Tattva-viveka
Sloka-loka!
Madan Gopal Das - November 26, 2018 7:55 pm
Because Guru Maharaj lives in the sastra, it is an adventure I've enjoyed for many years to try to find verses that he is either implying or directly referencing in his classes. I'm sure that we've all marveled at his recall and how utterly lost he is in the "jungle of sounds", picking forest flowers that he sprinkles the petals of throughout his talks. It is a really absorbing exercise to find those verses, possibly memorize them oneself, and supplement one's preaching following his forest path.
This thread can be a nice place to post a verse we hear in a class, maybe one that he asks for assistance in finding, one that makes a strong point to you, a sloka you particularly relish for your own memorization, etc etc.
Madan Gopal Das - November 26, 2018 8:00 pm
yesterday I was driving all day and this one came up in a class:
CC Adi 4.165
ātmendriya-prīti-vāñchā—tāre bali ‘kāma’
kṛṣṇendriya-prīti-icchā dhare ‘prema’ nāma
SYNONYMS
ātma-indriya-prīti—for the pleasure of one’s own senses; vāñchā—desires; tāre—to that; bali—I say; kāma—lust; kṛṣṇa-indriya-prīti—for the pleasure of Lord Kṛṣṇa’s senses; icchā—desire; dhare—holds; prema—love; nāma—the name.
The desire to gratify one’s own senses is kāma [lust], but the desire to please the senses of Lord Kṛṣṇa is prema [love].
Braja-sundari Dasi - November 26, 2018 8:17 pm
A nice memory came to me… When we had a cow named Mangala, Guru Maharaj used to come to pet her and every time he was chanting "mangalam mangalanam". I used to know the verse many years ago but now I cannot remember anything but these two words and uncle Google does not help by reffering to either popular Telugu song or drug company 🐄
Vamsidas - November 26, 2018 9:30 pm
1 hour ago, Braja-sundari dasi said:A nice memory came to me… When we had a cow named Mangala, Guru Maharaj used to come to pet her and every time he was chanting "mangalam mangalanam". I used to know the verse many years ago but now I cannot remember anything but these two words and uncle Google does not help by reffering to either popular Telugu song or drug company 🐄
I present three possibilities to you:
https://www.vedabase.com/en/sb/4/22/7
https://www.vedabase.com/en/sb/11/31/24
https://www.vedabase.com/en/sb/6/17/13
Funny that the third involves the cursing of Citraketu, which we were talking about in the Upadesamrta thread earlier.
Madan Gopal Das - November 27, 2018 1:13 am
3 hours ago, Vamsidas said:Funny that the third involves the cursing of Citraketu, which we were talking about in the Upadesamrta thread earlier.
It is so interesting how when you’re reviewing parts of sastra the same theme’s will pop up out of nowhere to teach us something valuable. I read the Citraketu comment in Upadesamrta thread earlier today, came home and Pranaya (my 5 year old) was asking mama to randomly pick a Bhagavatam volume to show her pictures. Next thing I hear from them is Citraketu was laughing about Siva and Parvati and I’m thinking “what a coincidence!” I’m reminded of Krsna Caitanya’s warning not to judge what is happening in the mind of a devotee... Now I come to this thread and you are quoting that same verse.
Citraketu Maharaj and Mahadeva and Parvati Ma, yes, I’m trying to pay attention and learn!
Madan Gopal Das - November 27, 2018 1:18 am
4 hours ago, Braja-sundari dasi said:Guru Maharaj used to come to pet her and every time he was chanting "mangalam mangalanam". I used to know the verse many years ago but now I cannot remember anything
My feeling of Guru Maharaj’s heart is that maybe this would be more on track?
madhuram madhurebhyo ‘pi
mangalebhyo ‘pi mangalam
pavanam pavanebhyo ‘pi
harer namaiva kevalam
More sweet than all other sweet things; more auspicious than all other auspicious things; the greatest purifier of all purifying things—The holy name of Shri Hari alone is everything.
Braja-sundari Dasi - November 27, 2018 2:00 am
Beautiful verses but no, none of them. I am realy shocked that I had to... gogle it in Polish:
madhura-madhuram etan mangalam mangalanam
sakala-nigama-valli-sat-phalam cit-svarupam
sakrd api parigitam śraddhaya helaya va
bhrgu-vara nara-matram tarayet krsna-nama
Accoding to Polish source this text is from Skanda Purana, quoted in Hari-bhakti=vilasa. And here I found English translation:
madhura-of sweet things; madhuram-the sweetest; etat-this; mangalam-most auspicious; mangalanam-of auspicious things; sakala-of all; nigama-the Vedic literatures; valli-of the vine; sat-phalam-the best fruit; cit-spiritual; svarupam-in nature; sakrit-once; api-even; parigitam-chanted; sraddhaya-with faith; helaya-with contempt; va-or; bhrgu-vara-O best of the Bhrgus; nara-matram-a person; tarayet-delivers; krishna-of Lord Krishna; nama-the name.
Krishna's name is the sweetest of sweet things, the most auspicious of auspicious things, the transcendental fruit of the vine of all Vedic literature. O best of the Bhrigus, chanted even once, either with faith or contempt, it delivers the chanter
Madan Gopal Das - November 27, 2018 2:55 am
oh, that’s nice! Found it quoted in Brhad-Bhagavatamrta commentary as being from Skanda-purana. This version has diacritics:
madhura-madhuram etan maṅgalaṁ maṅgalānāṁ
sakala-nigama-vallī-sat-phalaṁ cit-svarūpam
sakṛd api parigītaṁ śraddhayā helayā vā
bhṛgu-vara nara-mātraṁ tārayet kṛṣṇa-nāma
“O best of the Bhṛgu dynasty, the holy name of Kṛṣṇa is the sweetest of the sweet and the most auspicious of the auspicious. It is the transcendental fruit of all the Vedas and is purely spiritual. Whoever chants it but once, whether with faith or with contempt, is liberated.”
Madan Gopal Das - November 27, 2018 3:22 pm
I have a list of sloka's related to sakhya rasa that maybe should be posted in a more specific sloka thread, but here is a gem that came out in a class recently:
Atmananda Dasa - November 27, 2018 6:53 pm
Subal Prabhu just recited this one to me the other day. He told me the Gurumaharaja had given this verse to him to chant as part of his sadhana. Subal chants this verse before chanting his japa and before doing the puja.
Gauravani Dasa - November 28, 2018 12:59 pm
Wonderful prayer! The translation states that Subal gopa is friends with the son and daughter (kumarayor) of the best gopas. That would indicate that the prayer is asking Subal gopa to introduce his friends Radha and Krishna. However, does kumarayor indicate both male and female (son and daughter) or could the term indicate two young friends, which might also refer to Rama and Krishna? I suppose the context of where this prayer is located in a larger book would also help answer this question. Subal gopa is a priyanarma sakha, correct? If so, I suppose he could refer to either Rama or Radha, but given how close he is to Radha, that might lead to an interpretation that this prayer refers to Radha and Krishna.
Madan Gopal Das - November 28, 2018 1:29 pm
The Utkalika Vallari are prayers by Srila Rupa Goswami and this verse and the whole of the prayers are longings for connection to personalities involved in madhurya-rasa. The verses just before this one are prayers to Lalita and Vishaka longing for engagement in the service of Radha-Krsna. Yes, Subala is a priyanarma sakha, intimately related with Srimati Radhika. I think given Rupa Manjari's relationship to all these personalities in madhurya lila and no mention of Rama in the prayers, is a clear indication that Subala's friends spoken of here are Radha and Govinda.
Gauravani Dasa - November 28, 2018 1:35 pm
Thanks, Madan!
Swami B.V. Padmanabha - November 29, 2018 2:33 pm
Pranama unto all and very happy to join this nurturing group.
During this last visit of mine to Saragrahi and specially for Kartika, I took some sort of vrata of memorizing one sloka per day, so I tried to pick all those verses that Guru Maharaja would quote in his class that I didn´t know of yet. So here´s one of them (which Guru Maharaja actually generally doesn´t quote in sanskrit, but he invokes its meaning over and over):
vedā brahmātma-viṣayās tri-kāṇḍa-viṣayā ime
parokṣa-vādā ṛṣayaḥparokṣaṁmama ca priyam
vedāḥ — the Vedas; brahma-ātma — the understanding that the soul is pure spirit; viṣayāḥ — having as their subject matter; tri-kāṇḍa-viṣayāḥ — divided into three sections (which represent fruitive work, worship of demigods and realization of the Absolute Truth); ime — these; parokṣa-vādāḥ — speaking esoterically; ṛṣayaḥ — the Vedic authorities; parokṣam — indirect explanation; mama — to Me; ca — also; priyam — dear.
“The Vedas, divided into three divisions, ultimately reveal the living entity as pure spirit soul. The Vedic seers and mantras, however, deal in esoteric terms, and I also am pleased by such confidential descriptions.” (11.21.35)
Vamsidas - November 29, 2018 4:27 pm
On 11/28/2018 at 8:29 AM, Madan Gopal das said:The Utkalika Vallari are prayers by Srila Rupa Goswami and this verse and the whole of the prayers are longings for connection to personalities involved in madhurya-rasa. The verses just before this one are prayers to Lalita and Vishaka longing for engagement in the service of Radha-Krsna. Yes, Subala is a priyanarma sakha, intimately related with Srimati Radhika. I think given Rupa Manjari's relationship to all these personalities in madhurya lila and no mention of Rama in the prayers, is a clear indication that Subala's friends spoken of here are Radha and Govinda.
Madan's comment is correct and doesn't need any input from me...but here I go anyway. 😅
With all that being true, one may wonder if this petition by Rupa Goswamipada is relevant only to those in pursuit of manjari-bhava (which is the obvious mood of his prayer). Obviously Srimati Radhika is Bhakti devi herself, and any sadhaka requires her grace for progress regardless of any ultimate spiritual aspirations. So approaching Subala sakha to put in a good word for us is obviously helpful. Beyond that however, Guru Maharaja has explained that the priyanarma-sakhas are in a unique situation as they have not only a group leader within the priyanarma-sakha camp, but also one amongst the gopis. As Rupa Goswami has revealed, those within Subala's group are also within the group of Sri Radha, where Sri Rupa Manjari is also serving. With that understanding, one can easily see how this prayer and everyone involved in it, from the composer to those petitioned, are as applicable to those in pursuit of priyanarma-sakha-bhava as to those after manjari-bhava.
Swami B.V. Padmanabha - November 29, 2018 7:48 pm
Regarding the Utkalika Vallari sloka that was quoted, I´ve had first-hand experience (during this last visit to Saragrahi) of Guru Maharaja recommending it both to someone inclined towards madhurya-rati, as to another sadhaka with affinity for sakhya-bhava.
Subal Das - November 29, 2018 9:05 pm
This prayer by Rupa to Subal has feelings similar to Prabhupada’s prayer to Krishna aboard the Jaladuta. Prabhupad has leverage on Krishna because Prabhupada is trying to please Bhaktisidanta who is a servant of Radha and Krishna wants Radha to be happy. Now things reverse as a request to Subal that I am serving GM and he is serving Prabhupad and they are your dear servants so please place the the case of this destitute person before Nanda’s son and Vrishabanu’s daughter for their kind consideration. We’re asking Subal to put in a good word for us so we can be blessed in our service to GM.
Swami B.V. Padmanabha - November 30, 2018 12:57 pm
Here´s another interesting sloka from a very sweet and important section of the Bhagavata (9.4.63-68). Maybe Guru Maharaja doesn´t quote it verbatim, but I´ve heard him referring to "a sloka in the Bhagavata who speaks about the superiority of svarupa-saktyananda over svarupananda" on many occasions. And when this specific quote was recently shared with him, he happily appreciated it:
nāham ātmānam āśāse mad-bhaktaiḥ sādhubhir vinā
śriyaṁ cātyantikīṁ brahman yeṣāṁ gatir ahaṁ parā
na — not; aham — I; ātmānam — transcendental bliss; āśāse — desire; mat-bhaktaiḥ — with My devotees; sādhubhiḥ — with the saintly persons; vinā — without them; śriyam — all My six opulences; ca — also; ātyantikīm— the supreme; brahman — O brāhmaṇa; yeṣām — of whom; gatiḥ — destination; aham — I am; parā — the ultimate.
"O best of the brāhmaṇas, without saintly persons for whom I am the only destination, I do not desire to enjoy My transcendental bliss and My supreme opulences." (Srimad Bhagavatam, 9.4.64)
Madan Gopal Das - November 30, 2018 2:03 pm
kṛṣṇasya nānā-vidha-kīrtaneṣu
tan-nāma-saṅkīrtanam eva mukhyam
tat-prema-sampaj-janane svayaṁ drāk
śaktaṁ tataḥ śreṣṭhatamaṁ mataṁ tat
Of all the different types of kirtan associated with Krishna, the chanting of His holy names is considered the chief. It alone has the power to directly bestow the treasure of love for Krishna and so is considered to be the best of all spiritual practices. (Bṛhad-bhāgavatāmṛta, 2.3.158)
Swami B.V. Padmanabha - November 30, 2018 2:57 pm
śrutam apy aupaniṣadaṁ dūre hari-kathāmṛtāt
yan na santi dravac-citta-kampāśru-pulakādayaḥ
“I have heard the topics of the Upanishads – How far they are from the ambrosia of hari-katha! In them, there is no melting of the heart, no trembling, no tears and no hair standing on end.”
Interestingly, on one side this sloka is credited to Vyasa by Sri Rupa in his Padyāvali (39), but it´s quoted in Sri Jiva´s Bhakti-sandarbha (69) where it is attributed to Sri Gauranga (kaliyuga-pāvanāvatāreṇa śrī-bhagavatā) .
Swami B.V. Padmanabha - December 1, 2018 1:26 pm
In connection to this thread, here I share an interesting contribution that I read these days in "Divine Intoxication" (a biography on Srila Krishna Dasa Babaji):
"It was commonly known that Babaji Maharaja would never attempt to memorize a new verse until he had fully realized the deepest understanding of the present verse that he was contemplating."
Challenging but interesting exercise!
Ramakesava - December 2, 2018 1:27 pm
What a beautiful topic! But may I hijack it a moment?
Does anyone have good suggestions on how to fix verses in the memory? I find I am shocking at this.
Shyamananda Das - December 2, 2018 2:46 pm
One way is to divide the verses up in four (most verses have four "padas"), like:
1. Aradhananam sarvesam
2. Visnor aradhanam param
3. Tasmat parataram devi
4. Tadiyanam samarcanam
Practice each one separately by repeating them over and over. Then join them together gradually.
...
As for the example of Srila Krsnadasa Babaji, I think that works at the level that he was (is) at, whereas I am reciting slokas in aspiration for that level. The example can be applied to a lower level though, by looking at what this verse can teach you at the moment, something you need. That would be anusara, rather than anukara, as you have taught me, Padmanabha Maharaja. 
Ramakesava - December 2, 2018 4:39 pm
Thank you for the good advice, gurubhai! I have tried that method before, and it sometimes works.
Krsna Caitanya Das - December 2, 2018 6:11 pm
4 hours ago, ramakesava said:Does anyone have good suggestions on how to fix verses in the memory?
I am attaching a document that I received from Bhakti Visrambha Madhava Swami some years ago about learning verses. Maybe you will find his method helpful.
Madan Gopal Das - December 3, 2018 12:51 pm
A regular in GM's classes - love the way it sounds! This is only the second half of the verse CC Madhya 2.50:
bāhye viṣa-jvālā haya, bhitare ānanda-maya,
kṛṣṇa-premāra adbhuta carita
bāhye — externally; viṣa-jvālā haya — there is suffering from poisonous effects; bhitare — within; ānanda-maya — transcendental ecstasy; kṛṣṇa-premāra — of love of Kṛṣṇa; adbhuta — wonderful; carita — characteristic.
In this way, Lord Caitanya used to revel in ecstasy day after day and exhibit these ecstasies before Svarūpa and Rāmānanda Rāya. Externally there appeared severe tribulation, as if He were suffering from poisonous effects, but internally He was experiencing bliss. This is characteristic of transcendental love of Kṛṣṇa.
Swami B.V. Padmanabha - December 4, 2018 7:38 pm
On 12/2/2018 at 11:46 AM, Shyamananda das said:One way is to divide the verses up in four (most verses have four "padas"), like:
1. Aradhananam sarvesam
2. Visnor aradhanam param
3. Tasmat parataram devi
4. Tadiyanam samarcanam
Practice each one separately by repeating them over and over. Then join them together gradually.
...
As for the example of Srila Krsnadasa Babaji, I think that works at the level that he was (is) at, whereas I am reciting slokas in aspiration for that level. The example can be applied to a lower level though, by looking at what this verse can teach you at the moment, something you need. That would be anusara, rather than anukara, as you have taught me, Padmanabha Maharaja.
Exactly, and that was my intention when saying that. Also, this reminded me of our learning slokas in Vraja in 2007, and how that panditji made us repeat over and over (and over and over!) again those same lines with that same hypnotizing tune (aho bakiyam...) Do you remember? It really worked, since 11 years after I did not only remember the sloka, but the tune, the scenario, everything...
Swami B.V. Padmanabha - December 4, 2018 7:43 pm
On 12/2/2018 at 10:27 AM, ramakesava said:What a beautiful topic! But may I hijack it a moment?
Does anyone have good suggestions on how to fix verses in the memory? I find I am shocking at this.
It may sound as more difficult, but it helps a lot (and personally makes the memorizing easier) to learn the meaning of each word of the sloka (or at least the main ones). In one way or another, that gives certain extra-entrance (of course, praying between the lines) to the inner realm of the verse, and thus makes one more familiar with its external meaning (memorizing) and, specially, with all the inner layers of significance (realizing).
Shyamananda Das - December 4, 2018 8:12 pm
30 minutes ago, Swami B.V. Padmanabha said:This reminded me of our learning slokas in Vraja in 2007, and how that panditji made us repeat over and over (and over and over!) again those same lines with that same hypnotizing tune (aho bakiyam...) Do you remember? It really worked, since 11 years after I did not only remember the sloka, but the tune, the scenario, everything...
Yes, Maharaja, I was thinking of that when I wrote the comment. I also haven't forgotten the teacher, the tune, nor the verse. I also remember you retelling this afterwards: "aho bakiyam sthana kalakutam, aho bakiyam sthana kalakutam...one yuga later...aho bakiyam sthana kalakutam" 
Swami B.V. Padmanabha - December 4, 2018 8:57 pm
43 minutes ago, Shyamananda das said:Yes, Maharaja, I was thinking of that when I wrote the comment. I also haven't forgotten the teacher, the tune, nor the verse. I also remember you retelling this afterwards: "aho bakiyam sthana kalakutam, aho bakiyam sthana kalakutam...one yuga later...aho bakiyam sthana kalakutam"
After all, nyakhanan-nyaya ("the logic of the hammer") seems to work pretty nicely...
Shyamananda Das - December 4, 2018 9:00 pm
I was thinking about that as well! "Pounding the post".
Swami B.V. Padmanabha - December 4, 2018 9:03 pm
Atmananda Dasa - December 5, 2018 1:29 am
jīvanti san-mukharitāṁ bhavadīya-vārtām
sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir
ye prāyaśo ’jita jito ’py asi tais tri-lokyām
Ramakesava - December 9, 2018 4:50 pm
Thank you Krsna Caitanya, thank you Padmanabha Maharaja! That looks a very clever method.
Gauravani Dasa - December 9, 2018 5:27 pm
Bhagavad-gītā 8.15
Quotemām upetya punar janma
duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ
saṁsiddhiṁ paramāṁ gatāḥmām — Me; upetya — achieving; punaḥ — again; janma — birth; duḥkha-ālayam — place of miseries; aśāśvatam — temporary; na — never; āpnuvanti — attain; mahā-ātmānaḥ — the great souls; saṁsiddhim — perfection; paramām — ultimate; gatāḥ — having achieved.
Reaching me, these great souls never again experience birth in this temporal abode of misery, for they have attained the ultimate perfection.
This verse is related to fall-vada, but Guru Maharaja also often mentions it in relation to a general description of the material world:
QuoteHere Krishna has summed up material existence in two words, duḥkhālayam and aśāśvatam. It is miserable and temporary. If a person disagrees with Krishna’s description of material existence being an abode of misery and insists that he likes this world, Krishna replies that it is then all the more miserable, for one cannot remain here. (p. 268)
Swami B.V. Padmanabha - December 10, 2018 1:00 pm
19 hours ago, Gauravani dasa said:Bhagavad-gītā 8.15
This verse is related to fall-vada, but Guru Maharaja also often mentions it in relation to a general description of the material world:
But from an advanced bhakta´s perspective, Prabhodananda Sarasvati would say viśvaṁ pūrṇa-sukhāyate, "the whole material world appears full of joy". 🙏
Madan Gopal Das - December 10, 2018 7:23 pm
6 hours ago, Swami B.V. Padmanabha said:viśvaṁ pūrṇa-sukhāyate, "the whole material world appears full of joy". 🙏
Can you give us the whole verse Maharaj? I've always liked this line but only know this one part. Here is an accompanying themed (world full of happiness) verse SSM is quoting in verse 7 commentary of Upadesamrta. I've always liked these types of verses which balance the sometimes negative or renunciation focused verses that can sometimes seem more prominent. Of course the balance is that the world is a happy place for one who is "maya santusta" - completely satisfied in Krsna. 😉
Krsna to Uddhava:
SB 11.14.13
akiñcanasya dāntasya
śāntasya sama-cetasaḥ
mayā santuṣṭa-manasaḥ
sarvāḥ sukha-mayā diśaḥ
One who does not desire anything within this world, who has achieved peace by controlling his senses, whose consciousness is equal in all conditions and whose mind is completely satisfied in Me finds only happiness wherever he goes.
Swami B.V. Padmanabha - December 10, 2018 7:44 pm
21 minutes ago, Madan Gopal das said:Can you give us the whole verse Maharaj? I've always liked this line but only know this one part. Here is an accompanying themed (world full of happiness) verse SSM is quoting in verse 7 commentary of Upadesamrta. I've always liked these types of verses which balance the sometimes negative or renunciation focused verses that can sometimes seem more prominent. Of course the balance is that the world is a happy place for one who is "maya santusta" - completely satisfied in Krsna. 😉
Krsna to Uddhava:
SB 11.14.13
akiñcanasya dāntasya
śāntasya sama-cetasaḥ
mayā santuṣṭa-manasaḥ
sarvāḥ sukha-mayā diśaḥOne who does not desire anything within this world, who has achieved peace by controlling his senses, whose consciousness is equal in all conditions and whose mind is completely satisfied in Me finds only happiness wherever he goes.
kaivalyaṁ narakāyate tri-daśa-pūr ākāśa-puṣpāyate
durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate
viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate
yat-kāruṇya-kaṭākṣa-vaibhava-vatāṁtaṁgauram eva stumaḥ
kaivalyaṁ--the pleasure of merging into the existence of Brahman; narakāyate--is considered hellish; tri-daśa-pūr--the heavenly planets; ākāśa-puṣpāyate--something imaginary, like a flower in the sky; durdānta--formidable; indriya--the senses; kāla-sarpa--venomous snake; paṭalī--multitude; protkhāta--extracted; daṁṣṭrāyate--teeth; viśvaṁ--the material world; pūrṇa-- completely; sukhāyate--happy; vidhi--Lord Brahmā; mahendra--Indra; ādiḥ--the demigods; ca--and; kīṭāyate--become like an insect; yat--of whom; kāruṇya--mercy; kaṭākṣa--glance; vaibhavavatāṁ--of the most confidential devotee; tam--unto; gauram--Lord Ciatanya Mahāprabhu; eva--certainly; stumaḥ--glorify.
“For a devotee, the pleasure of merging into the existence of Brahman is considered hellish. Similarly, he considers promotion to the heavenly planets just another kind of phantasmagoria. The yogīs meditate for sense control, but for the devotee the senses appear like serpents with broken teeth. The whole material world appears joyful for a devotee, and even great personalities like Lord Brahmā and Lord Indra are considered no better than insects. Such is the position of a devotee who has received but a small glance of the mercy of Śri Caitanya Mahāprabhu. Unto this most magnanimous personality I offer my respectful obeisances.” (Caitanya-candramrita, verse 5)
Krsna Caitanya Das - December 16, 2018 2:41 pm
I shared a file of this earlier in the thread, but I thought I might also just paste it because it's short and sometimes attached files may not catch our attention. I like Maharaja's encouraging mood:
How to memorise slokas ? by Bhakti Vishrambha Mabhava Swami - 20
(sweet) (sweetest) (also) (most auspicious)
madhuram madhurebhyo 'pi mangalebhyo
(also) (auspicious)
'pi mangalam
(purifiers) (most purifier) (certainly) (holy name ) (thus)
pavanam pavanebhyo 'pi harer namaiva
(only)
kevalam
Of sweet things, it's the sweetest you will taste at any time;
Of things that bring good fortune, it's good fortune's paradigm;
Of things that purify, it purifies most powerfully;
The Holy Name of Sri Hari is surely all that be.
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Different colours make it easier for the mind to recognize the Sanskrit, word for word and translation.
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Put the translated meaning of the Sanskrit word above that sanskrit word.
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Learning the word for word allows you to quote portions of the verse later on without going manually through the whole verse.
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Word for word allows paraphrasing the verses translation easily for lecturing or memory recall.
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Write the verse at a convenient time of the day.
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Difficult words should be given special attention, Close your eyes and reach out for them.
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Hearing it and repeating it loudly many times helps you to visualize it.
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Close your eyes and write the line in any colour you like on the blank black slate in your mind. When you have successfully written it in your mind , it is successfully put in your short term memory.
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Depending upon the ability and determination, usually repetition 2 / 3 times that same day and at night before rest and first thing next morning is sufficient to put it from the short-term memory to the Long-term memory.
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Contemplating that verse again and again gives you newer realizations and perceptions, which causes Lahari.
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Once you learn the verse and like it Lahari (a rising happiness) encourages you to sing it.
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Singing the verse is (catching) to the mind, simplifies assimilation and promotes ruchi (taste).
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Setting your self a sweet challenge to learn inspiring sections of shastras or songs increases greed (laulyam). A regular nectar hunter habit.
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Offer them to the supreme Lord and to the devotees you live with. Therefore, keep the verse no. with the verse in your mind.
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The more you give it, the easier it goes to Long-term memory and you get a new insight.
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Sequential memorization assists you in obtaining long-term memory skills.
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A prominent verse will stand out in that series of memorized verses which acts as place maker in your databank. You can then go a forward to pluck out that verse which you want to quote that is not on your tip of your tongue right now.
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Chanting those verses in a sequence at different time of the month allows those chapters or sections to remain fresh in the memory.
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If you temporarily lose it just look at it and it will again come back.
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Your memory is like the muscle, if you stretch the muscle it will get stronger.
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Any one, young or old, male or female, busy or not can memorize providing the desire to memorize the nectar is there.
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The meter of the verse pulls you from one line to the next easier.
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Uttama-Sloka = The best verse. The grammatical poetry and the concentration of relevant points display the architecture of the verse and increase the attraction to it.
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When relevant, pictures can be used as aids in remembering the definition of difficult words.
Atmananda Dasa - December 25, 2018 3:44 pm
CC Ādi 4.25
sakhā śuddha-sakhye kare, skandhe ārohaṇa
tumi kon baḍa loka, — tumi āmi sama
Synonyms:
sakhā — the friend; śuddha-sakhye— in pure friendship; kare — does; skandhe — on the shoulders; ārohaṇa — mounting; tumi — You; kon — what; baḍa — big; loka — person; tumi — You; āmi — I; sama— the same.
Translation:
“My friends climb on My shoulders in pure friendship, saying, ‘What kind of big man are You? You and I are equal.’
Atmananda Dasa - December 25, 2018 4:07 pm
Bg 9.14
satataṁ kīrtayanto māṁ
yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā
nitya-yuktā upāsate
Synonyms:
satatam — always; kīrtayantaḥ — chanting; mām — about Me; yatantaḥ — fully endeavoring; ca — also; dṛḍha-vratāḥ — with determination; namasyantaḥ — offering obeisances; ca — and; mām— Me; bhaktyā — in devotion; nitya-yuktāḥ — perpetually engaged; upāsate — worship.
Translation:
Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.
Madan Gopal Das - December 25, 2018 11:43 pm
I hope I didn't throw anyone off, and that the notifications send you to the correct place: I have diverted the discussion of Brahma's prayers to its own nectarean thread here:
Krsna Caitanya Das - December 28, 2018 1:58 pm
SB 11.2.35
yān āsthāya naro rājan
na pramādyeta karhicit
dhāvan nimīlya vā netre
na skhalen na pated iha
Synonyms:
yān — which (means); āsthāya — accepting; naraḥ — a man; rājan — O King; na pramādyeta — is not bewildered; karhicit — ever; dhāvan — running; nimīlya — closing; vā — or; netre — his eyes; na skhalet — will not trip; na patet — will not fall; iha — on this path.
Translation:
O King, one who accepts this process of devotional service to the Supreme Personality of Godhead will never blunder on his path in this world. Even while running with eyes closed, he will never trip or fall.
Atmananda Dasa - January 10, 2019 5:09 pm
An interesting statement from Sri Sukadeva Goswami that I came across in my reading.
SB 10.59.41
yayāca ānamya kirīṭa-koṭibhiḥ
pādau spṛśann acyutam artha-sādhanam
siddhārtha etena vigṛhyate mahān
aho surāṇāṁ ca tamo dhig āḍhyatām
Synonyms:
yayāca — he (Lord Indra) begged; ānamya — bowing down; kirīṭa — of his crown; koṭibhiḥ — with the tips; pādau — His feet; spṛśan — touching; acyutam — to Lord Kṛṣṇa; artha — his (Indra’s) purpose; sādhanam — who fulfilled; siddha— fulfilled; arthaḥ — whose purpose; etena — with Him; vigṛhyate — he quarrels; mahān — the great soul; aho — indeed; surāṇām — of the demigods; ca — and; tamaḥ — the ignorance; dhik — damnation; āḍhyatām — upon their wealth.
Translation:
Even after Indra had bowed down to Lord Acyuta, touched His feet with the tips of his crown and begged the Lord to fulfill his desire, that exalted demigod, having achieved his purpose, chose to fight with the Supreme Lord. What ignorance there is among the gods! To hell with their opulence!
Brahma Samhita Das - January 12, 2019 9:44 pm
yesterday on our way to Harinam in Gothenburg, Sweden, I asked Srila BV Atulananda Acharya Maharaj, what should be our attitude.
he cited a famous verse from Gopi Gita 10.31.9
tava kathāmṛtaṁ tapta-jīvanaṁ
kavibhir īḍitaṁ kalmaṣāpaham
śravaṇa-maṅgalaṁ śrīmad ātataṁ
bhuvi gṛṇanti ye bhūri-dā janāḥ
tava - Your; kathā-amṛtam - the nectar of words; tapta-jīvanam - life for those aggrieved in the material world; kavibhiḥ - by great thinkers; īḍitam - described; kalmaṣa-apaham - that which drives away sinful reactions; śravaṇa-maṅgalam - giving spiritual benefit when heard; śṛīmat - filled with spiritual power; ātatam - broadcast all over the world; bhuvi - in the material world; gṛṇanti- chant and spread; ye - those who; bhūri-dāḥ - most beneficent; janāḥ - persons.
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.
Atmananda Dasa - January 13, 2019 2:05 pm
madhura-madhuram etan maṅgalaṃ maṅgalānāṃ sakala-nigama-vallī-sat-phalaṃ cit-svarūpam sakṛd api parigītaṃ śraddhayā helayā vā bhṛguvara nara-mātraṃ tārayet kṛṣṇa-nāma
The name of Kṛṣṇa is sweeter than the sweetest, the most auspicious of all things auspicious, the highest fruit in the tree of all the Vedas, and is composed entirely of pure consciousness. O best of Bhṛgu’s dynasty! Heard once with faith or in negligence, it can deliver any human being.
Prabhāsa-khaṇḍa, Padma Purāṇa
Atmananda Dasa - January 14, 2019 1:53 pm
kalpa-taror galitaṃ phalaṃ śuka-mukhād amṛta-drava-saṃyutam pibata bhāgavataṃ rasam ālayaṃ muhur aho rasikā bhuvi bhāvukāḥ
TRANSLATION O knowers of rasa! O fortunate souls! Constantly drink from the mouth of Śukadeva the Bhāgavatam, the fruit of the tree of the Vedas, which has dropped from the tree to this earth, which is immortal, liquid, which is the essence of sweetness and which includes all types of liberation.
SB 1.1.3
this verse is frequently quoted by Gurumaharaja. I wanted to share also below a portion of the purport of Srila Vishvanatha Chakravarti Thakura which I have heard Gurumaharaja paraphrase. The translation here is from Banu Swami
“ How should the fruit be consumed? That is explained. One should drink it, for this fruit is the essence of taste (rasam), devoid of skin, seed and other objectionable parts. Laya means liberation (sāyujya) or attaining the conditions of sālokya, sārṣṭi, sāmīpya and sārūpya. The word ālayam means that the fruit extends beyond these types of liberation, because Bhāgavatam is famous for glorifying the Lord’s pastimes. Or laya can refer to the eighth sāttvika-bhāva called pralaya, fainting. One should drink it until one develops the eight symptoms up to the final one, fainting. Though one will not be able to drink the nectar when one has fainted, when the fainting wears off, one again awakens to consciousness and begins drinking until one faints again. One cannot give up drinking. Thus the word muhur (continuously) is used. Or muhur can have another meaning. Though one has drunk it, by again drinking it, one develops more relish for it.”
Brahma Samhita Das - January 14, 2019 2:41 pm
Before reading Srimad Bhagavatam I remember how Gurumaharaj sings this verse and the sweetness increase! it is as if the meaning of every word in this sloka is self luminous even if you dont know sanskrit like myself, and as if they belong to eachother.
thanks for that purport... where can I find the the complete? on the web?
Atmananda Dasa - January 14, 2019 6:25 pm
As far as I know VCT Bhagavatam commentary is not available on the web. It is available in the “kindle” edition from Amazon (that’s where I got it.) and in paper book form from Amazon or Rasbihari Lal & Sons.
Swami B.V. Padmanabha - January 15, 2019 7:23 pm
On 1/14/2019 at 8:41 AM, Brahma Samhita das said:Before reading Srimad Bhagavatam I remember how Gurumaharaj sings this verse and the sweetness increase! it is as if the meaning of every word in this sloka is self luminous even if you dont know sanskrit like myself, and as if they belong to eachother.
thanks for that purport... where can I find the the complete? on the web?
I can send it to you in .pdf through mail if that helps. Please remind me of that.
Swami B.V. Padmanabha - January 15, 2019 7:25 pm
On 1/14/2019 at 7:53 AM, Atmananda dasa said:kalpa-taror galitaṃ phalaṃ śuka-mukhād amṛta-drava-saṃyutam pibata bhāgavataṃ rasam ālayaṃ muhur aho rasikā bhuvi bhāvukāḥ
TRANSLATION O knowers of rasa! O fortunate souls! Constantly drink from the mouth of Śukadeva the Bhāgavatam, the fruit of the tree of the Vedas, which has dropped from the tree to this earth, which is immortal, liquid, which is the essence of sweetness and which includes all types of liberation.
SB 1.1.3
this verse is frequently quoted by Gurumaharaja. I wanted to share also below a portion of the purport of Srila Vishvanatha Chakravarti Thakura which I have heard Gurumaharaja paraphrase. The translation here is from Banu Swami
“ How should the fruit be consumed? That is explained. One should drink it, for this fruit is the essence of taste (rasam), devoid of skin, seed and other objectionable parts. Laya means liberation (sāyujya) or attaining the conditions of sālokya, sārṣṭi, sāmīpya and sārūpya. The word ālayam means that the fruit extends beyond these types of liberation, because Bhāgavatam is famous for glorifying the Lord’s pastimes. Or laya can refer to the eighth sāttvika-bhāva called pralaya, fainting. One should drink it until one develops the eight symptoms up to the final one, fainting. Though one will not be able to drink the nectar when one has fainted, when the fainting wears off, one again awakens to consciousness and begins drinking until one faints again. One cannot give up drinking. Thus the word muhur (continuously) is used. Or muhur can have another meaning. Though one has drunk it, by again drinking it, one develops more relish for it.”
The word alayam has (at least!) one more interesting meaning (apart from implying the drinking of Bhagavata a) after liberation and b) till one reaches prALAYA or fainting -and one continues drinking after that for eternity-) : Pralaya also means "embrace", so this would imply that one should drink Bhagavata till one gets to receive the full embrace of Sri Hari, be it in sakhya or madhurya-bhava.
Brahma Samhita Das - January 18, 2019 2:31 pm
On 1/15/2019 at 9:25 PM, Swami B.V. Padmanabha said:The word alayam has (at least!) one more interesting meaning (apart from implying the drinking of Bhagavata a) after liberation and b) till one reaches prALAYA or fainting -and one continues drinking after that for eternity-) : Pralaya also means "embrace", so this would imply that one should drink Bhagavata till one gets to receive the full embrace of Sri Hari, be it in sakhya or madhurya-bhava.
beautiful insight Maharaj!
I pray for such addiction!
can it also imply the drinkers full embrace of Sri Hari?
since our process is kevala ananda only when we embrace it fully
On 1/15/2019 at 9:23 PM, Swami B.V. Padmanabha said:I can send it to you in .pdf through mail if that helps. Please remind me of that.
thank you! ok I will
Atmananda Dasa - January 20, 2019 8:34 pm
Today Swami was asked on the phone conference about which parts of the Bhagavatam were important to him personally and he gave this verse as an example of a verse he found inspirational.
SB 1.2.10
kāmasya nendriya-prītir
lābho jīveta yāvatā
jīvasya tattva-jijñāsā
nārtho yaś ceha karmabhiḥ
Synonyms:
kāmasya — of desires; na — not; indriya — senses; prītiḥ — satisfaction; lābhaḥ — gain; jīveta— self-preservation; yāvatā — so much so; jīvasya — of the living being; tattva — the Absolute Truth; jijñāsā — inquiries; na — not; arthaḥ — end; yaḥ ca iha — whatsoever else; karmabhiḥ — by occupational activities.
Translation:
Life’s desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one’s works.
Krsna Caitanya Das - January 25, 2019 8:47 pm
In one fairly recent class, Guru Maharaja was talking about the liberation of demons killed by Krishna and Balarama. He mentioned there was reference to this in the second canto of the Bhagavatam. Here is something I found in relation to this:
SB 2.7.34-35
ye ca pralamba-khara-dardura-keśy-ariṣṭa-
mallebha-kaṁsa-yavanāḥ kapi-pauṇḍrakādyāḥ
anye ca śālva-kuja-balvala-dantavakra-
saptokṣa-śambara-vidūratha-rukmi-mukhyāḥ
ye vā mṛdhe samiti-śālina ātta-cāpāḥ
kāmboja-matsya-kuru-sṛñjaya-kaikayādyāḥ
yāsyanty adarśanam alaṁ bala-pārtha-bhīma-
vyājāhvayena hariṇā nilayaṁ tadīyam
Synonyms:
ye — all those; ca — totally; pralamba — the demon named Pralamba; khara — Dhenukāsura; dardura — Bakāsura; keśī — the Keśī demon; ariṣṭa — the demon Ariṣṭāsura; malla — a wrestler in the court of Kaṁsa; ibha — Kuvalayāpīḍa; kaṁsa — the King of Mathurā and maternal uncle of Kṛṣṇa; yavanāḥ — the kings of Persia and other adjoining places; kapi — Dvivida; pauṇḍraka-ādyāḥ — Pauṇḍraka and others; anye — others; ca — as much as; śālva — King Śālva; kuja — Narakāsura; balvala — King Balvala; dantavakra — the brother of Śiśupāla, a dead rival of Kṛṣṇa’s; saptokṣa — King Saptokṣa; śambara — King Śambara; vidūratha — King Vidūratha; rukmi-mukhyāḥ — the brother of Rukmiṇī, the first queen of Kṛṣṇa at Dvārakā; ye — all those; vā — either; mṛdhe — in the battlefield; samiti-śālinaḥ — all very powerful; ātta-cāpāḥ — well equipped with bows and arrows; kāmboja — the King of Kāmboja; matsya — the King of Dvarbhaṅga; kuru — the sons of Dhṛtarāṣṭra; sṛñjaya — King Sṛñjaya; kaikaya-ādyāḥ — the King of Kekaya and others; yāsyanti — would attain; adarśanam — impersonal merging within the brahmajyoti; alam — what to speak of; bala — Baladeva, the elder brother of Kṛṣṇa; pārtha — Arjuna; bhīma — the second Pāṇḍava; vyāja-āhvayena — by the false names; hariṇā — by Lord Hari; nilayam — the abode; tadīyam — of Him.
Translation:
All demonic personalities like Pralamba, Dhenuka, Baka, Keśī, Ariṣṭa, Cāṇūra, Muṣṭika, Kuvalayāpīḍa elephant, Kaṁsa, Yavana, Narakāsura and Pauṇḍraka, great marshals like Śālva, Dvivida monkey and Balvala, Dantavakra, the seven bulls, Śambara, Vidūratha and Rukmī, as also great warriors like Kāmboja, Matsya, Kuru, Sṛñjaya and Kekaya, would all fight vigorously, either with the Lord Hari directly or with Him under His names of Baladeva, Arjuna, Bhīma, etc. And the demons, thus being killed, would attain either the impersonal brahmajyoti or His personal abode in the Vaikuṇṭha planets.
Braja-sundari Dasi - February 9, 2019 3:15 am
On 1/25/2019 at 2:47 PM, krsna caitanya das said:Translation:
All demonic personalities like Pralamba, Dhenuka, Baka, Keśī, Ariṣṭa, Cāṇūra, Muṣṭika, Kuvalayāpīḍa elephant, Kaṁsa, Yavana, Narakāsura and Pauṇḍraka, great marshals like Śālva, Dvivida monkey and Balvala, Dantavakra, the seven bulls, Śambara, Vidūratha and Rukmī, as also great warriors like Kāmboja, Matsya, Kuru, Sṛñjaya and Kekaya, would all fight vigorously, either with the Lord Hari directly or with Him under His names of Baladeva, Arjuna, Bhīma, etc. And the demons, thus being killed, would attain either the impersonal brahmajyoti or His personal abode in the Vaikuṇṭha planets.
Do I understand properly that this verse implies that demons killed by Arjuna and Bhima also attained liberation? How are Bhima and Arjuna Hari`s names? 😲
Swami - February 16, 2019 3:51 pm
They are Krsna's instruments though which he delivered Dhenuka, etc., extensions of himself so to speak. This is the idea.
Madan Gopal Das - March 15, 2019 6:28 pm
Every time I hear GM quote this he gets excited and sings it, commenting what a nice verse it is - just imagine what is the singing and what is the dancing? 😁
śriyaḥ kāntāḥ kāntaḥ parama-puruṣaḥ kalpa-taravo
drumā bhūmiś cintāmaṇi-gaṇa-mayi toyam amṛtam
kathā gānaṁ nāṭyaṁ gamanam api vaṁśī priya-sakhi
cid-ānandaṁ jyotiḥ param api tad āsvādyam api ca
sa yatra kṣīrābdhiḥ sravati surabhībhyaś ca su-mahān
nimeṣārdhākhyo vā vrajati na hi yatrāpi samayaḥ
bhaje śvetadvīpaṁ tam aham iha golokam iti yaṁ
vidantas te santaḥ kṣiti-virala-cārāḥ katipaye
I worship that transcendental seat, known as Śvetadvīpa where as loving consorts the Lakṣmīs in their unalloyed spiritual essence practice the amorous service of the Supreme Lord Kṛṣṇa as their only lover; where every tree is a transcendental purpose tree; where the soil is the purpose gem, all water is nectar, every word is a song, every gait is a dance, the flute is the favorite attendant, effulgence is full of transcendental bliss and the supreme spiritual entities are all enjoyable and tasty, where numberless milk cows always emit transcendental oceans of milk; where there is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the space of half a moment. That realm is known as Goloka only to a very few self-realized souls in this world.
Madan Gopal Das - April 2, 2019 3:25 pm
Loving this verse which is cited in BRS as an example of the confidence (asa-bandhah) of the devotee who has developed the "bud of bhava". Note how the confidence is saturated in humility:
jñānaṁ vā śubha-karma vā kiyad aho saj-jātir apy asti vā
hīnārthādhika-sādhake tvayi tathāpy acchedya-mūlā satī
he gopī-jana-vallabha vyathayate hā hā mad-āśaiva mām
Atmananda Dasa - May 4, 2019 9:13 pm
This is from VCT’s commentary on BRS 1.1.22. Sounds familiar to me.:
Yogygatvä or qualification means the essential nature which qualifies a person for performing sacrifice. One should not say, “If that low born person really has qualification for sacrifice why does he not then perform sacrifices?” (This implies that he actu- ally is not qualified.) He does not do sacrifices, not because he is not qualified, but because he does not have faith in such actions, since he is endowed with pure bhakti. And other householder devotees born in high families perform these actions only to teach the common people not to abandon duties, though they too have no faith that these actions have any value.
Atmananda Dasa - May 4, 2019 9:39 pm
This one is often quoted by Gurumaharaja. It is from Vidagda Madhava 1.2 and thrice quoted by Krishna Das Kaviraja in CC Adi 1.4 and 3.4 and Antya 1.132.
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ
Madan Gopal Das - May 13, 2019 11:33 am
Speaking in Saragrahi this weekend GM referred to the following verse saying it is one of the most beautiful verses of the bhagavatam and I believe he said those whose ideal is sakhya-rasa should meditate in this way:
śyāmaṁ hiraṇya-paridhiṁ vanamālya-barha-
dhātu-pravāla-naṭa-veṣam anavratāṁse
vinyasta-hastam itareṇa dhunānam abjaṁ
karṇotpalālaka-kapola-mukhābja-hāsam
His complexion was dark blue and His garment golden. Wearing a peacock feather, colored minerals, sprigs of flower buds, and a garland of forest flowers and leaves,
He was dressed just like a dramatic dancer. He rested one hand upon the shoulder of a friend and with the other twirled a lotus.
Lilies graced His ears, His hair hung down over His cheeks, and His lotuslike face was smiling.
Swami B.V. Padmanabha - May 14, 2019 2:32 pm
On 5/13/2019 at 8:33 AM, madan gopal das said:Speaking in Saragrahi this weekend GM referred to the following verse saying it is one of the most beautiful verses of the bhagavatam and I believe he said those whose ideal is sakhya-rasa should meditate in this way:
śyāmaṁ hiraṇya-paridhiṁ vanamālya-barha-
dhātu-pravāla-naṭa-veṣam anavratāṁse
vinyasta-hastam itareṇa dhunānam abjaṁ
karṇotpalālaka-kapola-mukhābja-hāsam
His complexion was dark blue and His garment golden. Wearing a peacock feather, colored minerals, sprigs of flower buds, and a garland of forest flowers and leaves,
He was dressed just like a dramatic dancer. He rested one hand upon the shoulder of a friend and with the other twirled a lotus.
Lilies graced His ears, His hair hung down over His cheeks, and His lotuslike face was smiling.
This other famous sloka is very similar the the one previously quoted:
SB 10.21.5
bibhrad vāsaḥ kanaka-kapiśaṁ vaijayantīṁ ca mālām
randhrān veṇor adhara-sudhayāpūrayan gopa-vṛndair
vṛndāraṇyaṁ sva-pada-ramaṇaṁ prāviśad gīta-kīrtiḥ
Krsna Caitanya Das - May 17, 2019 6:21 pm
I just ran into these two verses in BVT's Sri Bhajana Rahasya. He uses them as verses 15 and 16 in the 6th chapter of that book.
Krsna Caitanya Das - May 22, 2019 11:42 pm
Verse 18 of the 6th chapter of Bhajana Rahasya is SB 9.24.65. It seems to go well with the above two verses.
yasyānanaṁ makara-kuṇḍala-cāru-karṇa-
bhrājat-kapola-subhagaṁ savilāsa-hāsam
nityotsavaṁ na tatṛpur dṛśibhiḥ pibantyo
nāryo narāś ca muditāḥ kupitā nimeś ca
I also ran into the same verse (SB 9.24.65) in chapter 7 of GM's Siksastakam:
"Śrîmad-Bhagavatam describes mahabhava thus:
No male or female in Vrindavana who tasted the festival of
the eyes in the form of Krishna’s beautiful face, with its playful
smile and cheeks adorned with dolphin-shaped earrings, was
satisfied. Although they all felt happiness, it was mixed with
frustration due to the momentary blinking of their eyes.
Śrî Viśvanatha Cakravartî Thakura comments:
This verse shows how, among the Vrajavasîs, the gopîs and
Krishna’s priya-narma-sakhas experience Krishna’s beauty most
intensely.…Unable to tolerate even the interruption that
comes from blinking, they become angry. This is one of
the signs of the highest love—mahabhava—which is found
only in the gopîs and nowhere else except perhaps in Krishna’s
most intimate companions like Subala."
Atmananda Dasa - May 31, 2019 6:39 pm
On 12/3/2018 at 7:51 AM, madan gopal das said:A regular in GM's classes - love the way it sounds! This is only the second half of the verse CC Madhya 2.50:
bāhye viṣa-jvālā haya, bhitare ānanda-maya,
kṛṣṇa-premāra adbhuta caritabāhye — externally; viṣa-jvālā haya — there is suffering from poisonous effects; bhitare — within; ānanda-maya — transcendental ecstasy; kṛṣṇa-premāra — of love of Kṛṣṇa; adbhuta — wonderful; carita — characteristic.
In this way, Lord Caitanya used to revel in ecstasy day after day and exhibit these ecstasies before Svarūpa and Rāmānanda Rāya. Externally there appeared severe tribulation, as if He were suffering from poisonous effects, but internally He was experiencing bliss. This is characteristic of transcendental love of Kṛṣṇa.