domingo, 18 de septiembre de 2011

Seeing Bhagavān within the Mind and Seeing Him Directly by Prajñāna Keśava Gosvāmī Mahārāja

Seeing Bhagavān within the Mind and Seeing Him Directly

Nitya-līlā praviṣṭa-oṁ-viṣṇupāda-paramahaṁsa-svāmī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja

In this regard, it is essential to carefully deliberate on the commentaries of Śrīla Sanātana Gosvāmī on Verse Four and Verse Six of this book. From the concepts presented in those two verses, the prākṛta-sahajiyās may infer that Śrīla Sanātana Gosvāmīpāda explained that seeing Bhagavān with one’s eyes is superior to seeing Him within the mind during meditation. That Gosvāmīpāda has established Gopa-kumāra’s direct perception of Bhagavān with his eyes as superior to Brahmā’s vision of Bhagavān through meditation, must be carefully considered. In this example, Gosvāmīpāda is not referring to Gopa-kumāra seeing Bhagavān with material eyes. Only after Gopa-kumāra was situated within the realm of Vaikuṇṭha, the transcendental platform, is it described that he saw Bhagavān with his eyes. In the realm of Vaikuṇṭha the material senses do not exist. Therefore, the gopas’ and gopīs’ direct proximity with Śrī Bhagavān is in every respect transcendental and beyond the grasp of the material senses. This matter cannot be perceived by the senses of the prākṛta-sahajiyās.

I have already mentioned that Śrī Dāmodarāṣṭakam is to be sung and discussed daily while observing Ūrja-vrata, also known as Kārtika-vrata or Dāmodara-vrata. Those who wish to please Śrī Dāmodara in the month of Dāmodara should certainly read Śrī Dāmodarāṣṭakam daily and in its entirety. This is the specific injunction of Śrī Hari-bhakti-vilāsa. Various ways of observing Dāmodara-vrata are found in the scriptures.

Ūrja-vrata comes within Cāturmāsya-vrata. It begins from Ekādaśī, Dvādaśī or Pūrṇimā and ends on those very days one month later. However, if these days are viddhā (penetrated) they should never be counted. Śrīla Sanātana Gosvāmīpāda states:

“In vratas observed by Vaiṣṇavas, viddhā tithis should be strictly rejected.”

Therefore, even the days on which the Cāturmāsya and Ūrja-vratas begin or end, should be observed, discarding the viddhā tithis. The opinion of Śrī Hari-bhakti-vilāsa is that if Sūrya (the sun) rises and penetrates the beginning or final tithis of the Cāturmāsya-vrata and Ūrja-vrata, then they should not be counted.

In the following passages we are quoting a short article by Śrīla Ṭhākura Bhaktivinoda regarding Kārtika-vrata. This article clearly determines the day on which the duties involved in completing the vrata should be performed. The injunction given for those who begin their vrata on the day of Ekādaśī also applies to those who start on Dvādaśī or Pūrṇimā. The article is as follows:

“To observe Kārtika-vrata is a primary duty of a Vaiṣṇava.

āśvinasya tu māsasya yā śuklaikādaśī bhavet
kārttikasya vratān iha tasyāṁ kuryād atandritaḥ
Śrī Hari-bhakti-vilāsa (16.168)

Kārtika-vrata begins from the Ekādaśī that comes within the bright fortnight of the month of Āśvina (September – October), and should be observed with great self-restraint and discipline.

According to this statement, every year, from the Ekādaśī that follows Vijayā Daśamī, one should begin one’s vrata and end it on the day of Utthāna Ekādaśī. The vrata observed during this particular month is called niyama-sevā. The rules of niyama-sevā are as follows: On every day of that month, during the last period of the night, one should purify oneself and perform the maṅgala-ārati of Śrī Kṛṣṇa. Later on in the morning, after bathing, one should perform arcana of Śrī Dāmodara. At night, one should offer burning wicks of ghee or sesame oil in Bhagavān’s temple, at the base of Tulasī, and towards the sky. In the month of Kārtika one should eat food that is strictly vegetarian and offered to Bhagavān. One should not take stale rice or grains, sleep on another’s bed, take oil or honey, or use bell-metal utensils. After honouring Bhagavān’s remnants one should hear or study Śrīmad-Bhāgavatam and other scriptures in the association of Vaiṣṇavas. One should incessantly perform nāma-kīrtana of Śrī Hari and remember Him. Following these rules, one should pass the entire month.

Then, on the day of Utthāna Ekādaśī, one should fast, even from water, and spend that night awake, absorbed in hearing and chanting topics about Śrī Kṛṣṇa. The next day, in the morning, one should purify oneself and then perform hari-kīrtana. Afterwards, one should distribute the Lord’s prasāda among one-pointed, intimate Vaiṣṇavas and finally honour some oneself. That day, at the end of the night, one will end the vrata.”

To please Śrī Rādhā-Dāmodara is the primary purpose of observing Ūrja-vrata. Śrīmatī Rādhārānī is addressed as Ūrjeśvarī. Therefore, to please Śrī Śrī Dāmodara, Śrī Satyavrata Muni added the statement:

namo rādhikāyai tvadīya-priyāyai,

Thereby implying that in observing Śrī Dāmodara-vrata, worship of Śrī Rādhā-Dāmodara is one’s exclusive obligation.

Among the sixty-four limbs of bhakti that are to be followed by the Gauḍīya-Vaiṣṇavas, we find mention of ūrjādāra – honouring, or observing, Ūrja-vrata. One should understand that ūrjādāra refers to following the complete Cāturmāsya-vrata. Some say:

“Since there is no mention of observing Cāturmāsya-vrata among the sixty-four limbs of bhakti, we will only observe Ūrja-vrata. We will not undergo the trouble of observing this four month vrata.”

People who try to perform bhajana in this manner, being unacquainted with the profound meanings of the scriptures, indulge in whimsical, undisciplined behaviour. Śrī Caitanya Mahāprabhu instructed us to observe this Cāturmāsya-vrata through His own example by following it Himself while in Śrī Raṅga-kṣetra (Śrī Raṅgam). We cannot count those who are unable to follow the teachings that were demonstrated and preached by Śrī Caitanya Mahāprabhu as śuddha Vaiṣṇavas. We want to substantiate our above statement with an example. Of the six limbs of surrender (śaraṇāgati), only ātmā-nivedana (submission of one’s very self) is mentioned among the nine types of bhakti, or navadhā-bhakti.

Will it then be concluded that the other five limbs of śaraṇāgati are prohibited or to be excluded from one’s sādhana?

Since ātmā-nivedana is topmost among the six ways of surrendering, one must understand that simply by its mention all the other ways of surrender have also been prescribed for the practising devotee. The six limbs of surrender are accepted as only one method of spiritual practice, although one is primary (aṅgī) and the others are its elements (aṅga).

Śrī Dāmodarāṣṭakam is eternal; therefore we should study it, sing it out loud and discuss it, not just during the month of Kārtika, but every day throughout Cāturmāsya. It is so important that it is worth reading every month and indeed every day of the year. If this Śrī Dāmodarāṣṭakam is glorified in a sublimely pure way, Śrī Dāmodara will become pleased. It is with this intention that with great effort we have compiled this book.

In doing so, we are especially indebted to the revered Paṇḍita Śrī-yuta Navīna-candra “smṛti-vyākaraṇa-tīrtha” Mahodaya. He has given valuable assistance in translating the Dig-darśinī commentary into Bengali and in the presentation of the synonyms and so forth. In some places, the Dig-darśinī commentary seemed so incomprehensible that it was almost impossible to unearth its true meaning. He therefore personally underwent great pains to consult paṇḍitas from Navadvīpa and many other places and discuss these sections with them, thereby ascertaining a perfectly relevant meaning. We are therefore especially indebted to him. The above-mentioned commentary has been published in several editions of Hari-bhakti-vilāsa, Chapter Sixteen. After comparing the original verses with these commentaries, we have published everything in such a way so as to be consistent.

In his commentary on this book, Śrīla Sanātana Gosvāmīpāda has mentioned the concepts presented in his Śrī Bṛhad-Bhāgavatāmṛtam. We have included those concepts as footnotes. There, we have published the original verses of Śrī Bṛhad-Bhāgavatāmṛtam along with their translations, explicitly conveying their deeper meaning for the readers’ easy understanding.

Finally, my anguished prayer to the śuddha Vaiṣṇavas is that they become pleased by reading and discussing this book during Cāturmāsya and Ūrja-vrata. I will then consider my efforts successful. 

Thus I conclude,
Śrī Bhakti Prajñāna Keśava
First day of Kārtika, 1954


  • Rama Kānta Dāsa To please Śrī Rādhā-Dāmodara is the primary purpose of observing Ūrja-vrata. Śrīmatī Rādhārānī is addressed as Ūrjeśvarī. Therefore, to please Śrī Śrī Dāmodara, Śrī Satyavrata Muni added the statement: 


    namo rādhikāyai tvadīya-priyāyai, 

    Thereby implying that in observing Śrī Dāmodara-vrata, worship of Śrī Rādhā-Dāmodara is one’s exclusive obligation.

    Among the sixty-four limbs of bhakti that are to be followed by the Gauḍīya-Vaiṣṇavas, we find mention of ūrjādāra – honouring, or observing, Ūrja-vrata. One should understand that ūrjādāra refers to following the complete Cāturmāsya-vrata. Some say:

    “Since there is no mention of observing Cāturmāsya-vrata among the sixty-four limbs of bhakti, we will only observe Ūrja-vrata. We will not undergo the trouble of observing this four month vrata.” 

    People who try to perform bhajana in this manner, being unacquainted with the profound meanings of the scriptures, indulge in whimsical, undisciplined behaviour. Śrī Caitanya Mahāprabhu instructed us to observe this Cāturmāsya-vrata through His own example by following it Himself while in Śrī Raṅga-kṣetra (Śrī Raṅgam). We cannot count those who are unable to follow the teachings that were demonstrated and preached by Śrī Caitanya Mahāprabhu as śuddha Vaiṣṇavas. We want to substantiate our above statement with an example. Of the six limbs of surrender (śaraṇāgati), only ātmā-nivedana (submission of one’s very self) is mentioned among the nine types of bhakti, or navadhā-bhakti. 

    Will it then be concluded that the other five limbs of śaraṇāgati are prohibited or to be excluded from one’s sādhana? 

    Since ātmā-nivedana is topmost among the six ways of surrendering, one must understand that simply by its mention all the other ways of surrender have also been prescribed for the practising devotee. The six limbs of surrender are accepted as only one method of spiritual practice, although one is primary (aṅgī) and the others are its elements (aṅga).

    Śrī Dāmodarāṣṭakam is eternal; therefore we should study it, sing it out loud and discuss it, not just during the month of Kārtika, but every day throughout Cāturmāsya. It is so important that it is worth reading every month and indeed every day of the year. If this Śrī Dāmodarāṣṭakam is glorified in a sublimely pure way, Śrī Dāmodara will become pleased. It is with this intention that with great effort we have compiled this book.

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