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Bhaktisiddhanta Sarasvati Thakura Prakrta Rasa Sata Dusini

Bhaktisiddhanta Sarasvati Thakura Prakrta Rasa Sata Dusini

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Published by Jögo Suán-Kōr

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Published by: Jögo Suán-Kōr on Jul 17, 2012
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09/02/2013

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Prakrta
Rasa
SataDusini
..
A
HundredWarningsAgainstMundaneMellows
Anexpositionofthemanifoldfaultsinthepretentiousmaterialisticsentimentthatcancontaminateandhindertheneophytedevotee'sendeavorstoliveatrulyspirituallifeBengalipoetryplusIntroductionbySrtlaBhaktisiddhantaSarasvatiGosvamiPrabhupada1916A.D.
Preface
bythetranslatorHisDivineGrace
Srila
BhaktisiddhantaSarasvatiThakura(1874-1937),thebelovedspiritualmasterofHisDivineGraceA.
C.
BhaktivedantaSwamiPrabhupada,wasthefiercelion-like
guru
andfounderof64branchesofthe
Gaudrya
MathinallstatesofIndia.HewastotallyintolerantofmundaneconceptionsthatthreatenedtocontaminatetheperformanceofpuredevotionalserviceuntohiseternalLords,SriSriGandharvikaandGiridhari.Inparticular,HisDivineGraceSrilaSarasvatiThakuraregularlycondemnedthemoodofthe
prakrta-sahajiyas,
aclassofmaterialistically-taintedneophytedevotees.Hesawthattheirimmatureenthusiasmandtendencytowardcreativedeviationperpetuallycausedalarmtocautiousadherentstothestandardofpuredevotion,asexpressedbySriChaitanyaMahaprabhuandHisfollowers.Thus,SrilaSarasvatiThakuracomposedthe157linesofBengalipoetryentitled
Prakrta-RasaSata-Du~ilJ-I,
whichhepublishedinthedevotionalBengaliperiodical
SajjanaTo~anI
duringits19thyearof1916-17.Thisunusualworkisabrilliantcompositionthatclearlyshowsnomercyatalltothepretentiousso-calleddevoteeswhoarecomplacentintheirownfancifulconcoctions.Indeed,famousforthepreachingstylecalled"thechoppingtechnique,"SrilaBhaktisiddhantaSarasvatiappearscandidlyruthlessinhistreatmentofdefendingthemostsacredphilosophyintheuniverse-puredevotionalservicethatfollowsinthefootstepsofSrilaRupaGosvami.HepersistentlyaffirmsinBengali
na,na,
na-meaning
"No,no,NO!Thiscanneverbeso;thatcanneverbeso;truedevoteesshouldneversaythis;genuinedevoteesshouldneverdothat,"
soforthandsoon.Herepeatedlyusesthehammer-likenegativestatementstoteardownanywallsconstructedbythefalseegothatblocktheaspiringsoulfromthepurelivecurrentof
bhakti
everflowingfromthelotusfeetofSriRupa.Andjustifiablyso,forneverwasthereatimewhenimmaturedeviatorsdidnotplaguethesincereperformanceof
bhakti-yoga.
Therewasonlythequestionofwhowaslearnedenough,pureenoughandboldenoughtoconfrontanddissolvethemyriadsofconfusingphilosophicalmisconceptionsofthe
sahajiyas
thatrunrampantifleftunchecked.HisDivineGracehasfullyprovenhimselfqualifiedforthistaskinallrespects,forhefearlesslyservesthetrue
siddhanta
ofthe
rupanuga
Vaisnavasinprimeformwiththefollowingsimple
 
Bengaliverses.Maythereadersfollowhispureinstructions,andtherebyrealizetheessenceof
suddha-bhakti-purifying
theirexistencewithallheartfeltdetermination,andattainingperfectioninthisverylifetimeonlybytheDivineGraceoftheprevious
acaryas.
TheReasonBehindThisPresentationWehaveendeavoredtopresentthisrare,valuableand'heavy'workasnicelyaspossible,withaspecificpurposeinmind.Forthewelfareoftheassembleddevotees,wehavebeenconsideringthatseveraloftheofferingsby
NectarBooks
todatehavebeentranslationsoftheexaltedscripturesthatdescribesomethingoftheintimatemoodsandpastimesoftheDivineCouple.Assuchtopicsarepresentedmainlyforresearchandhigherstudypurposes,wehavebeenoperatingverycautiouslysothattheseconfidentialliteraturesmaynotbetakencheaply.Asneophytedevotees,wecanhonestlyadmitthatwemaynotbequalifiedtoenterintothetranscendentalmysteriesoftheGosvamis'esotericwritings.Still,inservingtheseliteraturestothebestofourcapacity,wefindthatKrsnahasbeendistributingthemingreatercapacitythanwehadanticipated.Andnow,inordertoissueahealthywarningagainstpossiblemisuseofthe
rasa-sastra,
wehereinofferthepoeticversionoftheauthoritativevoiceofSrilaBhaktisiddhantaSarasvatiThakura.Indeed,heiscallingusallbacktohumblyacknowledgingourmanyshortcomings,andtherebyclearlypointsthewayforwardinourjourneybacktohome,backtoGodhead.YourServant,Dasaratha-sutadasa
Introduction
srIsrIguru-gauranga-gandharvika-giridharebhyonama~jagateuccatara
srentr
manava-gal}-ermadhyepara-IaukikaviSvasa-rajyebhramal}-akoribartinatipathaache,tahakarma,jiiana
0
bhakti-nameprasiddha.baddha-dasaya
jrver
anityabhoga-mayaphala-praptiranu~thanakekarma-marga,nasvaratatyagakoriyapradesikaanityaphalatyagakoriyanirbheda-brahmanusandhanakejiiana-margaevamkarma-jiianatItaprahrtiraiitasevya-vastukr~l}-eranukulaanusIlanakebhakti-margabole.bhakti-margesadhana
0
sadhya-bhedesadhana,bhava
0
prema-bhaktiradhi~thana-trayadekhitepaoyajay.sadhyabhava-samuha
0
premakesadhana-jatIyaanusIlanajiianakorilejeuipataupasthitahoy,seiasuvidharhastahoiteunmuktahaoyarnamaanartha-nivrtti.srI-gauranga-sundarerapurvaparama-camatkara-mayIlIla
0
seiWarparikaragosvamI-gal}-eranu~thanadieiprabandherakara-sthana.srIsrIguru-gauranga-gandharvika-giridharebhyo
nama~-obeisancesuntoSriSriGuru,Gauranga,GandharvikaandGiridharl;
jagate-in
theworld;
uccatarasrel}-Ir-of
thehigherclass;
manava-gal}-er
madhye-amongstthepeople;
para-
laukika-transcendental;
viSvasa-rajye-in
thekingdomofbelief;
bhramal}-akoribar-to
wander;
tinatipatha
ache-therearethreepaths;
taha-in
that;
karma,jiiana
0
bhakti-name-by
thenameof
karma,jiiana
and
bhakti;prasiddha-are
famous;
baddha-dasayajlver-of
thesoulsinthebound-upcondition;
anitya-
 
temporary;
bhoga-maya-full
ofenjoyment;
phala-prciptir-of
theobtainmentoffruits;
anu~thanake-to
theprocess;
karma-marga-the
pathoffruitiveactivities;
nasvarata-the
tendencytobevanquished;
tyaga
koriya-renouncing;
pradesika-
provincial;
anitya
phala-temporaryfruits;
tyaga
koriya-renouncing;
nirbheda-brahma-anusandhanake-to
thesearchfornon-differentiated
brahman;jiiana-marga-the
pathofknowledge;evam-and;
karma-jiiana-atIta-transcending
both
karma
and
jiiana;prahrtir
atIta-transcendingmatter;
sevya-vastu-that
whichisworthserving;
kr~1Jer-of
LordKrsna;anukula-favorable;
anusIlanake-to
thecultivation;
bhakti-margabole-is
calledthepathofdevotion.
bhakti-marge-on
thepathofdevotion;
sadhana
0
sadhya-bhede-distinguishing
betweendevotionalpracticeandthegoalofdevotion;
sadhana,bhava
0
prema-bhaktir-of
practice,ecstaticemotionandpureloveofGod;
adhi~thana-traya-
establishingthesethree;
dekhitepaoyajay-it
isseen;
sadhya-the
goal;
bhava-samuha-the
collectionofmoods;o-and;
premake-to
purelove;
sadhana-
jatrya-arisingfrompractice;anusIlana-cultivating;
jiiana
korile-acquiringknowledge;
jeutpata-that
trouble;
upasthitahay
a-whichissituated;
seiasuvidharhasta
hoite-fromthehandofthisproblem;
unmuktahaoyar-of
beingfreed;nama-thename;
anartha-nivrtti-is
called
anartha-nivrtti
(theeliminationofobstacles);
srI-gauranga-sundarer-of
thebeautifulsriGauranga;
apurva-
extraordinary;
parama-camatkara-mayI
lIla-supremelyastonishingpastimes;
0-
and;
seiWarparikara-the
associatesofthesepastimes;
gosvamI-ga1Jer-of
theGosvamis;anu~thana-adi-establishingandsoforth;
eiprabandher-of
thiswriting;
akara-sthana-the
source;
srIsiddhanta
sarasvatr-signed,sriBhaktisiddhantaSarasvatLAmongstthehigherclassesofpeopleinsociety,therearethreemainpathsfortravelingthroughthekingdomofvariousbeliefsregardingtranscendence.Theseareknownasthepathsofkarma(performanceofmateriallyfruitiveactivity),jnana(cultivationoftranscendentalknowledge),andbhakti(purelysurrendereddevotionalservice).First,thepathofkarma-margainvolvesthearrangementsforobtainingtemporaryworldlybenefits,whichareenjoyedbysoulstrappedinthebondageofthemateriallyconditionedplatformoflife.Second,thejnana-margainvolvesrenouncingimpermanentmaterialthingsaswellastheimpermanentdistractionsrelatedtopatrioticinterestsandsuch;onethensearchesaftertheundifferentiatedspiritualrealityofimpersonalbrahma.Andthethirdpathinvolvespositiveactivitythatistranscendentaltokarma,jnanaandmatteraltogether-itisthewayofcultivatingactionsfavorableforservingtheobjectmostworthyofservice,sriKrsna,Thisiscalledbhakti-marga,thepathofpuredevotion.
It
isseenthattherearethreedistinctdevelopmentalstagesextendingfromsadhana(devotionalpractice)tosadhya(thegoalofsuchworship);thesearefirstthesadhanaitself,thentheawakeningofbhava(ecstaticemotion)andfinallyprema-bhakti(eternaldevotionalserviceperformedinpurelove).Whilecultivatingtheaspectsofknowledgerelatingtothegoalofworship,aswellasthevarietiesofecstaticemotionsandmethodsofpurelovingservice,troublesinvariablyarise.Theprocessbywhichtheseunwantedimpedimentsareremovediscalledanartha-nivrtti.Theconceptionsexpressedinthefollowing

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