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Friday, February 12, 2016

Romance Hindu IV


नारायणं नमस्कृत्य नरं चैव नरोत्तमम्


 देवीं सरस्वतीं चैव ततो जयम् उदीरयेत्



महाभरत
Mahābharata
Una versión de
Michael Dolan, B.V. Mahāyogi


Damayanti con el Cisne Mensajero


La Historia Verdadera

de

Nala y Damayanti

Un Romance Hindu
de Mahābhārata
traducido por
Teresa Loret de Mola Tapanandini D.D.

Los pájaros volaron por encima de los muros del palacio hasta que encontraron un jardín de árboles altos y fuentes de mármol en los patios interiores del Rey. Ahí chapotearon en el agua del pequeño estanque, cercano a donde Damayanti caminaba con sus cien doncellas en la incipiente mañana iluminada. Y la joven Damayanti estaba encantada de ver a los graciosos cisnes de alas doradas jugando en las cristalinas aguas del estanque. Ella les lanzaba agua desde la orilla y los cisnes juguetones corrían de aquí para allá.
Damayanti retozaba en la orilla del agua, persiguiendo a los cisnes. Sus ágiles doncellas corrían y reían como una bandada de cisnes dispersa. Todas las jóvenes se sumaron al juego y persiguieron a un cisne, ya que todos iban en diferentes direcciones. La propia Damayanti corrió tras el pájaro dorado más grande, el mensajero del príncipe Nala. Y ese cisne mensajero llevó a la princesa virginal lejos de sus doncellas hacia un bosquecillo aislado de árboles de ashoka.
Y justo cuando estaba a punto de atraparlo y tomarlo con sus delgados brazos, el cisne se volvió hacia ella. Sacudió el agua de su plumaje y levantó su pico y habló en el lenguaje humano, dijo: “Oh doncella preciosa, princesa Damayanti de Vidarbha , escúchame.”
La princesa Damayanti estaba sorprendida de escuchar a un cisne con alas doradas dirigirse a ella en lenguaje humano. Ella escuchó, sorprendida, con los vellos erizados.
Escúchame”, dijo el cisne. “He venido desde la corte de un gran príncipe lejano. Este príncipe es el señor de los Nishadhas. Su nombre es Nala. Este alto y noble monarca es igual en belleza a los dioses. Es como el mismísimo cupido, atractivo y fuerte, envidiado por los dioses, Gandharvas, y hombres.
Oh doncella de talle delicado”, continuó el cisne, “aunque es un gran rey, un hombre de carácter, está triste y melancólico. De hecho sólo piensa en ti. No está casado pero desea tomarte, oh princesa como su esposa y hacerte su reina.
Si tomas a Nala como tu esposo, los dos unirán sus reinos y gobernarán extensamente.
Nosotros los cisnes de alas doradas hemos visto dioses y hombres, e incluso seres celestiales  como Gandharvas y Nagas. Pero nunca hemos visto a alguien semejante a Nala. Es una joya entre los hombres, un dios entre los reyes.
Tú eres una perla entre las damas hermosas. Di la palabra y regresaré ahora con el Rey Nala, junto con esta bandada de cisnes dorados. Llevaré tu mensaje de asentimiento y aseguraré los preparativos de la boda.
De sobra está decir que si accedes, tú y Nala vivirán en paz por muchos años, gobernando los reinos de Nishadha y de Vidarbha desde sus palacios rodeados de amorosos hijos en gran felicidad. Nala es el orgullo de los hombres y tú eres la perla de las doncellas. El incomparable don del amor será suyo. Y cuando la inigualable Damayanti se case con el sin rival Nala todos se regocijarán. Su unión será bendecida por todos los dioses”.
La poesía de las palabras del cisne atravesó el corazón de Damayanti y le dieron mareos. Se desmayó. Pero cuando despertó el cisne estaba ahí aún, asoleándose en el jardín con sus alas doradas radiantes a la luz de la mañana.
Ella se sonrojó. “Pensé que había sido un sueño”, dijo.
No fue un sueño”, dijo el cisne. ¡Sólo da tu palabra e iré en busca de tu esposo Nala hasta su jardín y le daré las buenas noticias! El compromiso se habrá formalizado”.
La tez blanca de Damayanti se sonrojó rosada. Sonrió. “Sea”, dijo. “Si es mi destino estar unida a ese gran príncipe, entonces he de seguir mi corazón. Dile a Nala que seré suya”.
Sin duda lo haré, hermosa Damayanti”, dijo el dorado cisne mensajero.
El cisne dorado, satisfecho con su tarea, de nuevo surcó los cielos. Se dispararon sobre Vidarbha y regresaron a la tierra de los Nishadhas por el mismo camino por el que llegaron. Y regresaron de nuevo al jardín de Nala se presentaron ante el noble príncipe y le contaron todo.
Ella te ha aceptado, oh Nala. No necesitas dudar de ella. Ella corresponde tu amor y unirá su mano a ti en matrimonio”.
Brihad Aswa continuó, “A medida que los cisnes de oro se disiparon por encima de Damayanti ella apenas podía creer lo que acababa de suceder. Y a medida que pasaron los días se embriagó con su enamoramiento. Cuando recordaba de nuevo las dulces palabras del cisne, su amor ardía en su corazón y no podía encontrar paz.
Incapaz de confiar en sus doncellas o incluso en su madre la reina, se hizo melancólica. Sus mejillas perdieron el rubor y se puso pálida y demacrada. Perdida en su propio mundo. Damayanti vagaba distraída como una mujer enloquecida.
En los banquetes que hacía su real padre, perdió todo interés. Y en noche no podía dormir. “Oh, ¿qué haré?” gemía.
Poco a poco sus doncellas fueron hacia la reina y le contaron de la angustia de Damayanti. La reina supo que la princesa tenía que estar enamorada y fue a ver al rey.
El Rey Bhīma dijo, “¿Por qué está tan distraída nuestra hija? No se interesa ni por la comida ni por la bebida. Se ve pálida. ¿Está enferma?
Damayanti está enamorada”, dijo la reina. “No estoy segura de cuándo y cómo ha concebido esta pasión, pero estoy segura de que se ha enamorado del Príncipe Nala de la tierra de Nishadha. Tienes que meter la mano en esto.
Al fin el rey pudo entender cuál era el problema de su hija. Supo por todas las indicaciones que la princesa estaba ya en edad de casarse. Y era su deber de padre el buscar una pareja adecuada y casarla antes de que muriera de amor.
En aquellos días como hasta hoy, era costumbre que el rey organizara una svayamvara, en donde campeones podrían competir con armas por la mano de la joven princesa.
Organicemos un concurso por su mano”, dijo el Rey. “Declararé su svayamvara. Dejemos que este Nala venga y desafíe a los otros jóvenes galantes. Y si ella lo acepta, los dejaremos gobernar como Rey y Reina”.
Y fue así que el rey Bhīma convocó a distintos reyes y príncipes, envió a sus mensajeros y heraldos por todo el territorio a anunciar la inminente competencia swayaṃvara por la mano de su hija, la hermosa Damayanti.
La fecha para la ceremonia de la competencia quedó establecida. Todos los reyes y príncipes importantes empezaron a llegar a la corte de Vidarbha para competir por la hermosa Damayanti quien ya para entonces estaba consumiéndose, muriendo de amor, suspirando por el día en que Nala llegara a rescatarla.
Estos nobles señores sacudieron la tierra con el estruendo de sus carros y el rugido de sus elefantes mientras se encausaban hacia Vidarbha. Muchos jóvenes excelentes cabalgaban fuerte sobre sus sementales encabezando a sus soldados hacia la tierra del Rey Bhīma. Llegaron con sus batallones de soldados en cota de malla, con sus escudos redondos y sus flechas en ristre.
El poderoso rey Bhīma saludó a los jóvenes pretendientes con guirnaldas de flores y ornamentos y les proveyó de estancias hermosas en el palacio en donde podían descansar hasta el día señalado. Y así miles de hombres armados, kshatriyas todos, llegaron al gran palacio del rey de Vidarbha.

Y a medida que los poderosos reyes y príncipes se reunieron para competir por la mano de la hermosa Damayanti, el rey de los cielos se dio cuenta.

The Practice of Divine Love V

Śrīla Bhaktisiddhānta Saraswati Ṭhakura

শ্রী গৌड़िয-কন্ঠহার

Gaudiya Kanṭhahāra:

13th Jewel

SĀDHANA-BHAKTI-TATTVA

The Practice of Divine Love


The Jeweled Necklace of the Gaudiya Vaishnavas

Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu

Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada

Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan



१३.१००

वरं हुतवहजाला- पञ्जरान्तर्-व्यवस्थितिः

न शौरि-चिन्ता-विमुख- जन-संवास-वैशसम्


Prohibitions and Strictures Regarding Behavior that Destroys Bhakti
(1) Renouncing Bad Association

13.100
varaṁ hutavahajālā- pañjarāntar-vyavasthitiḥ
na śauri-cintā-vimukha- jana-saṁvāsa-vaiśasam 

It is better to live in a cage of fire than to invite ruin by living with those who are
averse to thinking about Śrī Kṛṣṇa. 
(Kātyāyana Saṁhitā)

(2) Avoiding Attachment to Accepting
Too Many Disciples and Over Endeavoring

१३.१०१
न शिष्यान् अनुबध्नीत ग्रन्थान् नैवाभ्यसेद् बहून्
न व्याख्याम् उपयुञ्जीत नारम्भान् आरभेत् क्वचित्
13.101
na śiṣyān anubadhnīta granthān naivābhyased bahūn
na vyākhyām upayuñjīta nārambhān ārabhet kvacit

A sannyāsī must not present allurements of material benefit to attract many
disciples. He should not initiate unqualified disciples in order to expand the
number of his followers for prestige and material gain. 

He should not unnecessarily read many books, nor should he lecture on scriptures such as the Śrīmad Bhāgavatam as a way of making his livelihood. 

He must not attempt to increase material opulence unnecessarily. He must renounce endeavours for things which are beyond his means and which cannot be attained even at the expense of great time and energy (Mahārambha). 
(Bhāg. 7.13.8)

(3) Remaining Undisturbed by Material
Misfortunes

१३.१०२
अलभ्दे व विनषे वा भक्ष्याच्छादन-साधने 
अविक्लव मतिर्-भूत्वा हरिम् एव धिया स्मरेत्
13.102
alabhde va vinaṣhe vā bhakṣyācchādana-sādhane 
aviklava matir-bhūtvā harim eva dhiyā smaret

If one fails to get the necessities of life, or if one loses everything, one's recourse
is to always mediate within oneself upon the
Lord, with an undisturbed mind.
(Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.114) (4) 

Avoiding Lamentation

13.103
śokā-maryādibhir-bhāvair- ākrāntaṁ yasya mānasam
kathaṁ tatra mukundasya sphurti-sambhāvanā bhavet

How can Lord Śrī Kṛṣṇa appear in the heart of a person who is governed by
emotions like sorrow and anger? 
(Bhakti- rasāmṛta-sindhu, Pūrva-vibhāga 2.115)

(5) Prohibitions on Worshiping Other Gods

१३.१०४
हरिर् एव सदाराध्यः सर्व-देवेश्वरेश्वरः 
इतरे ब्रह्म-रुद्राद्या नावज्ञेयाः कदाचन
13.104
harir eva sadārādhyaḥ sarva-deveśvareśvaraḥ 
itare brahma-rudrādyā nāvajñeyāḥ kadācana

One should always exclusively worship Lord Hari, who is the Supreme Controller of all gods, but one should not show contempt for the demigods like Brahmā, Rudra, and others. 
(Bhakti-rasāmṛta-sindhu, Pūrva- vibhāga 2.116)

(6) One Should Avoid Giving Pain to Other
Living Beings

१३.१०५
पितेव पुत्रं करुणो नोद्वेजयति यो जनम् विशुद्धस्य हृषीकेशस्- 
तूर्णं तस्य प्रसीदति
13.105
piteva putraṁ karuṇo nodvejayati yo j
anam viśuddhasya hṛṣīkeśas- 
tūrṇaṁ tasya prasīdati 

Just as an affectionate father never gives any cause for fear and pain in his
dealings with his children, so Lord Hṛṣīkeśa, is very quickly pleased with those
pure-minded souls who are compassionate to all creatures and who avoid being
a source of pain and harassment, fear and anxieties to them. 
(Bhakti-rasāmṛtasindhu, Pūrva-vibhāga 2.117)

Bhakti is Superior to False Renunciation

१३.१०६
प्रापञ्चिकतया बुद्ध्या हरि-सम्बन्धि- वस्तुनः
मुमुक्षभिः परित्यागो वैराग्यं फल्गु कथ्यते
13.106
prāpañcikatayā buddhyā hari-sambandhi- vastunaḥ
mumukṣabhiḥ parityāgo vairāgyaṁ phalgu kathyate

That renunciation which is practiced by those desirous of impersonal liberation
and which rejects things in connection with Lord
Hari, thinking them to be
material, is called phālgu-vairāgya, external or false renunciation. 
(Bhaktirasāmṛta-sindhu, Pūrva-vibhāga 2.126)

Things Opposed to Bhakti Reside in Five Places


१३.१०७
अभ्यर्थितस् तदा तस्मै स्थानानि कलये 
ददौ द्यूतं पानं स्त्रियः 
सूना यत्राधर्मश् चतुर्- विधः
१३.१०८
पुनश् च याचमानाय जात-रूपम् अदात् प्रभुः ततो ऽनृतं 
मदं कामं रजो वैरं च पञ्चमम्
१३.१०९
अमूनि पञ्च स्थानानि ह्य् अधर्म-प्रभवः कलिः
औत्तरेयेण दत्तानि न्यवसत् तन्-निदेश-कृत् 
१३.११०
अर्थैतानि न सेवेत बुभूषुः पुरुषः क्वचित् 
विशेषतो धर्म-शीलो राजा लोक-पतिर् गुरुः

13.107
abhyarthitas tadā tasmai sthānāni kalaye 
dadau dyūtaṁ pānaṁ striyaḥ 
sūnā yatrādharmaś catur- vidhaḥ

Mahārāja Parīkṣita, having thus been petitioned by Kali, sin personified, gave
him permission to reside wherever gambling, drinking, prostitution, and animal
slaughter are performed. 
(Bhāg. 1.17.38)

13.108
punaś ca yācamānāya jāta-rūpam adāt prabhuḥ tato 'nṛtaṁ 
madaṁ kāmaṁ rajo vairaṁ ca pañcamam

The personality of Kali asked for something more, and because of his begging,
the King gave him permission to live where there is gold, because, wherever
there is gold there is also falsity, intoxication, lust, envy, and enmity. 
(Bhāg. 1.17.39)

13.109
amūni pañca sthānāni hy adharma-prabhavaḥ kaliḥ
auttareyeṇa dattāni nyavasat tan-nideśa-kṛt 

Thus the personality of Kali, by the directions of Mahārāja Parīkṣita, the son of Uttara, was allowed to live in those five places. 
(Bhāg. 1.17.40)

13.110
arthaitāni na seveta bubhūṣuḥ puruṣaḥ kvacit 
viśeṣato dharma-śīlo rājā loka-patir guruḥ 

Therefore, whoever desires progressive well-being, especially kings, religionists,
public leaders, brāhmaṇas, and sannyāsīs, should never come in contact with
the four above-mentioned irreligious principles
(Bhāg. 1.17.41)


The Different Kinds of Bad Association that Destroys Bhakti

১৩.১১১
আউল, বাউল, কর্ত্তাভজা, নেডা, দরৱেশ, 
সাঞি সহজিযা, সখীভেকী, স্মার্ত, জাত-গোসাঞি 
অতিৱাদী, চূডাধারী, গৌরাঙ্গ-নাগরী
তোত কহে, এই তেরর সঙ্গ নাহি করি
13.111
āula, bāula, karttābhajā, neḍā, daraveśa, 
sāñi sahajiyā, sakhībhekī, smārta, jāta-gosāñi 
ativādī, cūḍādhārī, gaurāṅga-nāgarī
tota kahe, ei terara saṅga nāhi kari

The names of the different sahajiyā saṁpradāyas who are in opposition to Gauḍiya Vaiṣṇavism are as follows: 1. Āula, (a mendicant sect who follow a very easy course of worship), 2. Bāula (a sect of mendicants who wander about singing sweet melodies about the pastimes of Rādhā and Kṛṣṇa while engaging in abominable practices), 3. Karttābhajā (a sect of "followers" of Śrī Gaurāṇga in Bengal); 4. Neḍā (Literally: "shaven-headed." Used to sarcastically refer to devotees whose greatest religious principle is their shaven
heads. The word also means bald or barren and connotes someone who
represents himself as a devotee while his so-called religious life is barren of
genuine realisation.)  

5. Daraveśa (A Muslim mendicant. This word has
also been used by Śrīla Prabhupada to mean "hippie."), 6. Sāñi (literally means "religious instructor"), 7. Sahajiyā (literally means "easy-ist." indicates one who takes the pastimes of
Rādhā and Kṛṣṇa cheaply.), 8. Sakhībhekī (One who imagines himself a gopī,
and adopts the dress of a woman), 9. Smārta, (formalistic and materialistic
brāhmaṇas), 10. Jāta-gosāṇi (caste gosvāmīs), Ativāḍī (proud devotees), Cūḍādhārī (Those whose only religious principle consists in shaving the head and maintaining a tuft of hair, marking themselves as Vaiṣṇavas), and Gaurāṇganāgarī (Those who consider that it is the position of Śrī Caitanya to be the enjoyer of women, when in fact as a sannyāsi in
His ācārya-līlā Śrī Chaitanya avoided all association with women). One should avoid associating with these different classes of imitation devotees.

[Editor's note: this quote is unattributed in the original. BVM]

Sexual Temptation Destroys Bhakti

१३.११२
मात्रा स्वस्रा दुहित्रा वा नाविविक्तासनो भवेत् 
बलवान् इन्द्रिय-ग्रामो विद्वांसम् अपि कर्षति
13.112
mātrā svasrā duhitrā vā nāviviktāsano bhavet 
balavān indriya-grāmo vidvāṁsam api karṣati 

One should not sit on the same seat even with one's own mother, sister, or
daughter, for the senses are so strong that even though one is very advanced in
knowledge, he may be attracted by sex. 
(Bhāg. 9.19.17)

Exploitative Sexual Pleasure Spurned

१३.११३
यदवधि मम चेतः कृष्ण-पादारविन्दे नव-नव-रस-धामनुद्यतं रन्तुम् आसीत् तदवधि बत नारी-सङ्गमे स्मर्यमाणे भवति मुख-विकारः सुष्ठु निष्ठिवनं च
13.113
yadavadhi mama cetaḥ kṛṣṇa-pādāravinde nava-nava-rasa-dhāmanudyataṁ rantum āsīt tadavadhi bata nārī-saṅgame smaryamāṇe bhavati mukha-vikāraḥ suṣṭhu niṣṭhivanaṁ ca 

Since I have been engaged in the transcendental loving service of Kṛṣṇa,
realizing ever-new pleasure in Him, whenever I think of exploitative sexual pleasure, my lips
curl with distaste and I spit at the thought. 
(Bhakti-rasāmṛta-sindhu, Dakṣiṇavibhāga, 5.72 quoted from Yamunācārya)

The Power of a Woman to Attract the Mind

१३.११४
दुर्वार इन्द्रिय करे विषय-ग्रहण दारवी प्रकृति हरे मुनेरपि मन
13.114
durvāra indriya kare viṣaya-grahaṇa dāravī prakṛti hare munerapi mana

So strongly do the senses adhere to the objects of their enjoyment that indeed a
wooden statue of a woman (daru-prakṛti) attracts the mind of even a great
saintly person. 
(Cc. Antya 2.118)

A Renunciant Should Completely Give Up all Association
With Women for Sexual Pleasure

१३.११५
सत्यं शौचं दया मौनं बुद्धिः श्रीर् ह्रीर् यशः क्षमा
शमो दमो भगश् चेति यत्-सङ्गाद् याति सङ्क्षयम्
13.115
satyaṁ śaucaṁ dayā maunaṁ buddhiḥ śrīr hrīr yaśaḥ kṣamā
śamo damo bhagaś ceti yat-saṅgād yāti saṅkṣayam

[One who takes the path of unrighteousness, gets corrupted by bad association
and becomes involved in the pursuit of sex and the pleasures of the tongue.] He
becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual
intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of
the senses, fortune and all such opportunities. 
(Bhāg. 3.31.33)

तेष्व् अशान्तेषु मूढेषु खण्डितात्मस्व् असाधुषु 
सङ्गं न कुर्याच् छोच्येषु योषित्-क्रीडा-मृगेषु च
13.116
teṣv aśānteṣu mūḍheṣu khaṇḍitātmasv asādhuṣu 
saṅgaṁ na kuryāc chocyeṣu yoṣit-krīḍā-mṛgeṣu ca 

One should not associate with a coarse fool who
is bereft of the knowledge of
self-realization and who is no more than a dancing dog in the hands of a
woman. 
(Bhāg. 3.31.34) 

Gṛhamedhi-dharma Condemned

१३.११७
यन् मैथुनादि-गृहमेधि-सुखं हि तुच्छं कण्डूयनेन करयोर् इव दुःख-दुःखम् 
तृप्यन्ति नेह कृपणा बहु-दुःख-भाजः कण्डूतिवन् मनसिजं विषहेत धीरः
13.117
yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ kaṇḍūyanena karayor iva duḥkha-duḥkham tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ kaṇḍūtivan manasijaṁ viṣaheta dhīraḥ

Sex is compared to the rubbing of two hands to relieve an itch. Gṛhamedhis, so-called gṛhasthas, who have no spiritual knowledge, think this itching is the greatest platform of happiness. Actually it is the source of distress. The kṛpaṇas, the fools who are just the opposite of brāhmaṇas, are not satisfied by repeated sense enjoyment. Those who are dhīra, however, who are sober and who tolerate this itching, are not subjected to the suffering of fools and rascals.
(Bhāg. 7.9.45)

Tamasic and Rajasic Foods are Antagonistic to Bhakti

१३.११८
कट्व्-अम्ल-लवणात्य्-उष्ण- तीक्ष्ण-रूक्ष- विदाहिनः
आहारा राजसस्येष्टा दुःख-शोकामय-प्रदाः
13.118
kaṭv-amla-lavaṇāty-uṣṇa- tīkṣṇa-rūkṣa- vidāhinaḥ
āhārā rājasasyeṣṭā duḥkha-śokāmaya-pradāḥ 

Foods that are too bitter, too sour, salty, hot, pungent, dry, and burning are dear to those in the mode of passion. Such foods cause distress, misery, and disease.
(Bhagavad-gītā 17.9)
१३.११९

यात-यामं गत-रसं पूति पर्युषितं च यक् 
उच्छिष्टम् अपि चामेध्यं भोजनं तामस-प्रियम्
13.119

yāta-yāmaṁ gata-rasaṁ pūti paryuṣitaṁ ca yak 
ucchiṣṭam api cāmedhyaṁ bhojanaṁ tāmasa-priyam

Foods prepared more than three hours before being eaten, food that is tasteless,
decomposed, and putrid, and food consisting of remnants and untouchable
things is dear to those in the mode of darkness. 
(Bhagavad-gītā 17.10)

Meat-eating Destroys Bhakti

१३.१२०
ये त्व् अनेवं-विदो ऽसन्तः स्तब्धाः सद्- अभिमानिनः
पशून् द्रुह्यन्ति विश्रब्धाः प्रेत्य खादन्ति ते च तान्
13.120
ye tv anevaṁ-vido 'santaḥ stabdhāḥ sad- abhimāninaḥ
paśūn druhyanti viśrabdhāḥ pretya khādanti te ca tān

Those wicked persons who do not know the real nature of dharma, who are
proud and stubborn, who consider themselves righteous and who mercilessly
slaughter animals will, in their next life, be eaten by the very beasts they kill.
(Bhāg. 11.5.14)
१३.१२१
यो यस्य मांसम्-अश्नाति स तन् मांसाद उच्यते 
मत्स्यादः सर्व-मांसादस्- तस्मान्-मत्-स्यान् विवर्जयेत्
13.121
yo yasya māṁsam-aśnāti sa tan māṁsāda ucyate 
matsyādaḥ sarva-māṁsādas- tasmān-mat-syān vivarjayet

Whoever eats the meat of someone, he is called the eater of the meat of that
entity. But a fish eater is considered as eater of all meats. Therefore one should
not eat fish. 
(Manu-saṁhitā 5.15)

The Senses are Like Wives, and the Tongue is the
Most Powerful of all the Senses

१३.१२२
जिह्वैकतो ऽच्युत विकर्षति मावितृप्ता
शिश्नो ऽन्यतस् त्वग्-उदरं श्रवणं 
कुतश्चित् घ्राणो ऽन्यतश् चपल-दृक् क्व च 
कर्म-शक्तिर् बह्व्यः सपत्न्य इव गेह-पतिं लुनन्ति
13.122
jihvaikato 'cyuta vikarṣati māvitṛptā
śiśno 'nyatas tvag-udaraṁ śravaṇaṁ 
kutaścit ghrāṇo 'nyataś capala-dṛk kva ca 
karma-śaktir bahvyaḥ sapatnya iva geha-patiṁ lunanti

My dear Lord, O infallible one, my position is like that of a person who has
many wives, all trying to attract him in their own way. For example, the tongue
is attracted to palatable dishes, the genitals to sex with an attractive woman, and
the sense of touch to contract with soft things. 

The belly, although full, still wants to eat more, and the ear, not attempting to
hear about God, is generally attracted to mundane songs and music. The sense of smell is attracted by sweet fragrances, the eyes are attracted by beautiful forms, and the active senses are attracted elsewhere. In this way, I am certainly embarrassed. 
(Bhāg. 7.9.40)

१३.१२३
तावज् जितेन्द्रियो न स्याद् विजितान्येन्द्रियः पुमान् 
न जयेद् रसनं यावज् जितं सर्वं जिते रसे
13.123
tāvaj jitendriyo na syād vijitānyendriyaḥ pumān 
na jayed rasanaṁ yāvaj jitaṁ sarvaṁ jite rase 

Even if a person has conquered every sense other than the tongue, he cannot be
said to have subjugated his senses until he has conquered the tongue and the
sense of taste. The sense of taste is the strongest sense; it is the most difficult to
control, especially when it becomes more acute as a result of hunger. 
(Bhāg.11.8.21)

১৩.১২৪
জিহ্ৱার লালসে যেই ইতি-উতি ধায শিশ্নোদর-পরাযণ কৃষ্ণ নাহি পায
13.124
jihvāra lālase yei iti-uti dhāya śiśnodara-parāyaṇa kṛṣṇa nāhi pāya
One who is subservient to the demands of the tongue and who thus runs here and there devoted to the genitals and the belly, cannot attain Kṛṣṇa. 
(Cc. Antya 6.227)

Misconceptions to be Avoided in Sādhanā-bhakti

১৩.১২৫
য়দি বৈষ্ণব-অপরাধ উঠে হাতি মাতা উপাডে বা ছিণ্ডে, 
তার শুখিঽ য়ায় পাতা তাতে মালি য়ত্ন করিঽ করে 
আবরণ অপরাধ-হস্তীর য়ৈছে না হয় 
উদ্গম কিন্তু য়দি লতার সঙ্গে উঠে ঽুপশাখাঽ
ভুক্তি-মুক্তি-বাঞ্ছা, য়ত অসঙ্খ্য় তার লেখা
ঽনিষিদ্ধাচারঽ, ঽকুটীনতীঽ, ঽজীব-হিংসনঽ
ঽলাভঽ, ঽপূজাঽ, ঽপ্রতিষ্ঠাদিঽ য়ত উপশাখা-গণ 
সেক-জল পাঞা উপশাখা বাডিঽ য়ায়
স্তব্ধ হঞা মূল-শাখা বাডিতে না পায়

13.125
yadi vaiṣṇava-aparādha uṭhe hāti mātā upāḍe vā chiṇḍe, 
tāra śukhi' yāya pātā tāte māli yatna kari' kare 
āvaraṇa aparādha-hastīra yaiche nā haya 
udgama kintu yadi latāra saṅge uṭhe 'upaśākhā'
bhukti-mukti-vāñchā, yata asaṅkhya tāra lekhā
'niṣiddhācāra', 'kuṭīnatī', 'jīva-hiṁsana'
'lābha', 'pūjā', 'pratiṣṭhādi' yata upaśākhā-gaṇa 
seka-jala pāñā upaśākhā bāḍi' yāya
stabdha hañā mūla-śākhā bāḍite nā pāya

If a devotee commits an offense at the feet of a Vaiṣṇava while cultivating the creeper of devotional service, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper dry up.

The gardener must defend the creeper by fencing it all around so that the
powerful elephant of offenses may not enter. Sometimes unwanted creepers,
such as the creepers of desires for material enjoyment and liberation from the
material world, grow along with the creeper of devotional service. The varieties
of such unwanted creepers are unlimited. Some unnecessary creepers growing
with the bhakti creeper are the creepers of behavior unacceptable for those
trying to attain devotional perfection, diplomatic behavior, animal killing,
mundane profiteering, mundane adoration, and mundane importance. All these
are unwanted creepers. If one does not distinguish between the bhakti-latā
creeper and the other creepers, the sprinkling of water is misused, because the
other creepers are ourished while the bhakti-latā creeper is curtailed. 
(Cc. Madhya 19.156-160)

To View Devotees Externally is Antagonistic to Bhakti

১৩.১২৬
য়ে তে কুলে বৈষ্ণবের জন্ম কেনে নয় 
তথাপি ও সর্বোত্তম সর্ব-শাস্ত্রে কয় 
য়ে পাপিষ্থ বৈষ্ণবের জাতি-বুদ্ধি করে 
জন্ম জন্ম অধম-য়োনিতে দুবিঽ মরে
13.126
ye te kule vaiṣṇavera janma kene naya 
tathāpi o sarvottama sarva-śāstre kaya 
ye pāpiṣtha vaiṣṇavera jāti-buddhi kare 
janma janma adhama-yonite dubi' mare

All the scriptures agree that a devotee should never be seen in terms of his birth.
Birth does not a Vaiṣṇava make. Those sinners who see a devotee in terms of his
birth will themselves be born in the wombs of inferior species life after life. 
(Cb. Madhya 10.100,102)

Conceptions of Good and Bad are Antagonistic to Bhakti

১৩.১২৭
ঽদ্বৈতেঽ ভদ্রাভদ্র-জ্ঞান, সব-
ঽমনোধর্মঽ
ঽই ভাল, এই মন্দঽ,-এই সব ঽভ্রম

13.127
'dvaite' bhadrābhadra-jñāna, saba-
'manodharma'
'ei bhāla, ei manda',-ei saba 'bhrama'

In the material world, conceptions of good and bad are all mental concoctions.
Therefore, saying, "This is good" and "This is bad" is all a mistake. 
(Cc. Antya 4.176)

Materialistic Persons and their Reading of
Bhāgavatam are Condemned

১৩.১২৮
য়েবা ভট্টাচার্য়, চক্রবর্তী, মিশ্র সব তাহার 
ও না জানয়ে গ্রন্থ-অনুভব শাস্ত্র পডাইয়া সবে এই কর্ম করে
শ্রোতার সহিত য়ম-পাশে দুবিঽ মরে গীতা-ভাগবত য়ে য়ে জনে বা পডায় ভক্তির ব্য়াখ্য়ান নাহি তাহার জিহ্বায় এই মত বিষ্ণু-মায়া-মোহিত সংসার
দেখিঽ ভক্ত সব দুঃখ ভবেন অপার কেমতে এ সব জীব পাইবে উদ্ধার
বিষয়-সুখেতে সব মাজিল সংসার বলিলে ও কেহ নাহি লয় "কৃষ্ণ-নাম" নিরবধি বিদ্য়া-কুল করেন ব্য়াখ্য়ান

13.128
yebā bhaṭṭācārya, cakravartī, miśra saba tāhāra 
o nā jānaye grantha-anubhava śāstra paḍāiyā sabe ei karma kare
śrotāra sahita yama-pāśe dubi' mare gītā-bhāgavata ye ye jane vā paḍāya bhaktira vyākhyāna nāhi tāhāra jihvāya ei mata viṣṇu-māyā-mohita saṁsāra
dekhi' bhakta saba duḥkha bhavena apāra kemate e saba jīva pāibe uddhāra
viṣaya-sukhete saba mājila saṁsāra balile o keha nāhi laya "kṛṣṇa-nāma" niravadhi vidyā-kula karena vyākhyāna

The so-called Bhaṭṭācāryas, Cakravartīs, Miśras, and others who make a
business out of the scriptures have no realization of the scriptures at all. All
their study of scripture is simply fruitive activity.

Whoever hears from them will be bound by the ropes of Yamarāja and dragged down to hell at the time of death. 

Although they study the Bhagavad-gītā and Śrīmad Bhāgavatam, no
explanations of bhakti ever issue forth from their lips. Vaiṣṇavas can see no
worse misery than the sufferings of these wretched souls who are bewildered by
the illusions of māyā and who wander within the worlds of repeated birth and
death. The Vaiṣṇavas think of how all souls can be delivered from drowning in
the ocean of material existence. The devotees tell everyone to chant, but some
people simply cannot take the holy name, especially the so-called learned
professors, who, being proud of their academic education endlessly boast of
their knowledge [but who cannot be saved]. 
(Cb. Ādi 1.39)

Fake, Show-bottle, and Professional Bhāgavatam
Reciters

१३.१२९
वेदैर्-विहीनाश् च पठन्ति शास्त्रं शास्त्रेण हीनाश् च 
पुराण-पाठाः पुराण-हीनाः कृषिणो भवन्ति भ्रष्टास्ते भागवता भवन्ति
13.129
vedair-vihīnāś ca paṭhanti śāstraṁ śāstreṇa hīnāś ca 
purāṇa-pāṭhāḥ purāṇa-hīnāḥ kṛṣiṇo bhavanti bhraṣṭāste bhāgavatā bhavanti

Those who are unable to understand the Vedas go on to study the dharmaśāstras.
Failing to understand the dharma-śāstras, they turn to the Purāṇas.
Unable to grasp the real purport of the Purāṇas, they become farmers. Those
who can not do anything else become professional Bhāgavatam reciters,
although they have no real understanding of the Bhāgavatam
(Atri Saṁhitā 375)

Attempts at Liberation Beginning With Vows of
Silence Austerity, Śāstric Study, and so on, Will Not Lead to Bhakti

१३.१३०
मौन-व्रत-श्रुत-तपो-ऽध्ययन-स्व- धर्मव्याख्या-
रहो-जप-समाधय आपवर्ग्याः
प्रायः परं पुरुष ते त्व् अजितेन्द्रियाणां 
वार्ता भवन्त्य् उत न वात्र तु दाम्भिकानाम्
13.130
mauna-vrata-śruta-tapo-'dhyayana-sva- dharmavyākhyā-
raho-japa-samādhaya āpavargyāḥ
prāyaḥ paraṁ puruṣa te tv ajitendriyāṇāṁ 
vārtā bhavanty uta na vātra tu dāmbhikānām

O Supreme Personality of Godhead, there are ten prescribed methods on the
path of liberation to remain silent, not to speak to anyone, to observe vows, to
amass all kinds of Vedic knowledge, to undergo austerities, to study the Vedas
and other Vedic literature, to execute the duties of varṇāśrama-dharma, to
explain the śāstras, to stay in a solitary place, to chant mantras silently, and to
be absorbed in trance.
These different methods of liberation are generally only a professional practice
and means of livelihood for those who have not conquered the senses. Because
such persons are falsely proud, these procedures may not be successful. 
(Bhāg. 7.9.46)

Desires of Enjoyment and Liberation Destroy Bhakti

১৩.১৩১
অজ্ঞান-তমের নাম কহিযে ঽকৈতৱঽ ধর্ম-অর্থ-কাম-মোক্ষ-ৱাঞ্ছা আদি সব তার মধ্যে মোক্ষ-ৱাঞ্ছা কৈতৱ-প্রধান যাহা হৈতে কৃষ্ণ-ভক্তি হয অন্তর্ধান
কৃষ্ণ-ভক্তির বাধক-যত শুভাশুভ কর্ম সেহ এক জীৱের অজ্ঞান-তমো-ধর্ম
13.131
ajñāna-tamera nāma kahiye 'kaitava' dharma-artha-kāma-mokṣa-vāñchā ādi saba tāra madhye mokṣa-vāñchā kaitava-pradhāna yāhā haite kṛṣṇa-bhakti haya antardhāna
kṛṣṇa-bhaktira bādhaka-yata śubhāśubha karma seha eka jīvera ajñāna-tamo-dharma

The darkness of ignorance is called kaitava, the way of cheating, which begins
with religiosity, economic development, sense gratification, and liberation. The
foremost process of cheating is to desire liberation by merging into the Supreme,
for this causes the permanent disappearance of loving service to Kṛṣṇa. All
kinds of activities, both auspicious and inauspicious, that are detrimental to the
discharge of transcendental loving service to Lord Śrī Kṛṣṇa are actions of the
darkness of ignorance.
 (Cc. Ādi 1.90,92,94) 

The Senses are Useless if Not Used in Kṛṣṇa's Service

१३.१३२
तरवः किं न जीवन्ति भस्त्राः किं न श्वसन्त्य् उत
न खादन्ति न मेहन्ति किं ग्रामे पशवो ऽपरे
13.132
taravaḥ kiṁ na jīvanti bhastrāḥ kiṁ na śvasanty uta
na khādanti na mehanti kiṁ grāme paśavo 'pare

Do the trees not live? Do the bellows of the blacksmith not breathe? All around
us, do the beasts not eat and discharge semen? 
(Bhāg. 2.3.18)
१३.१३३
श्व-विड्-वराहोष्ट्र-खरैः संस्तुतः पुरुषः पशुः
न यत्-कर्ण-पथोपेतो जातु नाम गदाग्रजः
13.133
śva-viḍ-varāhoṣṭra-kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ
na yat-karṇa-pathopeto jātu nāma gadāgrajaḥ 

Men who live like dogs, hogs, camels, and asses praise those men who never
listen to the transcendental pastimes of Lord Śrī Kṛṣṇa, the deliverer from all evils. 
(Bhāg. 2.3.19)
१३.१३४
बिले बतोरुक्रम-विक्रमान् ये न शृण्वतः 
कर्ण-पुटे नरस्य जिह्वासती दार्दुरिकेव सूत
न चोपगायत्य् उरुगाय-गाथाः
13.134
bile batorukrama-vikramān ye na śṛṇvataḥ 
karṇa-puṭe narasya jihvāsatī dārdurikeva sūta
na copagāyaty urugāya-gāthāḥ

One who has not listened to the messages about the prowess and marvelous acts
of the Supreme Person and has not sung or chanted loudly the worthy songs
about Him is considered to possess earholes like the holes of snakes and a
tongue like the tongue of a frog. 
(Bhāg. 2.3.20)
१३.१३५
भारः परं पट्ट-किरीट-जुष्टम्
अप्य् उत्तमाङ्गं न नमेन् मुकुन्दम् 
शावौ करौ नो कुरुते सपर्यां
हरेर् लसत्-काञ्चन-कओकणौ वा
13.135
bhāraḥ paraṁ paṭṭa-kirīṭa-juṣṭam
apy uttamāṅgaṁ na namen mukundam 
śāvau karau no kurute saparyāṁ
harer lasat-kāñcana-kaokaṇau vā

The upper portion of the body, though crowned with a silk turban, is only a
heavy burden if not bowed down before the Supreme Personality of Godhead,
who can award liberation. And the hands, although decorated with glittering
bangles, are like those of a dead man if not engaged in the service of Śrī Hari.
(Bhāg. 2.3.21)
१३.१३६
बर्हायिते ते नयने नराणां
लिङ्गानि विष्णोर् न निरीक्षतो ये
पादौ नृणां तौ द्रुम-जन्म-भाजौ 
क्षेत्राणि नानुव्रजतो हरेर् तौ
13.136
barhāyite te nayane narāṇāṁ
liṅgāni viṣṇor na nirīkṣato ye
pādau nṛṇāṁ tau druma-janma-bhājau 
kṣetrāṇi nānuvrajato harer tau

Those eyes that do not look at the form of the Supreme Lord are like those
printed on the plumes of a peacock, and the legs which do not move to the holy
places are like tree trunks. 
(Bhāg. 2.3.22)
१३.१३७
जीवञ् छवो भागवताङ्घ्रि-रेणुं 
न जातु मर्त्यो ऽभिलभेत यस् तु 
श्री-विष्णु-पद्या मनुजस् तुलस्याः
श्वसञ् छवो यस् तु न वेद गन्धम्

13.137
jīvañ chavo bhāgavatāṅghri-reṇuṁ 
na jātu martyo 'bhilabheta yas tu 
śrī-viṣṇu-padyā manujas tulasyāḥ
śvasañ chavo yas tu na veda gandham

The person who has not received the dust of the feet of the Lord's pure devotee
upon his head is certainly a dead body. And, although breathing, the person who has never experienced the aroma of the Tulasī leaves from the lotus feet of
the Lord is also a dead body. 
(Bhāg. 2.3.23) 

Without the Mercy of Śrī Gaurāṅga it is Impossible to Control the Senses or Practice Bhakti


कालः कलिर् बलिन इन्द्रिय-वैरिवर्गाः
श्री भक्ति-मार्ग इह कङ्टक-कोटि-रुद्धः हा 
हा क्व यामि विकलः किम् अहं करोमि 
चैतन्यचन्द्र यदि नाद्य कृपां करोषि

kālaḥ kalir balina indriya-vairivargāḥ
śrī bhakti-mārga iha kaṅṭaka-koṭi-ruddhaḥ hā 
hā kva yāmi vikalaḥ kim ahaṁ karomi 
caitanyacandra yadi nādya kṛpāṁ karoṣi

Now it is the age of Kali. My enemies, the senses, are very strong. The beautiful
path of bhakti is spiked with countless thorns. My spirit is weak. My senses are
powerful and agitated. O what shall I do? Where shall I go? O Lord Caitanyacandra,
if you do not grant me Your mercy, what shall I
do to save myself?
(Caitanya-candrāmṛta 125) 


The Six Kinds of Śaraṇāgati

१३.१३९
आनुकूल्यस्य सङ्कल्पः 
प्रातिकूल्यस्य वर्जनम् 
रक्षिष्यतीति विश्वासो 
गोप्तृत्वे वरणं तथा
आत्म-निक्षेप-कार्पण्ये 
षड्-विधा शरणागतिः

13.139
ānukūlyasya saṅkalpaḥ 
prātikūlyasya varjanam 
rakṣiṣyatīti viśvāso 
goptṛtve varaṇaṁ tathā
ātma-nikṣepa-kārpaṇye 
ṣaḍ-vidhā śaraṇāgatiḥ 

The six divisions of surrender are 1. to accept those things favorable for devotional
service, 2. to reject unfavorable things, 3. the conviction that Kṛṣṇa will give all
protection, 4. to accept the Lord as one's guardian or master, 5. full self-surrender,
and 6. humility. 
(Cc. Madhya 22.100, from Vaiṣṇava Tantra)


Without Śaraṇāgati There Can be no
Auspiciousness

१३.१४०
तावद् भयं द्रविण-देह-सुहृन्-निमित्तं 
शोकः स्पृहा परिभवो विपुलश् च लोभः तावन् 
ममेत्य् असद्-अवग्रह आर्ति-मूलं यावन् 
न ते ऽङ्घ्रिम् अभयं प्रवृणीत लोकः

13.140
tāvad bhayaṁ draviṇa-deha-suhṛn-nimittaṁ 
śokaḥ spṛhā paribhavo vipulaś ca lobhaḥ tāvan 
mamety asad-avagraha ārti-mūlaṁ yāvan 
na te 'ṅghrim abhayaṁ pravṛṇīta lokaḥ 

O my Lord, the people of the world are embarrassed by material anxieties they
are always afraid. They always try to protect wealth, body, and friends. They are
filled with lamentation and unlawful desires and paraphernalia; and they
avariciously base their undertakings on the perishable conceptions of "my" and
"mine". As long as they do not take shelter of Your safe lotus feet, they are full of such anxieties. 
(Bhāg. 3.9.6)