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NITAAI-Veda.nyf > All Scriptures By Acharyas > Hari Bhakti Kalpa Latika > Stabaka-XII

Twelfth Stabaka

 

 

Verse 1

 

 

athatma-nivedanam aha—-

 

krishnayarpita-dehasya

   nirmamasyanahankriteh

manasas tat-svarupatvam

   smritam atma-nivedanam

 

 

     atha— now; atma-nivedanam— surrendering everything; aha— the author describes; krishnaya— to Lord Krishna; arpita— offered; dehasya— of he whose body; nirmama— without a false sense of possesiveness; ? anahankriteh— without false ego; manasah— of the mind; tat— of him; svarupatvam— attainment of the original spiritual form; smritam— is called; atma-nivedanam— surrendering everything.

 

 

     The author now describes atma-nivedanam (surrendering everything)—-     Free from false-ego and a false sense of possessiveness, a pure devotee surrenders his obdy to the Lord. The natural inclination of such a devotee's mind is called atma-nivedanam (surrendering everything).

 

 

Verse 2

 

 

na canyaih sadhanaih sadhya

   yogindrair api durgama

sa nirguna para bhaktir

   jivan-muktish ca kathyate

 

 

     na— not; ca— and; anyaih— by other; sadhanaih— spiritual practices; sadhya— attainable; yogindraih— by the masteres of yoga; api— and; durgama— difficult to attain; sa— that; nirguna— beyond the modes of material nature; para— transcendental; bhaktih— devotional service; jivat— although remaining in the material world; muktih— liberation; ca— and; kathyate— is described.

 

 

     Transcendental devotional service which is beyond the touch of the modes of material nature is very difficult for the masters of yoga to achieve, and it cannot be attained by any spiritual process other than atma-nivedanam. That transcendental devotional service means the state of liberaton, even though the devotee may apparently remain within the material world.

 

 

Verse 3

 

 

 

nedam gurupadeshena

   na shastradhyayanena ca

kevalanubhavanande

   svasminn eva prakashate

 

 

     na— not; idam— this; guru— of the spiritual master; upadeshena— by the instruction; na— not; shastra— of the Vedic scriptures; adhyayanena— by the study; ca— also; kevala— of the transcendence; anubhava— produced from experience; anande— for one who has the bliss; svasmin— in him; eva— certainly; prakashate— becomes manifest.

 

 

     Atma-nivedana is not attained merely by studying the Vedic scriptures or by listening to the instructions of the spiritual master. When on experiences the bliss of pure spiritual existence, the state of atma-nivedana becomes spontaneously manifest.

 

 

Verse 4

 

 

tad yatha—-

 

knncin na cintayati nacaratiha kincit

   svastatmano na ca kin apy anusandadhati

atmanam eva vinivedya paratmanishe

   purnah sadaiva ramate sva-sukhamritabdhau

 

 

     tad yatha— the author explains; kincit— anything at all; na— not; cintayati— considers; na— not; acarati— acts; iha— here; kincit— anything; svasya— of himself; atmanah— personally; na— not; ca— and; kim api— very much; anusandadhati— plans; atmanam— self; eva— certainly; vinivedya— surrendering; para-atmani— to the Supreme Lord; ise— to the supreme controller; purnah— perfected; sada— continually; eva— certainly; ramate— performs pastimes; sva— own; sukha— of spiritual happiness; amrita— of the nectar; abdhau— in the ocean.The author explains—-     A fully surrendered soul does not consider, plan, or act for his own personal benefit. He completely surrenders to the Suprmeme Lord Hari. He thus attains the state of spiritual perfection and joyfully performs pastimes in the nectarean ocean of spiritual happiness.

 

 

Verse 5

 

 

magnanam bhagavaty ananda-paramanandamritambhonidhau

tesham trai-guniko vyaliyata hathat samyag havambhonidhih

no va brahma-sukhani bhanti na vidhir no va nishedhadayah

sarvatra sphurati sva-purna-paramanando mukundah param

 

 

     magnanam— of those who are immersed; bhagavati— in the Supreme Personality of Gdhead; ananta— unlimited; parama— transcendental; ananda— of bliss; amrita— of nectar; ambhonidhau— in the oean; tesham— of them; trai-gunikah— produced from the three modes of material nature; vyaliyata— shrinks into non-existance; hathat— suddenly; samyak— completely; bhava— of material existance; ambhonidhih— the ocean; na—not; u— certainly; brahma— of impersonal brahman;; sukhani— the happiness; bhanti— are manifest; na— not; vidhih— the rules and regulations of spiritual life; na— not; u— certainly; va— or; nishedha— scriptural prohibitions; adayah— etc.; sarvatra— everywhere; sphurati— os manifest; sva— Himself; purna— perfect and complete; parama— transcendental; anandah— full of bliss; mukundah— Lord Mukunda; param— greatly.

 

 

     For those who have dived into the unlimited nectarean of transcendental bliss which is Lord Hari, the ocean of material existence produced by the three modes of nature sudeenly shrinks into not-existence. For them scriptural injunctions and prohibitions, as well as the happiness of the impersonal brahman effulgence, cease to exist. For those decoteex the only thing that exists is the completely blissful Lord Krishna, whois manifested everywhere.

 

 

Verse 6

 

 

svacchandam eva ciram asti yadricchaya va

   gacched kisham vidisham eva kam apy apricchan

svatmavabodha-paripurna-sukhavakashad

   anyarato hi jada-vid vicared asangah

 

 

     svacchandam— voluntarily; eva— certainly; ciram— for a long time; asti— is; yadricchaya— by accident; va— or; gacchet— may wander; disham— from this direction; vidisham— to that; eva— certainly; kam api— for something; apricchan—wothout asking; sva— own; atma— the Supersoul; avabodha— because of perceiving; paripurna— perfect; sukha— transcendental bliss; avakashat— because of the appearance; anya— to other things; aratah— not interested; hi— indeed; jada-vit— like an imbecile; vicared— wanders; asangah— without a companion.

 

 

     Such a person may voluntarily or by accident remain in one place or wander in different directions. Filled with perfect transcendental bliss because he directly perceives the Supersoul in his heart, he remains uninterested in anything other than the Lord. Lilently wandering without a companion, he appears like a dumb fool or a madman.

 

 

Verse 7

 

 

kim ca—-

 

svatmananda-rata gatabhimatayah purnah kritarthas ca te

ye gayanti nisargato 'navaratam tan-nama-karmavalim

tan manye 'navakasha-purna-sahaja-svananda-varamnidheh

puram kevalam udgiranti pulaka-vyajocchalac-chikaram

 

 

     kim ca— and furthermore; sva— own; atma— of the self; ananda— in the bliss; ratah— engaged; gata— dissappeared; abhimatayah— desires; purnah— perfect; krita-arthah— succesful; ca— and; te— they; ye— those who; gayanti— chant; nisargatah— by nature; anavaratam— constantly; tat— of the Supreme Personality of Godhead; nama—of the names; karma— and pastimes; avalim— the multitude; tat— therefore; manye— I consider; anavakasha— causeless; purna— perfect; sahaja— natural; sva— own; ananda— of bliss; varamnidheh— from the ocean; puram— a stream; kevalam— only; udgiranti— spitting; pulaka— hairs standing up; vyaja— on the pretext; uccalat— moved; sikaram— perspiration.

 

 

     These great souls constantly chant the holy names and pastimes of Lord Hari. All their spiritual objectives are attained. They are perfect, successful, and full of bliss. I think that on the pretext of smiling and laughing, they are actually spitting out a small stream from the completely full ocean of causeless bliss within their hearts. And, on the pretext of the hairs on their bodies standing up, they are perspiring in ecstasy.