The Pinnacle of Elegant Love

 

~ The Pinnacle of Elegant Love ~​

​

 

 

 

यदमितरसशास्त्रे व्याञ्जि वैदग्ध्यवृन्दं

तदणुमपि न वेत्तुं कल्पते कामिलोकः ।

तदखिलमपि यस्य प्रेमसिन्धौ न किञ्चि-

न्मिथुनमजितगोपीरूपमेतद्विभाति ॥मालिनी॥

​

​

[Meter: Mālinī (Sing like govardhana-vāsa-prārthanā-daśakam)]:

​

yad amita-rasa-śāstre vyāñji vaidagdhya-vṛndaṁ

tad aṇum api na vettuṁ kalpate kāmi-lokaḥ

tad akhilam api yasya prema-sindhau na kiñcin

mithunam ajita-gopī-rūpam etad vibhāti

​

​

Hindi: अपार रसशास्त्र में कवियों नें जिस चतुराई से रसवैचित्री की विवेचना की है, कामी लोग उसका लेशमात्र भी जानने मे समर्थ नही हैं । अब वह समूचा रसशास्त्र भी जिनके प्रेमसमुद्र के सामने अतिशय छोटा प्रतीत होता है, वह राधा-कृष्ण का युगलस्वरूप अतिशय शोभायमान हो रहा है ।

— (गोपालचम्पूः, पूर्व, २४/१०४)

​

​

English Translation: In the limitless expanse of rasa literature, an enormous variety of romantic expertise has been expressed by the great poets. The typical lusty person cannot grasp even a tiny atom of that vast expertise.

​

Now, all that romantic expertise of rasa literature becomes absolutely insignificant in comparison to the ocean of prema of a particular divine couple. That couple having the eternal form of Rādhā-Krishna appears to be the most splendid [in the entirety of creation].

​

— (Gopāla-campūḥ, Pūrva, 24.104. Translated by Hari Pārṣada Dāsa)

Why Krishna and Balaram Selected A Śaiva Guru

 

 

According to the Gopāla-campūḥ (Uttara, 8th Pūraṇa), Sāndīpani Muni was a Śaiva (worshipper of Bhagavān Śiva). Śrī Jīva Gosvāmī says that Krishna and Balarāma had the following thought before they selected a guru —

​

​

yaḥ śabde brahmaṇi niṣṇātaṁ śaivaś ca bhavati, sa eva puru-guru-kartavyaḥ

​

​

Translation: [Krishna and Balarāma thought] — "Thus, someone who is expert in śabda-brahma (Vedas) and one who is a Śaiva should be selected as our revered guru" (End of Translation)

​

​

The Gopāla-campūḥ further describes that they did not want to select a vaiṣṇava such as Śrī Vyāsadeva as a guru because a vaiṣṇava would understand the position of Krishna and Balarāma and hence would be unable to act in the position of a guru. Thus, a Śaiva staying in Ujjain (the abode of Śiva), was selected in the form of Sāndīpani Muni.

​

​

— (Hari Pārṣada Dāsa. 16 Sep 2023)

A Beautiful Example of Nāmābhāsa

 

 

 

~ A Beautiful Example of Nāmābhāsa ~

​

​

वने चरामो वसु चाहरामो नदींस्तरामो न भयं स्मरामः ।

इतीरयन्तोऽपि वने किराता मुक्तिं गता रामपदानुषङ्गात् ॥उपजाति॥

​

​

[Meter — upajāti (Sing like gurv-aṣṭakam)]:

​

vane carāmo vasu cāharāmo

nadīṁs tarāmo na bhayaṁ smarāmaḥ

itīrayanto'pi vane kirātā

muktiṁ gatā rāma-padānuṣaṅgāt

​

​

Translation: In great fervour, the dacoits in the forest sung raucously :—

​

vane carāmaḥ — We roam in the forests.

​

vasu cāharāmaḥ — We loot wealth.

​

nadīṁs tarāmaḥ — We effortlessly cross rivers.

​

na bhayaṁ smarāmaḥ — We know no fear.

​

Thus, even the forest-dwelling dacoits attained liberation by their constant contact with the name — "Rāma".

​

​

— (Verse attributed to Rāma-candrāṣṭaka-stotram of Amara-dāsa. Translated by Hari Pārṣada Dāsa.)

The Perfection of All Yugas

 

 

 

 

 

~ The Perfection of All Yugas ~

​

विबभूव विना सत्यं ध्यानं त्रेतां विना मखः

विना द्वापरमभ्यर्चा हरेर्नाम कलिं विना

​

vibabhūva vinā satyaṁ

dhyānaṁ tretāṁ vinā makhaḥ

vinā dvāparam abhyarcā

harer nāma kaliṁ vinā

​

​

[At that time]:

​

— Even though it was not Satya-yuga, everyone meditated perfectly on Krishna.

​

— Even though it was not Tretā-yuga, the priests performed fire-sacrifices.

​

— Even though it was not Dvāpara-yuga*, the pujārīs worshipped the Viṣṇu-deities perfectly.

​

— and even though Kali-yuga had not yet arrived, the holy name of Krishna was resounding everywhere.

​

In this way, the simultaneous execution of the supreme perfection processes of the respective four ages was seen after the appearance of Śrī Krishna.

​

— (From the Gopāla-campūḥ, Pūrva, 3rd Pūraṇa)

​

​

* — It was not exactly dvāpara-yuga because Dvāpara had almost reached its end and such a time is technically known as Yuga-sandhyā (the period between the two yugas when the former yuga has ended and the new yuga has not yet started).