jueves, 11 de febrero de 2010

Srila Isvara Puri

ISVARA Network : Espanol : 12/02/2010

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Fue el maestro espiritual de Sri Caitanya Mahaprabhu, aunque el Señor Caitanya, La Suprema Deidad, no necesita un maestro espiritual, Él acepta a Srila Isvara Puri como su guru para establecer la importancia de aceptar un maestro espiritual (Vea Sri Caitanya Caritamrta, Adi-lila 9.11)

En el año 1503 Sri Chaitanya Mahaprabhu conoció en Gaya a Ishvara Puri, un gran santo vaishnava de quien tomó iniciación. Sus biógrafos relatan que danzaba espontáneamente con profundo abandono y sus seguidores se unían a Él, en su vigorosa celebración.

Nityananda Prabhu siempre quería servir a Mahaprabhu, pero como había sido iniciado por Sri Laksmipati-tirtha, Mahaprabhu lo honraba como a un Guru. Laksmipati-tirtha era el diksha-guru de Madhavendra Puri, Sri Ishvara Puri era discípulo de Sri Madhavendra Puri, y a su vez Mahaprabhu era discípulo de Ishvara Puri. Así es como Mahaprabhu se encuentra en la línea de sucesión discipular, dos generaciones después de Nityananda Prabhu, y por lo tanto, acostumbraba tratarlo muy respetuosamente.

“Sri Chaitanya Mahaprabhu dijo: ‘Tanto la Suprema Personalidad de Dios como Mi maestro espiritual, Ishvara Puri, gozan de plena independencia. Por lo tanto, ni la misericordia de la Suprema Personalidad de Dios ni la de Ishvara Puri están sujetas a ninguna regla o regulación védica’”

Chaitanya-Charitamrita, Madhya-lila 10. 137


Sri Krsnadasa Kaviraja Gosvami has described in Sri Caitanya Caritamrta that the first sprout of the desire tree of devotion was manifested in the person of Sri Madhavendra Puri, and that that sprout developed into a sapling in the person of Sri Isvar Puri. Then, in the person of Sri Caitanya Mahaprabhu, Who was also the gardener Himself, that sapling become the trunk of a enormous tree, the desire tree of devotion. [C. C. Adi 9.10-11]

Sri Isvara Puri appeared in this world on the full moon day of the month of Jyestha. He served his guru, Sri Madhavendra Puri, very faithfully, especially during the end of Sri Puripada's life. [C. C. Antya 8.26]

Sri Isvara Puri, in his travels to various holy places, once came to Sridhama Navadwipa, where he stayed in the house of Sri Gopinatha Acarya. At that time Sri Nimai Pandita was absorbed in His pastimes of learning. Iswara Puri entered Nadiya nagara in disguise and thus no one could understand who he really was.

"That noble minded gentleman, was always absorbed in the mellows of devotion to Sri Krsna. He was thus extremely dear to Sri Krsna and he was an ocean of mercy. No one, however, could recognize him by his dress. By the will of fate, he came to Sri Advaita Acarya's house." [C. B. Adi 11]

He came to where Sri Advaita Acarya was engaged in worshipping Sri Krsna and quietly sat down there. By his divine lustre one Vaishnava cannot remain hidden from another. Advaita Acarya began to look in his direction again and again. Finally he asked him: "Bap! Who are you? I have a feeling you are a Vaishnava sannyasi."

Sri Isvara Puri very humbly replied: "I am a low class shudra, come to view your lotus feet." Mukunda Datta, who was also present could also understand that this is a Vaishnava sannyasi and thus he contrived to expose him. In his sweet voice, he began a kirtana describing Sri Krsna's pastimes. When Sri Isvara Puri heard that kirtan he at once fell to the ground, and the earth beneath him became wet with his tears. The devotees present were dumbstruck. "We haven't seen a Vaishnava like this before."

Advaita Acarya very firmly embraced him. Now everyone could understand that this is Madhavendra Puri's dearmost disciple, Sri Isvar Puri. Loud shouts of "Hari! Hari!" rose up into the air.

Sri Isvara Puri remained at Navadwipa for some days. One day when Nimai Pandita was returning home from the school, he happened by chance to meet Sri Isvara Puri on the way. Sri Isvara Puri was as though mesmerized while looking at the son of Saci, and thought to himself, "He has all the indications of being a divine personage, and appears very grave indeed."
Srila Isvara Puri inquired, "Oh Viprabori ! May I know your name? Where do you live? What is that manuscript in Your hand?" Mahaprabhu very humbly offered His namaskar. Some of his disciples replied, "His name is Nimai Pandit." Exclaiming, "You are the famous Nimai Pandita!" Isvara Puri felt very happy to meet Him. Mahaprabhu, coming forward and bowing his head, humbly requested, "Sripada, please come with Me to My house and be My guest for lunch."

Isvara Puri thought to himself, "What a pleasant demeanour He has!" As though charmed by some mantra he quietly came along with the Pandit to His house. Arriving there, Mahaprabhu personally washed his feet, while in the Deity room, Saci Mata offered the various preparations that she had prepared to the Lord. Then Mahaprabhu served that prasadam to Sri Isvara Puri and afterwards accepted his remnants. Thereafter they sat in the temple (Visnu grha) and discussed Krsna-katha, by which they both became filled with ecstatic love.

Sri Iswara Puri thus remained at Navadwipa for a few months, staying at the house of Sri Gopinatha Acarya. Everyday Mahaprabhu would come to have darshan of his lotus feet and occasionally He would invite him for lunch. At that time Srila Gadadhara Pandita was just a young boy and Isvara Puri was very affectionate to him. He began to teach him from the book which he had composed "Sri Krsna Lilamrta".

One evening when Mahaprabhu had come to offer His obeisances to Isvara Puri, Srila Puripada spoke to him, "You are a great pandita. I have composed a manuscript about Sri Krsna's pastimes. If you would please hear it, then I can recite it before You, and You can correct any mistakes that there might be. I will be very pleased if You do this."

Mahaprabhu replied smilingly, "Whatever a devotee speaks is dictated by Sri Krsna Himself. If anyone sees any fault in this then he is simply a sinful wretch. Whatever poems he composes, certainly Krsna is very pleased by that. Krsna accepts the mood in which things are offered as the most substantial part of the offering." To Isvara Puri these words were like drops of nectar and he could understand that Sri Nimai Pandita was an extraordinary person. After passing some days in Nadia, Isvara Puri continued his tour of the holy places.

Meanwhile Mahaprabhu was bringing His pastimes of learning to a close and now desired to reveal His true Self and establish the religion of the age by distributing love of Godhead through the chanting of His Holy Names. Thus He came to Gaya, ostensibly to offer pinda for His departed father and fore­fathers. Sri Isvara Puri was present at that time at Gaya. After having offered pinda at the various holy shrines, he finally came to the place where the lotus footprints of Sri Visnu are. While taking darshan and hearing of the glories of the shrine Mahaprabhu fainted and fell to the ground. By the arrangement of Providence, Sri Isvara Puri happened to come to that spot just then and learned from Sri Candrashekar Acarya what had transpired. After a short time Mahaprabhu regained His consciousness, and seeing Isvara Puri He got up to offer His obeisances. Sri Isvara Puri embraced Him and the two of them were drenched by each others tears of love.

Mahaprabhu addressed Isvara Puri, "My journey to Gaya is successful just by My seeing your lotus feet. If one offers Pinda at this holy place, then his forefathers become delivered. But simply by seeing you, tens of millions of forefathers get liberation. Therefore your presence is even more auspicious than that of this holy tirtha. All of the holy tirthas pray for the dust of your lotus feet. Therefore, O Puripada, I am praying at your lotus feet to ferry me across the ocean of material existence and to cause me to drink the nectar from Krsna's lotus feet."

Srila Isvara Puri replied, "Please hear me Panditji, I have understood that You are an incarnation of the Supreme Lord. This morning I saw a very auspicious dream and now that has actually materialized. From the first day I saw you at Navadwipa, I have always thought of You. I get such pleasure by seeing You, as much pleasure as I get by seeing Krsna."

Hearing this, Mahaprabhu bowed his head and smilingly replied, "This is my great fortune."

On another day Mahaprabhu approached Sri Isvar Puri and requested that he initiate Him with the divine mantra. "My mind is becoming very restless in anticipation of this initiation. "Srila Puripada very blissfully replied, "What to speak of mantras, I am prepared to offer You my very life." [C. B. Adi 17.10]

Thereafter Srila Isvara Puri initiated Mahaprabhu with the divine mantra.

One morning Srila Isvara Puri came to where Mahaprabhu was staying. Mahaprabhu was extremely pleased to see him and after offering His obeisances He invited him to stay for lunch. Isvara Puri replied that, "Being able to accept foodstuffs from Your hand is a matter of great fortune for me." Mahaprabhu Himself cooked and then very carefully served His guru the prasadam. Afterwards he smeared sandalwood paste on his body and put a garland of flowers around his neck. Thus the Supreme Lord Himself taught how one should serve his guru. Without serving the great devotees, it is not possible to receive love of Godhead. Service to the guru is the door to devotion.

On his return from Gaya, Mahaprabhu came by way of Kumarhatta, the birthplace of His guru, and began to roll on the ground in ecstasy there, as the ground became wet with His tears. Finally He collected some dust from that holy place and bound it in the corner of his upper garment, saying, "This dust is as dear to me as My life." then he set out for Navadwipa.

The birthplace of Srila Isvara Puri is located within the present town of Halyahor, which is near the Kanchra-para rail station, which is on the Sealdah -Krsnanagar line. One should get down at Kanchra-para station and then proceed by rickshaw to Caitanya Doha. Doha means pond, which is what was created when many followers of Caitanya Mahaprabhu, following in His footsteps, came here and collected earth from the birthplace of Srila Isvara Puri.

Thereafter Mahaprabhu accepted sannyasa and by the order of His mother came to live at Jagannath Puri. By this time Isvara Puri had already left this world. He sent two of his disciples Sri Govinda and Kasisvara brahmacari to serve the Lord at Nilacala.

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From Wikipedia, the free encyclopedia

Isvara Puri was a monk of the renunciate order in the Tattvavādainitiation to the Vaishnava saint, Chaitanya Mahaprabhu. He met Chaitanya at Gaya, whereupon Mahaprabhu requested Puri to be his guru. The latter graciously acquiesced and accepted Mahaprabhu as his disciple several days later, initiating him into the Gopal-mantra. tradition who gave

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Sri Garga Samhita - Canto Three, Chapter Two

Chapter Two

Çré Giriräja-mahotsava
The Great Festival of Çré Giriräja

Text 1

çré-närada uväca

çrutvä vaco nanda-sutasya säkñäc
chré-nanda-sannanda-varä vrajeçäù
su-vismitäù pürva-kåtaà vihäya
pracakrire çré-giriräja-püjäm

çré-närada uväca—Çré Närada said; çrutvä—hearing; vacaù—the words; nanda-sutasya—of Nanda's son; säkñäc—directly; çré-nanda-sannanda-varä—Nanda and Sannanda; vrajeçäù—the rulers of Vraja; su-vismitäù—struck with wonder; pürva-kåtam—previously done; vihäya—placing; pracakrire—did; çré-giriräja-püjam—the worship of Govardhana Hill.

Çré Närada said: Hearing Çré Kåñëa's words, Nanda, Sannanda, and the other rulers of Vraja were filled with wonder. Abandoning what they had done, they performed the worship of Govardhana Hill.

Text 2

nitvä balén maithila nanda-räjaù
sutau samänéya ca räma-kåñëau
yaçodayä çré-giri-püjanärthaà
samutsuko garga-yutaù prasannaù

nitvä—taking; balén—offerings; maithila—O king of Mithilä; nanda-räjaù—King Nanda; sutau—sons; samänéya—bringing; ca—and; räma—Balaräma; kåñëau—and Kåñëa; yaçodayä—with Yaçodä; çré-giri-püjanärtham—to worship Govardhana Hill; samutsukaù—eager; garga-yutaù—with Garga Muni; prasannaù—happy.

O king of Mithilä, taking many offerings, King Nanda, Yaçodä, their two sons Kåñëa and Balaräma, and Garga Muni, all eager and joyful, went to worship Govardhana Hill.

Text 3

tvaraà samäruhya mahonnataà gajaà
vicitra-varëaà dhåta-hema-çåìkhalam
govardhanäntaà prayayau gaväà gaëaiù
çarad-dhanaiù çakra iva priyä-yutaù

tvaram—atb once; samäruhya—mounting; mahonnatam—a tall; gajam—elephant; vicitra-varëam—wonderfully colored; dhåta—wearing; hema—golden; çåìkhalam—shackles; govardhanäntam—the edge of Govardhana Hill; prayayau—approached; gaväm—of cows; gaëaiù—with the herds; çarad-dhanaiù—with the wealth of the autumn harvest; çakraù—Indra; iva—like; priyä-yutaù—with his beloved.

Quickly climbing on a wonderfully decorated great elephant chained with golden shackles, Nanda went, with the many cows and with the wealth of the autumn harvest, to the edge of Govardhana Hill. He looked like Indra Himself, accompanied by his beloved.

Text 4

nandopanandä våñabhänavaç ca
putraiç ca pautraiç ca sahäìganäbhiù
samäyayuù çré-giriräja-pärçvaà
sarvaà samänéya ca yajïa-bhäram

nanda-upanandäù—the Nandas and Upanandas; våñabhänavaù—the Våñabhänus; ca—and; putraiù—with children; ca—and; pautraiù—with grandchildren; ca—and; saha—with; aìganäbhiù—wives; samäyayuù—went; çré-giriräja-pärçvam—to the side of Govardhana Hill; sarvam—all; samänéya—taking; ca—and; yajïa-bhäram—ingredients for the yajna.

Bringing the ingredients for the performing the yajïa, the Nandas, Upanandas, and Våñabhänus, along with their wives, children, and grandchildren, went to Govardhana Hill.

Text 5

äruhya rädhä çibikäà sakhé-gaëaiù
çacéva divyämbara-ratna-bhüñaëä
babhau cakoré-bhramaré-samäkulä

sahasra—a thousand; bälärka—rising suns; parisphurad-dyutim—splendid; äruhya—climbing; rädhä—Rädhä; çibikäm—a palanquin; sakhé-gaëaiù—with Her friends; çacé—Çacé; iva—like; divyämbara-ratna-bhüñaëä—with splendid garmenbts and ornaments; babhau—shone; cakoré-bhramaré-samäkulä—accompanied by cakoris and beees.

Dressed in splendid garments and jewel ornaments, and eager as a cakoré bird or a bumblebee, as She rode in a palanquin with Her friends, Rädhä looked like Çacé herself.

Text 6

samägate pärçva-gate sv-alaìkåte
räjan sakhé-koöi-samavåte pare
sakhyau vibhäte lalitä-viçäkhe
candränane cälita-cäru-cämare

samägate—come; pärçva-gate—to the side of the hill; sv-alaìkåte—nicely devorated; räjan—O king; sakhé-koöi-samavåte—surrounded by millions of friends; pare—supreme; sakhyau—friends; vibhäte—manifested; lalitä-viçäkhe—Lalitä and Viçäkhä; candränane—their faces shining like the moon; cälita—moving; cäru—beautiful; cämare—camaras.

O king, nicely decorated, gracefully moving two beautiful cämaras, accompanied by millions of gopé friends, and their faces splendid as two moons, Rädhä's best friends, Lalitä and Viçäkhä, gloriously stood by Her side.

Text 7

evaà ramä vai virajä ca mädhavé
mäyä ca kåñëä nåpa jahnu-nandiné
dva-triàçad-añöau ca tathä hi ñoòaça
sakhyaç ca täsäà kila yütha ägataù

evam—thus; ramä—Ramä; vai—indeed; virajä—Virajä; ca—and; mädhavé—Mädhavé; mäyä—Mäyä; ca—and; kåñëä—Yamunä; nåpa—O king; jahnu-nandiné—Gaìgä; dva-triàçat—32; añöau—eight; ca—and; tathä hi—furthermore; ñoòaça—16; sakhyaù—friends; ca—and; täsäm—of them; kila—indeed; yütha—groups; ägatah— arrived.

Then Ramä, Virajä, Mädhavé, Mäyä, Yamunä, and Gaìgä, accompanied by thirty-two, eight, and sixteen groups of gopés, arrived.

Text 8

çré-maithilänäà kila kosalänäà
tathä çruténäà åñi-rüpa-käraëam
tathä tv ayodhyä-pura-väsinénäà

çré-maithilänäm—of the residents of Mithilä; kila—indeed; kosalänäm—of the residents of Kosala; tathä—so; çruténäm—of personified Vedas; åñi-rüpakänäm—of the sages; tathä—so; tv—indeed; ayodhyä-pura-väsinénäm—of the residnts of Ayodhyä; çré-yajïa-sétä—of the Yajïa-Sétäs; vana—of the forest; väsinénäm—of the residents.

In their previous births these gopés had been the women of Mithilä, the women of Kosala, the personified Vedas, the great sages, the women of Ayodhyä, the Yajïa-Sétäs, the women of the forest, . . .

Text 9


ramä—with ramä; ädi—beginning; vaikuëöha-niväsinénäm—the women of Vaikuëöha; tathä—so; ürdhva-vaikuëöha-niväsinénäm—the women of the highest Vaikuëöha planet; mahojjvala-dvépa-niväsinénäm—the women of the most splendid continents; dhruva—Dhruvaloka; ädi—beginning with; lokäcala—Lokacalka; väsinénäm—residents.

. . . the women of Vaikuëöha, who have Ramä as their leader, the women of the highest Vaikuëöha realm, the women of various effulgent realms, the women of Dhruvaloka and Lokäcala, . . .

Text 10

jalandharénäà ca samudra-kanyä-

samudrajä-divya-guëa-trayäëäm—the goddess of fortune's friends, who have three transcendental virtues; adivya-vaimanikajä—the women riding in airplanes; ausädhinäm—the vines and plants; jalandharénäm—the Jalandharis; ca—and; samudra-kanyä—the daughters of the ocean; barhiñmatéjä—the daughters of King barhiñmati; sutala-sthitänäm—the women of Sutalaloka.

. . . Lakñmé's friends splendid with three transcendental virtues, the women riding in airplanes, vines and plants, jälandharés, the daughters of the ocean, the daughters of King Barhiñmati, the women of Sutalaloka, . . .

Text 11

äsäà ca yütha-vraja-väsinénäm
samäyayuù çré-giriräja-pärçvaà
sv-alaìkåtäù päëi-bali-pradépäù

tathä—so; apsaraù—apsaräs; sarva-phanéndra-jänäm—all the daughters of then king of serpents; äsäm—of them; ca—and; yütha—groups; vraja—of Vraja; väsinénäm—of the residents; samäyayuù—came; çré-giriräja-pärçvam—to the side of Govardhana Hill; sv-alaìkåtäù—nicely decorated; päëi—hands; bali—with offerings; pradépäù—splendid.

. . . the apsaräs, and all the serpent king's daughters. Now, as girls of Vraja, nicely decorated, and their hands splendid with many offerings, they approached Govardhana Hill.

Text 12

gopaç ca våddhaù çiçavo yuvänaù
rejuù sametä nava-yañöi-veëubhiù

gopaù—gopas; ca—and; våddhaù—adults; çiçavaù—boys; yuvänaù—youths; péta—yellow; ambara—garments; uñëéçaka—turbans; barha—with peacock feathers; maëòitäù—decorated; çré-hära—beautiful necklaces; guïjä—gunja; vana—forest; mälikäbhiù—with garlands; rejuù—shone; sametä—assembled; nava—new; yañöi—sticks; veëubhiù—and flutes.

Then the gopa men, adolescents, and boys, dressed in yellow garments, wearing turbans crowned with peacock feathers, decorated with beautiful necklaces, guïjä, and forest garlands, and holding new flutes and sticks, came.

Text 13

çrutvotsavaà çaila-varasya man-mukhäd
gaìgä-dharo baddha-kaparda-maëòalaù
kapäla-bhånn asthija-bhasma-rüñitaù
sarpäli-mälä-valayair vibhüñitaù

çrutvä—hearing; utsavam—the festival; çaila-varasya—of the king of mountains; man-mukhät—from my mouth; gaìgä-dharaù—carrying the Ganges; baddha-kaparda-maëòalaù—matted hair; kapäla-bhånn—with a necklace of skulls; asthija-bhasma-rüñitaù—anointed with dust from bones; sarpäli—serpents; mälä-valayaiù—with garlands and bracelets; vibhüñitaù—decorated;

Hearing of the Govardhana festival from my mouth, carrying the Gaìgä in his matted locks, wearing a necklace of skulls, his body anointed with the powder of bones, decorated with a necklace and bracelets of many snakes, . . .

Text 14

himädri-putré-sahito gaëävåtaù
äruhya nandéçvaram ädi-vähanaà
samäyayau çré-giriräja-maëòalam

dhattüra-bhaìga-viña-päna-vihvalaù—agitated by haviung drunk dhattura poison; himädri-putré-sahitaù—accompasnied by Pärvaté; gaëävåtaù—accompanied by many associates; äruhya—climbing; nandéçvaram—Nandi; ädi-vähanam—his transcendental carrier; samäyayau—came çré-giriräja-maëòalam—to the circle of Govardhana Hill.

. . . reeling from having drunk dhattura poison, acompanied by Pärvaté and his many associates, and riding on his carrier Nandé, Lord Çiva came to the circle of Govardhana Hill.

Text 15

räjarñi-viprarñi-surarñayaç ca
äjagmur äräd giri-darçanärthaà
sahasraço vipra-gaëäù sametäù

räjarñi-viprarñi-surarñayaù—the räjarñis, viprarñis, and surarñis; ca—and; siddheça-yogeçvara-haàsa—the siddheças, yogeçvaras, and haàsas; mukhyäù—headed by; äjagmuù—came; ärät—near; giri-darçanärtham—to see Govardhana Hill; sahasraçaù—many thousands; vipra-gaëäù—brähmaëas; sametäù—come.

Many thousands of räjarñis, viprarñis, surarñis, siddheças, yogeçvaras, paramahaàsas, and brähmaëas came to see Govardhana Hill.

Text 16

govardhano ratna-çilä-mayo 'bhüt
suvarëa-çåìgaiù paritaù sphuradbhiù
mattälibhir nirjhara-sundarébhir
därébhir uccäìga-karéva räjan

govardhanaù—Govardhana Hill; ratna-çilä-mayaù—whose stones were jewels; abhüt—became; suvarëa-çåìgaiù—with golden peaks; paritaù—everywhere; sphuradbhiù—splendid; mattälibhiù—with intoxicated bees; nirjhara-sundarébhiù—with beautiful flowing streams; därébhiù—with caves; uccäìga—lofty; karé—elephant; iva—like; räjan—O king.

O king, its stones jewels, its many peaks golden, and its form splendid with intoxicated bees, beautiful caves,and swiftly-flowing streams, Govardhana Hill was like a great elephant.

Text 17

tadaiva çailäù kila mürtimantaù
sopäyanä meru-himäcalädyäù
nemur girià maìgala-päëayas taà
govardhanaà rüpa-dhäraà giréndräù

tadä—then; eva—indeed; çailäù—the hill; kila—indeed; mürtimantaù—personified; sa—with; upäyanä—artival; meru—Meru; himäcala—the Himlayas; ädyäù—beginning with; nemuù—bowed down; girim—to the hill; maìgala-päëayaù—with auspicious offerings in their hands; tam—to it; govardhanam—Govardhana Hill; rüpa-dhäram—having a form; giri—of mountains; indräù—the kings.

Then, manifesting humanlike forms and bearing auspicious gifts in their hands, the mountain kings, headed by Mount Meru and Mount Himalaya, offered their respectful obeisances, bowing down to the humanlike form of Govardhana Hill.

Text 18

dvijaiç ca govardhana-deva-püjanaà
kåtväcyutoktaà dvija-vahni-go-dhanam
sampüjya dhåtvä sudhanaà mahä-dhanaà
balià dadau çré-giraye vrajeçvaraù

dvijaiù—by the brähmaëas; ca—and; govardhana—of Govardhana Hill; deva—of the Deity; püjanam—the worship; kåtvä—having done; acyuta—of the infallible Supreme Personality of Godhead; uktam—said; dvija—brähmaëas; vahni—fire-gods; go-dhanam—and cows; sampüjya—worshiping; dhåtvä—holding; sudhanam mahä-dhanam balim—an offering of great wealth; dadau—gave; çré-giraye—to Govardhana Hill; vrajeçvaraù—the king of Vraja.

Following Kåñëa's instruction, Nanda, the king of Vraja, had many brähmaëas worship Govardhana Hill. Then Nanda worshiped the brähmaëas, fire-gods, and cows, and then gave a very opulent offering to Govardhana Hill.

Text 19

nandopanandair våñabhänubhiç ca
gopé-gaëair gopa-gaëaiù praharñitaù
gäyadbhir änartana-vädya-tat-parais
cakära kåñëo 'dri-vara-pradakñiëäm

nanda—by the Nandas; upanandaiù—Upanandas; våñabhänubhiç—Våñabhänu; ca—and; gopé-gaëaiù—gopés; gopa-gaëaiù—gopas; praharñitaù—delighted; gäyadbhiù—singing; änartana—dancing; vädya—and instrumental; music; tat-paraiù—earnest; cakära—did; kåñëaù—Kåñëa; adri-vara—the best of mountains; pradakñiëäm—circumambulation.

Pleased by the earnestly singing Nandas, Upanandas, Våñabhänus, gopas, and gopés, Lord Kåñëa circumambulated Govardhana Hill, the king of mountains.

Text 20

deveñu varñatsu ca puñpa-varñaà
janeñu varñatsu ca laja-saìgham
reje mahä-räja ivädhvare janair
govardhano näma giréndra-räja-räö

deveñu—as the demigods; varñatsu—showered; ca—and; puñpa-varñam—a shower of flowers; janeñu—the people; varñatsu—showering; ca—and; läja-saìgham—grains; reje—shone; mahä-räja—a great king; iva—as; adhvare—in the yajna; janaiù—by the people; govardhanaù—Govardhana Hill; näma—named; giréndra-räja-räö—the king of the kings of the kings of mountains.

As the demigods showered flowers and the Vrajaväsés showered grains, Govardhana Hill, the great king of the kings of the kings of mountains, glistened with great glory, as if it were a great monarch in the midst of a yajïa.

Text 21

kåñëo 'pi säkñäd vraja-çaila-madhyäd
dhåtväti-dérghaà kila cänya-rüpam
çailo 'smi lokän iti bhäñayan san
jaghäsa sarvaà kåtam anna-küöam

kåñëaù—Lord Kåñëa; api—also; säkñät—directly; vraja-çaila-madhyät—from the midst of the hill of Vraja; dhåtvä—manifesting; ati-dérgham—very tall; kila—indeed; ca—and; anya—another; rüpam—form; çailaù—the hill; asmi—I am; lokäto the people;n— iti—thus; bhäñayan—proclaiming; san—being so; jaghäsa—ate; sarvam—all; kåtam—done; anna—of food; küöam—the hill.

Manifesting a gigantic form different from His own, Lord Kåñëa appeared from the midst of Govardhana Hill. Declaring, I am this hill," He ate the entire hill of food that was offered.

Text 22

ücuù svayaà vékñya gireù prabhävam
dätuà varaà tatra samudyataà taà
su-vismitä harñita-mänasäs te

gopäla—gopas; gopé—gopés; gaëa-vånda—multitudes; mukhyä—geaded by; ücuù—said; svayam—personally; vékñya—seeing; gireù—of the hill; prabhävam—the power; dätum—to give; varam—blessing; tatra—there; samudyatam—eager; tam—that; su-vismitä—astonished; harñita—delighted; mänasäù—at heart; te—they.

Seeing Govardhana Hill's great power and opulence, and their hearts full of joy and wonder, the gopas and gopés asked the hill to grant them a benediction.

Text 23

jïäto 'si gopair giriräja-devaù
pradarçito nanda-sutena säkñät
no go-dhanaà va kila bandhu-varyo
våddhià samäyätu dine dine kau

jïätaù—known; asi—You are; gopaiù—by the gopas; giriräja-devaù—the Deity of the kings of mountains; pradarçitaù—seen; nanda-sutena—by Nanda's son; säkñät—directly; naù—of us; go-dhanam—the cows; va—or; kila—indeed; bandhu-varyaù—best friend; våddhim—prosperity; samäyätu—may attain; dine—day; dine—after day; kau—on this earth.

They said, "The gopas know that You are the Deity worshiped by the kings of mountains. Nanda's son Kåñëa has shown Your true nature to us. Please grant that day after day our relatives, friends, and cows may prosper."

Text 24

tathästu coktvä giriräja-räjo
govardhano divya-vapur dadhänaù
kñaëena taträntaradhéyatärät

tathä—so; astu—be it; ca—and; uktvä—saying; giriräja-räjaù—the king of the kings of mountains; govardhanaù—Govardhana Hill; divya-vapuù—a transcendental form; dadhänaù—manifesting; kiréöa—crown; keyüra—armlets; manohara—handsome; aìgaù—limbs; kñaëena—in a moment; tatra—there; antaradhéyata—disappeared; ärät—far away.

Manifesting a handsome divine form decorated with crown and armlets, Govardhana Hill, the king of the kings of mountains, said, "So be it," and suddenly disappeared.

Texts 25 and 26

nandopanandä våñabhänavaç ca
bäläù sucandro våñabhänu-räjaù
çré-nanda-räjaç ca hariç ca gopä
gopyaç ca sarva nija-go-dhanaiç ca

dvijäç ca yogeçvara-siddha-saìghäù
sivädayaç cänya-janäç ca sarve
natvätha sampüjya girià prasannäù
svaà svaà gåhaà jagmur anicchayä ca

nandopanandä—the Nandas and Upanandas; våñabhänavaç—the Våñabhänus; ca—and; bälaù—the boy; sucandraù—Sucandra; våñabhänu-räjaù—King Våñabhänu; çré-nanda-räjaç—King Nanda; ca—and; hariç—Kåñëa; ca—and; gopä—the gopas; gopyaç—and gopés; ca—and; sarva—all; nija-go-dhanaiù—with their cows; ca—and; dvijäù—the brähmaëas; ca—and; yogeçvara-siddha-saìghäù—the siddhas and the masters of yoga; sivädayaç—headed by Lord Çiva; ca—and; anya-janäù—other people; ca—and; sarve—all; natvä—bowing down; atha—then; sampüjya—worshiping; girim—the hill; prasannäù—happy; svam svam—each to their own; gåham—hom; jagmuù—went; anicchayä—without any further desires; ca—and.

The Nandas, Upanandas, Våñabhänus, Balaräma, Sucandra, King Våñabhänu, King Nanda, Kåñëa, all the gopas, gopés, and cows, the brähmaëas, the siddhas and yogeçvaras headed by Lord Çiva, as well as everyone else bowed down and worshiped Govardhana Hill. Then, happy at heart, and all their desires fulfilled, they returned to their own homes.

Text 27

çré-kåñëacandrasya paraà caritraà
giréndra-räjasya mahotsavaà ca
mayä tavägre kathitaà vicitraà
nåëäà mahä-päpa-haraà pavitram

çré-kåñëacandrasya—of Çré Kåñëacandra; param—transcendental; caritram—pastime; giréndra-räjasya—of the king of the kings of mountains; mahotsavam—the great festuival; ca—and; mayä—by me; tava—of you; agre—in th epresence; kathitam—spoken; vicitram—wonderful; nåëäm—of people; mahä-päpa—great sins; haram—removing; pavitram—purifying.

In this way I have described to you Çré Kåñëacandra's transcendental pastime of offering a great festival to worship Govardhana Hill, the king of the kings of mountains. This wonderful and purifying narration frees the people from the greatest sins.

Correo Vaishnava

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