany etaniha vidhi-gata-bhakter anudinam
bhajan shraddha-yuktah suvimala-ratim vai sa labhate

shrutih—to hear of the spiritual name, form, attributes and lila (pastimes) of Krishna; Krishna—of Lord Krishna; akhyanam—to utter and sing the glories; smarana—to meditate; nati—bowing down; puja-vidhi—whorship; ganah—multitudes; tatha—in the same way; dasyam—service; sakhyam—friendship; paricaranam—doing all that pleases Him; api—and; atmadadanam--resignation; nava—nine; angani—parts; etani—these; iha—here; vidhi-gata-bhakteh—of vaidha-bhakti; anudinam—daily; bhajan—worshipping; shraddha—faith; yuktah-possessing; suvimala—very pure; raitm—love of God; vai—certainly; sah—he; labhate obtains.

The nine different forms of Devotional service to Lord Hari are:

    1. To hear of the spiritual Name, form, attributes and lila (pastimes of Krishna).
    2. To utter and sing all those.
    3. To meditate and reiterate all those.
    4. Service of His Holy Feet.
    5. Worship
    6. Bowing down.
    7. Doing all that pleases Him.
    8. Friendship
    9. Resignation

One who has great faith in these nine principles of devotion, and follows them in his daily worship of the Lord, will quickly become blessed with pure love of God (prema).


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