Tattva-viveka
Siksastakam verse 1
Radhesyama Das - March 17, 2014 6:58 am
vande sri krsna caitanya
nityananda suhoditau
gaudadaye puspavantou
citra sun-dau tamo-nudau
"I offer my respectful obeisances unto Sri Krsna Caitanya and Lord Nityananda, who are like the sun
and the moon, and they have arisen simultaneously on the horizon of Gauda, on the banks of the Ganges,
Nadia to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all."
Hare Krishna! Happy Gaura Purnima, hope it was an ecstatic day for all. Mahaprabhu descended spreading light on the nature of the soul. Let us take an in depth look at his Siksastakam over the next eight weeks starting with the first verse. I will be studying each verse thoroughly enough to have it stored in my citta, and studying GM's commentary in order to achieve a clearer understanding. How ever much effort you decide to put in this is appreciated and considered a great contribution, even if it is as simple as reading over the verse each day this week. I feel this will create a sense of a connection and support within our meditation. So here we go:
Verse 1
cheto-darpana-marjanam bhava-maha-davagni-nirvapanam
sreyah-kairava-chandrika-vitaranam vidya-vadhu-jivanam
anandambudhi-vardhanam prati-padam purnamrtasvadanam
Guru-nistha Das - March 18, 2014 3:08 am
It's really cool you're doing this Radhe-Shyam! Two thumbs up.I'm on the program.
Radhesyama Das - March 18, 2014 11:17 am
Awesome Guru Nistha! I'm glad to know you're in on it.. Sankirtan kei Jaya! Looked like there were some ecstatic kirtans at Audarya last weekend!!
Madan Gopal Das - March 18, 2014 6:32 pm
missed your dancing Radhesyama! 
Radhesyama Das - March 18, 2014 9:06 pm
I am very much missing you and being in the association of our sangha. Looking forward to spending some time in the ashrama soon.
Radhesyama Das - March 18, 2014 9:12 pm
and missing dancing in Kirtans.. I was dancing in the Kirtan at the Denver temple this weekend, but it is not quite the same as dancing in a Kirtan being lead by you Madan.. Not quite the same at all..
Bhakti-rasa - March 18, 2014 9:15 pm
Radhe Syama, would it be appropriate for me and ok with you to pose questions to the study group (of 3) on a per verse basis in order to give some basis for discussion?
Radhesyama Das - March 18, 2014 9:39 pm
I would love that..
Radhesyama Das - March 19, 2014 4:04 am
..and by love, I mean that would be wonderful. I feel I should not be using the word "love" so lightly when dealing with topics such as the Siksastakam here, which is portraying love in its highest capacity. But it would be wonderful to get some discussion going on here. I was hoping to get some devotees that have questions and insights to post on here, because I tend to be limited when it comes to bringing out more on the Siddhanta. However I do have some thoughts that have been running through my head after having a discussion with Drsta this past weekend about a fundamental need of all humans.
We were discussing the needs of humans to be listened to, heard, and empathized with in order to feel there perspective is truly understood. I feel this may be because when one feels they are truly understood, the faith one has in a particular goal or idea is increased and it will allow one to operate peacefully on the path to obtaining that goal or ideal. Drsta stated only Guru and Krishna can hear and understand our deepest self, and I thought maybe this is because Guru/Krishna only know who we truly are. But is it right to say we should not expect Guru or Krishna to try and understand our needs, but rather we should try and understand their needs. If they are self satisfied, is it an offense to think Guru/Krishna have needs?
Today I have been thinking about our relationship with Guru and Krishna and what it truly is to serve. We may serve for all sorts of reasons: to attain peace, out of fear, out of gratitude, for praise, to be loved, for approval and to be accepted into a group, because we know it is for our own best interest, but how does one come to the stage of true service, completely devoid of their own needs? How do we approach the spiritual scriptures in a way that doesn't foster pride in the mood of true service?
Bhakti-rasa - March 19, 2014 3:05 pm
Seems to me that what you are speaking of is what GM speaks of often: "suspicion leads to suspension" - the faith we are lacking, the courage we are lacking (dis-couragement), hinders our moving forward. I think, however, we have to look very closely at the place where our "faith" is lacking. In what arena do we lack courage? If "lack of faith" was a hole, what would we see when we looked through to the other side? Is it the world of a sadhaka or is it the world of our material conception of self?
Regardless of which world we see, we will still need this support, but we must consider, do I really want the support to continue this character? Often, the need to be listened to, heard and empathized with are needs to perpetuate a person's story - to gain support for the role we play, seeking reassurance, "Am I 'on script'?", so to speak. Is what I am thinking, feeling and doing in line with my character, with who I think I am? Let me tell you who I (think I) am - you crawl inside my shoes, and you tell me if my life is making sense. So we get reassurance - "yes, you are on-script...proceed." More often than not, the shoes we wear, the shoes we want others to walk in, are most likely the very shoes we need to take off.
Guru, more than Krishna, is fully acquainted with the plight of the conditioned jiva - been there, done that. He/she already understands our needs - it is not a matter of whether or not we should expect them to. They know our essential needs and, after having tread that path themselves, have developed full faith in a comprehensive solution that will take care of our transitory needs as well. If a person is drowning in the ocean, someone could see that the problem is that they can't breath - so they throw them an oxygen tank. Someone else, from where they are, can see that there are also sharks in water and other maladies about to be experienced by the ocean-bound person. So rather than give them oxygen and prolong their struggle in the ocean, why not just get them out of the water. It's a much more comprehensive solution which addresses both momentary and prolonged needs. When safely on the boat, would they care if the person that pulled them out knew or not that they had chewing gum in their pocket that was getting wet. He didn't need to know that. (he might need to know how attached they are to that chewing gum and, having fallen out of their pocket on the way to safety, whether or not they were going to jump back in for it) High on the solution end, essential on the need end. This is guru.
Guru Maharja explains in the class on the Introduction to Siksastakam, that MahaVishnu created a problem when, out of joy, out of a desire to expand, he glanced upon maya-sakti. "That's life. It looks like a solution, but it's actually the source of so many problems". To rectify the problems, he sends avataras to make a solution. Of all the avataras, Ramachandra offers the most comprehensive - vaidhi bhakti - dharma with devotion, spirituall life with a religious underpinning. But as we know from the Ramananda Samvad series - there is higher than mariyada.
Krishna does not have any reason to come to this world. He is lost in his lila. After reasoning that the human world is the best place to explore love - since it is love that makes the world go 'round - he comes. And because human love looks very similar to the love of Krishna for Radha and his devotees (desiring to satisfy the sense or desiring to satisfy the senses of Krishna) people get confused by his lila.
So, Caitanya comes as a perfect sannyasi, so perfect that other stalwart sannyasis are fearful of him, embodying the mariyada example of Rama, and at the end of his life is completely preoccupied with the gopis love for Krishna. He gives sense to Krishna lila. He takes what looks immoral in Krishna and makes it understandably moral by his actions. And he brings about a solution to the problem created by Maha-Vishnu's glancing for all time. The solution is prema-dharma. And the method is nama-sankirtan.
Bhrigu - March 20, 2014 7:16 am
I have a question. Why does Shriman Mahaprabhu write shreyah-kairava-candrika? I understand the idea of comparing real welfare (shreyah) to the kairava or kumuda lotus, blooming at night, but how can a lotus have moonbeams? It doesn't seem to make sense from the point of view of poetics.
Bhakti-rasa - March 20, 2014 8:50 am
Radhesyama Das - March 20, 2014 12:22 pm
aha.. thanks Bhakti-rasa, that was very helpful. Guru, understanding our needs and the problem that is keeping us from obtaining what we need, the need being love of Krishna and our problem is identifying with matter, Guru is here to increase the suspicion in the our material conception of our self, leading to suspending the act of serving our desires that are born of this material indentification. At the same time he increases our faith in Nama-Sankirtana, which is what will bring us to the state of pure consciousness (cetoh-darpana-marjanam) and lead us to obtaining what we need the most which is Prema, love of Krishna.
I believe this answers two of my questions about Guru understanding our needs, and how do we come to the point of true service. The Jiva's purpose is to serve and we come to the point of pure service when our mind/heart is cleaned by practicing Nama-Sankirtana.
And then the question of how do we consider the needs of Guru, Guru's only need is to serve Krishna, correct? or the Shakti of Krishna.. The way we help him with that is by following his orders.
Thans again, Bhakti-rasa, for helping me clear the misconceptions that are present in myself. Feel free to do anymore clearing that is necessary. : ) I am realizing my perception of Bhakti is very distorted, I have realized very little about what Bhakti actually is. But by studying GM's teachings and with the help of devotees our realizations may thicken.
Radhesyama Das - March 20, 2014 12:34 pm
Guru Maharaja elaborates very nicely on this verse in his commentary: "Krsna-nama begins to benedict his disciple with the cooling moonlike rays of his splendor. Those splenderous rays are the svarupa-sakti emanating from Krsna nama. Here the sadhaka's heart is compared to the white night-blooming lotus, kumuda..." "...the heart,previously contracted in the shadow created by lust, begins to bloom in love like the white lotus in contact with the rays of the moon."
Bhakti-rasa - March 20, 2014 1:28 pm
beautiful image
Anuraga Das - March 21, 2014 3:06 pm
In order to understand love and not just continuously read about it, we should go out to people outside our walls and learn to love them as well within our own sangha and community. Take time out to talk to the new people who are looking for guidance or have become initiated, built a friendship with them and chase after them with your heart. I can personally talk about this especially before I was initiated. We should be more welcoming and kind to not only the new comers but our own god siblings as well. To truly love Guru and Krsna lets embody the teachings rather than talk about it. Its like the man who can write beautiful poetry of the sea without having taken a bath in its waters. We can contemplate about love as much as we desire but until we put into practice this idea we will not understand truly and meaningfully the meaning of Sadhu Sangha and love.
To the first verse of Siksastakam, We can see that the holy name is ever victorious. Victorious of what? Let us go from there because there is so much glorification we can say with this first stanza.
Bhrigu - March 21, 2014 6:56 pm
Thanks, Bhaktirasa! I mixed up the grammar: as you say, it is not that Harinama spreads (vitaranam) the moonbeams of the lotus of good fortune (shreyah-kairava-candrika), but spreads its moonbeams on the lotuses of good fortune. The Sanskrit would allow both interpretations, but the first wouldn't make much sense.
Shyamananda Das - March 21, 2014 11:17 pm
Nice initiative, Radhesyama!
Yesterday we read a part of the commentary to verse 1 here at Audarya. We were struck by the fact that this treasure was kept pretty much hidden (not commented on) until the time of Srila Bhaktivinoda Thakura. It would be interesting to compare his and Srila Bhaktisiddhanta Saraswati's commenaries with Gurumaharaja's:
http://www.bvml.org/SBNM/books/SriSiksastaka.pdf
To the first verse of Siksastakam, We can see that the holy name is ever victorious. Victorious of what?
It conquers us, and once we're conquered it'll conquer Krishna. He controls by love and is controlled by love.
Bhakti-rasa - March 22, 2014 7:23 pm
Here are some questions for contemplation/answering/discussion regarding an overview of Siksastakam: the history, setting and appearance of Siksastakam in relation to Caitanya Mahaprabhu
1) Who of the 6 Goswamis was the first to offer Sr. Bhagavatam 11.5.32 as the pramana verse of Lord Caitanya's identity? When we read it we might think that this is not such a brilliant conclusion. So what about it MAKES it brilliant? Guru Maharaja illustrates this phenomenon by citing a short history of a Greek King and a task he performed. Cite the King, the task and the king's solution. What is the quality common to both the Goswami and the King that allowed them to see the conclusion/solution when others could not? (In another set of lectures, GM also cites Columbus for having this same approach. The task was to stand an egg on its end)
2) In what book were the verses of Siksastakam first compiled? by whom? how were they presented in this book?
3) Describe the setting in which the Siksastakam appears in the CC. Who is with Lord Caitanya during this part of his life? What was going on with him during this time? What is the significance of the Siksastakam's placement and form that it takes in the CC?
4) What was Bhaktivinoda Thakura's contribution regarding Siksastakam?
5) What did Guru Maharaja discover that influenced him to write this commentary of Siksastakam?
6) It is said that Gaura-lila is the means by which we can enter into the secret realm of Krishna-lila, the rasa-lila. But Gaura-lila itself is rooted in the deepest, most introspective and private moments of Bhagavan, so how then does Gaura-lila function as a means of revelation? How does Siksastakam factor into this?
7) What is the significance of Caitanya Mahaprabhu taking sannyasa and then later in life being pre-occupied with the gopi's love for Krishna in relation to Krishna's misunderstood "play boy" lila.
8) Considering Caitanya Mahaprabhu as an example, how should we spread Krishna consciousness?
9) We hear the instruction: "Chant and Be Happy". So why do we need philosophical discussion?
Bhakti-rasa - March 22, 2014 8:38 pm
sorry - posted twice
Bhakti-rasa - March 22, 2014 10:29 pm
Questions for Siksastakam Verse 1
1) What is a modern example that illustrates the effectiveness of people "taking to the streets with banners"?
2) What is the relationship of the 1st verse to the other 7 verses of Siksastakam?
3) In what does this first verse seek to awaken faith (sraddha)? Guru Maharaja says that it is a message "trumpeted" by this 1st verse.
4) What is the outward expression of faith? How is faith a verb? Guru Maharaja poetically describes this as a stage upon which krsna-bhakti is performed. Where is this stage poetically erected?
5) What is the relationship between faith and reason? What is the result of 1 without the other?
param vijayate sri krsna sankirtanam - the trumpet of verse 1
1) What is the significance of "param"?
2) "Vijayate" means not just victory, but triumph - which brings in an emotional aspect to that victory. What state of being is realized by such a victory?
3) "krsna" qualifies the type of kirtana to nama-kirtana. Since Krsna's name, pastimes, form and attributes are non-different from him, why "limit" it to chanting nama. Why can't we just meditate on the lila?
4) "sam" means "complete" and "kirtan" means "to make famous the glories of another". Explain in what ways Lord Caitanya's kirtan is complete.
5) Where is Radha found in this portion of the verse? How does her presence here make Caitanya's kind of sankirtan different from all others? Without Radha's presence, what would be the most one could expect from the practice of kirtan?
6) How can one be see exclusivity without that vision being sectarian?
Effects of sri krsna sankirtanam
1)ceto-darpanam-marjanam - Cleansing the mirror of our awareness
- How does the cleansing of the citta offered by nama-sankirtana differ from that offered in other ego-effacing practices? What is the essential ingredient of ALL endeavors for them to be successful?
- Guru Maharaja uses an example of an executive on the 10th floor of a 10-story building, and a doorman on the groundfloor of a 100-story building. What does this example illustrate in regard to various ego-effacing paths.
- As explained by Bhaktivinoda Thakura, what are the 5 things we will be made aware of from this process of chanting? Of these 5, which 1 is NOT eternal, does not need to exist?
- How does the example of oil being mixed with water, describe the situation of the jiva?
- What does Guru Maharaja mean by "use our head to soften our heart" and how does nama-sankirtana accomplish this?
- In which verse of Siksastakam is this further elaborated?
2) bhava-maha-davagni-nirvapanam - deliverance from the great fire of material existence.
- What light does the metaphor of a forest fire shed on the understanding of karma?
- What are the 2 processes people engage in to reduce their karma? What are they compared to in the forest fire metaphor?
- How are those processes insufficient?
- What do people do when forest fires are too big to put out ?
- What happens to the quality of one's sadhana when the fire of material desire is extinguished by Krsna nama's grace?
- What verse of Siksastakam is this further discussed?
3) sreyah-kairava-candrika-vitaranam - spreads the white lotus of good fortune by its moonbeams
- How does this part of the verse speak of grace?
- What verse of siksastakam is this line expanded?
- What stage of devotional progress described by Rupa Goswami does Bhaktivinoda Thakura make a connection with this effect?
- What is the tattva of the poetic phrase "cooling moonlike rays" of Krsna nama?
- What does GM explain is absent in a white lotus? (and in other places, has also said the same about white cloth, hence, white beadbags)
- Guru Maharaja explains that ruci-bhaktas have no material attachment. At this stage, what ARE they attached to?
Radhesyama Das - March 22, 2014 11:32 pm
In order to understand love and not just continuously read about it, we should go out to people outside our walls and learn to love them as well within our own sangha and community. Take time out to talk to the new people who are looking for guidance or have become initiated, built a friendship with them and chase after them with your heart. I can personally talk about this especially before I was initiated. We should be more welcoming and kind to not only the new comers but our own god siblings as well. To truly love Guru and Krsna lets embody the teachings rather than talk about it. Its like the man who can write beautiful poetry of the sea without having taken a bath in its waters. We can contemplate about love as much as we desire but until we put into practice this idea we will not understand truly and meaningfully the meaning of Sadhu Sangha and love.
To the first verse of Siksastakam, We can see that the holy name is ever victorious. Victorious of what? Let us go from there because there is so much glorification we can say with this first stanza.
Anuraga, Dandavat pranams prabhuji, according to the Srimad Bhagavatam we learn how to associate with devotees by having discussions about the Lord and his love. This verse from the eleventh canto, third chapter, verse thirty,
parasparānukathanaṁ
pāvanaṁ bhagavad-yaśaḥ
mitho ratir mithas tuṣṭir
nivṛttir mitha ātmanaḥ
One should learn how to associate with the devotees of the Lord by gathering with them to chant the glories of the Lord. This process is most purifying. As devotees thus develop their loving friendship, they feel mutual happiness and satisfaction. And by thus encouraging one another they are able to give up material sense gratification, which is the cause of all suffering.
Braja-sundari Dasi - March 23, 2014 1:10 am
Bhakti Rasa, it is VERY helpful! More, please! 
Bhakti-rasa - March 23, 2014 2:01 am
I have added more questions above, 2nd effect, but would it be easier if I make separate posts?
Radhesyama Das - March 23, 2014 3:10 am
Yes this is extremely helpful! Thank you for taking the initiative to put this together. You want us to post the answers on here? Maybe each devotee can provide answers to a couple questions, and by tomorrow evening we can have all of them answered on here..
Radhesyama Das - March 23, 2014 3:38 am
I shall answer the first two questions regarding the history, setting, and appearance of the Siksastakam in relation to Mahaprabhu.
1.) Sanatana Goswami was the first to offer the Bhagavatam verse 11.5.32 as the pramana verse for Mahaprabhu's identity. The brilliance lies in the fact that it was so simple that it hurt, and that no one else had brought out the conclusion that this verse was conveying that Mahaprabhu was the yuga-avatar for this age of kali. People responded similarly to the way people responded to the way Alexander the great solved the problem of the impossible Gordian knot; by slicing through the impossible knot with his sword. The people said, "well I could have done that." Yes they could have if their minds did not over complicate the problem. Alexander the Great had a simple way of solving problems using common sense, similar to the simple mindset and common sense that Sanatana Goswami approached Krishna Consciousness with.
2.) Rupa Goswami initially compiled the verses of the Siksastakam in his Padyavali in no particular order.
Braja-sundari Dasi - March 23, 2014 7:49 pm
Let me shortly try next ones:
3)
3) Describe the setting in which the Siksastakam appears in the CC. Who is with Lord Caitanya during this part of his life? What was going on with him during this time? What is the significance of the Siksastakam's placement and form that it takes in the CC?
CC Antya lila, last chapter, so just before Mahaprabhu left this world, he was with Ramananda Raya and Swarupa Damodara
4) What was Bhaktivinoda Thakura's contribution regarding Siksastakam?
Bhaktivonoda Thakura wrote commentary on Siksastakam, called Sanmodana-bhasya where he presented how each verse corresponds with particular stage of bhakti and also how verse 1st speaks of 7 glories of Krsna sankirtana and next 7 verses are commentaries on those glories
5) What did Guru Maharaja discover that influenced him to write this commentary of Siksastakam?
5) Guru Maharaj found out that from the time of Krsnadasa Kaviraja to Bhaktivinoda Thakura and Prabhupada Bhaktisiddhanta, there was practically no commentary for this important text. So he got inspired to write a contemporary one, for modern people.
Radhesyama Das - March 24, 2014 12:49 am
6.) The Siksastakam prayers were given by Mahaprabhu while he were tasting the love of Krishna in the mood of Radha. In the Siksastakam the way to realize this and the effects of realizing this are revealed, If one has faith that Lord Caitanya is Krsna tasting love of himself, a revelation in the way they express themselves will occur.
7.) Caitanya-lila completes the picture of Krsna-Lila. In other words, without Gaura-lila there is no Krishna-Lila. Guara-lila "makes sense out of Krishna Lila, as it involves a moral foundation."
8.) Mahaprabhu was constantly engaged in Hari Katha with his dear most associates. If one desires to spread Krishna Consciousness, one should connect with like minded people and discuss the philosopohy of Gaudiya Vaisnavism.
9.) Our faith may be lacking, so we are not able to surrender to the service of Sri Hari Nama. We study and try to understand the philosophy in help distinguish the doubts of our mind, and post faith in our heart.
Swami - March 24, 2014 1:16 am
Oe point of clarification: It was Jiva Goswami in whose commentary on the relevant verse of SB Mahaprabhu has been brought out, but as he states in his Sarva-samvadhini, he made his comments under the inspiration of Sanatana Goswami. And SG was the greatest Bhagavatam scholar amongst the Goswamis.
Bhakti-rasa - March 24, 2014 1:49 am
Oe point of clarification: It was Jiva Goswami in whose commentary on the relevant verse of SB Mahaprabhu has been brought out, but as he states in his Sarva-samvadhini, he made his comments under the inspiration of Sanatana Goswami. And SG was the greatest Bhagavatam scholar amongst the Goswamis.
oh, totally missed that.
Bhakti-rasa - March 24, 2014 2:00 am
8.) Mahaprabhu was constantly engaged in Hari Katha with his dear most associates. If one desires to spread Krishna Consciousness, one should connect with like minded people and discuss the philosopohy of Gaudiya Vaisnavism.
9.) Our faith may be lacking, so we are not able to surrender to the service of Sri Hari Nama. We study and try to understand the philosophy in help distinguish the doubts of our mind, and post faith in our heart.
8) yes Radhe Shyam. Guru Maharaja puts this into a sutra: "If you want to teach Krishna consciousness - be Krishna conscious" - then people will ask you what you are doing, what you are into, etc.
9) yes, we need the philosophy to convince us that by chanting Hare Krishna, we will become happy.
Bhakti-rasa - March 24, 2014 2:07 am
General Note: I think it would be helpful that when answering the questions (Yeah, thank you guys so much for participating! so accurately, too), if you could please quote the questions you are addressing. It prevents having to scroll up the page - and soon back a page - the see the question to which you are responding. In case you don't know how to quote, just hit the "Quote" button on the bottom right of the question post, then the program will create a new post with the quoted text. Just delete whatever you are NOT addressing. (sorry if I just insulted anyone's intelligence)
Swami - March 24, 2014 3:25 am
You missed it because I dod not state it and make it clear. 
Bhakti-rasa - March 24, 2014 2:32 pm
very generous of you Guru Maharaja
Braja-sundari Dasi - April 1, 2014 1:56 am
I hoped someone else would join answering the questions so I could hide my ignorance. But it seems I have to be exposed 
1) What is a modern example that illustrates the effectiveness of people "taking to the streets with banners"?
This simple question I found most troubblesome 
I`ve read the commentary to the first verse several times and coulnd`t find any reference to that. I discussed it with Gaurasundara and he says it probably refers to the example that Guru Maharaj gives about people going with banners to protest against politics and thus forcing the change. So in similar way, going to the streets with harinama would force spiritual change. Gaura says Guru Maharaj gives this example in his book "Rasa". Where is this example to be found in Siksastakam?
I
Bhakti-rasa - April 1, 2014 8:54 am
I hoped someone else would join answering the questions so I could hide my ignorance. But it seems I have to be exposed
1) What is a modern example that illustrates the effectiveness of people "taking to the streets with banners"?
This simple question I found most troubblesome
I
You found it troublesome, Brajasundari, because I did not phrase the question very well. I apologize for the trouble it brought you and applaud your stick-to-it-iveness.
What Gaurasudari said is what I had been thinking. Guru Maharaja speaks of it in one of his classes on the intro or 1st verse of Siksastakam. In it he uses examples of events that were current at the time of his speaking where the people forced a political change, just by the sheer force of the masses going out into the streets. Lord Caitanya's sankirtan movement is for the masses. "san" means complete - complete because it is 1) nama kirtan, nama containing the form, lila, etc of the Lord, and 2)for the masses, it involves others, everyone, without qualification. Srila Sridhara Maharaja spoke of "mass prayer" (and Guru Maharaja jokes that this is not a pun for the Catholics) , the power of mass prayer. Guru Maharaja says that "there is no one thing in the modern world that has more power than people taking to the streets with banners".
So a current example might be Venezuela's mass demonstrations and political influence.
Gaurasundara Dasa - April 4, 2014 8:31 pm
A bit off track, but to the question "Victorious of what?"
One way that sankirtana is victorious is in the fact that it is never abandoned. It is the sadhana and continues on unlimitedly into perfection.
On the paths of Jnana and Yoga the more one progresses the less one practices. The method is retired in proportion to ones achievement.
In Navadvip and Vrindavan sankirtana is still there.
Braja-sundari Dasi - April 24, 2014 1:59 am
I guess everyone is busy listening to Guru Maharaja`s classes. But then we may get overwhelmed with 108 questions to other verses which hopefully Bhakti rasa will post. So after happily being reunited with my copy of Siksastakam, I`m resuming my quick answers.
2) What is the relationship of the 1st verse to the other 7 verses of Siksastakam?
We could say that verse 1st contains all others. In first verse of his Siksastakam Caitanya Mahaprabhu speaks of 7 glories of Nama Sankirtana which correspond with steps to attain prema. Verse one mentions first two steps- śraddha and sadhu sanga and remaining ones are elaborated on in following verses.
3) In what does this first verse seek to awaken faith (sraddha)? Guru Maharaja says that it is a message "trumpeted" by this 1st verse.
Faith in power of chanting name of Krishna alone
4) What is the outward expression of faith? Guru Maharaja poetically describes this as a stage upon which krsna-bhakti is performed. Where is this stage poetically erected?
Faith leads to surrender, śaranagati and it`s śarangati that Guru Maharaj describes as a stage erected in our hearts