Discussions on other Vaishnava-sampradayas and Gaudiyas other than the Rupanuga-tradition should go here. This includes for example Madhva, Ramanuja, Nimbarka, Gaura-nagari, Radha-vallabhi and the such.
Sri Ramanuja on Gita 9,14 - satataM kIrtayanto.....
Madanmohan das - Tue, 16 Aug 2005 07:13:07 +0530
satataM kIrtayanto mAM
namasyantazca mAM bhaktyA
Engaged always in praising me,
And striving ever, firm in vows,
Always attuned, and reverent,
They truely worship me with love.
atyarthaM matpriyatvena matkIrtanayatananamaskAraih vinA kSaNANumAtre api AtmadhAranam alabhamAnAh madguNavizeSavAcAnIni mannAmAni smRtvA pulakitasarvAngAh harSagadgadakaNThAh zrIrAmanArAyaNakRSNavAsudevetyevamAdIni satataM kIrtayantah
Because of my being their extremely dear beloved object they praise me, strive to attain me and bow to me in reverance, without which they are unable to sustain their lives even for the fraction of a moment, and so remembering my names, connotive of my special attributes, they cry out my names, with horripilation all over the body and the voice choked with intense delight - Sri Rama, Narayana, Krsna, Vasudeva etc. thus engaged always in praising me.
Keshava - Wed, 17 Aug 2005 05:24:43 +0530
"remembering my names, connotive of my special attributes" is an interesting phrase here. Amongst Sri Vaisnavas the practice of chanting Visnu Sahasranama and offering puja or arcana with many different names of the Lord are in vogue. By chanting many different names the mind can be engaged more easily in remembering the specific meanings of those names. Of course Sri Vaisnavas also do mantra japa where one chants the same names over and over again. But chanting long lists of the Lords names certainly helps one to keep one's concentration.
Madanmohan das - Sat, 20 Aug 2005 00:42:29 +0530
Here is some more amrta vani from Bhagavatpad Sri Ramanujacarya.
From chapter 10
vibhUtijnAnavipAkarUpAM bhaktivRddhiM darzayati -
Sri Krsna now shows that a mature knowlwdge of his vibhuti or almighty prowes serves to augment the sentiment of bhakti or transcendental devotion-
ahaM sarvasya prabhavo
mattah sarvaM pravartate/
iti matvA bhajante mAM
I am the source of all: from me
all creatures are evolved,
In rapt emotion, thinking thus,
The wise do worship me.
ahaM sarvasya vicitracidacitprapancasya prabhavah utpattikAraNam; sarvaM matta eva pravartate; iti idaM mama svAbhAvikaM nirankuzaizvaryaM sauzIlyasaundaryavAtsalyAdikalyANaguNagaNayogaM ca matvA budhAh jnAnino bhAvasamanvitAh mAM sarvakalyAnaguNAnvitaM bhajante/ bhAvo manovRttivizeSah, mayi spRhayAlavo mAM bhajanta ityarthah/
Madanmohan das - Sat, 20 Aug 2005 01:01:58 +0530
I am the sourse of all namely the ultimate cause of the origination of everything in this wonderfully varigated universe consisting of the sentient and non-sentient beings. All evolves verily from me. Thinking thus of my soveriegn majesty, natural and unhindered, and knowing me as endowed with a multitude of auspiscious attributes like noble and generous disposition, beauty, doting affection etc., the wise or the men of knowledge worship me with devotion endowed as I am with all divine and auspiscious excellenses. Rapt emotion is a particular function of the mind with which they worship me with intense yearning for me, such is the implication.
Madanmohan das - Sat, 20 Aug 2005 22:51:59 +0530
Continuing from above.
kathayantazca mAM nityaM
tuSyanti ca ramanti ca//
Minds fix'd in me, lives giv'n to me,
Each praising me to each,
Of me conversing always they
With joy and peace are fill'd.
maccittAh mayi niviSThamanasah madgataprANAh madgatajIvitAh mayA vinA AtmadhAraNam alabhamAnA ityartha/ svaih svaih anubhUtAn madIyAn guNAn parasparaM bodhayantah madIyAni divyAni ramaNIyAni karmAni ca
kathayantah tuSyanti ca ramanti ca vaktArah tadvacanena ananyaprayojanena tuSyanti, zrotrAazca tacchRavaNena anavadhikAtizayapriyena ramante/
They live with their minds focused on me, namely with their minds fixed on me; with their pranas, life, centered on me - the implication is they are unable to sustain themselves without me. They inspire one another by speaking about my attributes which have been experienced by them and narrating my divine and adorable deeds. They live in contentment and bliss at all times. The speakers are delighted by their own speech, because it is spontanrous, without any ulterior motive; the listeners too feel the speech to be unsurpassingly and incomparably dear to them. They thus live in bliss.
Translation from Swami Adidevananda
Madanmohan das - Sat, 10 Sep 2005 05:22:45 +0530
It becomes more apparent the more you read that Sri Ramanuja's favourite way of describing the lord with the adjectives anavadhikAtazaya
which is boundless and unsurpassed in referance to his kalyAnaguNagana
or his host of auspiscious attributes. It just has such an amazing ring to it and the meaning is simply wonderful anavadhikAtizayakalyANaguNaganamahodadhi
He ( Sriman Narayana ) is the repository of a multitude of unlimited and unsurpassed auspiscious excellences.
Madanmohan das - Sat, 10 Sep 2005 05:55:06 +0530
Coming towards the end of the Sri Bhasya now and although I was initially put off by the caution against non-brahmanas studying it on account of ineligability, which Sri Baladeva also stresses, I continued through this time.
In the introduction a verse is cited stating the purpose of the first four sutras, ie, the necessity and possibility of the inquiry into Brahman, it's definition, sources of knowledge and the supreme value of the pursuit of the knowledge in question.
" The four sutras eliminate any objection to the commencement of the inquiry into Brahaman on four antithesis'(?) 1, the Vedic words cannot signify Brahman as an accomplished reality, 2, Brahman cannot be defined, 3, It is to be known by other means and, 4, the inquiry is of no value."
vyutpatyamAvah pratipattidausthyaM anyenasiddhatvaM athAphalatvam/
etAni vai sutracatuStyena anArambhamUlAni nirAkRtAni// Tattva-tika