Sastra Caksusa

seeing through the eyes of scriptures

Dandavat pranams
All glories to Sri Guru and Gauranga
I was thinking about the verse SB 9.19.17 .even the great sage Saubari Muni though he fully absorbed in Sri Krsna fell temporary down from devotional service due to an offence to the lotusfeet of Garuda.He was sitting under water in the Yamuna in Vraja Mandal Area but had no sadhu sanga, so when he saw the fish copulate somehow due to mayas influence he developed a desire to become a grhastha .

SB 9.6.39-40 — Saubhari Ṛṣi was engaged in austerity, deep in the water of the river Yamunā, when he saw a pair of fish engaged in sexual affairs. Thus he perceived the pleasure of sex life, and induced by this desire he went to King Māndhātā and begged for one of the King’s daughters. In response to this request, the King said, “O brāhmaṇa, any of my daughters may accept any husband according to her personal selection.”
SB 9.6.41-42 — Saubhari Muni thought: I am now feeble because of old age. My hair has become grey, my skin is slack, and my head always trembles. Besides, I am a yogī. Therefore women do not like me. Since the King has thus rejected me, I shall reform my body in such a way as to be desirable even to celestial women, what to speak of the daughters of worldly kings.
SB 9.6.43 — Thereafter, when Saubhari Muni became quite a young and beautiful person, the messenger of the palace took him inside the residential quarters of the princesses, which were extremely opulent. All fifty princesses then accepted him as their husband, although he was only one man.
SB 9.6.44 — Thereafter, the princesses, being attracted by Saubhari Muni, gave up their sisterly relationship and quarreled among themselves, each one of them contending, “This man is just suitable for me, and not for you.” In this way there ensued a great disagreement.
SB 9.6.45-46 — Because Saubhari Muni was expert in chanting mantras perfectly, his severe austerities resulted in an opulent home, with garments, ornaments, properly dressed and decorated maidservants and manservants, and varieties of parks with clear-water lakes and gardens. In the gardens, fragrant with varieties of flowers, birds chirped and bees hummed, surrounded by professional singers. Saubhari Muni’s home was amply provided with valuable beds, seats, ornaments, and arrangements for bathing, and there were varieties of sandalwood creams, flower garlands, and palatable dishes. Thus surrounded by opulent paraphernalia, the muni engaged in family affairs with his numerous wives.
SB 9.6.47 — Māndhātā, the King of the entire world, consisting of seven islands, was struck with wonder when he saw the household opulence of Saubhari Muni. Thus he gave up his false prestige in his position as emperor of the world.
SB 9.6.48 — In this way, Saubhari Muni enjoyed sense gratification in the material world, but he was not at all satisfied, just as a fire never ceases blazing if constantly supplied with drops of fat.
SB 9.6.49 — Thereafter, one day while Saubhari Muni, who was expert in chanting mantras, was sitting in a secluded place, he thought to himself about the cause of his falldown, which was simply that he had associated himself with the sexual affairs of the fish.
SB 9.6.50 — Alas! While practicing austerity, even within the depths of the water, and while observing all the rules and regulations practiced by saintly persons, I lost the results of my long austerities simply by association with the sexual affairs of fish. Everyone should observe this falldown and learn from it.
SB 9.6.51 — A person desiring liberation from material bondage must give up the association of persons interested in sex life and should not employ his senses externally [in seeing, hearing, talking, walking and so on]. One should always stay in a secluded place, completely fixing his mind at the lotus feet of the unlimited Personality of Godhead, and if one wants any association at all, he should associate with persons similarly engaged.
SB 9.6.52 — In the beginning I was alone and engaged in performing the austerities of mystic yoga, but later, because of the association of fish engaged in sex, I desired to marry. Then I became the husband of fifty wives, and in each of them I begot one hundred sons, and thus my family increased to five thousand members. By the influence of the modes of material nature, I became fallen and thought that I would be happy in material life. Thus there is no end to my material desires for enjoyment, in this life and the next.
SB 9.6.53 — In this way he passed his life in household affairs for some time, but then he became detached from material enjoyment. To renounce material association, he accepted the vānaprastha order and went to the forest. His devoted wives followed him, for they had no shelter other than their husband.
SB 9.6.54 — When Saubhari Muni, who was quite conversant with the self, went to the forest, he performed severe penances. In this way, in the fire at the time of death, he ultimately engaged himself in the service of the Supreme Personality of Godhead.
SB 9.6.55 — O Mahārāja Parīkṣit, by observing their husband progressing in spiritual existence, Saubhari Muni’s wives were also able to enter the spiritual world by his spiritual power, just as the flames of a fire cease when the fire is extinguished.

Saubhari Muni liberated all his 50 wifes they also went to Goloka Vrindavana, Garga Muni has narrated in Garga Samhita how Garga Muni also gave knowledge about the glories of Yamunadevi to humanity when he became a grhastha, actually without Saubhari Muni we would not have Yamuna Kavacha ,Yamuna Gayatri and prayers to Yamuna taught by him ,actually if you chant Yamuna Kavacha daily one is said to attain Goloka Vrindavana :

The Yamuna Kavacha

Found in the Garga-Samhita

Yamuna devi

This Yamuna Kavacha (Armor) is to protect one against the onslaugbt of maya and to keep one in a pure state so one can serve Lord Krishna. The names in this Yamuna Kavacha, all are names of Yamuna Devi

Yamuna me sirah patu Krishna netra dvayam sada

Syama bhru bhangadesam ca nasikam naka vasini

May Yamuna kindly protect my head and may Krishna be the only protector of my eyes On, Syama please protect my eyebrows and may you, oh Vasini, kindly protect my onse. Kupolau patu me

saksat Paramananda rupini Krishna - vamansa - sambhuta

patu karna dvayam mama

May Paramananda rupini kindly protect my cheeks, Krishna - Vamansa please protect my two; ears.

Adharau patu kalindi cibukam Suryakanya ka

yamasyasa kandharan cat hrdayam me mahanandi

May Kalindi kindly protect my lips and may Surya - Kanya protect my chin, Ob Yamasvasa please protect my shoulders and may you oh Mahanadi kindly protect my heart.

Krishnapriya patu pristm tatini me bhuja dvayam

Sroni tatam ca susroni katim me charudarsana

May Krishnapriya kindly protect my back and may Tatini protect my two arms. Oh Susroni please proteet my hips and may you oh Charudarsana kindly protect my waist

Uru dvayam tu rambhoru rjanuni twa amghribhedini
gulfau rasesyari patu padau papa-pa harini

May Rambhoru kindly protect my thighs and may Amghribhedini be the only protector of my knees. Oh Resesvari please protect my ankles and may you oh Papapahariai protect my feet.

Antarbahi radhasco rdhyam disa su vidisa suca

samantat patu jagatah pari purnatama priya

Oh most beloved of the Lord of the universe(Krishna)pleasc protect me from below and above and from all sides both day and night.

One who chants this Yamuna Kavacha daily will attain Goloka Vrindavana.

SB 9.19.17, Translation and Purport: One should not allow oneself to sit on the same seat even with one's own mother, sister or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex.
Learning the etiquette of how to deal with women does not free one from sexual attraction. As specifically mentioned herewith, such attraction is possible even with one's mother, sister or daughter. Generally, of course, one is not sexually attracted to his mother, sister or daughter, but if one allows himself to sit very close to such a woman, one may be attracted. This is a psychological fact. It may be said that one is liable to be attracted if he is not very advanced in civilized life; however, as specifically mentioned here, vidvāṁsam api karṣati: even if one is highly advanced, materially or spiritually, he may be attracted by lusty desires. The object of attraction may even be one's mother, sister or daughter. Therefore, one should be extremely careful in dealings with women. Śrī Caitanya Mahāprabhu was most strict in such dealings, especially after He accepted the sannyāsa order. Indeed, no woman could come near Him to offer Him respect. Again, one is warned herewith that one should be extremely careful in dealings with women. A brahmacārī is forbidden even to see the wife of his spiritual master if she happens to be young. The wife of the spiritual master may sometimes take some service from the disciple of her husband, as she would from a son, but if the wife of the spiritual master is young, a brahmacārī is forbidden to render service to her.

in Srila Bhaktivinoda Thakuras Bhagavad Arka Marichi Mala we read in chapter 12

Bhagavad Arka Marichi Mala
CHAPTER TWELVE
Devotional Service in Practice (sadhana-bhakti)
09.19.17 Yayati to his Wife Devayani

matra svasra duhitra va
naviviktasano bhavet
balavan indriya-gramo
vidvamsam api karshati

matra—with one's mother; svasra—with one's sister; duhitra—with ones own daughter; va—either; na—not; avivikta-asanah—seated closely on one seat; bhavet—one should be; balavan—very strong; indriya-gramah—the group of senses; vidvamsam—the very learned and advanced person; api—even; karshati—agitates.

One should not allow oneself to sit on the same seat even with one's own mother, sister or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex.

09.19.14 Yayati to his wife Devayani

na jatu kamah kamanam
upa bhogena shamyati
havisha krishna-vartmeva
bhuya evabhivardhate

na—not; jatu—at any time; kamah—lusty desires; kamanam—of persons who are very lusty; upabhogena—by enjoyment of lusty desires; shamyati—can be pacified; havisha—by supplying butter; krishna-vartma—fire; iva—like; bhuyah—again and again; eva—indeed; abhivardhate—increases more and more.

As supplying butter to a fire does not diminish the fire but instead increases it more and more, the endeavor to stop lusty desires by continual enjoyment can never be successful. [In fact, one must voluntarily cease from material desires.]

11.14.30 Shri Krishna to Uddhava

na tathasya bhavet klesho
bandhash canya-prasangatah
yoshit-sangad yatha pumso
yatha tat-sangi-sangatah

na—not; tatha—like that; asya—of him; bhavet—could be; kleshah—suffering; bandhah—bondage; ca—and; anya-prasangatah—from any other attachment; yoshit—of women; sangat—from attachment; yatha—just as; pumsah—of a man; yatha—similarly; tat—to women; sangi—of those attached; sangatah—from the association.

Of all kinds of suffering and bondage arising from various attachments, none is greater than the suffering and bondage arising from attachment to women and intimate contact with those attached to women.

01.09.23 Suta Gosvami to Shaunaka Rshi

bhaktyaveshya mano yasmin
vaca yan-nama kirtayan
tyajan kalevaram yogi
mucyate kama-karmabhih

bhaktya—with devout attention; aveshya—meditating; manah—mind; yasmin—in whose; vaca—by words; yat—Krishna; nama—holy name; kirtayan—by chanting; tyajan—quitting; kalevaram—this material body; yogi—the devotee; mucyate—gets release; kama-karmabhih—from fruitive activities.

The Personality of Godhead, who appears in the mind of the devotee by attentive devotion and meditation and by chanting of the holy name, releases the devotee from the bondage of fruitive activities at the time of his quitting the material body.

10.82.48 Gopis to Krishna

ahush ca te nalina-nabha padaravindam
yogeshvarair hridi vicintyam agadha-bodhaih
samsara-kupa-patitottaranavalambam
geham jusham api manasy udiyat sada nah

ahuh—the gopis said; ca—and; te—Your; nalina-nabha—O Lord, whose navel is just like a lotus flower; pada-aravindam—lotus feet; yoga-ishvaraih—by the great mystic yogis; hridi—within the heart; vicintyam—to be meditated upon; agadha-bodhaih—who were highly learned philosophers; samsara-kupa—the dark well of material existence; patita—of those fallen; uttarana—of deliverers; avalambam—the only shelter; geham—family affairs; jusham—of those engaged; api—though; manasi—in the minds; udiyat—let be awakened; sada—always; nah—our.

The gopis spoke thus: Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogis and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs.

02.08.06 Maharaja Parikshit to Shukadeva Gosvami

dhautatma purushah krishna-
pada-mulam na muncati
mukta-sama-parikleshah
panthah sva-sharanam yatha

dhauta-atma—whose heart has been cleansed; purushah—the living being; krishna—the Supreme Personality of Godhead; pada-mulam—the shelter of the lotus feet; na—never; muncati—gives up; mukta—liberated; sarva—all; parikleshah—of all miseries of life; panthah—the traveler; sva-sharanam—in his own abode; yatha—as it were.

A pure devotee of the Lord whose heart has once been cleansed by the process of devotional service never relinquishes the lotus feet of Lord Krishna, for they fully satisfy him, as a traveler is satisfied at home after a troubled journey.

11.23.57 Avanti Brahmana Chanting

etam sa asthaya paratma-nishtham
adhyasitam purvatamair maharshibhih
aham tarishyami duranta-param
tamo mukundanghri-nishevayaiva

etam—this; sah—such; asthaya—becoming completely fixed in; para-atma-nishtham—devotion to the Supreme Person, Krishna; adhyasitam—worshiped; purva-tamaih—by previous; maha-rishibhih—acaryas; aham—I; tarishyami—shall cross over; duranta-param—the insurmountable; tamah—the ocean of nescience; mukunda-anghri—of the lotus feet of Mukunda; nishevaya—by worship; eva—certainly.

I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Krishna. This was approved by the previous acaryas, who were fixed in firm devotion to the Lord, Paramatma, the Supreme Personality of Godhead.

11.05.42 Karabhajana Muni to Maharaja Nimi

sva-pada-mulam bhajatah priyasya
tyaktanya-bhavasya harih pareshah
vikarma yac cotpatitam kathancid
dhunoti sarvam hridi sannivishtah

sva-pada-mulam—the lotus feet of Krishna, the shelter of the devotees; bhajatah—who is engaged in worshiping; priyasya—who is very dear to Krishna; tyakta—given up; anya—for others; bhavasya—of one whose disposition or inclination; harih—the Supreme Personality of Godhead; para-ishah—the Supreme Lord; vikarma—sinful activities; yat—whatever; ca—and; utpatitam—occurred; kathancit—somehow; dhunoti—removes; sarvam—all; hridi—in the heart; sannivishtah—entered.

One who has thus given up all other engagements and has taken full shelter at the lotus feet of Hari, the Supreme Personality of Godhead, is very dear to the Lord. Indeed, if such a surrendered soul accidentally commits some sinful activity, the Supreme Personality of Godhead, who is seated within everyone's heart, immediately takes away the reaction to such sin.

11.02.43 Kavi to Maharaja Nimi

ity acyutanghrim bhajato 'nuvrittya
bhaktir viraktir bhagavat-prabodhah
bhavanti vai bhagavatasya rajams
tatah param shantim upaiti sakshat

iti—thus; acyuta—of the infallible Supreme Lord; anghrim—the feet; bhajatah—for one who is worshiping; anuvrittya—by constant practice; bhaktih—devotion; viraktih—detachment; bhagavat-prabodhah—knowledge of the Personality of Godhead; bhavanti—they manifest; vai—indeed; bhagavatasya—for the devotee; rajan—O King Nimi; tatah—then; param shantim—supreme peace; upaiti—he attains; sakshat—directly.

My dear King, the devotee who worships the lotus feet of the infallible Personality of Godhead with constant endeavor thus achieves unflinching devotion, detachment and experienced knowledge of the Personality of Godhead. In this way the successful devotee of the Lord achieves supreme spiritual peace.

11.02.33 Kavi to Maharaja Nimi

shri-kavir uvaca
manye 'kutashcid-bhayam acyutasya
padambujopasanam atra nityam
udvigna-buddher asad-atma-bhavad
vishvatmana yatra nivartate bhih

shri-kavih uvaca—Shri Kavi said; manye—I consider; akutashcit-bhayam—fearlessness; acyutasya—of the infallible Lord; pada-ambuja—of the lotus feet; upasanam—the worship; atra—in this world; nityam—constantly; udvigna-buddheh—of one whose intelligence is disturbed; asat—that which is only temporary; atma-bhavat—by thinking to be the self; vishva-atmana—thoroughly; yatra—in which (service to the Lord); nivartate—ceases; bhih—fear.

Shri Kavi said: I consider that one whose intelligence is constantly disturbed by his falsely identifying himself with the temporary material world can achieve real freedom from fear only by worshiping the lotus feet of the infallible Supreme Lord. In such devotional service, all fear ceases entirely.

11.03.48 Avirhotra to Maharaja Nimi

labdhvanugraha acaryat
tena sandarshitagamah
maha-purusham abhyarcen
murtyabhimatayatmanah

labdhva—having obtained; anugrahah—mercy; acaryat—from the spiritual master; tena—by him; sandarshita—being shown; agamah—(the process of worship given by) the vaishnava-tantras; maha-purusham—the Supreme Person; abhyarcet—the disciple should worship; murtya—in the particular personal form; abhimataya—which is preferred; atmanah—by himself.

Having obtained the mercy of his spiritual master, who reveals to the disciple the injunctions of Vedic scriptures the devotee should worship the Supreme Personality of Godhead in the particular personal form of the Lord the devotee finds most attractive.

11.03.51 Avirhotra to Maharaja Nimi

arcadau hridaye capi
yatha-labdhopacarakaih
dravya-kshity-atma-lingani
nishpadya prokshya casanam
padyadin upakalpyatha
sannidhapya samahitah
hrid-adibhih krita-nyaso
mula-mantrena carcayet

arca-adau—in the form of the Deity and His paraphernalia; hridaye—in the heart; ca api—also; yatha-labdha—whatever is available; upacarakaih—with ingredients of worship; dravya—the physical items to be offered; kshiti—the ground; atma—one's own mind; lingani—and the Deity; nishpadya—preparing; prokshya—sprinkling with water for purification; ca—and; asanam—one's seat; padya-adin—the water for bathing the Deity's feet and other offerings; upakalpya—getting ready; atha—then; sannidhapya—placing the Deity in His proper place; samahitah—concentrating one's attention; hrit-adibhih—on the Deity's heart and other places of the body; krita-nyasah—having drawn sacred marks; mula-mantrena—with the appropriate basic mantra for worshiping the particular Deity; ca—and; arcayet—one should offer worship.

The devotee should gather whatever ingredients for worshiping the Deity are available, make ready the offerings, the ground, his mind and the Deity, sprinkle his sitting place with water for purification and prepare the bathing water and other paraphernalia. The devotee should then place the Deity in His proper place, both physically and within his own mind, concentrate his attention, and mark the Deity's heart and other parts of the body with tilaka. Then he should offer worship with the appropriate mantra.

11.03.53 Avirhotra to Maharaja Nimi

sangopangam sa-parshadam
tam tam murtim sva-mantratah
padyarghyacamaniyadyaih
snana-vaso-vibhushanaih
gandha-malyakshata-sragbhir
dhupa-dipopaharakaih
sangam sampujya vidhivat
stavaih stutva named dharim

sa-anga—including the limbs of His transcendental body; upangam—and His special bodily features such as His Sudarshana disc and other weapons; sa-parshadam—along with His personal associates; tam tam—each particular; murtim—Deity; sva-mantratah—by the Deity's own mantra; padya—with water for bathing the feet; arghya—scented water for greeting; acamaniya—water for washing the mouth; adyaih—and so on; snana—water for bathing; vasah—fine clothing; vibhushanaih—ornaments; gandha—with fragrances; malya—necklaces; akshata—unbroken barleycorns; sragbhih—and flower garlands; dhupa—with incense; dipa—and lamps; upaharakaih—such offerings; sa-angam—in all aspects; sampujya—completing the worship; vidhivat—in accordance with the prescribed regulations; stavaih stutva—honoring the Deity by offering prayers; namet—one should bow down; harim—to the Lord.

One should worship the Deity along with each of the limbs of His transcendental body, His weapons such as the Sudarsana cakra, His other bodily features and His personal associates. One should worship each of these transcendental aspects of the Lord by its own mantra and with offerings of water to wash the feet, scented water to wash the mouth, water for bathing, fine clothing and ornaments, fragrant oils, valuable necklaces, unbroken barleycorns, flower garlands, incense and lamps. Having thus completed the worship in all its aspects in accordance with the prescribed regulations, one should then honor the Deity of Lord Hari with prayers and offer obeisances to Him by bowing down.

I was hearing a class by Indraduymna Maharaja quoting Daksa Smrti , that contains instructiones about not lusting over a woman or the picture of a women same thing in
Yagnavalka Smriti

karmana manasa vaca sarvavasthasu sarvada
sarvatra maithuna-tyago brahmacaryam pracaksate

“The vow of brahmacarya is meant to help one completely abstain from sex indulgence in work, words, and mind—at all times, under all circumstances and in all places.”
(Yagnavalkya-smrti, as quoted in Bg. 6.13-14)

Srila Prabhupada stated : “Without becoming brahmachari, nobody can understand spiritual life.” (Airport Reception, 18/09/69)
Srila Prabhupada would quote :

There are eight aspects of brahmacarya, as described in Sridhara Swami’s commentary on Srimad-Bhagavatam 6.1.12:

smaranam kirtanam kelih
preksanam guhyabhasanam
sankalpo ‘dhyavasayas ca
kriya-nirvrttir eva ca

One should not:
1. Think about the opposite sex.
2. Speak about sex life.
3. Dally with the opposite sex.
4. Look lustfully at the opposite sex.
5. Talk intimately with the opposite sex.
6. Decide to engage in sexual intercourse.
7. Endeavor for sex life.
8. Engage in sex life. (SB 6.1.13 Purport)
Once Niranjana Swami in 1991 came back from Ukraine and gave me a copy of Bhakti Vikas Swami ,Brahmacari book , properly one one the best gifts anyone ever gave me , I still read this book
Nectar of Instruction starts with control of the mind and senses and takes us to the stage of Lila Smarana and nama smarana as explained in Sloka 8
Text Eight
tan-nāma-rūpa-caritādi-sukīrtanānu-
smṛtyoḥ krameṇa rasanā-manasī niyojya
tiṣṭhan vraje tad-anurāgi-janānugāmī
kālaṁ nayed akhilam ity upadeśa-sāram
Synonyms:
tat — of Lord Kṛṣṇa; nāma — the holy name; rūpa — form; carita-ādi — character, pastimes and so on; su-kīrtana — in discussing or chanting nicely; anusmṛtyoḥ — and in remembering; krameṇa — gradually; rasanā — the tongue; manasī — and one’s mind; niyojya — engaging; tiṣṭhan — residing; vraje — in Vraja; tat — to Lord Kṛṣṇa; anurāgi — attached; jana — persons; anugāmī — following; kālam — time; nayet — should utilize; akhilam — full; iti — thus; upadeśa — of advice or instruction; sāram — the essence.
Translation:
The essence of all advice is that one should utilize one’s full time – twenty-four hours a day – in nicely chanting and remembering the Lord’s divine name, transcendental form, qualities and eternal pastimes, thereby gradually engaging one’s tongue and mind. In this way one should reside in Vraja [Goloka Vṛndāvana-dhāma] and serve Kṛṣṇa under the guidance of devotees. One should follow in the footsteps of the Lord’s beloved devotees, who are deeply attached to His devotional service.
Nectar of Instruction

Text One — A sober person who can tolerate the urge to speak, the mind’s demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.
Text Two — One’s devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required; (2) over-endeavoring for mundane things that are very difficult to obtain; (3) talking unnecessarily about mundane subject matters; (4) practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically; (5) associating with worldly-minded persons who are not interested in Kṛṣṇa consciousness; and (6) being greedy for mundane achievements.
Text Three — There are six principles favorable to the execution of pure devotional service: (1) being enthusiastic, (2) endeavoring with confidence, (3) being patient, (4) acting according to regulative principles [such as śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam – hearing, chanting and remembering Kṛṣṇa], (5) abandoning the association of nondevotees, and (6) following in the footsteps of the previous ācāryas. These six principles undoubtedly assure the complete success of pure devotional service.
Text Four — Offering gifts in charity, accepting charitable gifts, revealing one’s mind in confidence, inquiring confidentially, accepting prasāda and offering prasāda are the six symptoms of love shared by one devotee and another.
Text Five — One should mentally honor the devotee who chants the holy name of Lord Kṛṣṇa, one should offer humble obeisances to the devotee who has undergone spiritual initiation [dīkṣā] and is engaged in worshiping the Deity, and one should associate with and faithfully serve that pure devotee who is advanced in undeviated devotional service and whose heart is completely devoid of the propensity to criticize others.
Text Six — Being situated in his original Kṛṣṇa conscious position, a pure devotee does not identify with the body. Such a devotee should not be seen from a materialistic point of view. Indeed, one should overlook a devotee’s having a body born in a low family, a body with a bad complexion, a deformed body, or a diseased or infirm body. According to ordinary vision, such imperfections may seem prominent in the body of a pure devotee, but despite such seeming defects, the body of a pure devotee cannot be polluted. It is exactly like the waters of the Ganges, which sometimes during the rainy season are full of bubbles, foam and mud. The Ganges waters do not become polluted. Those who are advanced in spiritual understanding will bathe in the Ganges without considering the condition of the water.
Text Seven — The holy name, character, pastimes and activities of Kṛṣṇa are all transcendentally sweet like sugar candy. Although the tongue of one afflicted by the jaundice of avidyā [ignorance] cannot taste anything sweet, it is wonderful that simply by carefully chanting these sweet names every day, a natural relish awakens within his tongue, and his disease is gradually destroyed at the root.
Text Eight — The essence of all advice is that one should utilize one’s full time – twenty-four hours a day – in nicely chanting and remembering the Lord’s divine name, transcendental form, qualities and eternal pastimes, thereby gradually engaging one’s tongue and mind. In this way one should reside in Vraja [Goloka Vṛndāvana-dhāma] and serve Kṛṣṇa under the guidance of devotees. One should follow in the footsteps of the Lord’s beloved devotees, who are deeply attached to His devotional service.
Text Nine — The holy place known as Mathurā is spiritually superior to Vaikuṇṭha, the transcendental world, because the Lord appeared there. Superior to Mathurā-purī is the transcendental forest of Vṛndāvana because of Kṛṣṇa’s rāsa-līlā pastimes. And superior to the forest of Vṛndāvana is Govardhana Hill, for it was raised by the divine hand of Śrī Kṛṣṇa and was the site of His various loving pastimes. And, above all, the superexcellent Śrī Rādhā-kuṇḍa stands supreme, for it is overflooded with the ambrosial nectarean prema of the Lord of Gokula, Śrī Kṛṣṇa. Where, then, is that intelligent Person who is unwilling to serve this divine Rādhā-kuṇḍa, which is situated at the foot of Govardhana Hill?
Text Ten — In the śāstra it is said that of all types of fruitive workers, he who is advanced in knowledge of the higher values of life is favored by the Supreme Lord Hari. Out of many such people who are advanced in knowledge [jñānīs], one who is practically liberated by virtue of his knowledge may take to devotional service. He is superior to the others. However, one who has actually attained prema, pure love of Kṛṣṇa, is superior to him. The gopīs are exalted above all the advanced devotees because they are always totally dependent upon Śrī Kṛṣṇa, the transcendental cowherd boy. Among the gopīs, Śrīmatī Rādhārāṇī is the most dear to Kṛṣṇa. Her kuṇḍa [lake] is as profoundly dear to Lord Kṛṣṇa as this most beloved of the gopīs. Who, then, will not reside at Rādhā-kuṇḍa and, in a spiritual body surcharged with ecstatic devotional feelings [aprākṛta-bhāva], render loving service to the Divine Couple Śrī Śrī Rādhā-Govinda, who perform Their aṣṭa-kālīya-līlā, Their eternal eightfold daily pastimes. Indeed, those who execute devotional service on the banks of Rādhā-kuṇḍa are the most fortunate people in the universe.
Text Eleven — Of the many objects of favored delight and of all the lovable damsels of Vraja-bhūmi, Śrīmatī Rādhārāṇī is certainly the most treasured object of Kṛṣṇa’s love. And, in every respect, Her divine kuṇḍa is described by great sages as similarly dear to Him. Undoubtedly Rādhā-kuṇḍa is very rarely attained even by the great devotees; therefore it is even more difficult for ordinary devotees to attain. If one simply bathes once within those holy waters, one’s pure love of Kṛṣṇa is fully aroused.

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