The Differences of Grace, Flow, and Limitations

 

I will now explain Grace, Flow and Limitations according to their general and particular characteristics, their differences of souls, bodies, and actions, and the courses they follow and their final rewards, in such a way that the hearer will have no doubts about them. 1-2a

From the scriptural teaching of the Path of Devotion we know for certain that there is Grace. The Flow, likewise, is founded on Lord Krushna’s statement. “There are two creations” (Bhagvad Gita 16:6). Limitation, too, is established by the existence of the Vedas. 2b-3

For a real devotee is said to be very rare, as in the (Lord’s) words, “The one who is devoted to Me is dear to Me.” (Bh.G. 12:4). But since (this devotees’) superiority is proclaimed everywhere, it is certain that Grace exists. Therefore not everyone (is graced). He or she is unique because of his difference from both the Flow and the Vedas, as in the scriptural statements, “When the blessed Lord graces someone…” (Bhagvat Puran, 4:29:46) and “I cannot be seen in this form by knowing the Vedas…” (Bh.G. 11:53) 4-5

If someone objects that there could still be one path (the Vedic), but with two tracks, devotional and scriptural, and two rewards, I say that is wrong. The Vedic (path) is separate according to both the Sutras and valid argumentation. And, just as there is separation (of the three paths), because the scriptures teach the permanence of the souls, bodies, and actions (of each path). So there is separation, because of the negation of the other two paths and the Path of Grace. For the Path of Grace has been described as distinct because of the difference of proofs establishing it. 6-8a

I will now explain the differences, regarding souls, bodies, and actions, in the creation (of these paths). By a mere wish, with his mind Hari created the Path of Flow, and it is well known that He created the Vedic Path by speech. There is no doubt that He created the Path of Grace with his whole person. 8b-9

Based on that original wish, the reward (of the Path of Flow) is in the world. Likewise, the reward of the Vedic Path is specified in the Vedas. But the reward on the Path of Grace (is given) by the (Lord’s) whole person. The rewards are different because the Lord’s wish (in each case) is different. 10

From the scriptural saying, “These cruel, hateful ones I ever cast into demonic wombs…” (Bh.G. 16:19), we know that the souls on the Path of Flow are different from those on the other two paths, which both have an end-entry into ultimate freedom. 11

Therefore, the souls on the Path of grace are distinct (from the other two), no doubt. For they were created in order to worship the blessed Lord’s very person, and for nothing else. 12

With respect to their very selves, their manifestation on earth, their bodily endowments, and their (personal) qualities, there is no presumptive differentiation (of rank or endowment among souls of the three paths). Yet (the Lord) creates differences of self, body, and actions among them in accordance with his purpose. 13-14a

For these (souls) are divided into two categories “pure” and “mixed”, and again into three kinds of “mixed” soul, along the lines of Flow, Limitations and Grace, for the sake of accomplishing the blessed Lord’s purpose. 14b-15a

Those mixed with Grace (become) omniscient, when (mixed) with Flow, the person delights in action, and when (mixed) with Limitations, these know the qualities (of the Lord). The pure are what they are, through love, and are extremely rare. Thus far the creation of these souls, now I will explain the rewards that await them. 15b-16

The blessed Lord Himself is the reward of those (on the Path of Grace). As a reward He comes to them in that particular form, or by particular quality in which He becomes manifest to them on the Earth. 17

Sometimes the blessed Lord actually causes someone to be cursed, because (that soul) had become unduly attached or because of egoism. (The Lord does this) in order to keep his Paths firmly established in the world. These (souls) do not turn to hypocrisy, nor do they suffer disease or other calamities. There are great and generous souls, as a rule, and the Lord is punishing them in order to purify them. 18-19

According to the variety of the blessed Lord’s purposes, they manifest a variety of forms. Their following of the worldly rules and performance of the Vedic rituals is a pious duplicity, nothing else. For, Vaishnavisum is their natural way of life, and any other conduct is a deviation. 20-21a

But, there are some souls, related to those just described, as well as others who are on the Path of Flow, who together are called “wanderers.” They stray over all the paths, hopping from one to the next, from moment to moment. But, they have no real liking for any of them. They attain whatever rewards they have deserved on all three paths, in accordance with their actions. 21b-23a

I will now describe, according to their souls, bodies, and actions, those who are on the Path of Flow. For all these souls have been described as demonic, in the passage, “Neither involvement nor withdrawal…” (Bh.G. 16:7). And they are said to be of two kinds, the ignorant and the malicious. The malicious are the ones the blessed Lord has described, and the ignorant are those who follow their lead. 23b-25a

A person on the Path of Grace, though he may be associated with (persons on) the Path of Flow, does not become one of them, even if one is born, in accordance with one’s past actions, in a family of them. (25bc)

 

=================

 

 

Krishnashtakam

Introduction

 

In Krishnashtakam, Mahaprabhu Shri Vallabhcharya very sensitively depicts the eternal love of Shri Radha and Lord Shri Krishna. Fundamentally, Shri Radha and Lord Shri Krishna are one only but for the pleasure of their devotees they appear to be divided in two to enact divine love. To please Lord Krishna fast, one should worship Shri Radha and to please Shri Radha fast, one should worship Shri Krishna because they consider their partner before self. The single objective of human life is to get devotion for the lotus feet of this couple and there is no other way to achieve this but undivided love. Krishnashtakam is also known as Yugalshtakam as every shloka of it describes Shri Krishna and Shri Radha both. Krishnashtakam has incomparable place among the sixteen sacred books of Pushti Marg Vaishnavas. If a devotee chants it regularly with reverence, he becomes foremost of the devotees of Lord Krishna and attains the eternal Golokdham. Shri Hari

Krishnashtakam

 

Shri Radha is immersed in love of Shri Krishna and Shri Krishna is immersed in love of Shri Radha. Like eternal wealth, Shri Radha and Shri Krishna be my only shelter in life. 1

Shri Krishna considers Shri Radha as his only wealth and Shri Radha considers Shri Krishna as her only wealth. Like eternal wealth, Shri Radha and Shri Krishna be my only shelter in life. 2

Shri Radha is the life of Shri Krishna, and Shri Krishna is the life of Shri Radha. Like eternal wealth, Shri Radha and Shri Krishna be my only shelter in life. 3

Shri Radha obliges on worshipping Shri Krishna and Krishna obliges on worshipping Shri Radha. Like eternal wealth, Shri Radha and Shri Krishna be my only shelter in life. 4

Shri Radha by mind, stays in the home of Shri Krishna, and Shri Krishna by mind, stays in the home of Shri Radha. Like eternal wealth, Shri Radha and Shri Krishna be my only shelter in life. 5

Shri Radha stays in the heart of Shri Krishna, and Shri Krishna stays in the heart of Shri Radha. Like eternal wealth, Shri Radha and Shri Krishna be my only shelter in life. 6

Shri Radha wears blue apparel and Shri Krishna wears yellow apparel. Like eternal wealth, Shri Radha and Shri Krishna be my only shelter in life. 7

Shri Radha is the Goddess of Vrindavan and Shri Krishna is the God of Vrindavan. Like eternal wealth, Shri Radha and Shri Krishna be my only shelter in life. 8

 

 

-------------------------------

 

.. śrīk ṛṣṇ ā ṣṭ akam..

śrīgopagokulavivardhana nandasūno
rādhāpate vrajajanārtiharāvatāra.
mitrātmajāta ṭ avihāra ṇ a dīnabandho
dāmodarācyuta vibho mama dehi dāsyam..1..

śrīrādhikārama ṇ a mādhava gokulendra-
sūno yadūttama ramārcitapādapadma.
śrīśrīnivāsa puru ṣ ottama viśvamūrtte
govinda yādavapate mama dehi dāsyam..2..

govardhanoddhara ṇ a gokulavallabhādya
va ṃ śodbha ṭ ālaya hare'khilalokanātha.
śrīvāsudeva madhusūdana viśvanātha
viśveśa gokulapate mama dehi dāsyam..3..

rāsotsavapriya balānuja sattvarāśe
bhaktānukampitabhavārtiharādhinātha.
vijñānadhāma gu ṇ adhāma kiśoram ṛ rte
sarveśa ma ṅ galatano mama dehi dāsyam..4..

saddharmapāla garu ḍ āsana yādavendra
brahma ṇ yadeva yadunandana bhaktidāna
sa ṅ kar ṣ a ṇ apriya k ṛ pālaya deva vi ṣṇ o
satyapratijña bhagavan mama dehi dāsyam..5..

gopījanapriyatama kriyayaikalabhya
rādhāvarapriya vare ṇ ya śara ṇ yanāthā.
āścaryabāla varadeśvara pūr ṇ akāma
vidvattamāśraya vibho mama dehi dāsyam..6..

kandarpako ṭ imadahāra ṇ a tīrthakīrtte
viśvaikavandya karu ṇ ār ṇ avatīrthapāda.
sarvajña sarvavaradāśrayakalpav ṛ k ṣ a
nārāya ṇ ākhilaguro mama dehi dāsyam..7..

v ṛ ndāvaneśvara mukunda manojñave ṣ a
va ṃ śīvibhū ṣ itakarāmbuja padmanetra.
viśveśa keśava vrajotsava bhaktivaśya
deveśa pā ṇḍ avapate mama dehi dāsyam..8..

śrīk ṛṣṇ astavaratnama ṣṭ akamida ṃ sarvārthada ṃ ś ṛṇ vatā ṃ
bhaktānā ṃ ca priya ṃ hareśca nitarā ṃ yo vai pa ṭ hetpāvanam.
tasyāsau vrajarājasūnuratulā ṃ bhakti ṃ svapādāmbuje
satsevye pradadāti gokulapati ḥ śrīrādhikāvallabha ḥ..9..

.. iti śrīmadvallabhācāryaviracita ṃ śrīk ṛṣṇ ā ṣṭ aka ṃ sampūr ṇ am..

॥ श्रीकृष्णाष्टकम् ॥

 

श्रीगोपगोकुलविवर्धन नन्दसूनो
राधापते व्रजजनार्तिहरावतार ।
मित्रात्मजातटविहारण दीनबन्धो
दामोदराच्युत विभो मम देहि दास्यम् ॥१॥

श्रीराधिकारमण माधव गोकुलेन्द्र-
सूनो यदूत्तम रमार्चितपादपद्म ।
श्रीश्रीनिवास पुरुषोत्तम विश्वमूर्त्ते
गोविन्द यादवपते मम देहि दास्यम् ॥२॥

गोवर्धनोद्धरण गोकुलवल्लभाद्य
वंशोद्भटालय हरेऽखिललोकनाथ ।
श्रीवासुदेव मधुसूदन विश्वनाथ
विश्वेश गोकुलपते मम देहि दास्यम् ॥३॥

रासोत्सवप्रिय बलानुज सत्त्वराशे
भक्तानुकम्पितभवार्तिहराधिनाथ ।
विज्ञानधाम गुणधाम किशोरमृर्ते
सर्वेश मङ्गलतनो मम देहि दास्यम् ॥४॥

सद्धर्मपाल गरुडासन यादवेन्द्र
ब्रह्मण्यदेव यदुनन्दन भक्तिदान
सङ्कर्षणप्रिय कृपालय देव विष्णो
सत्यप्रतिज्ञ भगवन् मम देहि दास्यम् ॥५॥

गोपीजनप्रियतम क्रिययैकलभ्य
राधावरप्रिय वरेण्य शरण्यनाथा ।
आश्चर्यबाल वरदेश्वर पूर्णकाम
विद्वत्तमाश्रय विभो मम देहि दास्यम् ॥६॥

कन्दर्पकोटिमदहारण तीर्थकीर्त्ते
विश्वैकवन्द्य करुणार्णवतीर्थपाद ।
सर्वज्ञ सर्ववरदाश्रयकल्पवृक्ष
नारायणाखिलगुरो मम देहि दास्यम् ॥७॥

वृन्दावनेश्वर मुकुन्द मनोज्ञवेष
वंशीविभूषितकराम्बुज पद्मनेत्र ।
विश्वेश केशव व्रजोत्सव भक्तिवश्य
देवेश पाण्डवपते मम देहि दास्यम् ॥८॥

श्रीकृष्णस्तवरत्नमष्टकमिदं सर्वार्थदं श‍ृण्वतां
भक्तानां च प्रियं हरेश्च नितरां यो वै पठेत्पावनम् ।
तस्यासौ व्रजराजसूनुरतुलां भक्तिं स्वपादाम्बुजे
सत्सेव्ये प्रददाति गोकुलपतिः श्रीराधिकावल्लभः ॥९॥

॥ इति श्रीमद्वल्लभाचार्यविरचितं श्रीकृष्णाष्टकं सम्पूर्णम् ॥

 

--------------

K ṛṣṇ ā ṣṭ akam

Octet on Krishna

 

Rādhā is full of love for Kṛṣṇa, and Hari (Kṛṣṇa) is full of love for Rādhā. In the wealth like life, may Rādhā and Kṛṣṇa be the course of my soul.[1]

The wealth of Kṛṣṇa is Rādhā, and the wealth of Rādhā is Kṛṣṇa. In the wealth like life, may Rādhā and Kṛṣṇa be the course of my soul.[2]

Rādhā is the life of Kṛṣṇa, and Kṛṣṇa is the life of Rādhā. In the wealth like life, may Rādhā and Kṛṣṇa be the course of my soul.[3]

Rādhā is the sport of Kṛṣṇa, and Kṛṣṇa is the sport of Rādhā. In the wealth like life, may Rādhā and Kṛṣṇa be the course of my soul.[4]

Rādhā is situated in the home of Kṛṣṇa, and Kṛṣṇa is situated in the home of Rādhā. In the wealth like life, may Rādhā and Kṛṣṇa be the course of my soul.[5]

Rādhā is situated in the heart of Kṛṣṇa, and Kṛṣṇa is situated in the heart of Rādhā. In the wealth like life, may Rādhā and Kṛṣṇa be the course of my soul.[6]

Rādhā is clad in blue apparel, and Kṛṣṇa is clad in yellow apparel. In the wealth like life, may Rādhā and Kṛṣṇa be the course of my soul.[7]

Rādhā is the Goddess of Vṛndāvana, and Kṛṣṇa is the God of Vṛndāvana. In the wealth like life, may Rādhā and Kṛṣṇa be the course of my soul.[8]

 

 

===================

 

Vallabhacharya's Nandakumarshtakam

 

श्रीनन्दकुमाराष्टकम्

Nandakumarshtakam

(The octet on son of Nanda)

By

Shri Vallabhacharya

 

Translated by

P.R.Ramachander

 

“ Shri Vallabhacharya (1479 - 1531) was a devotional philosopher who founded the Pushti sect in India, and the philosophy of Shuddha advaita (Pure Non-dualism).He gave a different interpretation of devotion. He made a distinction between the continuous flow of devotion and devotion falling in drops. When a devotee’s heart is completely filled with the love of God, he ceaselessly chants the name of God. This state of mind of the devotee was described thus, "Sarvadaa Sarvakaaleshu Sarvatra Harichinthanam" (Ceaselessly thinking of God at all times and at all places)” Among the several stotras he wrote the “Madurashtakam “is very famous. This stotra extols the qualities of Krishna in a very mellifluous verse. So far, there is no translation of this stotra in English in the web.

 

सुन्दरगोपालं उरवनमालं नयनविशालं दुःखहरं
वृन्दावनचन्द्रमानन्दकन्दं परमानन्दं धरणिधरम् ।
वल्लभघनश्यामं पूर्णकामं अत्यभिरामं प्रीतिकरं
भज नन्दकुमारं सर्वसुखसारं तत्त्वविचारं ब्रह्मपरम् ॥१॥

sundaragopāla ṃ uravanamāla ṃ nayanaviśāla ṃ du ḥ khahara ṃ
v ṛ ndāvanacandramānandakanda ṃ paramānanda ṃ dhara ṇ idharam.
vallabhaghanaśyāma ṃ pūr ṇ akāma ṃ atyabhirāma ṃ prītikara ṃ
bhaja nandakumāra ṃ sarvasukhasāra ṃ tattvavicāra ṃ brahmaparam..1..