Sri Dasamula Siksa - Thakura Bhaktivinoda

This is for them that have a liking for Thakura Bhaktivinoda's writings. I gathered the slokas of the Dasamula from Sri Gauranga Smaran Mangala by the auther and included his own English explanations from Sri Chaitanya His Life and Precepts.

I'll have to type it in later, have patience good people

Well seems we're on the go again. that link above goes upto the 3rd sloka so I'll just add the rest hereafter bit by bit
First;

namo bhaktivinodAya
bhakti vijnAna dAyine/
gadAi-gaurAnga nisthAya
zrI hari kirtana modine//

rAdhAvrajendrAtmaja bhAvamUrtaye
vRndAvana premasukhAmara drave/
kAruNyavArAM nidhaye mahAtmane
parAtparasmai gurave namo'stu te//

The gist of the 3rd sloka being the second proposition of the Dasa mUla was, Sri Hari is the singular reality, he is bowed to by the pantheon of gods headed by god Brahma; Brahman is the outward lustre of his person; Paramatma the indwelling moniter is his part manifestation. He is purna bhagavan characterised as either predominantly regal bearing (aisvarya) or overpowering tender sweetness (madhurya).

So that deals with Sri Krsna svarupa or his essential nature in briefest terms which can be expanded upon in infinite terms. The next sloka deals with the subject of Sri Krsna Sakti.

parAkhyAyAh zakterapRthagapi sa sve mahimani
sthito jIvAkhyAnaM svAmacidabhihitAM tAM tripadikAm/
svatantrecchah zaktiM sakalaviSaye preraNaparo
vikArAdyaih zunya paramapuruSo'yaM vijayate//4

Sri Hari is endowed with infinite supreme power or sakti, which though inseparable from him, remains in the attributive referance, as he ever abides self-dependant in his mahimni sthita or reveling in his own glory. That sakti is catagorised under three designations in respect to it's three-fold function, ie., jiva sakti, svarupa sakti and acit sakti. His will is independant and sakti opperates in relation to it's various respective functions impelled by his inviolable volition, while he remains sans modification as the parama purusa, the supreme being of eternal glory. 4

Hari is always vested with infinite powers. By infinite powers must be meant, powers which know no bounds either in space or in time, as his powers alone created space and time. His powers are identified with his person. In material objects there is a differance between the person and it's powers, between the thing and it's attributes, it's name and form and action; but it is a spiritual truth, that in spirit the thing is identical with it's name, form, attributes and action. This truth cannot be subjected to dry reason which deals with gross matter alone. Krsna is supreme will in himself, and he excersises his supreme power at his pleasure , which submits to no law, because all law has proceeded from his will and power. We see the material phenomena and we understand that his power has the attributes to create matter. This attribute is styled in the Vedas as Maya sakti. We see man and we understand that the supreme power has the attribute to produce limited and imperfect souls. The sastras call that attribute as Jiva sakti. We concieve of one who is spiritual and supreme in his realm of eternal spirits. We understand that his power has an attribute to exhibit perfectly spiritual existances. The Vedas call that attribute by the name of Atma sakti or Cit sakti. All these attributes together form one supreme power which the Vedas call para sakti. In fact power or sakti is not distinguishable from the person of that being, still the powers are separately exhibited in their several actions. This is styled as Acintya bhed abhed prakasa, or inconcievable simultaneous existance of distinction and non-distinction. Hari, being will above law, excersises his infinite power while he himself remains unaffected. This is not understood, but felt in the soul as an intuitive truth.

Continuing with the subject of Sri Krsna, ie., Krsna svarupa or his intrinsic nature in text 3, Krsna sakti or powers inseparable yet attributive to him in text 4, and now Sri Krsna rasa as the specific function of the svarupa sakti. It is again divided into three catagories in respect to it's three-fold opperation.

sa vai hlAdinyAzca praNayavikRterhlAdanaratas-
tathA saMvicchakti prakaTitarahobhAvarasitah/
tayA zrIsandhinyA kRtaviSada taddhAmanicaye
rasAmbhodhau magno vrajarasavilAsi vijayate//5

Glory to him who is ever immersed in the rasa-ocean of the rapture of pastoral exploits! By means of the Hladini aspect of Svarupa sakti he enjoys the exhilirating joy of the transformations of ecstatic love; by the Samvit aspect are manifest the varieties of intimate sentiments and relationships ( between him and his assossiates), and by the Sandhini aspect are created the various Dhamas or divine realms ( where he sports with his assosiates).5

atha natvA mantragurun gurun bhAgavatArthadAn/

Thakura Bhaktivinoda's English annotation

Hari is the ocean of rasa. Rasa has been defined as that ecstatic principle which comprehends sthayi bhava, vibhava, anubhava, sattvic and sancari. Vibhava is divided into alamban and uddipan. Alamban is subdivided into vishaya and ashraya. Ashraya is that person who has in himself the principle of sthayi bhava. Sthayi bhava has been explained to be rati or tendancy of the pure spiritual heart. By connection of ashraya and vishaya, the sthayi bhava arrives at a state of action. When it obtains it's active stage, certain signs are exhibited in the person which are called the anubhavas. These are thirteen in number. Eight other bhavas exhibiting on the mind are styled sattvic bhavas such as tears, shivering, etc. Thirty three other bhavas such as harsha, vishada, etc., have been shown to be sancari bhava. These combined in the soul form the rasa. This process of exhibition of rasa relates to the exhibition of rasa of man still entralled in matter. But rasa itself is an eternal principle identified with the supreme being Hari. Hari is the ocean of rasa, and in the human soul a drop could only be conceived. Rasa naturally is spiritual, but in man subjected to maya, the progenotor of matter, it has been identified in a perverted state with the sensual pleasure of man in connection with material objects, the soul losing itself in mind, and the mind acting through the senses, enjoying the perverted rasa in five differant objects of the five senses. This is the soul's going abroad with avidya or ignorance of the spiritual self.

When the soul looks inward, it obtains it's spiritual rasa and the perverted rasa wanes off in proportion to the development of the spiritual rasa. In spiritual rasa, the souls towards each other and all towards the all-beautiful, have their unfettered action in Vrndavana, rising above material time and space. Hari of infinite supreme free will has eternal ecstasy in his spiritual power or cit sakti. The hladini attribute of cit sakti gives him infinite pleasure. The samvit attribute of cit sakti (spiritual wisdom) produces all bhavas, relations and affections. The sandhini attribute of cit sakti produces all existance (other than the free will) including the dhamas (abodes), individualities and other substances in connesction with the action of the spiritual rasa. All these exhibitions are from the cit sakti or the spiritual power. The mayik or material creation including time, space and gross objects has no place in cit-jagat or the spiritual world which is all the same as Vrndavana. Maya sakti is a perverted reflection of the cit sakti. Hence the particularities in the mayik world have semblance with the particularities in cit-jagat or spiritual universe, but are not substantially the same. The cit -jagat is the model of* the mayik-jagat, but they are not identical. We must guard ourselves against the idea that man has imagined cit-jagat from an experience of the mayik-jagat. This idea is pantheistic (?) and it may also be styled atheistic. Reason, not spiritualized, has a tendancy to create such a doubt, but one who has a wish to enjoy spiritual love, must give it up as misleading. The eternal rasa of Krsna exists spiritually in cit-jagat. To us who are in the nether world, there is a screen which intervenes between our eyes and the great spiritual scene of Krsna lila. When, by the grace of Krsna, that screen is drawn up we have the privilage to see it and again, when it pleases the all mighty to drop the screen, the great Vrndavana lila disappears.
Taste the subject and your conviction will be the same as mine. Brethren! do not give up such an important subject without due and liberal examination.

*for perhaps rather than of