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The ten maxims of Sri Krishna Chaitanya (1/2)

[ Article crossposted from alt.religion.vaisnava ]
[ Author was Nathan Parker ]
[ Posted on 12 Mar 1995 12:10:10 -0800 ]


With Gaura-purnima (the appearance of Sri Krishna Chaitanya Mahaprabhu) 
coming in a few days (on Thursday, March 16th) I decided to post the 
following article. It is a translation of Sri Dasamula-niryas, which are 
the ten essential maxims of Lord Chaitanya's instructions. This is posted 
in two parts. Each part is around 25k, so download it if you are interested.

Jaya Sri Chaitanya Mahaprabhu ki!

(no transliteration is included)

-----------------------
  Sri Dasamula-niryas
-----------------------

Sri Sri Krsnacaitanya Candra Vijayatetam!

The Essence of Ten Maxims

(Sri Dasamula-niryas)
by Srila Thakur Bhaktivinoda

Verse 1

Amnayah praha tattvam/ harimiha
paramam/sarvasaktim/ rasabdhim/
tadbhinnamsamsca jivan/ prakriti kavalitan/
tadvimuktamsca bhavat/
bhedabheda-prakasam sakalamapi hareh/
sadhanam suddha bhaktim/
sadhyam yat pritim/ evetyupadisati harau
gauracandram bhajetam


Word Notes:

	The wisdom revealed by Sri Gauracandra is being described briefly
as follows: 

	Tam gauracandra bhaje (I worship that Sri Gauracandra) yah (who)
amnayah praha tattvam (the ninefold aspects of wisdom revealed as
authorised by the Vedic scriptures; such as, (1) Sri Hari is the only
source of wisdom; (2) He is omnipotent; (3) He is the ocean of universal
bliss; (4) the living entities are the parts and parcels of Sri Hari; (5)
some of the living entities are conditioned by the material nature; (6)
some of the living entities are liberated from material nature; (7) the
universe is nothi ng but the manifestation in oneness and difference with
Sri Hari; (8) uncontaminated devotion is the only means of liberation for
the conditioned souls; (9) love for Supreme Godhead is the only goal of
knowledge and wisdom.  Thus, in the verse, the requis ites for wisdom, as
revealed by Sri Krsnacaitanya, are presented. 

Translation:

	"I worship Sri Gauracandra [Lord Caitanya] Who has revealed the
path of wisdom.  The Vedic scriptures are the only authority for knowledge
of the ninefold aspects of wisdom, which are (1) Sri Hari is the only
source of wisdom; (2) He is omnipotent; (3) H e is an ocean of bliss; (4)
the living entities are His parts and parcels; (5) some of the living
entities are conditioned by the material nature; (6) other living entities
are liberated from material nature; (7) everything, including the jivas,
is one an d different from Sri Hari; (8) unalloyed devotional service is
the only means for the conditioned souls to go beyond this world of birth
and death; (9) love for the Supreme Lord [prema] is the only goal." 

Verse 2

svatahsiddho vedo haridayita vedhah prabhrtitah
pramanam satpraptam pramiti-visayan tan navavidhan
tatha pratyaksadi-pramiti-sahitam sadhayati nah
na juktistarkakhya pravisati tatha saktirahita


Word Notes:

	The transcendental wisdom of the ten maxim is being enumerated in
ten verses - svatah siddho vedah haridayita-vedyhah prabhrtitah (the Vedic
scriptures are the only source of all authoritative wisdom according to
words mentioned therein, viz., asya maha to bhutasya nisvasitametat[Rk
Veda] etc.  The Vedic instruction as obtained through disciplic succession
by Brahma etc. as the closest associates of the Supreme Godhead, according
to the words brahma devanam prathamah samvabhuva as stated in the Mundak
a Upanisad, must be considered as the Vedas and not dry arguments and
speculation; and that those are the only Vedic maxims) pratyaksadi pramiti
sahitam (with perceptable proofs) nah (about us) tan pramiti-visayan
(about those propositions) nava vidhan (ninefold propositions) sadhayati
(performs).  [In this respect the wise advice expounded by Sri Jiva Prabhu
runs thus - In spite of highly developed intellect and expertise, all men
are polluted with four illusory propensities, and so they are unfit for
realising transcendental spiritual knowledge of inconcievable nature.  For
this reason, the ten propositions perceived by them are also faulty and
imperfect.  As such, the intelligence of the living entities is unable to
ascertain the inconcievable natur e of transcendental truth; and
accordingly through such understanding, no spiritual aspect of wisdom can
be proved; but if we are interested in realising the inconcievable
wonderful aspects of the transcendental, omnipresent truth, we should
accept the au thoritive Vedic scriptures as the fountainhead of all
material and spiritual wisdom perpetuated through the eternally continuing
chain of disciplic succession. 

	Why are we so interested in the conviction that the Vedas are
authentic? Replying to such a question, it has been stated in Brahma-sutra
(2.1.11) that human intelligence can never be satisfied through arguments;
and as such no wisdom of spiritual transce ndental truth could be attained
by means of arguments.  In Mahabharata (Bhismaparva, 5.22) it is said that
the transcendental subject matters could never be considered discernible
through arguments.  Again, Brahmasutra (1.1.3) says that the scriptures
are the only source of discerning anything relating to the knowledge of
Godhead, and that (2.1.17) authentic words are the only vehicle for
discerning transcendental subject matters.  In Srimad Bhagavatam
(11.20.4), it is said that - Oh Supreme Personality of Godhead, love for
You and its refinement, developing into the stage of pure devotion means
that the image and the opulences of Godhead, although unknowable to the
forefathers, the demigods and also to human beings in general, yet their
real vision is t he revealed words of truth contained in the Vedas, in
other words, the words of the Vedas have become the true vision to human
beings in order to experience the Vedic instructions and to disseminate
these instructions among the ignorant people. In these w ords, the great
sage Sri Vyasadeva has accepted that the writings of the Vedic scriptures
revealed as the divine instruction have been accepted as authentic and
authoritative.]

	Tatha (like that) saktirahita tarkakhya yuktih (arguments based on
reasoning without substantive force behind) na pravisati (does not enter,
which means that the transcendental spiritual subject matter can never be
ascertained through didactic arguments and reasoning). 

Translation:

	"The axiomatic Vedic wisdom revealed to us through disciplic
succession from Brahma and others, blessed by the Supreme Personality of
Godhead Sri Hari, is the most authoratative source of instructions.  It is
fortified by the nine prameyas which reveal i n truth the truth. Dry
arguments and reason alone are insufficient for discerning that which is
inconceivable, namely transcendental subject matter. Therefore no such
arguments can penetrate into the sprititual domain." 


Verse 3

Harisvekam tattvam vidhisivasuresa-pranamito
yadevedam brahma prakrti-rahitam tattanumahah
paratma tasyamso jagadanugato visvajanakah
sa vai radhakanto navajaladakantiscidudayah


Word Notes:

	Vidhi-siva-suresa-pranamitah haristvekam tattvam (Sri Hari is the
only source of knowledge worshipped by Brahma-Siva-Indra); sa tu
navajaldakantiscidudayah radhakanta (His complextion is like a
newly-formed cloud. He is the spiritually blissful form of S yamasundara,
glorified companion to Radha, known as Krsnacandra); yadbrahma
tattanumahah (Brahman as stated in the Upanisads is the bodily effulgence
of Radha Kanta), jagadanugatah visvajanakah paratma (innermost knower of
the universe, father of creation , supreme soul); tasya (of Sri Krsna);
amsah (the third incarnation of Godhead as Visnu lying on the
transcendental ocean of milk). 

Translation:

	"Sri Hari, who is worshiped by Brahma, Siva and Indra, is the
supreme source of all knowledge.  Impersonal Brahman is the bodily
effulgence of the beautiful Lord Sri Sri Radha-kanta.  The creator of the
universe Lord Visnu, who lies on the transcendenta l ocean of milk, is
only a plenary portion of Sri Hari.  Sri Hari Himself is none other than
our Sri Radha-vallabha, the lover of Sri Radha.  He has a complexion like
a newly formed monsoon cloud, as visualized in our hearts." 


Verse 4

parakhyayah sakteraprthagapi as sve mahimani
sthito jivakhyam svamacidabhihitam tam tripadikam
svatantrecchah saktim sakalavisaye preranaparo
vikaradyaih sunyah paramapurusoayam vijayate



Word Notes:

	Sah (Sri Krsna); parakhyayah sakteraprthagapi (even being
non-different from the supreme power); sve mahimani sthito (even being
situated in His own undivided glorified position); tam tripadikam (the
only power in the forms of internal, external and marg inal potencies
according to function);  sakalavisaye preranaparah svatantrecchah (He
Himself is independent and self-willed even after deputing different
entities as per internal, external and marginal relationships);
paramapurusah vijayate (Supreme Perso nality Sri Hari stays as He is). 

	Although he is non-different from His imperceptible supreme power,
He is an independent and self-willed entity.  The Supreme Personality is
eternally in existence in His own glories.  He is deputing His internal,
external and marginal potencies all the time towards different activities
in proper ways.  Still He is staying in His full potency and form as an
undisturbed entity and the supreme source of all knowledge." 

	Verse 5 described that the Supreme Lord is an ocean of unlimited
rasa. 



Verse 5

sa vai hladinyasca pranayavikrteh-hladanarata-
statha samviccakati-prakatita-rahobhava-rasitah
tatha sri sandhinya krtavisada-taddhamamcaye
rasambhodhou magno vrajarasavilasi vijayate


Word Notes:

	Sah vai (Krsna Himself);  hladinyasca (of the aspect of amusement
under constitutional potency);  pranayvirkrteh-hladanarata (engaged in the
matters of amusement under amorous ecstasy);  punah tacchakteh
samircchakti-prakatita-rahobhava-rasitah (again th at constitutional
potency is phenomenally manifested through material relationship of
samvit); punasca tacchakteh sandhim krtavisada taddhamanicaye rasambhodhou
magno (again being submerged in the ocean of transcendental mellow of
relationship between the individual and the Supreme Lord through the
material features known as sandhini manifestation of the constitutional
potency);  vraja rasa vilasi vijayate (the Supreme enjoyer of Vraja, Sri
Krsna remains abounding with all His excellence). 

Translation:

	"There are three manifestations of the spiritual potency - hladini,
samvit, and sandhini (bliss, cognizance and eternal existence).  Under the
amorous ecstasy of bliss Sri Krsna is always attracted and under the
intimacy of transcendental cognizance He i s ever satisfied.  Manifested
throught eternal existence as in the tranquil dhama of Vrndavana and the
like, that veary independent enjoyer of Vraja, Sri Krsna, is eternally
present as deeply engrossed in the transcendental mellow of spiritual
relationshi p.  This means that - these three manifestations, namely,
bliss, cognizance and eternal existence of the spiritual potency are
widely well-known. The manifestation of bliss from the spiritual potency
conveys complete transcendental blissful satisfaction t hrough the
daughter of King Vrsabhanu to Sri Krsna.  Herself being the beloved
consort of Krsna, she is the source of eight varieties of awareness
manifested in Her eight closest girlfriends in physical forms.
Priya-sakhi (confidential friend), narma-s akhi (intimate friend),
prana-sakhi(friend as dear as life), and parama-prestha-sakhi (most
intimate friend) - these four varieties of service mentality have been
manifested by Herself in Her four classifications of friendship. They are
the eternally successful friends in the transcendental domain of Vraja.
The aspect of samvit or cognizance under spiritual potency has manifested
all sorts of relationships prevalent in Vraja.  The aspect of sandhini or
eternal existence under spiritual potency is man ifested throught the
existence of the villages, forests, dwellings, hills, cows and bulls,
materials for enjoyment of Sri Krsna, Sri Radhika and Their friends, Their
servants.  Lord Sri Krsna is eternally ecstatic in amorous bliss and is
active in transce ndental cognizance developed throught the aspect of
samvit.  Cow protection and the rasa dancing - all are the activities of
Krsna developed through the aspect of samvit or transcendental cognizance
of Sri Krsna.  Within the eternal existence of Vraja-dha ma Sri Krsna is
eternally engrossed.  Vraja-lila-dhama is the most enjoyable place of all
the places of pastimes of Sri Krsna." 

	Verse 6 describes the living entities as the Lords parts and
parcels. 


Verse 6

sphulinga rddhagneriva cidanavo jivanicaya
hareh suryasyaivaprthagapi tu tadbhedavisayah
vase maya yasya prakrti-patirevesvara iha
as jivomuktoapi prakrtivasa yogyah svagunatah

Word Notes:

	Clarifying the source of theism, the living entities in different
categories are being described - suryasya hareh anava iva (like the
molecules in the rays of sun);  cidanova (living entities); te tu
rddhagneh sphulinga iva (like the sparks of a fire);  aprthagapi tu
tadbhedavisaya (because of its atomic nature, it is considered as a
separate entity although non-different from the Supreme Godhead being
manifested through His marginal potency);  yasya vase maya sa eva isvarah
prakrtipatih (that Hari is th e Godhead, the controller of nature, and
illusion is active under His influence.);  sah jiva muktah api (even if
that living entity is liberated);  svagunatah (by his own modes i.e.
desires for enjoyment according to individual cravings);  prakrtivasayogy
a (susceptible to influence of illusion).  [Thus a difference between
Godhead and living entity is ascertained.]

Translation:

	"Just like athe sparks coming out of a flaming fire, infinite
living entities are emanating as the transcendental particles of sunlight
in the effulgent rays of Sri Hari, being the transcendental sun Himself. 
Although non-different from Sri Hari, all li ving entities have eternally
different status.  The eternal difference between the Godhead and the
living entity is that the Supreme Personality of Godhead by dint of His
exceptional qualities has kept the illusory potency eternally subjugated
as a servit or, and that by virtue He is the Supreme Lord of nature, thus
to be accepted as Godhead; whereas one who is susceptible to the influence
of illusion simply because of his material nature, inspite of the fact
that he is in a position of liberation, should be categorized as a living
entity." 


Verse 7

svaruparthairhinan nijasukhaparan krsnavimukhan
harermaya dandyan gunanigadhajalaih kalayati
tatha sthulairlingaidvividhavaranaih klesanikarai-
rmmahakarmalanairnayati patitan svarganirayau

Word Notes:

	Those living entities have two divisions - one is eternally God
conscious, and the other is eternally forgetful.  One is open minded and
eager owing to an awareness of real knowledge and the other is deviated
for his lack of knowledge.  The God conscious entity is situated as a
servitor to Godhead as a result of his inclination to Godhead, and the
other is living a life of mundane materialism being defeated by illusion
due to his diversion in the way of spiritual thinking. The symptoms of a
living entity gripped under the influence of illusion are narrated thus -
svaruparthaih hinan (awareness of the constitutional potency is ones
transcendental source of knowledge, and absence of such awareness means
the lack of knowledge about constitutional potency);  nija sukha paran
(one who is desirous of sense gratification while disregarding the primary
duty of worshipping Hari);  Krsna vimukhan (running after material
enjoyment entirely forgetting the fact that only Krsna is all in all);
dandyan (living entities who are subject to punishment); harermaya
(illusion as the external potency of Sri Hari);  guna-nigadajalai (with
the shackles of modes like goodness passion and ignorance);  kalayati
(involves);  sthulairlingairdvlividhavaranaih (again encompassed under the
gross material body with genitals, including the covering of mind,
intelligence and ego); klesanikaraih (along with the sufferings;
sufferings are - sinful activities, causes of such sinful activities and
the three modes arising out of nescience);  m ahakarmalanaih (through the
vast material world of fruitive activities including all unforseen events
useless words and speeches have the qualities of continuous destruction,
creating great obstructions of bondage);  patitan (those fallen and
conditioned living entities);  svarganirayou nayati (make the living
entities, as a result of their own good and bad types of fruitive
activities, travel through the heavenly and hellish planets). 

Translation:

	"Constitutionally, a living entity is an obedient servant of Sri
Krsna. The illusory potency enchains with its shackles of modes of
goodness, passion and ignorance all such living entities who are always
after sense gratification, deviated from Krsna con sciousness and thus
doomed for chastisement. That illusion takes them around the heavenly and
hellish planets, dragging them through the bondage of results of fruitive
activities full of sufferings, covered by the gross body with genitals." 


Verse 8

yada bhramam bhramam harirasagalad-vaisnavajanam
kadacit sampasyamstadanugamane syadruciyutah
tada krsna vrttya tyajati sanakairmayaikadasam
svarupam vibhrano vimalarasabhogam sa kurute

Word Notes:

	In order to describe the constitutional position of the living
entities free from the bondage of nature through devotional services to
Godhead, the process of attaining the constitutional position of the
conditioned living entities is thus narrated - yad a (the period of
travelling through the forms of various species according to the results
of fruitive activities); iha (in this land of India);  kadacit (any time
as a result of accumulated good effects from devotional services to
Godhead);  harirasa gala d-vaisnavajanam (any vaisnava person whose heart
is absorbed in the devotional mellow of Sri Hari);  sampasyan (by looking
at);  tadanugamane (following in his footsteps, his way of life,
devotional services and worshipping of Sri Krsna);  rucih syat (int erest
is developed);  tada sa krsnavrttya (during that period the living entity
starts chanting the holy name of Sri Krsna along with other spiritual
exercises);  krame sanakaih (slowly by and by);  mayikadasam tyajati
(forsakes his conditioned state unde r illusion);  svarupam vibhrano (and
attaining the position of liberation upon his achievement of own
transcendental constitutional state of being);  vimalarasabhogam (blissful
taste of divine love); kurute (starts having). 

Translation:

	"While travelling through various species of high as well as low
grades in this material world, a living entity, conditioned by illusion,
develops a taste for pursuing the vaisnava way of life, whenever he comes
in contact of a vaisnava person who is abs orbed in the transcendental
mellow of Sri Hari; and his illusory conditioning starts withdrawing
itself gradually through the process of chanting the holy name of Lord Sri
Krsna, so that the said living entity qualifies himself relishing the
unalloyed tra nscendental mellow of devotional service to Lord Sri Krsna
while attaining gradually his constitutional position." 



Verse 9

hareh sakteh sarvam cidacidakhilam syat parinatih
vivarttam no satyam srutimiti viruddham kalimalam
harerbhedabhedou srutivihitatattvam suvimalam
tatah premnah siddhirbhavati nitaram nityavisaye

Word Notes:

	This is thus said that all spiritual and material worlds are but
manifestations of the omnipotency of Sri Hari - sarvam cidacit akilam (all
worlds of spiritual and material creation);  hareh sakteh parinatih
(ultimate results of the omnipotency of Sri Ha ri);  syat (become); 
vivarttam (theory of evolution as propounded by impersonalist mayavadis,
explaining a thing wrongly);  sa na satyam (that is not true);  srutimiti
viruddham (against the principles of sruti or Vedic scriptures); 
kalimalam (according ly, knowledge of evolution should be despised as the
filthy covering of Kali yuga, the age of quarrelling);  tatah nityavisaye
(in the eternal entity of Sri Hari);  premnah siddhirvhavati (desire for
divine love or an urge to satisfy Lord Sri Krsna is ach ieved). 

Translation: 

	All the worlds of spiritual and material entity are manifestations
of Sri Krsnas omnipotence; the Western theory of evolution is not true,
this is nothing but a filthy covering of Kali-yuga and is against Vedic
principles; the doctrine of inconceivable oneness and difference is the
only unalloyed source of knowledge, in as much as, divine love is
crystallized as the eternal knowledge all the time disseminating from the
said doctrine of inconceivable oneness and difference. 



Verse 10

srutih krsnakhyanam smarana-nati-pujavidhiganah
tatha dasyam sakhyam paricaranamapyatmadadanam
navangani sraddha-pavita-hrdayah sadhayati va
vraje sevaluvdho vimalarasabhavam sa labhate

Word Notes:

	After discussing so far on the aspect of relationships, now the
theory of exposition and requisites are described thus - sruti
krsnakhyanam smarana nati pujavidhiganastathadasyam sakhyam paricaranamapi
atmadadanam (hearing, chanting, remembering, offerin g obeisances,
worshiping, serving the Lords feet, acting as the Lords servant, making
friends with the Lord, and surrendering oneself fully to the Lord);
navangani (these nine processes of devotional service);  sraddha pavita
hrdayasadhayati va (he who performs these services with all due respect); 
as vraje sevalubdho vimalarasa havam labhate (such a devotee, anxious to
offer services to Vraja, attains unalloyed ecstacy and mellow of the
sweetest nature). 

Translation:

	"A devotee who performs the nine processes of devotional service,
namely, hearing the name and glories of the Supreme Personality of
Godhead, chanting His glories, remembering the Lord, serving the Lords
feet, worshiping the Deity, offering oveisances u nto the Lord, acting as
the Lords servant, making friends with the Lord, and surrendering oneself
fully to the Lord - in all sincerity and dedication to offer his services
to Vraja-dhama - ultimately attains unalloyed devotional ecstasy to
Krsna." 





Verse 11

prabhuh kah ko jivah kathamidamacidvisvamiti va
vicaryaitanarthan haribhajanakrcchastracaturah
abhedasam dharman sakalamaparadham pariharam
harernamanandam pivati haridaso harijanaih

Word Notes:

	Upon making an assessment of the theory of relationship,
exposition and requisites, the primary duties of a living entity is thus
narrated - jivanam kah prabhu ka jiva idam acit visvam katham va
etadarthatrayam vicarya (after justifying the three aspects , namely, who
is the master or controller of and hence worshipable by the living entity,
who are the living entities themselves and why is this non-spiritual i.e.,
this material world created);  haribhajana krcchastracatura, (intelligent
person who is eng aged in worshiping Sri Hari upon justifying the said
three aspects on the basis of scriptural reasoning); abhedamsa
(justification of non-difference with Brahma with the conviction that I
am Brahma); dharman (all the religions relating to work, knowledg e and
yogic practices);  sakalamaparadham (all the offenses relating to holy
name and offering services to Godhead);  pariharan (avoiding);  haridasah
(Vaisnava living entity); harijanaih harerhamanandah pivati (becomes
glorified in relishing the holy nam e of Sri Hari together with the
devotees of Sri Hari). 

Translation:

	"Who is Krsna? Who am I as a living entity?  What is this spiritual
and material world?  These are the basic questions upon which a person
engaged in worshiping Sri Hari and intelligently well-versed in the
scriptures, make a justified assessment and sta rts relishing the holy
name of Sri Hari as a servant of Sri Hari together with the saintly
devotees.  After relinquishing all conceptions of non-differentiated
Brahman, all pious and impious living entities and all sorts of offences
whatsoever." 

Verse 12

samsevya dasamulam vai hitvaavidyamayam janah
bhavapustim tatha tustim labhate sadhusangatah

Word Notes:

	Dasamulam samsevya (through practicing these ten instructive
maxims);  andyamayam hitva (by eradicating the disease of nescience, just
like many people destroy various feverish diseases with the help of taking
a potion made from the extracts of ten varie ties of herbal roots,
similarly by eradicating the disease of Krsna-adverseness through
practicing these ten instructive maxims);  sadhusangatah bhavapustim
thatha tustim labhate (attain eternal bliss and loving ecstasy together
with saintly persons). 

Translation:

	Through practicising these ten instructive maxims, a living entity
attains eternal bliss and livng ecstasy together with saintly persons,
after eradicating the disease of nescience." 




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