Everything is completely sweet about the Lord of Sweetness.

 

Text 7

गोपी मधुरा लीला मधुरा युक्तं मधुरं मुक्तं मधुरम् ।
दृष्टं मधुरं शिष्टं मधुरं मधुराधिपतेरखिलं मधुरम् ॥७॥

gopī madhurā līlā madhurā yukta ṃ madhura ṃ mukta ṃ madhuram.
d ṛṣṭ a ṃ madhura ṃ śi ṣṭ a ṃ madhura ṃ madhurādhipaterakhila ṃ madhuram..7..

 

gopī--gopi (cowherdgirls); madhurā--sweet; līlā--pastimes; madhurā--sweet; yuktaṁ--meeting, union; madhuraṁ--sweet; muktaṁ--deliverance; madhuraṁ--sweet; dṛṣṭaṁ--sidelong glances; madhuraṁ--sweet; śiṣṭaṁ--courtesy; madhuraṁ--sweet; madhur-ādhi-pateù--sweet Lord; akhilaṁ--everything; madhuraṁ--sweet;

 

His gopis (cowherd girlfriends) are sweet, His pastimes (plays) are sweet,

His union (meeting him) is sweet, His deliverance (rescue) is sweet,

His sidelong glances are sweet, His courtesy (etiquette) is sweet,

Everything is completely sweet about the Lord of Sweetness.

 

Text 8

गोपा मधुरा गावो मधुरा यष्टिर्मधुरा सृष्टिर्मधुरा ।
दलितं मधुरं फलितं मधुरं मधुराधिपतेरखिलं मधुरम् ॥८॥

gopā madhurā gāvo madhurā ya ṣṭ irmadhurā s ṛṣṭ irmadhurā.
dalita ṃ madhura ṃ phalita ṃ madhura ṃ madhurādhipaterakhila ṃ madhuram..8..

 

gopā--gopa, cowherd boys; madhurā--sweet; gāvo--cows; madhurā--sweet; yaṣṭir--cane, staff; madhurā--sweet; sṛṣṭir--creation; madhurā--sweet; dalitaṁ--victory; madhuraṁ--sweet; phalitaṁ--fruition; madhuraṁ--sweet; madhur-ādhi-pateù--sweet Lord; akhilaṁ--everything; madhuraṁ--sweet;

 

His gopas (cowherd boyfriends) are sweet, His cows are sweet,

His cane (herding-stick) is sweet, His creation is sweet,

His victory (trampling) is sweet, His accomplishment (fruition) is sweet,

Everything is completely sweet about the Lord of Sweetness.

 

॥ इति श्रीमद्वल्लभाचार्यविरचितं मधुराष्टकं सम्पूर्णं ॥

.. iti śrīmadvallabhācāryaviracita ṃ madhurā ṣṭ aka ṃ sampūr ṇ a ṃ..

 

Thus ends the the eight stanza hymn madhurāṣṭakaṁ composed by śrīpad vallabha-ācārya

 

 

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Bhaktiphal

The reward of Worship

 

Please note, the following text and translation includes both Shri Vallabh ’s verses and his own prose commentary on the verses in italics.

 

Now, I shall explain the reward of thorough performance of the kind of worship I have been teaching. For, if the Lord grants transcendent power, then the devotee’s first, best desire would be fulfilled. For whether the reward or the eligibility, time is not the determinant here. 1-2a

In worship, there is a triad of rewards – Transcendent power, Absorption (in the Lord), and having a body fit for worship in Vaikuntha, Goloka or other (heavens).

But anxiety, or an obstacle, or gratification may be hindrances (to worship), if (reward or eligibility) are not being given by the blessed Lord. And if (they are) absolutely (not being given), there is no recourse. In this case determination of the truth and wisdom (are considered the means). (Otherwise) renunciation of the hindrances is considered the means. In gratification, too, the means is the same relative to the first kind. The second and higher type constitutes no hindrances. It is the supreme gratification and constitutes a permanent part of the (devotee’s) first, best (reward). 2b-4

In worship, there is a triad of hindrances – 1) anxiety; 2) obstacle; 3) gratification. One must renounce the means by which these three come about.

Gratification is of two kinds – 1) worldly; 2) transcendent. Of these, the worldly must simply be abandoned. But the transcendent, among the three rewards, enters into the first. An obstacle can be of two types – 1) ordinary and 2) those created by the blessed Lord.

Of these the first should be renounced by the mind. But, if the obstacle is created by the blessed Lord, than, one should conclude that the blessed Lord will not be granting the reward. Than the worship of any other (god) will also be useless. Than the “determination” is that this soul is demonic. And “wisdom” would involve setting forth on the path of knowledge, to prevent sorrow.

In response to the question of how ordinary gratification may be got rid of he says, (Ordinary gratification) is beset with difficulties and insignificant. But, it may be powerfully destructive. These two should always be considered powerful. 5a

Beset with difficulties and is insignificant. Gratification, since it is beset with difficulties and insignificance, it is destructive and should be rejected. ‘These two’ (ie gratification beset with difficulties and insignificant gratification) are the hindrances.

Regarding the second, anxiety should be abandoned completely, because of the certainty of samsara.

The second is the obstacle created by the blessed Lord. This instruction is given in order to prevent anxiety on the part of one who has not set out on the path of knowledge.

But if there is no first (reward), than, it is not being granted. In the absence of the first reward, the blessed Lord is not going to grant it. Than it is said that the worship is not at the divine level. With regard to the third, the home is the hindrance. One succeeds in getting rid of gratification precisely when one abandons the home. 6a

This (granting by Krushna) should always be thought of as beyond the devotee’s own control. Any thought which contradicts this is a delusion of the mind. This way of thinking should be cultivated by those who belong to him (Krushna) as well – that – He may, by no means delay in (granting) His grace. Even when there is mental confusion, this truth alone should be considered. This is my conviction. And any distortion of doubt that might be created in this matter is surely a delusion. 6b-8a

 

 

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PUSHTI PRAVAHA MARYADA

 

* In Pushti Pravaha Maryada, he distinguishes different kinds of souls with Pushti souls.

* Worldly souls, called Pravaha perform differently from other souls due to their nature, behavior, possessions of wealth, power, fame etc. Their outlook of life is materialistic.

* The Maryada (higher than pravaha) or religious minded/spiritual conform to the authority of the scriptures and the counsels the wise men. Their pursuits are intended for the goal of others and of their own soul.

* Superior to these and the highest of all are the Pushti souls who live only for the Pushti (grace) of God. They despise worldly pos-sessions and are indifferent even to Moksha, Their aim is parti-cipation in the joy of God in the state of union with God. They (The Pushti souls) are dearest to God because they have nothing in their life except love of God.

* But all the souls falling under the Pushti division are not alike. They have also differences among them. ShriVallabha therefore divides all Pushti souls into two broad divisions-(l) Pure Pushti souls and (2) Mixed Pushti souls

 

Vocabulary:

 

Premlakshna bhakti (in addition to NavdhaBhakti),

Sainyog (stay physically with God in Seva), 

Viprayog (stay mentally with God when not in Seva),

Avirbhav (Soul can able to feel god's existance),

Tirobhav (Soul cannot

able to feel god's existance),

Sadhan (effort by Vaidikway),

Sadhana (Yoga),

Sukh (hysical happiness)

Dukh (physical unhappiness),

Prapanch (deceit),

Patit (sinful),

Prey (materialistic or Laukik),

Purusharth (effort),

Prarabdh (fate),

Prapati (shelter)

Sanyas (salvation of life from the world)

Fala (reward)

Prabodh (true instrument)

Praman (true knowledge)

Pratity (true confidence)

Pramey (true evidence)

 

Note: Some of these above words may help to understand the meaning.