Rūpa-śikṣā verses
Updated: August 15, 2022
Haribol everyone. Below are all the verses we'll be going through in Part One of our Rūpa-śikṣā program. If possible, try to repeat the ślokas every day (at least the ones in boxes).
Please note that these translations are a work in progress. I tried, as far as possible, to keep the same word order as the Bengali and Sanskrit so that it would be easier for you to understand the words you're saying. That's why the English may read a little strangely. Try to give more focus on the Bengali and Sanskrit than the translation. It may be a little difficult at first, but it gets easier and easier the more you do it.
The verses in boxes are the ones we need to memorize, unless written otherwise.
Text 135
ei-mata daśa dina prayāge rahiyā
In this way, for ten days Śrīman Mahāprabhu stayed at Prayāga [and]
śrī-rūpe śikṣā dilô śakti sañcāriyā
instructed Rūpa Gosvāmī, thus empowering him.
Text 136
prabhu kahe, — śunô, rūp, bhakti-raser lakṣaṇa
Śrīman Mahāprabhu said, “Listen, O Rūpa, bhakti-rasa’s symptoms...
sūtra-rūpe kahi, vistār nā ĵāya varṇana
in sūtra form I will tell. In full, it is not possible to describe.
Text 137
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pārāpāra-śūnya gabhīr bhakti-rasa-sindhu
Shoreless and deep is the ocean of bhakti-rasa.
tomāy cākhāite tāra kahi eka ‘bindu’
To give you a taste of it, I am describing one drop.
Text 138
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ei-mata brahmāṇḍa bhari’ ananta jīva-gaṇa
In this way, the universe is filled with countless living entities.
caurāśī-lakṣa yonite karaye bhramaṇa
In 84 lakhs (8.4 million) species, they rotate.
Text 139
keśāgra-śateka-bhāga punaḥ śatāṁśa kari
The tip of a hair divided into a hundred parts, and [one of those parts] again made (divided) into a hundred parts—
tāra sama sūkṣma jīver ‘svarūpa’ vicāri
I consider the tiny jīva’s form [to be] the same as this.
Text 140
keśāgra-śata-bhāgasya
The tip of a hair divided into one hundred parts
śatāṁśa-sadṛśātmakaḥ
and a hundredth of that (one of those parts) is equal to
jivaḥ sūkṣma-svarūpo ’yaṁ
[the size of] the jīva’s infinitesimal form. The jīvas are
saṅkhyātīto hi cit-kaṇaḥ
innumerable and are particles of spirit.
Text 141
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bālāgra-śata-bhāgasya
The tip of a hair divided into a hundred parts,
śatadhā kalpitasya ca
and [one of those parts again] divided into a hundred parts—
bhāgo jīvaḥ sa vijñeya
that part is to be understood as [the size of] a jīva.
iti cāha parā śrutiḥ
This is the verdict of the chief śrutis.
Texts 142–143
quoted from Śrīmad-Bhāgavatam 11.16.11 & 10.87.30
*memorization not required (but encouraged!)
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Text 142
sūkṣmāṇām apy ahaṁ jīvaḥ
Kṛṣṇa says: ‘Among the minute particles (sūkṣma), I am the jīva.’
Text 143
aparimitā dhruvās tanu-bhṛto yadi sarva-gatās
The jīvas are countless (aparimitā) but if (yadi) they were fixed (dhruvāḥ) in the bodies they accepted (tanu-bhṛtaḥ) and they were all-pervading (sarva-gatāḥ)
tarhi na śāsyateti niyamo dhruva netarathā
then (tarhi) You would have no sovereignty (na śāsyatā) over them, You wouldn’t be able to regulate (niyamaḥ) them, O Dhruva, who are fixed (dhruva) in Your divine svarūpa, and not otherwise (na itarathā).
ajani ca yan-mayaṁ tad avimucya niyantṛ bhavet
They are generated (ajani) and made from You (yat-mayam), so they can never become separated (avimucya) from the Supreme Truth (tat) [You]. Thus, You must be (bhavet) their controller (niyantṛ).
samam anujānatāṁ yad amataṁ mata-duṣṭatayā
Some suppose (anujānatām) that the jīvas are equal (samam) to You, such (yat) an idea is unacceptable (amatam). Such a view (mata) is full of faults (duṣṭa).
Text 144
tāra madhye ‘sthāvara’, ‘jaṅgama’ — dui bheda
Among them (the 8.4 million species), immobile beings (sthāvara) and mobile beings (jaṅgama) are the two divisions.
jaṅgame tiryak-jala-sthalacara-vibheda
Mobile beings are further divided into those that move in air (tiryak), in water (jalacara) and on land (sthalacara).
Text 145
tāra madhye manuṣya-jāti ati alpatara
Among them (mobile beings), human beings are very few in number.
tāra madhye mleccha, pulinda, bauddha, śabara
Among them (humans), there are like mlecchas (uncivilized persons), pulindas (primitive clans), Buddhists, and śabaras (mountain tribesmen) [who do not abide by the Vedas].
Text 146
veda-niṣṭha-madhye ardhek veda ‘mukhe’ mane
Among those who acknowledge the Vedas, half pay only lip service to the Vedas.
veda-niṣiddha pāpa kare, dharma nāhi gaṇe
They engage in sinful acts opposed to the Vedas, not caring for dharma.
Text 147
dharmācāri-madhye bahuta ‘karma-niṣṭha’
Among those who follow dharma, most are fixed in karma (fruitive acts).
koṭi-karma-niṣṭha-madhye eka ‘jñānī’ śreṣṭha
Among crores of those fixed in karma, there is one jñānī (one in knowledge), who is topmost.
Text 148
koṭi-jñāni-madhye haya eka-jana ‘mukta’
Among crores of jñānīs, there may be one person who is liberated.
koṭi-mukta-madhye ‘durlabh’ eka kṛṣṇa-bhakta
Among crores of liberated persons, one rare individual may be a devotee of Kṛṣṇa.
Text 149
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kṛṣṇa-bhakta — niṣkāma, ataeva ‘śānta’
A devotee of Kṛṣṇa is free from all [material] desire and is therefore peaceful.
bhukti-mukti-siddhi-kāmī, sakali ‘aśānta’
Those desiring material enjoyment, liberation and mystic perfections are all restless.
Text 150
quoted from Śrīmad-Bhāgavatam 6.14.5
*memorization not required (but encouraged!)
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muktānām api siddhānāṁ
Among the liberated (muktas) and perfected (siddhas),
nārāyaṇa-parāyaṇaḥ
[to find] one devoted to Śrī Nārāyana
sudurlabhaḥ praśāntātmā
—such a peaceful soul—is extremely rare,
koṭiṣv api mahā-mune
even among crores [of muktas and siddhas], O illustrious sage.
Text 151
part 1: first line & guru-kṛṣṇa-prasāde ❧ watch video ❧ read post
part 2: pāya ❧ watch video ❧ read post
part 3: bhakti-latā-bīja ❧ video and post coming soon!
brahmāṇḍa bhramite kona bhāgyavān jīva
While wandering throughout this universe, some fortunate jīva,
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
by the mercy of guru and Kṛṣṇa, attains the seed of the vine of devotion.
Text 152
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mālī haĩyā kare sei bīja āropaṇa
Having become a gardener, the devotee plants that seed.
śravaṇa-kīrtana-jale karaye secana
With the water of śravaṇa and kīrtana, he sprinkles it.
Texts 153–155
*memorization not required (but encouraged!)
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Text 153
upajiyā bāḓe latā ‘brahmāṇḍa’ bhedi’ ĵāya
Having sprouted, the vine grows upward, piercing through [the coverings of] this universe,
‘virajā’, ‘brahma-loka’ bhedi’ ‘para-vyoma’ pāya
and pierces through the Virajā River and Brahma-loka till it reaches the spiritual sky (paravyoma).
Text 154
tabe ĵāya tad-upari ‘goloka-vṛndāvana’
Then it goes above that (the paravyoma) to Goloka Vṛndāvana
‘kṛṣṇa-caraṇa’-kalpa-vṛkṣe kare ārohaṇa
where it climbs the desire-tree of the lotus of Kṛṣṇa.
Text 155
tā̃hā vistārita haĩyā phale prema-phala
There [in Goloka Vṛndāvana], the vine, greatly expanding, produces the fruit of prema.
ĩhā mālī sece nitya śravaṇādi jala
Here [in this world], the gardener continuously sprinkles [the vine] with the water of śravaṇa and so on.
Text 156
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ĵadi vaiṣṇava-aparādha uṭhe hātī mātā
If vaiṣṇava-aparādha arises, then, like a mad elephant,
upāḓe bā chiṇḍe, tāra śukhi’ ĵāya pātā
it uproots or tears to pieces the vine of devotion, the leaves of which dry up.
Text 157
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tāte mālī ĵatna kari’ kare āvaraṇa
Therefore, the gardener carefully erects a fence,
aparādha-hastīr ĵaiche nā haya udgama
so that the elephant of vaiṣṇava-aparādha cannot rise up.
Texts 158–159
Text 158
kintu ĵadi latār saṅge uṭhe ‘upaśākhā’
Still, alongside the vine may sprout up the upaśākhās (parasitic creepers)
bhukti-mukti-vāñchā, ĵata asaṅkhya tāra lekhā
of the desire for enjoyment or liberation, the amount of which are too innumerable to write.
Text 159
‘niṣiddhācāra’, ‘kuṭīnāṭī’, ‘jīva-hiṁsana’
Forbidden behaviour, duplicity, causing harm to other living entities,
‘lābha’, ‘pūjā’, ‘pratiṣṭhādi’ ĵata upaśākhā-gaṇa
and the desire for wealth, adoration and recognition—all these are upaśākhās.
Texts 160–161
Text 160
seka-jala pāĩyā upaśākhā bāḓi’ ĵāya
Having been sprinkled with water, the upaśakhā grows.
stabdha haĩyā mūla-śākhā bāḓite nā pāya
Having become stunted, the original vine is unable to grow.
Text 161
prathamei upaśākhār karaye chedana
From the very beginning, the gardener cuts the upaśākhās.
tabe mūla-śākhā bāḓi’ ĵāya vṛndāvana
Then the original vine grows up toward Vṛndāvana.
Text 162
‘prema-phala’ pāki’ paḓe, mālī āsvādaya
When fruit of prema ripens and falls down, the gardener relishes it.
latā avalambi’ mālī ‘kalpa-vṛkṣa’ pāya
With the support of the vine, the gardener reaches the desire tree [of Śrī Kṛṣṇa’s lotus feet].
Text 163
tā̃hā sei kalpa-vṛkṣera karaye sevana
There he serves that desire-tree.
sukhe prema-phala-rasa kare āsvādana
With delight, he relishes the juice of the fruit of prema.
Text 164
ei ta’ parama-phala ‘parama-puruṣārtha’
This, indeed, is the supreme fruit, the supreme goal of human achievements,
ĵā̃ra āge tṛṇa-tulya cāri puruṣārtha
before which, the four achievements of mankind are like straw.
Text 165
ṛddhā siddhi-vraja-vijayitā satya-dharmā samādhir
brahmānando gurur api camatkārayaty eva tāvat
yāvat premṇāṁ madhu-ripu-vaśī-kāra-siddhauṣadhīnāṁ
gandho ’py antaḥ-karaṇa-saraṇī-pānthatāṁ na prayāti
Inherently, prema is the perfect elixir to bring Śrī Kṛṣṇa under one’s control. As such, as long as there is no trace of prema within the core of the heart, flourishing material mystic perfections(siddhis), beginning with the ability to become smaller than an atom (aṇimā), seem most exalted, and samādhi (trance) – the fruit of practising dharmas beginning with truthfulness – as well as the great happiness of realizing brahma,can produce astonishment within one’s heart.
Text 166
‘śuddha-bhakti’ haite haya ‘premā’ utpanna
From pure bhakti prema arises.
ataeva śuddha-bhaktira kahiye ‘lakṣaṇa’
Therefore I will explain the characteristics of pure bhakti.
Text 167–168
Text 167
anyābhilāṣitā-śūnyaṁ
When neither prone to any selfish, ulterior desires,
jñāna-karmādy-anāvṛtam
nor eclipsed by impersonal knowledge, fruitive work and so on,
ānukūlyena kṛṣṇānuśīlanaṁ
perpetual, ardent endeavour meant exclusively for Śrī Kṛṣṇa and performed out of loving affection for Him,
bhaktir uttamā
is known as uttamā-bhakti.
Text 168
anya-vāñchā, anya-pūjā chāḓi’ ‘jñāna’, ‘karma’
Having given up any ulterior desires, worship of others [demigods, etc.], and the pursuit of jñāna or karma,
ānukūlye sarvendriye kṛṣṇānuśīlana
with a favorable mood and with all one's senses, one engages in perpetual, ardent endeavor for Kṛṣṇa.
Text 169
ei ‘śuddha-bhakti’ — ihā haite ‘premā’ haya
This is pure bhakti from which, premā arises.
pañcarātre, bhāgavate ei lakṣaṇa kaya
These characteristics are described in the Pañcarātras and the Śrīmad-Bhāgavatam
Text 170
sarvopādhi-vinirmuktaṁ
[Bhakti is] completely free (vinirmuktaṁ) from all (sarva) designations (upādhi)
tat-paratvena nirmalam
It is directed solely toward Kṛṣṇa (tat-paratvena) and completely pure (nirmalam) [not covered by karma or jñāna]
hṛṣīkeṇa hṛṣīkeśa-
Through one's [spiritualized] senses (hṛṣīkeṇa), service (sevanaṁ) toward the master of the senses (hṛṣīkeśa)
sevanaṁ bhaktir ucyate
is called (ucyate) bhakti.
Commentaries by our guru-varga
Chart showing the words in the sarvopādhi-vinirmuktam verse that are equivalent to the anyabhilāṣita-śunyam verse
Text 171–174
Quoted from Kapila-deva's instructions to Mother Devahuti in Śrīmad-Bhāgavatam (3.29.11-14)
Text 171
mad-guṇa-śruti-mātreṇa
When simply upon hearing My qualities,
mayi sarva-guhāśaye
toward me, who dwells within the cave of the hearts of all,
mano-gatir avicchinnā
the mind flows, unimpeded,
yathā gaṅgāmbhaso ’mbudhau
just as the Gaṅgā flows towards the ocean
Text 172
lakṣaṇaṁ bhakti-yogasya
The symptoms (lakṣaṇa) of bhakti-yoga
nirguṇasya hyudāhṛtam
are described (udāhṛtam) [as being] beyond the modes of nature (nirguṇa),
ahaituky avyavahitā
causeless/unmotivated (ahaituki), and unobstructed (avyavahitā)
yā bhaktiḥ puruṣottame
that bhakti for the Supreme Person.
Text 173
sālokya-sārṣṭi-sāmīpya-
[The five kinds of liberation:] Same planet (sālokya), same opulences (sārṣṭi), direct association (sāmīpya),
sārūpyaikatvam apy uta
same form (sārūpya), oneness (ekatvam) even (api)
dīyamānaṁ na gṛhṇanti
if given (dīyamānaṁ), the devotee (janāḥ) does not (na) accept (gṛṇanti)
vinā mat-sevanaṁ janāḥ
without (vinā) my service (mat-sevanaṁ)
Text 174
sa eva bhakti-yogākhya
Those [characteristics] (sa) of bhakti-yoga are certainly (eva)
ātyantika udāhṛtaḥ
described as (udāhṛtaḥ) the ultimate perfection
yenātivrajya tri-guṇaṁ
by which (yenā) one transcends (ativrajya) the three modes (tri-guṇaṁ) [and]
mad-bhāvāyopapadyate
one becomes qualified (upapadyate) for My direct association (mad-bhāvāya)