SLI SLI GULU−GAULÀNGAU Jayacafi

SLI1A Raghunàcha Dàsa Gosvàmi’s

Sri ManaE-sihsǎ

Wich che
Sri Bhajana-darpana-digdarsini-vitti
COMMENCALY of
SLI SLIMAD Bhakcivedànca NÀLÀYANA MAHÀLÀJA

A CLANS1ACION wich expanded PULPOLC of che

Bhajana-darpana
COMMENCALY of
SLI1A Bhakcivinoda THÀKULA
 OCHEL cic1es by SLI1A NÀLÀYANA MAHÀLÀJA:

The NECCAL of Govinda−1i1à

Going Beyond ¥aikuntha
BHAKCI−LASÀYANA
SLI Siksàstaka
¥enu−gica
SLI PLABANDHÀVA1I
SLI BHAKCI−LASÀMICA−SINDHU−BINDU
Bhakci−caccva−viveka

Avai1ab1e FLOM:

SLI Kesavaji Gauaiya Matha

MACHULÀ (F.P.) 28l00l
INDIA

OL

Gauaiya ¥edànca Pub1icacions

2S4 MOOLSIDE Road
Downham, BLOM1EY, Kenc BRl SEZ
ENGLAND

COPYLIGHC©L996 by SLI Gauaiya ¥edànca Samici

 Contents

PLEFACE i
INCLODUCCION vii

S1oha One

TLANS1ACION l
(l) SLI GULU 2
(2) Gostha: SLI ¥LAJA−DHÀMA 2
(2) Gosthà1ayin: The Residencs of ¥LAJA 2
(4) Sujana: The ¥aisnavas 2
(S) BHUSULA−GANA: The BLÀHMANAS 2
(6) SVA−MANCLA: One’s DIKSÀ−MANCLAS 4
(7) SLI HALINÀMA 4
(8) ¥LAJA−NAVA−YUVA−DVANDVA SALANA: SULLENDEL co che Youchfu1 Divine Coup1e of ¥LAJA 4
(9) Dambham−hicvà: Give Fp PLIDE 4
(l0) APULVA−LACI S
(ll) ACICALÀM KULU: Make Incensive ENDEAVOLS S
Anuvicci S

S1oha Two

TLANS1ACION l2
PULVA−PAKSA: The FILSC objeccion co an ASSELCION in any discussion l2
(l) Na DHALMAN NÀDHALMAN SLUCI−GANA NILUKCAN ki1a KULU:
Do noc PELFOLM che LE1IGIOUS and ILLE1IGIOUS accivicies mencioned in che SLUCIS l4
(2) Saci−sunun NANDISVALA−PACI−SUCACVE (SMALA):
Medicace on SLI Sacinandana as NON−DIFFELENC FLOM SLI Nanda−nandana lS
(2) GULU−VALAN MUKUNDA−PLESTHACVE (SMALA):
Medicace on SLI GULUDEVA as VELY DEAL co SLI Mukunda lS
Anuvicci l6

S1oha Three

TLANS1ACION 22
PULVA−PAKSA: Objeccion 22
(l) Ràgàcmikà−bhakci 22
(2) PLACIJANUFI: Life AFCEL 1ife 27
Anuvicci 27
 S1oha £our

TLANS1ACION 29
(l) MACI−SALVASVA−HALANI ASAD−VALCÀ−VESYÀ:
The PLOSCICUCE of mundane ca1k P1UNDELS che wea1ch of wisdom 29
(2) SALVÀCMA−GI1ANI MUKCI−VYÀGHLYÀ kachà: Ta1k of 1IBELACION is a CIGLESS which DEVOULS che sou1 20
(2) ¥yoma−nayani 1AKSMIPACI−LACI: Raci FOL Laksmipaci NÀLÀYANA 1eads co ¥aikuntha 2l
(4) SVA−LACI mani−da: Bescowing che jewe1 of THEIL LACI 22
Anuvicci 24

S1oha £ive

TLANS1ACION 27
(l) Kàmàdi PLAKATA pachapàci VYACIKALA: Lusc, ecc.—The assemb1ed AGGLESSOLS on che open LOAD 27
(2) Asac−cestà KASTA−PLADA vikata pàsa: The COLCULOUS, DLEADFU1 LOPES of wicked deeds 29
(2) Baka−bhid VALCMAPA−GANA: The PLOCECCOLS of che pach 1eading co che KI11EL of BAKÀSULA 29

S1oha Six

TLANS1ACION 4l
(l) PLODYAC KAPATA−KUTINÀTI−BHALA KHALA KSALAN−MUCLE snàcvà:
Baching in che CLICK1ING ULINE of che GLEAC donkey of fu11−b1own deceic and HYPOCLISY 4l
(2) GÀNDHALVÀ−GILIDHALA−PADA−PLEMA−VI1ASAC−SUDHÀMBHODHAU snàcvà:
Baching in che NECCALINE ocean of 1ove FOL che 1ocus feec of SLI GÀNDHALVÀ−GILIDHÀLI 42

S1oha Seven

TLANS1ACION 4S
(l) Dhistà SVAPACA−LAMANI PLACISTHÀSÀ:
The DESILE FOL PLESCIGE is an audacious dog−eacing ouccasce woman 4S
(2) NILMA1A sàdhu PLEMA: Immacu1ace divine 1ove 46
(2) PLABHU−DAYICA acu1a sàmanca: The INCOMPALAB1E ALMY COMMANDELS of PLABHU SLI Kisna 46

S1oha Eight

TLANS1ACION 49
(l) Dainya−kàkuci: Humb1e, GLIEF−SCLICKEN EXPLESSION 49
(2) Sathacà me dustacvàm: PLECENCION is my wickedness S2
(2) Fjjva1a PLEMÀMICA: The NECCAL of conjuga1 1ove S2
(4) SLI GÀNDHALVÀ Bhajana S2
 S1oha Nine

TLANS1ACION SS
(l) ¥LAJA−VIPINA−CANDLAN SMALA: REMEMBEL SLI Kisna, che moon of che FOLESC of ¥LAJA SS
(2) Tàn ¥LAJAVANESVALIN nàchacve (SMALA): REMEMBEL SLIMACI Ràdhikà as one’s svàmini S7
(2) La1icàn cad−acu1a−sakhicve (SMALA):
REMEMBEL SLI La1icà as che PEEL1ESS FLIEND of SLIMACI Ràdhikà S7
(4) ¥isàkhàn SIKSÀ1I−VICALANA−GULUCVE (SMALA): REMEMBEL SLI ¥isàkhà as one’s SIKSÀ−GULU 60
(S) PLIYASALO (Ràdhà−kunaa) CAC−PLEKSÀ−1A1ICA LACI−DACVE (SMALA):
REMEMBEL SLI Ràdhà−kunaa as GLANCING DALSANA of SLI Ràdhà−Kisna and bescowing sub1ime LACI
FOL Them 62
(6) PLAYING co SLI ¥isàkhà (as bescowing DALSANA of and LACI FOL SLI Ràdhà−Kisna) 62
(7) GILINDLAU 1A1ICA−LACI−DACVE (SMALA):
REMEMBEL GILILÀJA GOVALDHANA as bescowing sub1ime LACI 64

S1oha Ten

TLANS1ACION 6S
(l) The EXCLAOLDINALY qua1icies of SLIMACI Ràdhikà 66

S1oha E1even

TLANS1ACION 72
(l) Tad−gana−yujofi: Wich THEIL associaces 74
(2) SMALA−VI1ÀSA−VIVASA: ABSOLBED in AMOLOUS pascimes 74
(2) ¥LAJE sàksàc−sevà−1abhana: Obcaining DILECC SELVICE in ¥LAJA 74
(4) SLI Rupena−samam: In ACCOLDANCE wich SLI Rupa 74
(S) Ijyà: WOLSHIP of che Deicy 7S
(6) Ǎ khyà: G1OLIFICACION 7S
(7) Dhyàna: Medicacion 7S
(8) SLAVANA: HEALING 76
(9) Naci: OFFELING obeisances 76
(l0) GOVALDHANAN bhaja: WOLSHIP SLI GOVALDHANA 76
(ll) Nicyà: In ACCOLDANCE wich che LU1ES (of bhakci) 77
 S1oha Twe1ve

TLANS1ACION 78
(l) Sa−yucha: Wich his GLOUP 78
(2) Rupànuga 79
(2) Goku1avane: In che FOLESC of Goku1a 79
(4) Manafi−siksà−da: INSCLUCCING che mind 82
(S) ¥ALAM: Mosc exce11enc 82
(6) MADHULAYÀ−GILÀ−UCCAIFI: Loud1y singing in a me1odious voice 82
(7) Samadhi−gaca: THOLOUGH1Y UNDELSCOOD 82

G1OSSALY 8S
 9re6ace

Today by che cause1ess MELCY of che 1ocus feec of my mosc WOLSHIPFU1 SLI GULUDEVA, nicya−1i1à−
on visnupàda ASTOCCALA−SACA SLI SLIMAD Bhakci PLAJÑÀNA Kesava Gosvàmi, chis edicion of SLI
PLAVISTA
Manafi−siksà composed by SLI Raghunàcha Dàsa Gosvàmi, che PLE−EMINENC FO11OWEL of SLI Rupa
Gosvàmi, is happi1y PLESENCED BEFOLE che faichfu1 LEADELS. The COMMENCALY which is found in chis
edicion is ca11ed SLI BHAJANA−DALPANA−DIGDALSINI−VICCI, che PULPOLC which examines EVELY poinc of
che COMMENCALY known as BHAJANA−DALPANA. Ic is a CLANS1ACION a1ong wich expanded noces of che
BHAJANA−DALPANA COMMENCALY WLICCEN by SLI1A Saccidànanda Bhakcivinoda THÀKULA, who in chis
MODELN age LEINICIACED che f1ow of che BHÀGILACHI LIVEL of bhakci which had become PLACCICA11Y
invisib1e.
Manafi−siksà—WLICCEN by SLI Raghunàcha Dàsa Gosvàmi, che ECELNA1 associace of SLI GAULÀNGA—
is a co11eccion of e1even VELSES which OFFEL INSCLUCCIONS co che mind. These VELSES ALE an EXCELPC
FLOM che book known as SLI Scavàva1i, a compi1acion of a11 of che AUCHOL’S PLAYELS and deep SPILICUA1
YEALNINGS. In a VELY concise MANNEL, SLI Dàsa Gosvàmi has SULCHALGED chese e1even VELSES of
Manafi−siksà wich che essence of che ceachings of SLI GAULASUNDALA, che PLEMA−incoxicaced embod−
imenc of che combined FOLMS of SLI SLI Ràdhà−Kisna, His incimace associace SLI SVALUPA DÀMODALA,
and LASÀCÀLYA SLI Rupa Gosvàmi.
In che Gauaiya bhakci 1ICELACULES such as SLI Bihad−bhàgavacàmica, SLI BHAKCI−LASÀMICA−SINDHU,
?at SANDALBHAS, and SLI CAICANYA−CALICÀMICA, bhakci has been c1assified in CHLEE divisions: sàdhana−
bhakci, bhàva−bhakci, and PLEMÀ−BHAKCI. Sàdhana−bhakci is FULCHEL divided inco cwo scages: vaidhi
and LÀGÀNUGÀ. Bhàva−bhakci which ALISES FLOM vaidhi−sàdhana−bhakci and PLEMA−BHAKCI which
ALISES FLOM bhàva−bhakci of chac NACULE ALE PLEDOMINACED by AISVALYA−JÑÀNA OL know1edge of che
LOLD’S opu1ence and majescy. Buc bhàva OLIGINACING FLOM LÀGÀNUGÀ−SÀDHANA−BHAKCI and PLEMA OLIG−
inacing FLOM chac SCANDALD of bhàva is PLEDOMINACED by MÀDHULYA OL SWEECNESS wichouc che s1ighc−
esc CLACE of AISVALYA.
On1y by PLEMA which is PLEDOMINACED by MÀDHULYA devoid of any scenc of AISVALYA OL LEVELENCE
can one obcain che 1oving SELVICE of che 1ocus feec of YUGA1A−KISOLA, SLI ¥LAJENDLA−NANDANA and SLI−
maci ¥isabhànu−nandini. PLEMA which is PLEDOMINACED by AISVALYA causes one co accain co
¥aikuntha. THELEFOLE, CHELE is a VELY subc1e yec significanc DIFFELENCE becween che qua1icy of bhàva
and PLEMA ALISING EICHEL FLOM vaidhi−sàdhana−bhakci OL LÀGÀNUGÀ−SÀDHANA−BHAKCI. This fundamen−
ca1 is che discinccive CLAIC of che 1ine of choughc of che SLI Gauaiya ¥aisnava
DIFFELENCE ÀCÀLYAS as
EXPLESSED in chis scacemenc FLOM CAICANYA−CALICÀMICA, Ǎ di 2.lS−l7:

saka1a jagace MOLE KALE vidhi−bhakci

vidhi−bhakcye VLAJA−BHÀVA pàice nàhi sakci

AISVALYA jñànece saba jagaca MISLICA

AISVALYA−SICHI1A PLEME nàhi MOLE PLICA

i
 jñàne vidhi bhajana KALIYÀ
AISVALYA
vaikunthake jàya CACUL−VIDHA mukci pàñà

SLI Kisna says, ”EVELYWHELE in che WOL1D peop1e WOLSHIP Me ACCOLDING co che SCLIPCULA1 LU1ES of
vaidhi−bhakci. Buc one cannoc accain Me in My SUPLEME ¥LAJA FEACULE by vaidhi−bhakci. In vaidhi−
bhakci, AISVALYA−JÑÀNA is mosc PLOMINENC. The ENCILE WOL1D is mixed wich chis concepcion of ais−
VALYA−JÑÀNA. PLEMA which is weakened by AISVALYA gives Me no P1EASULE. Those who WOLSHIP Me
ACCOLDING co che LU1ES of vaidhi PLEDOMINACED by AISVALYA−JÑÀNA go co ¥aikuntha and obcain che FOUL
kinds of 1IBELACION—SÀLSTHI (opu1ence 1ike chac of che LOLD), SÀLUPYA (bodi1y FEACULES 1ike chose of
che LOLD), sàmipya (NEALNESS co che LOLD), and sà1okya (LESIDENCE in che LOLD’S LEA1M).“
A deep accachmenc which is PELMEACED by sponcaneous and incense ABSOLPCION in che objecc of
one’s affeccion is ca11ed LÀGA. Ràgamayi−bhakci unco SLI Kisna which is SACULACED wich chis deep
accachmenc is known as LÀGÀCMIKÀ−BHAKCI. Bhakci which fo11ows in che wake of LÀGÀCMIKÀ−BHAKCI is
ca11ed LÀGÀNUGÀ−BHAKCI. GLEED co obcain che mood of che LOLD’S LÀGÀCMIKA devocees is che so1e qua1−
ificacion FOL LÀGÀNUGÀ−BHAKCI. Such LÀGÀNUGÀ−BHAKCI sàdhakas shou1d a1ways LESIDE in ¥LAJA. By
means of boch che physica1 body and che INCELNA11Y conceived SPILICUA1 body which is suicab1e co
CALLY ouc che SELVICE of SLI Kisna FOL which one anxious1y ASPILES, one shou1d a1ways LEMEMBEL SLI
Kisna and His be1oved gopis of ¥LAJA and conscanc1y SELVE SLI Ràdhà−Kisna Yuga1a.
Whi1e concinuous1y LESIDING in ¥LAJA UNDEL che guidance of LASIKA bhakcas who ALE deep1y
IMMELSED in che mood of ¥LAJA, one shou1d HEAL, chanc, and LEMEMBEL che name, FOLM, qua1icies,
and pascimes of SLI Kisna. This is che mechod of bhajana FOL SÀDHAKAS who ALE CLAVELSING che pach
of LÀGÀNUGÀ−BHAKCI. Ouc of a11 che angas of bhakci such as SLAVANA and KILCANA which have been
DESCLIBED in LE1ACIONSHIP co vaidhi−bhakci, chose which ALE FAVOLAB1E co che deve1opmenc of one’s
PALCICU1AL disposicion may a1so be accepced on che pach of LÀGÀNUGÀ−SÀDHANA.
Ic is essencia1 co know chac by fo11owing che INSCLUCCIONS which SLI Caicanya MAHÀPLABHU gave co
che jivas of chis WOL1D, a SCLONG YEALNING co PULSUE che pach of LÀGÀNUGÀ wi11 sudden1y awaken in che
sàdhaka’s HEALC. SLI Caicanyadeva PELSONA11Y PLACCICED, PLOPAGACED, and casced on1y chac bhajana
which is UNDELCAKEN via che LÀGA−MÀLGA. If by GLEAC FOLCUNE che jivas obcain che associacion of che
be1oved associaces of SLI GAULÀNGADEVA, chen chey wi11 CELCAIN1Y deve1op GLEED FOL che mood of che
ECELNA1 LESIDENCS of ¥LAJA. Fnci1 one LECEIVES such associacion, mosc sàdhakas adopc che PLOCESS of
vaidhi−bhakci, which CELCAIN1Y musc be done.
By caking SHE1CEL of che 1ocus feec of SLI Caicanyadeva, one wi11 inevicab1y ENCEL inco LÀGA−MÀLGA.
Sàdhakas who ALE EAGEL1Y DESILOUS of ENCELING LÀGA−MÀLGA musc FILSC PLACCICE che sàdhana of
LÀGÀNUGÀ−BHAKCI. The qua1ificacion which is LEQUILED FOL LÀGÀNUGÀ−BHAKCI is EXCLEME1Y high. When
GLEED accua11y deve1ops COWALD che mood of che ECELNA1 LESIDENCS of ¥LAJA, one 1oses his casce FOL che
chings of chis WOL1D and obcains LE1EASE FLOM pious and sinfu1 accivicies, KALMA, AKALMA, VIKALMA,
jñàna, yoga, and nondevociona1 VAILÀGYA.
In VAIDHI−MÀLGA one FILSC deve1ops SLADDHÀ. Then one ACQUILES sàdhu−sanga. THELEAFCEL, by PLAC−
cice of bhajana one is LE1EASED FLOM ANALCHAS. GLADUA11Y one chen deve1ops nisthà, LUCI, àsakci, and
bhàva. By chis syscem bhàva is obcained AFCEL a VELY 1ong cime. Buc when GLEED deve1ops, a11 ANALCHAS

ii
 ALE VELY easi1y DESCLOYED because of che absence of HANKELING FOL MACELIA1 sense enjoymenc. Bhàva
a1so ALISES concomicanc1y wich chis GLEED. In LÀGA−MALGA, HOWEVEL, ic is essencia1 co casc off a11 fa1−
sicy, deceic, and DESILE FOL PLESCIGE. If one does noc do so, ANALCHAS wi11 INCLEASE and one wi11 be dan−
GELOUS1Y deviaced. In chis evenc, debased accachmenc OL LÀGA wi11 be miscaken FOL VISUDDHA−LÀGA OL
PULE accachmenc. GLADUA11Y one’s MACELIA1 associacion wi11 INCLEASE, and che sàdhaka wi11 fa11 down.
ANOCHEL name FOL LÀGÀNUGÀ−BHAKCI is LUPÀNUGA−BHAKCI. Wichouc becoming a LUPÀNUGA OL FO11OWEL of
SLI Rupa Gosvàmi, ic is impossib1e co ENCEL che pach of LÀGÀNUGÀ−BHAKCI. If by some GLEAC FOLCUNE a
PELSONdeve1ops an incense DESILE co ENCEL che pach of LÀGÀNUGÀ−BHAKCI, chen one shou1d CELCAIN1Y
scudy and fo11ow chis Manafi−siksà of SLI Dàsa Gosvàmi, che PLINCIPA1 FO11OWEL of SLI Rupa Gosvàmi.

A brie6 history o6 the 1i6e o6 Sri Raghunǎ tha Dǎ sa Gosvǎ mi

SLI Raghunàcha Dàsa Gosvàmi APPEALED in a LESPECCED and fabu1ous1y wea1chy fami1y of kàyascha
1ANDHO1DELS in a vi11age ca11ed KISNAPULA (SAPCAGLÀMA) wichin che Huga1i DISCLICC of Wesc Benga1
ALOUND che YEAL l4l6 Sakàbda (l494). His FACHEL’S name was SLI GOVALDHANA MAJUMA−DÀLA. SLI
GOVALDHANA’S O1DEL BLOCHEL was named HILANYA MAJUMADÀLA. A1chough boch BLOCHELS WELE opu−
1enc 1AND−OWNELS, chey WELE devouc1y LE1IGIOUS and maincained CLEMENDOUS LESPECC and faich in che
¥aisnava sàdhus. The LENOWNED devocee of LOLD GAULA, NÀMÀCÀLYA HALIDÀSA THÀKULA, used co visic
CHEIL LOYA1 COULC. THEIL GULU and LOYA1 PLIESC, SLI Yadunandana Ǎ CÀLYA, was an incimace discip1e of
SLI Advaica Ǎ CÀLYA and a c1ose FLIEND of SLI HALIDÀSA THÀKULA. Ic was Yadunandana Ǎ CÀLYA who was
che diksà GULU of SLI1A Raghunàcha Dàsa.
In his chi1dhood Raghunàcha Dàsa LECEIVED che associacion of PULE devocees such as SLI HALIDÀSA
THÀKULA and SLI Yadunandana Ǎ CÀLYA, and in his EAL1Y youch he mec wich SLI Nicyànanda PLABHU
and His associaces. This inf1uence 1efc a VELY deep IMPLESSION on him in LEGALD co una11oyed bhakci.
He VELY quick1y LENOUNCED wea1ch COMPALAB1E co chac of INDLA’S and a wife who was as beaucifu1 as
an APSALÀ OL heaven1y goddess. He wenc co PULI−DHÀMA and submicced himse1f ac che feec of SLI Cai−
canya MAHÀPLABHU, who ENCLUSCED him inco che hands of His second se1f, SLI SVALUPA DÀMODALA.
Since chac cime he became known as ‘SVALUPELA Raghu’ OL che Raghu of SVALUPA, and by his MELCY
he ACQUILED e1igibi1icy co LENDEL incimace SELVICE co SLI GAULASUNDALA. Being VELY p1eased wich his
unf1inching dedicacion co bhajana and EXEMP1ALY LENUNCIACION, SLI GAULASUNDALA endowed him
wich che e1igibi1icy co SELVE SLI GILIDHÀLI in che FOLM of GOVALDHANA−SI1À and SLI Ràdhikà in che FOLM
of a guñja−mà1à.
AFCEL SLI GAULASUNDALA WICHDLEW His pascimes FLOM che view of chis WOL1D, SLI Raghunàcha Dàsa
became OVELWHE1MED wich che agony of INCO1ELAB1E SEPALACION. He 1efc PULI−DHÀMA and wenc co
¥indàvana wich che incencion of giving up his 1ife by CHLOWING himse1f off che peak of SLI GOVALD−
hana Hi11. THELE, HOWEVEL, SLI Rupa and Sanàcana Gosvàmis convinced him co give up his idea by
SHOWELING him wich che NECCAL of CHEIL MELCY and sweec kisna−kachà. £LOM chac cime he became
CHEIL CHILD BLOCHEL and cook up PELMANENC LESIDENCE on che bank of SLI Ràdhà−kunaa.
Ac Ràdhà−kunaa he LEMAINED deep1y IMMELSED in WOLSHIPPING SLI Ràdhà−Govinda in che mood
of SEPALACION wich SEVELE, UNEALCH1Y LENUNCIACION. Ac che advanced age of APPLOXIMACE1Y one hun−

iii
DLED YEALS, whi1e PELFOLMING chis SCANDALD of bhajana, he ENCELED inco che unmanifesc pascimes of
SLI Yuga1a by ENCELING inco SLI Ràdhà−kunaa. He is UNDELSCOOD co be Raci MAÑJALI in VLAJA−1I1À. In
SLI CAICANYA−CALICÀMICA, Ǎ di l0.98−l02, SLI Kisnadàsa KAVILÀJA Gosvàmi has DESCLIBED SLI
Raghunàcha Dàsa Gosvàmi’s mechod of bhajana in che fo11owing WOLDS:

anna−ja1a cyàga kai1a anya−kachana

pa1a dui−cina màthà KALENA bhaksana

SAHASLAdanaavac KALE, 1aya 1aksa nàma

dui SAHASLA VAISNAVELE nicya PALANÀMA

LÀCLI−DINE LÀDHÀ−KISNELA
mànasa sevana
PLAHALEKA MAHÀPLABHULA CALICLA−KACHANA

cina sandhyà LÀDHÀ−KUNAE apacica snàna

VLAJA−VÀSI vaisnave KALE à1ingana màna

SÀLDHA SAPCA−PLAHALA KALE BHAKCILAsàdhane

CÀLI danaa NIDLÀ, seha nahe kona−dine

”When SLI Raghunàcha Dàsa Gosvàmi came co ¥LAJA, he cook up LESIDENCE ac SLI Ràdhà−kunaa
on che OLDEL of SLI Rupa and Sanàcana Gosvàmis and became IMMELSED in bhajana in che mood of
anguished SEPALACION. He PLACCICA11Y gave up a11 food and DLINK. EVELY day he accepced on1y a few
ounces of BUCCELMI1K in OLDEL co suscain his 1ife. He NEVEL SPOKE OL 1iscened co mundane ca1ks which
had no conneccion co kisna−kachà. EVELY day as a MACCEL of LEGU1ACION he OFFELED one chousand
DANAAVAC−PLANÀMAS unco SLI Nanda−nandana, SLIMACI ¥isabhànu−nandini, THEIL ECELNA1 pascime−
associaces, and co che p1aces of THEIL divine 1i1à. He a1so OFFELED cwo chousand PLANÀMAS unco dif−
FELENC ¥aisnavas and chanced HALINÀMA co che excenc of one HUNDLED chousand names. Day and
nighc he SELVED SLI Ràdhà−Kisna wichin his mind. He discussed che pascimes of SLIMAN
MAHÀPLABHU FOL CHLEE HOULS, bached in SLI Ràdhà−kunaa CHLEE cimes dai1y, and wou1d LEGU1AL1Y
EMBLACE che VLAJA−VÀSI ¥aisnavas. In chis way he used co PELFOLM bhakci FOL cwency−cwo and a ha1f
HOULS a day ouc of CWENCY−FOUL. Thus he wou1d s1eep FOL on1y one and a ha1f HOULS, and some days
he wou1d noc s1eep ac a11.“
He has WLICCEN CHLEE books which ALE VELY famous: (l) SLI Scavàva1i, (2) SLI DÀNA−CALICA (Dàna−
ke1i−cincàmani), and (2) SLI MUKCÀ−CALICA. The PLESENC book, Manafi−siksà, is inc1uded wichin SLI
Scavàva1i, a compi1acion of scavas and scucis composed by him.

iv
 Sri1a Bhahtivinoda Thǎ hura,
Author o6 the commentary hnown as Sri Bhajana-darpana

SLI Saccidànanda Bhakcivinoda THÀKULA, che ECELNA1 associace of SLI GAULASUNDALA, LEINICIACED che
CULLENC of bhakci in chis MODELN age WHELEIN a1mosc EVELYONE is addicced co MACELIA1 enjoymenc
sceeped in che G1ICCEL of MACELIA1 know1edge. He has WLICCEN a COMMENCALY on che VELSES of SLI
Manafi−siksà which is LOOCED in deep phi1osophica1 conc1usions and fu11 of LASA. In chis COMMENCALY
he has VELY CALEFU11Y ana1ysed EVELY VELSE in LE1ACIONSHIP co LÀGÀNUGÀ−BHAKCI OL LUPÀNUGA−BHAKCI.
SUPPOLCED by quocacions FLOM SLI BHAKCI−LASÀMICA−SINDHU, Fjjva1a−ni1amani, Scava−mà1à, Scavàva1i,
and OCHEL Gosvàmi 1ICELACULE, he has indicaced che essencia1 mechod of bhajana FOL che benefic of
LÀGÀNUGÀ sàdhakas. A11 LÀGÀNUGÀ sàdhakas wi11 LEMAIN FOLEVEL indebced co him FOL chis EXCLAOLDINALY
gifc.
SLI1A Bhakcivinoda THÀKULA is an incimace associace of Sacinandana SLI GAULASUNDALA, who is
ADOLNED wich che comp1exion and bhàva of SLI Ràdhà and who DE1IVELS che fa11en sou1s in che age of
Ka1i. He APPEALED in chis WOL1D in OLDEL co SPLEAD SLI HALINÀMA−SANKILCANA and co PLOPAGACE PULE
bhakci and in PALCICU1AL LUPÀNUGA (LÀGÀNUGÀ) bhakci, chus fu1fi11ing che INNEL 1onging of SLI Caicanya
MAHÀPLABHU. He APPEALED on SEPCEMBEL 2, l828 in a high1y educaced and LESPECCED fami1y in a vi1−
1age named ¥ILANAGALA NEAL SLI MÀYÀPULA wichin che DISCLICC of SLI Navadvipa−dhàma, Wesc Ben−
ga1. He DISAPPEALED FLOM chis WOL1D on June 22, l9l4 in che cicy of Ca1cucca. He WLOCE APPLOXI−
mace1y one HUNDLED books on bhakci in SANSKLIC, Benga1i, Hindi, Eng1ish, OLIYA, and OCHEL 1an−
guages. £OL chis LEASON, en1ighcened PELSONS have ca11ed him ‘che sevench Gosvàmi’ and che
BHÀGILACHA OL Ganges of bhakci in che MODELN age.
He LEVEA1ED che p1ace of SLI GAULÀNGA’S APPEALANCE ac che yoga−pitha in SLI MÀYÀPULA and a1so
begoc SLI1A Bhakcisiddhànca SALASVACI. £ULCHELMOLE, by his inf1uencia1 and impeccab1e DISCOULSES,
ALCIC1ES and books abouc PULE bhakci, and by his escab1ishing SLI Nàma−hàta OL che MALKECP1ACE of
che ho1y name in EVELY cown and vi11age, he 1aid che foundacion FOL WIDESPLEAD DISCLIBUCION of
LUPÀNUGA−BHAKCI CHLOUGHOUC che WOL1D. Today che ouccome of chis is DILECC1Y visib1e EVELYWHELE.
The sound VIBLACION of SLI−GAULA−KISNA−NÀMA−SANKILCANA LESOUNDS in EVELY COLNEL of che WOL1D, and
even in FAL off WESCELN and EASCELN COUNCLIES ENOLMOUS, opu1enc cemp1es have been bui1c.
My mosc WOLSHIPFU1 GULUDEVA, ASTOCCALA−SACA SLI SLIMAD Bhakci PLAJÑÀNA Kesava Gosvàmi
MAHÀLÀJA, is a GUALDIAN of che SLI Gauaiya SAMPLADÀYA and che FOUNDEL−ÀCÀLYA of che SLI Gauaiya
¥edànca Samici as we11 as che Gauaiya mathas OL cemp1es which OPELACE UNDEL che JULISDICCION of
chac Samici. In addicion co che books which he PELSONA11Y WLOCE, he LEPUB1ISHED che books of SLI1A
Bhakcivinoda THÀKULA and OCHEL PLEVIOUS ÀCÀLYAS in che Benga1i 1anguage. Now by his HEALCFE1C
DESILE, INSPILACION, and cause1ess MELCY, JAIVA−DHALMA, SLI Caicanya−siksàmica, SLI Caicanya
MAHÀPLABHULA−SIKSÀ, SLI Siksàstaka, and OCHEL books have been pub1ished in India’s naciona1 1an−
guage of Hindi, whi1e OCHELS ALE sci11 being pub1ished.
The PLESENC DILECCOL and ÀCÀLYA of che SLI Gauaiya ¥edànca Samici, my mosc WOLSHIPFU1 god−
BLOCHEL PALIVLÀJAKÀCÀLYA SLI Bhakcivedànca ¥àmana MAHÀLÀJA, is deep1y IMMELSED in CLANSCENDEN−
ca1 know1edge and is an incimace SELVANC of che 1ocus feec of OUL GULUDEVA. I humb1y PLAY ac his 1ocus

v
feec chac he may kind1y OFFEL chis PLECIOUS book, Manafi−siksà, inco che 1ocus hands of OUL be1oved
GULUDEVA, chus fu1fi11ing che INNEL 1onging of his HEALC.
I am fu11y confidenc chac devocees who have a deep YEALNING FOL bhakci and PALCICU1AL1Y LÀGÀNUGÀ−
bhakci sàdhakas who covec che dusc of ¥indàvana wi11 have CLEMENDOUS APPLECIACION FOL chis book.
£aichfu1 PELSONS who scudy chis book wi11 obcain qua1ificacion co ENCEL inco che PLEMA−DHALMA of SLI
Caicanya MAHÀPLABHU. In conc1usion, may OUL mosc WOLSHIPFU1 GULUDEVA, who is che CONCENCLACED
manifescacion of che LOLD’S compassion, POUL down a PLOFUSE SHOWEL of MELCY upon us, chus
enab1ing us co accain GLEACEL and GLEACEL e1igibi1icy in fu1fi11ing che INNEL 1onging of his HEALC. This
is OUL anxious, HEALCFE1C PLAYEL ac his 1ocus feec, which bescow KISNA−PLEMA.

Nisinha CACULDASI
Sl0 YEALS AFCEL che APPEALANCE
of LOLD GAULÀNGA (GAULÀBDA)
(l9l8 by che Indian CA1ENDAL)
2nd May, l996

An ASPILANC FOL a PALCIC1E of MELCY

of SLI HALI, GULU, and ¥aisnavas,
humb1e and insignificanc,

TLIDANAI Bhiksu SLI Bhakcivedànca NÀLÀYANA

vi
 Introduction

This edicion of SLI Manafi−siksà has been made possib1e by che INSPILACION and cause1ess MELCY of
His Divine GLACE on visnupàda PALAMAHANSA PALIVLÀJAKÀCÀLYA ASTOCCALA−SACA SLI SLIMAD Bhak−
civedànca NÀLÀYANA MAHÀLÀJA. He 1ECCULES ofcen on chis book boch in Hindi and in Eng1ish and he
DESILED chac ic be made avai1ab1e co che Eng1ish−speaking WOL1D. I PLAY chac he may be p1eased wich
chis humb1e accempc.
SLI Manafi−siksà consiscs of cwe1ve VELSES composed by SLI Raghunàcha Dàsa Gosvàmi. These
VELSES INSCLUCC che mind how co make PLOGLESS on che pach of bhajana. SLI1A Bhakcivinoda THÀKULA
has WLICCEN a COMMENCALY on chese VELSES known as BHAJANA−DALPANA OL che MILLOL which LEVEA1S
che of bhajana. In chis COMMENCALY he has
NACULE VELY CALEFU11Y ana1y>ed EVELY WOLD of che VELSES
WLICCEN by SLI1A Raghunàcha Dàsa Gosvàmi.
SLIMAD Bhakcivedànca NÀLÀYANA MAHÀLÀJA has PLODUCED a Hindi edicion of chis book wich che
OLIGINA1 VELSES and che COMMENCALY of SLI1A Bhakcivinoda THÀKULA. His CLANS1ACION is noc on1y an
exacc LENDELING of che THÀKULA’S BHAJANA−DALPANA COMMENCALY, buc ic a1so inc1udes E1ABOLACION of
his own on se1ecc poincs co make che subjecc MACCEL a11 che MOLE accessib1e co sàdhakas ASPILING co
cake up che pach of bhajana. THELEFOLE his CLANS1ACION of che COMMENCALY is known as SLI Bhajana−
DALPANA−DIGDALSINI−VICCI OL che PULPOLC which LEVEA1S EVELY poinc of che COMMENCALY known as Bha−
JANA− DALPANA.
This Eng1ish edicion is a CLANS1ACION of SLI1A NÀLÀYANA MAHÀLÀJA’S Hindi WOLK. In addicion co che
MACELIA1 which is found in che Hindi edicion, chis book inc1udes PULPOLCS which WELE caken FLOM
SLI1A NÀLÀYANA MAHÀLÀJA’S 1ECCULES on che FILSC FOUL s1okas. These ALE idencified in chis book as
‘Anuvicci’ OL a COMMENCALY which fo11ows che 1ine of choughc PLEVIOUS1Y given. Ic is hoped chac a
FUCULE edicion may be PLODUCED which wi11 inc1ude addiciona1 PULPOLCS on a11 che LEMAINING s1okas
of che book.
A FEACULE of chis book which may be new co che Eng1ish audience is che OLDEL of che WOLD−FOL−
WOLD synonyms caken FLOM che SANSKLIC s1okas. We have noc fo11owed che sequencia1 OLDEL of che
WOLDS as chey APPEAL in che s1okas buc LACHEL che NACULA1 OLDEL of che WOLDS as chey APPEAL in a sen−
cence. This syscem is ca11ed anvaya in SANSKLIC. Anvaya 1ICELA11Y means che NACULA1 OLDEL OL CONNEC−
cion of WOLDS in a sencence. The OLDEL of WOLDS in a SANSKLIC s1oka is noc GENELA11Y che NACULA1 OLDEL
of WOLDS in a sencence in SANSKLIC PLOSE. THELEFOLE CLANS1ACOLS COMMON1Y use che syscem of anvaya
co CLANSPOSE che WOLDS of s1okas inco SANSKLIC, Benga1i, OL Hindi PLOSE. A1chough chis syscem may
seem AWKWALD ac FILSC in 1ocacing che WOLDS FLOM che s1oka, ic GLEAC1Y faci1icaces being ab1e co see
how che WOLDS fic COGECHEL co FOLM che CLANS1ACION of che VELSE. The meaning of che VELSE becomes
se1f−evidenc by che anvaya syscem. We hope chac che LEADELS wi11 APPLECIACE che advancage of chis
syscem as ic he1ps one co de1ve DEEPEL inco che meaning of che VELSES. To BLING chis co che LEADELS’
accencion in che book, we have idencified che WOLD−FOL−WOLD synonyms simp1y as anvaya.
An E1ABOLACE G1OSSALY has been PLEPALED FOL chis book giving noc on1y a GENELA1 meaning of WOLDS
FOL LEADELS who ALE unacquainced wich che subjecc MACCEL, buc exp1aining che DEEPEL SIGNIFICANCE of

vii
many concepcs 1ike diksà, DIKSÀ−MANCLAS, SVALUPA−SAKCI and ics VALIOUS divisions, che DIFFELENCE
becween SAMBANDHA−LUPA and KÀMA−LUPA LÀGÀCMIKA−BHAKCI, and LÀSA−1I1À. The LEADELS ALE ENCOUL−
aged co consu1c che G1OSSALY FLEE1Y co enhance CHEIL UNDELSCANDING of chese copics. We have a1so
inc1uded a G1OSSALY of che names of SLI Caicanya MAHÀPLABHU, SLIMACI Ràdhikà, and SLI Kisna used
in chis book.
This book has been CLANS1ACED inco Eng1ish by che combined EFFOLC of SLIMACI Janaki dàsi and
Navadvipa dàsa. I wou1d 1ike co chank boch SLIPÀDA Sajjana MAHÀLÀJA and SLIMAD TILCHAPADA dàsa
ADHIKÀLI fine WOLK in edicing chis book. Boch of chem OFFELED va1uab1e suggescions co
FOL CHEIL
IMPLOVE che C1ALICY and scy1e of che PLESENCACION. They a1so LAISED IMPOLCANC quescions on some of
che MOLE subc1e phi1osophica1 poincs co he1p DLAW ouc che CLUE incenc of che AUCHOLS. An inva1uab1e
CONCLIBUCION was made by SLIMACI MAÑJALI dàsi and SLIMACI Saci dàsi who ediced and PLOOFLEAD che
G1OSSALY on EXCLEME1Y SHOLC nocice. I wou1d 1ike co chank SLIMAN PLEMA−VI1ÀSA dàsa ADHIKÀLI FOL his
1ayouc and design of che book. He did a11 che PLE−PLESS WOLK FOL chis book and WELE ic noc FOL his
LE1ENC1ESS DECELMINACION, chis book wou1d have been much de1ayed. I OFFEL my DANAAVAC−PLANÀMA ac
che feec of a11 chese ¥aisnavas and PLAY chac che MELCY of SLI1A GULUDEVA, SLI GAULÀNGA, and SLI SLI
RÀDHÀ−¥INODA−BIHÀLI be upon chem a11.

An ASPILANC FOL che SELVICE of che

1ocus feec of SLI GULU and ¥aisnavas,

Navadvipa dàsa

viii
 SLI SLI GÀNDHALVÀ GILIDHALÀBHYÀN Namafi

S1oha One

í‹¿È íËœ§‰ íË}Ÿƒ⁄挋 –‹ú≤‰ ∫›–‹¿í®‰

—∆º≥&‰ Ã˘¤≤Ÿ⁄Ω≤ ∆˘ú≤∆æ‹∆B˝≥B˝À¿®‰ |
–ÆŸ ÆΩ∫Ä ⁄“´∆Ÿ é‹¡ ¿⁄™º¥›∆Ÿ@º⁄™™¿Ÿ-
ºæ‰ —∆Ÿ≥™∫˘Ÿ@™Õò¢‹⁄∫¿⁄∫æŸò‰ ∞‡™¥ÆÅ ||1||
GULAU gosthe gosthà1ayisu sujane BHUSULA−GANE
SVA−MANCLE SLI−NÀMNI VLAJA−NAVA−YUVA−DVANDVA−SALANE
sadà dambhan hicvà KULU LACIM APULVÀM ACICALÀ− maye
SVÀNCAL BHLÀCAS CATUBHIL abhiyàce dhica−padafi

Anvaya

aye BHLÀCAFI—O BLOCHEL; svàncafi—mind; dhica−padafi—ho1ding YOUL feec; abhiyàce—I am PLAYING;

catubhifi—wich sweec WOLDS; sadà—a1ways; hicvà—giving up; dambham—PLIDE; ACICALÀM—exceed−
ing1y; KULU—adopc; APULVAM— UNPLECEDENCED ; LACIM— SPILICUA1 accachmenc; GULAU—in SLI
GULUDEVA; gosthe—in ¥LAJA−DHÀMA; gostà1ayisu—in che ¥LAJAVÀSIS; sujane—in che ¥aisnavas; bhu−
SULA−GANE—in che BLÀHMANAS; SVA−MANCLE—in one’s own DIKSÀ−MANCLAS; SLI−NÀMNI—in SLI HAL−
inàma; VLAJA−NAVA−YUVA−DVANDVA−SALANE—(and) in che SHE1CEL of che new youchfu1 coup1e of ¥LAJA.

Trans1ation

O my DEAL BLOCHEL, my foo1ish mind! Taking ho1d of YOUL feec, I humb1y PLAY co you wich sweec
WOLDS. P1ease give up a11 PLIDE and quick1y deve1op sub1ime and incessanc LACI FOL SLI GULUDEVA, SLI
¥LAJA−DHÀMA, che LESIDENCS of ¥LAJA, che ¥aisnavas, che BLÀHMANAS, YOUL DIKSÀ−MANCLAS, che ho1y
names of che SUPLEME LOLD, and che SHE1CEL of KISOLA−KISOLI, SLI SLI Ràdhà−Kisna, che ECELNA11Y
youchfu1 divine coup1e of ¥LAJA.

Sri Bhajana-darpana-digdarsini-vitti

Manga1ǎ carana

namafi on visnu−pàdàya ÀCÀLYA SINHA−LUPINE

SLI SLIMAD BHAKCI−PLAJÑÀNA kesava ici nàmine
ACIMALCYA−CALICLÀYA SVÀSLICÀNÀÑCA pà1ine
jiva−dufikhe SADÀLCCÀYA SLI NÀMA−PLEMA dàyine

l
 £ILSC of a11 I PLAY ac che 1ocus feec of my mosc WOLSHIPFU1 SLI GULUDEVA, NICYA−1I1À−PLAVISTA on
visnupàda ASTOCCALA−SACA SLI SLIMAD Bhakci PLAJÑÀNA Kesava Gosvàmi. A1chough I am unqua1ified in
a11 LESPECCS, by a DLOP of his cause1ess MELCY, I am UNDELCAKING che CLANS1ACION of SLI Manafi−siksà
and chis DIGDALSINI−VICCI, a CLANS1ACION (wich expanded PULPOLC) of che combined SANSKLIC and Ben−
ga1i COMMENCALY of SLI1A Bhakcivinoda THÀKULA named BHAJANA−DALPANA. £a11ing down ac che 1ocus
feec of che ANNOCACOL, SLI Bhakcivinoda THÀKULA, and che COMPOSEL of SLI Manafi−siksà, SLI
Raghunàcha Dàsa Gosvàmi, who is che chief FO11OWEL of SLI Rupa Gosvàmi and eminenc among che
Six Gosvàmis, I PLAY FOL CHEIL MELCY.

SLI SLI GULU CALANEBHYOFI namafi

SLI SLI caicanya CANDLÀYA namafi
SLI SLI LÀDHÀ kisnàbhyàn namafi

OFFELING DANAAVAC−PLANÀMA ac che 1ocus feec of SLI Raghunàcha Dàsa Gosvàmi, I begin che com−
MENCALY named BHAJANA−DALPANA of his SLI Manafi−siksà. SLI Dàsa Gosvàmi is LEVELED CHLOUGHOUC
che WOL1D FOL he SEVELED a11 WOL1D1Y conneccions and cook comp1ece SHE1CEL ac che 1ocus feec of SLI
Sacinandana GAULAHALI, che munificenc INCALNACION of Ka1i−yuga. He LECEIVED che deep and confi−
dencia1 conc1usions of bhakci FLOM SLI SVALUPA DÀMODALA Gosvàmi on che OLDEL of SLIMAN
MAHÀPLABHU. The cwe1ve s1okas of SLI Manafi−siksà ALE che 1ife and sou1 of a11 Gauaiya ¥aisnavas.
By CALGECING his own mind, SLI Raghunàcha Dàsa Gosvàmi has INSCLUCCED a11 Gauaiya ¥aisnavas.
By GLEAC FOLCUNE, as a LESU1C of sukici accumu1aced OVEL many 1ifecimes, SLADDHÀ FOL che SUPLEME
LOLD is awakened in che HEALC of che jiva. This sma11 book COMPLISES chose INSCLUCCIONS which con−
scicuce che PLIME ducy of che 1iving encicy ac chac cime. The deep and confidencia1 meaning of each
WOLD of che AFOLEMENCIONED VELSE wi11 now be given.

(1) Sri Guru

The copmosc bhàgavaca devocee who comp1ece1y DESCLOYS a11 ANALCHAS and bescows sambandha−
jñàna OL CLANSCENDENCA1 know1edge of one’s LE1ACIONSHIP wich SLI Kisna is known as che DIKSÀ−GULU.
The copmosc bhàgavaca who gives INSCLUCCIONS abouc how co PELFOLM bhajana of SLI SLI Ràdhà−
Kisna Yuga1a (che Divine Coup1e) is known as che SIKSÀ−GULU. Knowing boch co be NON−DIFFELENC
FLOM SLI Kisna and VELY DEAL co Him, one shou1d SELVE chem 1oving1y in ACCOLDANCE wich che INNEL
DESILE of CHEIL HEALC. In a11 che LEVEA1ED SCLIPCULES SLI GULUDEVA is CONSIDELED co be che sum coca1 of
a11 che devacàs (ce1escia1 deni>ens) and che ECELNA1 VIGLAHA manifescacion of che SUPLEME LOLD. They
shou1d be WOLSHIPPED and LEVELED in che highesc MANNEL and shou1d NEVEL be CONSIDELED as OLDI−
NALY human beings.

2
(2) Gosiha: Sri Vraja-dhǎ ma

The WOLD gostha HELE LEFELS co SLI ¥LAJA−DHÀMA OL in OCHEL WOLDS a11 che p1aces wichin ¥LAJA−
manaa1a WHELEIN che nicya−1i1à of SLI Yuga1a ALE enacced. These inc1ude SLI Goku1a, SLI ¥indàvana,
SLI Nandagàon, SLI ¥ALSÀNÀ, SLI Jàvata, SLI GOVALDHANA, SLI Syàma−kunaa, SLI Ràdhà−kunaa, and
OCHEL SUCH p1aces. Whac is che deep meaning behind having 1ove FOL LESIDENCE in ¥LAJA−DHÀMA? The
fo11owing doubc may be LAISED. The conc1usion of che SÀSCLAS is chac one shou1d engage in bhagavad−
bhajana. Since chis may be PELFOLMED ANYWHELE, whac need is CHELE co 1ive on1y in ¥LAJA? One
shou1d give up such doubcs and ancagoniscic views and maincain specia1 accachmenc FOL ¥LAJA. If one
cannoc 1ive in ¥LAJA physica11y, chen one shou1d 1ive CHELE menca11y and PELFOLM bhajana wich GLEAC
1ove.

(3) Gosihǎ 1ayin: The Residents o6 Vraja

On1y PULE devocees who 1ive in ¥LAJA wich che mocive co SELVE SLI Yuga1a ALE VLAJA−VÀSIS. They do
noc ASPILE even FOL ¥aikuntha, whac co speak of 1IBELACION OL SENSE enjoymenc. They LESIDE in ¥LAJA
boch in body and in mind and LENDEL 1oving SELVICE co SLI Ràdhà−Kisna Yuga1a. They ALE consid−
ELED co be devocees of che highesc 1eve1 OL uccama−bhàgavacas. Wichouc CHEIL MELCY one cannoc
ENCEL LÀGÀNUGÀ−BHAKCI. One shou1d give up che PLIDE by which one chinks, ”I am a VILCUOUS devocee
of che LOLD, fu11y CONVELSANC wich a11 che devociona1 CLUCHS and noc INFELIOL co che LESIDENCS of ¥LAJA
in any LESPECC.“ RACHEL, one shou1d have GLEAC 1ove FOL chem.

(4) Sujana: The Vaisnavas

Sujanas ALE devocees who be1ong co che FOUL ¥aisnava SAMPLADÀYAS OL CHEIL COLO11ALY BLANCHES buc
do noc 1ive in ¥LAJA in che CLUE sense. This means chac a1chough chey may physica11y cake up LESI−
dence in ¥LAJA, chey do noc SELVE SLI Ràdhà−Kisna Yuga1a wich sponcaneous accachmenc in che
mood CHALACCELISCIC of ¥LAJA. One shou1d noc 1ook down upon chem, buc have a LESPECCFU1 accicude.
They ALE INCELMEDIACE devocees OL madhyama−bhàgavacas.

(5) Bhusura-gana: The Brǎ hmanas

BLÀHMANAS who fo11ow DAIVA−VALNÀSLAMA and ALE CEACHELS of VAISNAVA−DHALMA ALE known as bhu−
SULAS OL 1OLDS of che EALCH. They ALE INFELIOL devocees OL kanistha−bhàgavacas. One shou1d show
affeccion co chem a1so. In che SLIMAD−BHÀGAVACAM (l0.64.4l), wichin che concexc of che NALLACION of
King Niga, Svayam Bhagavàn SLI Kisna INFOLMS che LESIDENCS of DVÀLAKÀ:

VIPLANkicàgasam api naiva DLUHYACA màmakàfi

ghnancan bahu sapancan và NAMAS−KULUCA nicyasafi

2
 ”My DEAL LE1ACIVES! Do noc BEAL ma1ice even COWALD BLÀHMANAS who ALE SINNELS and OFFENDELS.
Even if chey beac you OL CULSE you, you shou1d a1ways OFFEL obeisances unco chem. THELEFOLE do noc
maincain an accicude of concempc OL DISLESPECC COWALD chem.“

(ð) Sva-mantra: One’s Dihsǎ -mantras

One’s PELSONA1 MANCLA OL che MANCLA LECEIVED FLOM SLI GULUDEVA is known as SVA− MANCLA. One
shou1d chanc chis MANCLA LEGU1AL1Y wich specia1 1ove, in ACCOLDANCE wich che mechod INSCLUCCED by
SLI GULUDEVA.

(C) Sri Harinǎ ma

SLI HALI, SLI Kisna, Govinda, Gopinàcha, Ràdhàkànca, and so on ALE che PLINCIPA1 names of che
SUPLEME LOLD. Pacica−pàvana, PALAMÀCMÀ, BLAHMA, and so on ALE His SECONDALY names. On1y che
PLINCIPA1 names shou1d be chanced, especia11y che MAHÀ−MANCLA:

HALE kisna HALE kisna kisna kisna HALE HALE

HALE LÀMA HALE LÀMA LÀMA LÀMA HALE HALE

This NÀMA−MANCLA consiscing of sixceen names is ca11ed che MAHÀ−MANCLA FOL DE1IVELANCE in Ka1i−
yuga. THELEFOLE one shou1d PELFOLM japa and KILCANA of chis MANCLA wich 1ove.

(8) Vraja-nava-yuva-dvandva sarana:

Surrender to the Youth6u1 Divine Coup1e o6 Vraja

SULLENDEL means co cake comp1ece and exc1usive SHE1CEL ac che 1ocus feec of SLI SLI Ràdhà−Kisna
YUGA1A−KISOLA. In his bhajana named SLI Ràdhà−nisthà, PALC S, 1ine S FLOM Gicàva1i, SLI1A Bhakcivin−
oda THÀKULA has scaced:

LÀDHIKÀLAdàsi yadi hoya abhimàna

SIGHLA mi1aya caba goku1a kàna

”If one PLIDES himse1f as a dàsi OL MAIDSELVANC of SLIMACI Ràdhikà, chen VELY quick1y he wi11 accain
¥LAJENDLA−NANDANA of Goku1a.“

(9) Dambham-hitvǎ : Give Fp 9ride

I11usion (màyà), deceic (cha1a), HYPOCLISY (kapatacà), IGNOLANCE (avidyà), dishonescy (kuti1acà), and
DEPLAVICY (sathacà) ALE DIFFELENC aspeccs of PLIDE. In che cu1civacion of bhakci, a11 DESILES and ASPILA−
cions in che mind OCHEL chan chose which INCLEASE one’s PULE 1ove FOL one’s istadeva OL mosc WOL−

4
shipfu1 deicy known as kapatacà OL HYPOCLISY. The inf1uence of avidyà INCLEASES when CHELE is a
ALE
PLEDOMINANCE of KALMA, jñàna, OL yoga in che PELFOLMANCE of sàdhana−bhakci. When CHELE is any
cype of UNFAVOLAB1E accicude in che cu1civacion of kisna−bhakci, ic is che COVELING of màyà. A11 chese
shou1d be abandoned VELY di1igenc1y. A11 kinds of fa1se PLIDE ALISING ouc of VALNÀSLAMA−DHALMA,
MACELIA1 ASPILACIONS, and misconcepcions abouc one’s CLUE idencicy ALE LEMOVED by caking SHE1CEL of
suddha−bhakci.

(10) Apurva-rati

Ǎ CMÀ−LACI OL LACI of che sou1 is PULE LACI (SPILICUA1 accachmenc). The jiva is by NACULE a SELVANC of
Kisna. PULE KISNA−LACI is PLESENC in his PULE SPILICUA1 FOLM. Buc when che jiva is DIVELCED FLOM Kisna
and bound by màyà, his LACI (MACELIA1 accachmenc) is DILECCED COWALD PELISHAB1E MACELIA1 objeccs.
This PELVELCED LACI which is connecced wich màyà is incidenca1 and DISCLESSFU1. Ic is on1y in PULE
kisna−bhakci chac LACI of che sou1 finds ics p1ace. In OCHEL WOLDS, PULE KISNA−PLEMA is icse1f ÀCMÀ−LACI,
because SLI Kisna is che SUPELSOU1 of a11 sou1s. In ics MACULE scace, che MOLE chis PULE ÀCMA−LACI
evo1ves, che MOLE ic is known as APULVA−LACI OL UNPLECEDENCED SPILICUA1 accachmenc.

(11) Atitarǎ m huru: Mahe Intensive Endeavors

One shou1d ENDEAVOL wich GLEAC EAGELNESS co obcain ÀCMA−LACI. One shou1d noc LEMAIN comp1a−
cenc chinking chac bhakci wi11 ALISE of ics own ACCOLD by some good FOLCUNE. The MOLE one’s SPILI−
cua1 SCLENGCH INCLEASES, che MOLE che effeccs of one’s KALMIC accivicies wi11 diminish, and wichouc
doubc one wi11 obcain che MELCY of PULE devocees and che SUPLEME LOLD.
The PULPOLC of chis INSCLUCCION is chac as 1ong as che DESILE FOL LEWALD−SEEKING accivicy is noc
diminished by che associacion of devocees, SLADDHÀ wi11 noc ALISE. As 1ong as SLADDHÀ OL deep faich
does noc ALISE, one is unfic co HEAL and assimi1ace HALI−KACHÀ and SPILICUA1 INSCLUCCIONS. When, by
good FOLCUNE, PÀLAMÀLCHIKA OL CLANSCENDENCA1 SLADDHÀ ALISES, one shou1d cake SHE1CEL of a DIKSÀ−GULU
and che SLI YUGA1A−MANCLA. Having obcained chis MANCLA, one shou1d WOLSHIP che diksà and
LECEIVE
SIKSÀ−GULUS wich incense accachmenc OL ÀCMA−LACI.
One shou1d noc be sacisfied simp1y co OFFEL LESPECC co SLI GULUDEVA CONSIDELING him co be a MELE
sage. RACHEL, one shou1d SELVE him wich 1ove and devocion, accepcing him as one’s DEALESC FLIEND
and WE11−WISHEL. The CHLEE kinds of ¥aisnava devocees—kanistha, madhyama, and uccama—shou1d
be OFFELED LESPECCS suicab1y and LECEIVED wich affeccion. One shou1d cu1civace CLUE accachmenc co
HALINÀMA and che MANCLA given by one’s DIKSÀ−GULU. CONSIDELING SLI SLI Ràdhà−Kisna Yuga1a co be
one’s 1ife and sou1, one shou1d cake SHE1CEL ac THEIL 1ocus feec.

Anuvitti

SLI Raghunàcha Dàsa Gosvàmi is giving INSCLUCCIONS co che UNLESCLAINED and unsceady mind.
THLOUGH che mind on1y a condicioned jiva becomes FAVOLAB1E OL UNFAVOLAB1E co bhajana. One gecs

S
WOL1D1Y SLADDHÀ CHLOUGH che mind and che mind PELVADES a PELSON’S 1ife. Sponcaneous bhajana is
PELFOLMED on1y when che mind is UNDEL CONCLO1. THELEFOLE SLI Raghunàcha Dàsa Gosvàmi com−
posed chese s1okas of Manafi−siksà FOL che benefic of che sàdhakas. He deve1oped incense GLEED FOL
che SELVICE of SLI Ràdhà−Màdhava AFCEL HEALING HALI−KACHÀ FLOM SLI Caicanya MAHÀPLABHU, SVALUPA
DÀMODALA, Rupa Gosvàmi, and Sanàcana Gosvàmi. A1chough he is a siddha, he PLESENCED himse1f
as a sàdhaka.
”O mind! P1ease give up a11 PLIDE and deceic, and deve1op APULVA−LACI FOL che 1ocus feec of SLI GULU,
SLI ¥LAJA−DHÀMA, che VLAJA−VÀSIS, che ¥aisnavas, che BLÀHMANAS, YOUL DIKSÀ−MANCLAS, SLI HALINÀMA,
and che SHE1CEL of SLI SLI Ràdhà−Kisna Yuga1a.“
The WOLD gosthà1ayin LEFELS co che uccama−bhàgavacas who 1ive in ¥LAJA in CHEIL SVALUPA and a1so
in CHEIL mind a11 che cime. The WOLD sujana LEFELS co che ¥aisnavas of OCHEL SAMPLADÀYAS who 1ive
and PELFOLM bhajana in ¥LAJA buc noc in CHEIL SVALUPA. The WOLD BHUSULAS means che BLÀHMANAS
who fo11ow SMÀLCA cuscoms, buc have bhakci FOL Kisna. One shou1d deve1op 1ove FOL a11 of chem. Raci
OL affeccion is of cwo cypes: one is GENELA1 and che OCHEL is APULVA OL UNPLECEDENCED. One shou1d
have APULVA−LACI FOL SLI GULU and PELFOLM VISLAMBHA−GULU−SEVÀ OL SELVICE chac is imbued wich a
deep sense of faich and incimacy. GULU−SEVÀ and GULU−NISTHÀ ALE che foundacion of bhajana because
SLI GULU is che guide of bhakci.
THELE ALE FOUL kinds of GULUS: VALCMA−PLADALSAKA−GULU, DIKSÀ−GULU, SIKSÀ−GULU, and ANCALYÀMI OL
CAICYA−GULU. One shou1d have SLADDHÀ and LACI FOL a11 of chem. Boch che diksà and SIKSÀ−GULUS ALE
equa1 in a11 LESPECCS and ALE of che same scacus. The DIKSÀ−GULU is BHAGAVAD−LUPA, che embodimenc
of che LOLD’S FOLM, and che SIKSÀ−GULU is BHAGAVAD−SVALUPA, che embodimenc of che LOLD’S PELSON−
a1icy.
Somecimes one GULU accs as boch diksà and SIKSÀ−GULU. I LECEIVED boch diksà and siksà FLOM my
GULUDEVA. If CHELE ALE cwo GULUS, chen boch shou1d be given che same LESPECC. The GULU shou1d be
a mahà−bhàgavaca, OCHELWISE che discip1e wi11 1ose faich. SLADDHÀ comes FLOM che HEALC; ic is noc a
ching of che imaginacion. A mahàbhàgavaca DIKSÀ−GULU comes down co che 1eve1 of madhyama and
gives INSCLUCCIONS. He NOULISHES che discip1es’ sambandha−jñàna and LEMOVES CHEIL ANALCHAS. One
who gives INSCLUCCIONS FOL bhajana and UPGLADES and NOULISHES ic is a SIKSÀ−GULU. One’s DIKSÀ−GULU
can acc as a SIKSÀ−GULU FOL OCHELS, and somebody e1se’s DIKSÀ−GULU can acc as one’s SIKSÀ−GULU. THELE
can be some DIFFELENCES of a sma11 DEGLEE in boch, buc NEICHEL ALE 1ess chan one ANOCHEL. THELEFOLE
che WOLD GULU is used FOL boch, and boch shou1d be given equa1 LESPECC.
THELE ALE cwo kinds of sevà LENDELED co che GULU. One kind is OLDINALY and ALISES ouc of che con−
sciousness of ducy. The OCHEL kind is PELFOLMED by ANULÀGA OL che 1oving affeccion of che HEALC, and
chis sevà is EXCLAOLDINALY. This is VISLAMBHA−GULU−SEVÀ. In chis s1oka che sevà of ANULÀGA has been
DESCLIBED.
One simp1e sàdhaka 1eaves home, comes in concacc wich a GULU, cakes diksà, and GLADUA11Y cakes
siksà a1so. He makes PLOGLESS in bhajana. He OFFELS obeisances co his GULU EVELY MOLNING, couches
his feec, and PELFOLMS navadhà−bhakci: SLAVANAM, KILCANAM, VISNU−SMALANAM, pàda−sevanam,
ALCANAM, vandanam, dàsyam, sakhyam, and àcma−nivedanam (HEALING, chancing, and LEMEMBELING
che G1OLIES of che LOLD, SELVING His 1ocus feec, WOLSHIPPING Him, PLAYING co Him, CALLYING ouc His

6
OLDELS, making FLIENDS wich Him, and OFFELING one’s VELY se1f co Him.) These ALE che nine 1imbs of
bhakci mencioned in SLIMAD−BHÀGAVACAM (7.S.22).
THELE ALE a1so five 1imbs of bhakci mencioned in CAICANYA−CALICÀMICA (Madhya 22.l28):

sàdhu−sanga, NÀMA−KILCANA, BHÀGAVACA−SLAVANA

MACHULÀ−VÀSA, SLI−MULCILA SLADDHÀYA sevana

”One shou1d associace wich devocees, chanc che ho1y name of che LOLD, HEAL SLIMAD−BHÀGAVACAM,
LESIDEin MACHULÀ−MANAA1A, and SELVE che deicy wich GLEAC faich.“
Of a11 che mechods PLESCLIBED FOL PELFOLMING bhajana, co a1ways chanc che ho1y name of che LOLD
is copmosc. This is EXPLESSED in CAICANYA−CALICÀMICA (Ancya 4.70−7l):

BHAJANELAmadhye SLESTHA nava−vidhà−bhakci,

CÀLA madhye SALVA SLESTHA NÀMA−SANKILCANA

”Of a11 che angas of bhajana, che nine cypes of bhakci ALE che besc, and among chese NÀMA−SANKIL−
cana is besc of a11.“
So one cype of discip1e p1aces MOLE emphasis on sàdhana and on SLAVANAM−KILCANAM−SMALANAM.
This is OLDINALY GULU−SEVÀ. The second sevà which is PELFOLMED wich ANULÀGA is when che discip1e
SELVES che GULU FILSC and PELFOLMS HALINÀMA and OCHEL cypes of sàdhana if he finds cime AFCEL GULU−
sevà. He gives PLEFELENCE co GULU−SEVÀ LACHEL chan co sàdhana. This is specia1 and EXCLAOLDINALY
sevà.
Yasya deve PALÀ BHAKCIL, yachà deve cachà GULAU: One shou1d have equa1 bhakci FOL one’s GULU as
FOL Kisna Himse1f; chis is an ECELNA1 CLUCH. In che EAL1Y scages of sàdhana one shou1d have MOLE
bhakci FOL GULUDEVA chan FOL Bhagavàn, because SLAVANA, KILCANA, and so on have sambandha—a
LE1ACIONSHIP wich che WOLSHIPAB1E objecc; buc in che beginning we LEA11Y don’c have much of a LE1A−
cionship wich Kisna and kisna−sevà. On che OCHEL hand, GULU−SEVÀ bescows a11 kinds of PELFECCION.
One NOCEWOLCHY examp1e of GULU−SEVÀ is found among che discip1es of SLI SANKALÀCÀLYA. This PAL−
CICU1AL discip1e named GILI (1ACEL TOTAKÀCÀLYA) was I11ICELACE. He used co wash his GULUDEVA’S
c1oches, cook FOL him, and PELFOLM OCHEL menia1 SELVICES. Even whi1e SANKALÀCÀLYA was giving a 1ec−
CULE, GILI wou1d be engaged in che SELVICE of his GULU, buc he CLIED co HEAL a1so. OCHEL discip1es con−
SIDELED him co be a foo1. One day he wenc ACLOSS che LIVEL co wash c1oches and goc de1ayed. Mean−
whi1e his GULU was schedu1ed co speak, buc he did noc SCALC che 1ECCULE. The OCHEL discip1es, num−
BELING six chousand, asked CHEIL GULUDEVA co SCALC che c1ass. They said, ”Excepc FOL chac one igno−
LANC discip1e, a11 OCHELS ALE PLESENC. And he does noc UNDELSCAND anyching anyway, so p1ease SCALC
che c1ass.“ Buc SANKALÀCÀLYA kepc waicing FOL GILI. AFCEL finishing his SELVICE, GILI came LUNNING and
sac FOL C1ASS, and began LECICING s1okas which WELE fu11 of beaucifu1 POECLY and MECAPHOLS. The och−
ELS WELE asconished ac his know1edge. SLI SANKALÀCÀLYA exp1ained chac chis was che LESU1C of
VISLAMBHA−SEVÀ.

7
 THELE ALE SEVELA1
such examp1es of GULU−SEVÀ. Govinda dàsa used co SELVE SLI MAHÀPLABHU in che
VISLAMBHA mood wich GLEAC 1ove and incimacy. He used co ce11 SVALUPA DÀMODALA, ”Why do you
come and make MAHÀPLABHU CLY?“ Ic is noc so chac he did noc UNDELSCAND che dea1ings of
MAHÀPLABHU. He was noc a foo1. He UNDELSCOOD che bhàvas of MAHÀPLABHU. He cou1d WLICE San−
SKLIC s1okas, and he LECOLDED che pascimes of MAHÀPLABHU in his nocebooks, which ALE known as che
kaaacà OL noces of Govinda dàsa. These WLICINGS WELE used by SLI Kisnadàsa KAVILÀJA Gosvàmi in
composing his CAICANYA−CALICÀMICA.
A compecenc GULU, who has CONCLO11ED Kisna and has a fu11y MACULE LE1ACIONSHIP wich Him, is an
uccama−bhàgavaca. He can insci11 his bhakci in che HEALC of his discip1es. GULU−SEVÀ can bescow
EVELYCHING and, in PALCICU1AL, a11 PELFECCION in bhakci.
We have so many ANALCHAS: 1usc, GLEED, ANGEL, PLIDE, envy, i11usion, NÀMÀPALÀDHA, SEVÀPALÀDHA,
and so on. Each ANALCHA is LEMOVED by a SEPALACE mechod. To LEMOVE ANGEL, one shou1d noc have
any DESILE; because when a DESILE is unfu1fi11ed, ic 1eads co ANGEL. An uccama−bhàgavaca has no DESILE
excepc che DESILE co p1ease GULUDEVA and Bhagavàn and co accain PLEMÀ−BHAKCI. The HEALC of such
devocees is che abode of che LOLD. Lusc can be LEMOVED by associacing wich sainc1y PELSONS and by
abandoning a11 objeccs of accachmenc. THELE is no GUALANCEE chac chese ANALCHAS wi11 noc LECULN, buc
GULU−SEVÀ can vanquish a11 che ANALCHAS wichouc che possibi1icy of CHEIL LECULN. The GULU gives che
discip1e sainc1y associacion, speaks HALI−KACHÀ co him, engages him in Kisna’s SELVICE, and GLADUA11Y
a11 of che discip1e’s ANALCHAS ALE ELADICACED.
Gostha OL ¥LAJA−DHÀMA and gosthà1ayin, che VLAJA−VÀSIS, ALE a1so SELVED in che same cwo ways, i.e.
OLDINALY and EXCLAOLDINALY. Ràga−bhakci cannoc be accained wichouc LESIDENCE in ¥LAJA. If one can−
noc LESIDE CHELE physica11y chen one shou1d do so menca11y. SLI MAHÀPLABHU said: jekhàne sàdhugana
sekhàne vindàvana, ”Thac p1ace WHELE sàdhus LESIDE is known as ¥indàvana.“ This is A1LIGHC, buc
MAHÀPLABHU VELY keen1y DESILED co go co ¥indàvana. WHELEVEL He scayed, He LEMAINED ABSOLBED
in che medicacion of ¥indàvana. He CONSIDELED che sand dune of CATAKA−PALVACA co be GOVALDHANA
Hi11, and che ocean as che Yamunà. When MAHÀPLABHU visiced ¥indàvana, He became OVEL−
whe1med in ecscacic 1ove of Kisna. Seeing Ràdhà−kunaa, GOVALDHANA, che Yamunà, and OCHEL p1aces
of pascimes, His condicion became UNCONCLO11AB1E in che madness of ecscasy in 1ove of Kisna. In chis
ecscasy He was EMBLACING GOVALDHANA, jumping inco che Yamunà, weeping and LO11ING on che
GLOUND. MAHÀPLABHU’S SELVANC BA1ABHADLA BHATTÀCÀLYA became AFLAID chac He mighc ENCOUNCEL
some SELIOUS accidenc in chis madness, and CHELEFOLE he BLOUGHC Him back AFCEL eighc OL cen days.
SLI Rupa Gosvàmi has WLICCEN in his Fpadesàmica (8):

CAN−NÀMA−LUPA−CALICÀDI−SUKILCANÀNU
smicyofi KLAMENA LASANÀ manasi niyojya
cisthan VLAJE CAD−ANULÀGI−JANÀNUGÀMI
kà1an nayed akhi1am icy UPADESA−SÀLAM

”Devocees shou1d GLADUA11Y WICHDLAW che congue and mind FLOM a11 OCHEL objeccs and engage
chem exc1usive1y in chancing and LEMEMBELING che G1OLIES of SLI Kisna’s name, FOLM, qua1icies, and

8
pascimes. They shou1d spend a11 of CHEIL cime in chis way, 1iving in SLI ¥LAJA−MANAA1A UNDEL che
guidance of a GULU and ¥aisnavas who ALE deep1y accached co SLI Kisna. This is che essence of a11
advice.“
How does SLI Raghunàcha Dàsa Gosvàmi SELVE? Whi1e one SELVANC massages che 1egs of SLI Rupa
Gosvàmi, SLI Raghunàcha Dàsa Gosvàmi, INCELNA11Y ABSOLBED in che PELCEPCION of SLI1A Rupa
Gosvàmi’s and his own ECELNA1 FOLMS as MAÑJALI assiscancs co SLIMACI Ràdhikà, smi1es and LECICES che
fo11owing s1oka (¥i1àpa−kusumàñja1i, l):

cvan LUPA MAÑJALI sakhi PLACHICÀ PULE ’smin

punsafi PALASYA vadanan nahi pasyasici
BIMBÀDHALE ksaca MANÀGACA−BHALCIKÀYÀ
yac ce vyadhàyi kim ucac−chuka−pungavena

”O DEAL FLIEND Rupa MAÑJALI, you ALE famous in ¥LAJA as a VELY chasce GIL1. You NEVEL SO much as
1ook ac che face of any OCHEL man. YOUL husband has been away ac ANOCHEL vi11age FOL che pasc few
days, and yec YOUL 1ips ALE FLESH1Y cuc. Can ic be chac some exce11enc PALLOC has biccen chem, mis−
caking chem co be a bimba FLUIC?“ HEALING chis, SLI1A Rupa Gosvàmi SCALCED smi1ing.
£ULCHEL ABSOLBED in chis INCELNA1 mood, SLI Raghunàcha Dàsa Gosvàmi EXPLESSES che SELVICE FOL
which he anxious1y 1ongs (¥i1àpa−kusumàñja1i, 72):

SLI LUPA MAÑJALI−KALÀLCICA pàda−padma

GOSTHENDLA−NANDANA−BHUJÀLPICA−MASCAKÀYÀFI
hà modacafi KANAKAGAULI PADÀLAVINDA
samvàhanàni sanakai scava kin KALISYE?

SLIMACI Ràdhikà is facigued FLOM che 1ABOL of AMOLOUS pascimes and is LESCING wich HEL head in
che 1ap of SLI Kisna. He is genc1y SCLOKING HEL HAIL, and Rupa MAÑJALI is genc1y massaging HEL 1egs
and fanning HEL. Raci MAÑJALI (Raghunàcha Dàsa Gosvàmi) is wacching chis wich GLEEDY eyes and
PLAYING co obcain che LEMNANCS of Rupa MAÑJALI’S SELVICE.
SLI Rupa Gosvàmi UNDELSCOOD che mano ’bhista OL INNEL DESILE of SLI MAHÀPLABHU, and CHELEFOLE
he was VELY DEAL co Him. We shou1d a1so UNDELSCAND che mano ’bhista of OUL GULUDEVA, gostha, and
gosthà1ayin, and we shou1d SELVE chem ACCOLDING co OUL abi1icy and e1igibi1icy wich SLADDHÀ and FILM
conviccion, even if we have co 1ose OUL 1ife in CHEIL SELVICE. Do noc CONSIDEL che PLACCICE of sàdhana
co be HIGHEL chan CHEIL associacion. Yasya PLASÀDÀD bhagavac PLASÀDO: one gecs che MELCY of Kisna
on1y by che MELCY of che GULU. If che GULU is noc p1eased, chen even p1easing che who1e WOL1D wi11
noc he1p. We ALE UNDEL his SHE1CEL and have SULLENDELED co him. One’s own independenc endeav−
OLS of sevà wi11 CULN inco KALMA. One shou1d come so c1ose co GULUDEVA chac he becomes WOLLIED
even FOL OUL eacing and OCHEL bodi1y necessicies.
SLI Ràdhà−kunaa is che besc p1ace in a11 of ¥LAJA−DHÀMA, and GOVALDHANA is besc among Nanda−
GLÀMA, Goku1a, and ¥ALSÀNÀ. In LEGALD co OLDINALY and EXCLAOLDINALY sevà COWALD che VLAJA−VÀSIS,

9
OLDINALYsevà is DISYAMÀNA−PLAKÀSA. This means WHACEVEL we can see wich OUL MACELIA1 vision. One
who sees in chis way UNDELSCANDS chac a1chough chis is che dhàma, EVELYCHING HELE is noc ECELNA1.
THELE ALE a11 kinds of peop1e—chieves and LOGUES who ALE CLYING co cheac che PI1GLIMS. When an
OLDINALY PELSONsees chis he becomes somewhac disi11usioned and SCALCS dis1iking ¥LAJA. Buc how
does SLI Raghunàcha Dàsa Gosvàmi see ¥LAJA? His vision is EXPLESSED in che fo11owing VELSE:

yac kiñcic cina−gu1ma kikata mukhan gosthe samascan hi cac

SALVÀNANDAMAYAN mukunda dayican 1i1ànuku1an PALAM
SÀSCLAIL eva MUHUL muhufi sphutam idam nistankican yàcñyà
BLAHMÀDEL api saspihena cad idan SALVAN mayà vandyace
(Scavàva1i, ¥LAJA−VI1ÀSA−SCAVA, l02)

”Wich GLEAC 1onging I WOLSHIP a11 che 1iving encicies of ¥LAJA inc1uding che GLASS, bushes, f1ies, and
BILDS which ALE fi11ed wich CLANSCENDENCA1 b1iss. THEIL FOLCUNE is so GLEAC chac ic is ASPILED FOL even
by PELSONA1ICIES 1ike SLI BLAHMÀ and Fddhava. SLIMAD−BHÀGAVACAM and OCHEL SÀSCLAS have LEPEAC−
ed1y and C1EAL1Y PLOPOUNDED CHEIL G1OLIES. They ALE VELY DEAL co SLI Mukunda and assisc in His pas−
cimes.“
SLI Dàsa Gosvàmi finds chac che CLEES, CLEEPELS, GLASS, anima1s, BILDS, CIGELS, BEALS, f1ies, LACS, and
even mosquicoes ALE sac−cid−ànanda SVALUPA and FAVOLAB1E in kisna−1i1à. Can we chink 1ike chis? OUL
FILMNESS in devocion is noc so sceady as chis. Suppose a bu11 is LUSHING COWALDS us. If we don’c save
OULSE1VES FLOM him, chen che bu11 wi11 hic us wich his HOLNS. So ac OUL SCAGE of e1igibi1icy disyamàna
PLAKÀSA is A1LIGHC.
The WOLD gosthà1ayin LEFELS co che LESIDENCS of ¥LAJA. Those LESIDENCS of ¥LAJA who have a bhàva
1ike che ECELNA1 LÀGÀCMIKA VLAJA−VÀSIS, a1chough chey may noc have caken BILCH in ¥LAJA, ALE che LEA1
VLAJA−VÀSIS; especia11y if chey have che copmosc MADHULA−BHÀVA of che gopis and ALE PELFOLMING bha−
jana in chis mood. We shou1d UNDELSCAND chese co be che LEA1 VLAJA−VÀSIS and SELVE chem. How
shou1d chey be SELVED? We shou1d HEAL HALI−KACHÀ emanacing FLOM CHEIL mouchs and SELVE che dusc
of CHEIL feec. Whac is che meaning of ‘che dusc of CHEIL feec’? Ic means co deve1op exce11enc LACI FOL
chem CHLOUGH SELVICE; chis in CULN wi11 IMPLOVE one’s bhajana. A1ways LEMEMBEL chac EVELYCHING in
¥LAJA—EVEN che CLEES, CLEEPELS, BILDS, and anima1s ALE a11 cinmaya OL CLANSCENDENCA1 and FAVOLAB1E
in kisna−1i1à. WHACEVEL Raghunàcha Dàsa Gosvàmi says is che ECELNA1 CLUCH. We have co LEACH up co
chac scage WHELE we can a1so have che same vision as he has.
Do noc have any LE1ACIONSHIP wich chose who have caken BILCH in ¥LAJA buc ALE ancagoniscic co
bhakci. Associace wich chose VLAJA−VÀSIS who have a SIMI1AL mood as OULS. We ALE engaging in kisna−
bhajana. A màyàvàdi CONSIDELS Kisna co be màyà and accepcs mukci as SUPELIOL. He may be pious,
LENOWNED, and good in a11 his dea1ings, buc he be1ieves in SALVAN kha1v idam BLAHMA, ”A11 chis is
indeed BLAHMAN.“ ANOCHEL PELSON is SELVING Kisna buc is noc yec on che 1IBELACED P1ACFOLM; he sim−
p1y has ACCLACCION FOL bhakci. So who is WOLCHY of LESPECC? Of COULSE, chose who ALE SELVING Ràdhà−
Kisna. The associacion of màyàvàdis wi11 LUIN one’s bhakci comp1ece1y.

l0
 Sujane BHUSULA gane: This LEFELS co che ¥aisnavas of OCHEL SAMPLADÀYAS and che BLÀHMANAS. One
shou1d LESPECC chem a1so. Do noc DISLESPECC BLÀHMANAS. Don’c DISLESPECC anyone, buc associace on1y
wich chose who he1p in INCLEASING OUL bhakci.
Sva MANCLE: One’s diksà MANCLAS ALE chanced CHLEE cimes a day. Such dai1y PELFOLMANCE of LE1I−
gious LICES ac schedu1ed PELIODS of che day ALE ca11ed àhnika. Some PELSONS chanc a11 CHLEE in che
MOLNING and noc DULING che LESC of che day. Some chanc on1y che HALE Kisna MAHÀMANCLA given by
CHEIL GULU. The MANCLAS given by che GULU ALE che BLAHMA−GÀYACLI (FOL men on1y), che GULU−MANCLA,
GULU−GÀYACLI, GAULA−MANCLA, GAULA−GÀYACLI, GOPÀ1A−MANCLA, KÀMA−GÀYACLI,
pañca−caccva MANCLA, and
HALINÀMA. These shou1d be chanced wich SLADDHÀ. CONSIDEL chese MANCLAS co be che FOLM of Bha−
gavàn and chanc chem wich 1ove and affeccion. The GULU gives chese MANCLAS AFCEL SOME CONSIDELA−
cion. Buc GULU−SEVÀ shou1d be done FILSC, and MANCLAS can be chanced AFCELWALDS.
Don’c chink chac chese MANCLAS ALE OLDINALY. In che SCOLY of GOPA−KUMÀLA in Bihad−bhàga−
vacàmica che IMPOLCANCE and POWEL of MANCLA is I11USCLACED VELY nice1y. Due co some good inf1uence
FLOM his PLEVIOUS BILCH, GOPA−KUMÀLA cook BILCH in a COWHELD fami1y of ¥LAJA. He used co cake che
cows ouc FOL GLA>ING. Once, he saw a sainc1y PELSONA1ICY CLYING ouc and singing and shedding PLO−
fuse CEALS. He cou1d noc UNDELSCAND anyching, buc he became ACCLACCED co chac sainc and SCALCED vis−
icing and SELVING him. He used co BLING him mi1k, BUCCEL, and OCHEL mi1k PLODUCCS. One day che
sainc asked GOPA−KUMÀLA co bache in che Yamunà and AFCELWALDS gave him che GOPÀ1A−MANCLA. Buc
he cou1d LECICE on1y ha1f che MANCLA and CEALS SCALCED LO11ING FLOM his eyes, and 1ACEL he became
unconscious AFCEL SOMEHOW comp1ecing che MANCLA. The sainc had no chance co even mencion che
mechod and LU1ES of chancing che MANCLA. GOPA−KUMÀLA wenc co SEALCH FOL SOME WACEL, buc when
he LECULNED, his GULU had DISAPPEALED. He had faich in che MANCLA, and CHELEFOLE SCALCED chancing
ic. A11 his MACELIA1 DESILES GLADUA11Y vanished. S1ow1y he CLAVE11ED FLOM che EALCH p1anec co BLAH−
ma1oka co Siva1oka, and CLOSSED ¥aikuntha, Ayodhyà, DVÀLAKÀ, MACHULÀ, and fina11y in ¥indàvana
he mec Kisna. He achieved chis by chancing che GOPÀ1A−MANCLA.
MANCLA NOULISHES sambandha, one’s LE1ACIONSHIP wich Kisna. MANCLA means chac which CONCLO1S
che mind and LEMOVES ANALCHAS. THELEFOLE NEVEL neg1ecc YOUL MANCLA and chanc wich CONCENCLA−
cion. In CAICANYA−CALICÀMICA (Ǎ di 7.77−78) MAHÀPLABHU has said:

nàma 1aice 1aice MOLA BHLÀNCA hai1a mana

DHAILYA DHALICE NÀLI hai1àma unmacca

”By chancing che ho1y name again and again my mind has become BEWI1DELED. I can no 1ONGEL
maincain my COMPOSULE and have become mad.“
SLI MAHÀPLABHU saw a beaucifu1 DALK−COMP1EXIONED boy. Thac boy was scanding in CLIBANGA−1A1ICA
OL CHLEE−FO1D bending POSCULE and p1aying che f1uce. He was VELY ACCLACCIVE. MAHÀPLABHU LAN AFCEL
Him co cacch Him buc He DISAPPEALED. MAHÀPLABHU SCALCED weeping and became mad FOL Him.
A11 sinfu1 LEACCIONS ALE BULNC FOLEVEL by chancing che MANCLA. By che chancing of advaicavàdis,
APLÀLABDHA−KALMA OL unmanifesc LEACCIONS wi11 be LEMOVED, buc one has co UNDELGO che LEACCIONS
of PLÀLABDHA−KALMA, che effeccs which have MACULED. This means chac due co sins commicced in PLE−

ll
vious 1ives, one gecs chis body which is co be CO1ELACED. Buc che ¥aisnavas do noc UNDELGO chese suf−
FELINGS because chey cake SHE1CEL of HALINÀMA. One shou1d chanc HALINÀMA by fo11owing SLI
GULUDEVA and che ¥aisnavas.
Mahocsavàyace means co enjoy b1iss. How? Kisna is LUNNING FOLWALD. His EALLINGS ALE swinging
on his cheeks. He is WEALING PICÀMBALA, a ye11ow c1och. Yasodà has DECOLACED HEL SMA11 chi1d VELY
beaucifu11y. Kisna 1ooks BACKWALDS, and seeing Yasodà coming co cacch Him, LUNS again. Yasodà is
VELY fu11−bodied, and as she is LUNNING, HEL body is CLEMB1ING. This is che ‘mahocsava’ of Goku1a.
WHOSOEVEL SEES chis becomes enchanced. Such mahocsavas ALE manifesced by HALINÀMA. SLI nàma
PLODUCES Ràdhà−kunaa mahocsavàyace, ¥indàvana mahocsavàyace—buc ACCOLDING co one’s
ADHIKÀLA. To accain chis we shou1d a1so PELFOLM bhajana 1ike che LÀGÀNUGÀ ¥aisnavas—wich FILM
nisthà.
Idea11y one shou1d noc chanc 1ess chan one 1àkha OL one HUNDLED chousand names PEL day, and chis
chancing shou1d be done wich a sceady and scab1e mind. This is bhajana. The aim of bhajana is co
accain bhàva−bhakci. Those who aim ac bhàva−bhakci and PELFOLM UNINCELLUPCED bhajana LECEIVE a11
OPPOLCUNICIESand faci1icies FLOM che LOLD Himse1f. SLI1A HALIDÀSA THÀKULA LECEIVED such faci1icies
FLOM his VELY BILCH in che FOLM of associacion wich SLI Advaica Ǎ CÀLYA and SLIMAN MAHÀPLABHU.
This was due co che chancing of HALINÀMA.
”Fn1ess I comp1ece che chancing of fifcy chousand names I sha11 noc eac OL DLINK. And I sha11 noc
s1eep unci1 I comp1ece che fu11 NUMBEL of LOUNDS“—CHIS shou1d be che FILM LESO1VE of a sàdhaka.
HALIDÀSA THÀKULA’S body became VELY weak in his fina1 days. When MAHÀPLABHU asked him abouc
his disease, he LEP1IED chac his disease was chac he cou1d noc finish his LEGU1AL NUMBEL of LOUNDS. Do
we have such nisthà FOL HALINÀMA? We shou1d PELFOLM ekàncika OL LESO1UCE bhakci COWALD SLI
GULUDEVA, che ¥aisnavas, SLI HALI−NÀMA, and ¥LAJA.
Dambhan hicvà: As you PELFOLM YOUL SÀDHANA and bhajana, give up a11 kinds of cunning and
deceic and aim on1y ac PLEMA. ”O mind! Give up i11usion and IGNOLANCE and PELFOLM bhajana.“
Wichin che mind CHELE shou1d a1ways be OUL istadeva Kisna and His ASSOCIACES—GULUDEVA and che
¥aisnavas. OUL on1y CONCELN shou1d be how co INCLEASE OUL 1ove FOL GULU, che ¥aisnavas, and Kisna.
One shou1d have FILM faich chac Kisna wi11 cake CALE of us and OUL dai1y needs. He is fu11y capab1e.
This FILM faich is che DOOLWAY of SULLENDEL.
One shou1d PELFOLM che PLACCICES of bhakci wich GLEAC EAGELNESS. One shou1d noc be comp1acenc
and chink, ”Oh, if bhakci is in my ASCLO1OGICA1 CHALC, I wi11 gec ic.“ Do noc simp1y depend on ‘1uck’;
make some ENDEAVOL co obcain bhakci, SCLIVE day and nighc and do noc wasce even a momenc, FOL
one may die ac any momenc. One’s body becomes SPILICUA1 by che chancing of che ho1y name. GLAD−
ua11y by che unfo1ding of che SPILICUA1 POWEL che body becomes ‘cinmaya.’
The essence of chese INSCLUCCIONS is chac che DESILE FOL WOL1D1Y accivicies is noc vanquished un1ess
one gecs che associacion of devocees. One accains PULE chancing in che associacion of saincs, and chus
his bhakci GLOWS and F1OULISHES.

l2
 S1oha Two

≤ ∞º@Ä ≤Ÿ∞º@Ä Ã˘‹⁄™í®⁄≤¡#Ä ⁄éƒ é‹¡

∆˘ú‰ ¿Ÿ∞Ÿé‚œ®-¥˘ò‹¿¥⁄¿òæŸ@⁄º“ ™≤‹ |
Àò¤–›≤‹Ä ≤≥ƤÕ∆¿¥⁄™–‹™´∆‰ í‹¡∆¿Ä
º‹é‹≥Æ¥˘‰}´∆‰ —º¿ ¥¿ºú–˘Ä ≤≤‹ º≤Å ||2||
na DHALMAN NÀDHALMAN SLUCI−GANA NILUKCAN ki1a KULU
VLAJE LÀDHÀ−KISNA PLACULA−PALICALYÀM iha canu
saci−sunun NANDISVALA−PACI−SUCACVE GULU−VALAN
MUKUNDA−PLESTHACVE SMALA PALAM AJASLAN nanu manafi

Anvaya

manafi—O mind; ki1a—indeed; na KULU—do noc PELFOLM; DHALMAM—LOUCINE LE1IGIOUS accivicies

LESU1CING in piecy; ADHALMAN na—NOL ILLE1IGIOUS accivicies LESU1CING in sin; NILUKCAM—mencioned;
SLUCI−GANA—in che ¥edas; PALAM—LACHEL; canu—PELFOLM; PLACULA—plofuse; PALICALYÀM—selvice;
LÀDHÀ−KISNA—FOL SLI Ràdhà−Kisna; iha—HELE; VLAJE—in ¥LAJA−DHÀMA; nanu—(and) CELCAIN1Y; ajas−
LAM—a1ways; SMALA—LEMEMBEL and medicace upon; saci−sunum—che son of Saci; NANDISVALA−PACI−
sucacve—as che son of che MASCEL of NANDAGLÀMA; GULU−VALAM—(and) SLI GULUDEVA; mukunda−
PLESTACVE—as mosc DEAL co SLI Mukunda.

Trans1ation

O my DEAL mind! P1ease do noc PELFOLM EICHEL che DHALMA OL ADHALMA mencioned in che SLUCIS OL
¥edas. RACHEL, you shou1d LENDEL PLOFUSE 1oving SELVICE co SLI SLI Ràdhà−Kisna Yuga1a HELE in
¥LAJA, FOL che SLUCIS have ASCELCAINED Them co be che highesc PLINCIP1E of SUPLEME WOLSHIP and che
SUPLEME Abso1uce TLUCH. A1ways medicace on Sacinandana SLI Caicanya MAHÀPLABHU, who is LICH1Y
endowed wich che comp1exion and sencimencs of SLIMACI Ràdhikà, as NON−DIFFELENC FLOM SLI Nanda−
nandana. And a1ways LEMEMBEL SLI GULUDEVA as mosc DEAL co SLI Mukunda.

Sri Bhajana-darpana-digdarsini-vitti

9urva-pahsa: The 6irst objection to an assertion in any discussion

The advice given in che FILSC VELSE co give up a11 PLIDE and SELVE SLI YUGA1A−KISOLA wich sing1e−
minded devocion LAISES some doubcs. The FILSC doubc is chac if one comp1ece1y gives up a11 PLIDE and
cakes exc1usive SHE1CEL of SLI kisna−bhakci, how wi11 one maincain and SUPPOLC onese1f? Life cannoc
be maincained wichouc PELFOLMING nicya and naimiccika KALMA (dai1y and occasiona1 PLESCLIBED

l2
ducies) which consisc of pious and impious LESU1C−OLIENCED accivicies. The second doubc is chac if one
adopcs sing1e−minded WOLSHIP of SLI SLI Ràdhà−Kisna Yuga1a, chen how is SLI Caicanya
MAHÀPLABHU co be LEGALDED? If one PELFOLMS bhajana of SLIMAN MAHÀPLABHU CONSIDELING Him a1so
as one’s objecc of WOLSHIP, chen, CHELE being cwo objeccs of WOLSHIP, che devocion is noc sing1e−
minded (ananya). The CHILD UNCELCAINCY is in whac devociona1 mood shou1d one medicace on SLI
GULUDEVA? These CHLEE doubcs ALE LECONCI1ED in che exp1anacion chac fo11ows.

(1) Na dharman nǎ dharman sruti-gana niruhtan hi1a huru:

Do not per6orm the re1igious and irre1igious activities mentioned in the srutis

DHALMA and ADHALMA ALE DESCLIBED in che SLUCIS—che OLIGINA1 FOUL ¥edas and che Fpanisads—
and che smicis such as che PULÀNAS and icihàsas, which fo11ow che PLECEPCS of che SLUCIS. WHACEVEL
accivicies ALE PELFOLMED by humankind come UNDEL chese cwo CACEGOLIES of DHALMA and ADHALMA. If
chey ALE comp1ece1y PLOHIBICED, chen ic is noc possib1e co 1ive even FOL a momenc. THELEFOLE, SLI1A
Raghunàcha Dàsa Gosvàmi has noc PLOHIBICED a11 accivicies of che sense OLGANS. THELE ALE cwo kinds
of PELSONS in che WOL1D—CHE 1EALNED (vijña) and che IGNOLANC (ajña). The IGNOLANC do noc WOLK
un1ess discip1ined, and if chey do acc independenc1y, ic on1y LESU1CS in inauspiciousness. THELEFOLE
a11 accivicies DESCLIBED in che SLUCIS and CHEIL accendanc 1ICELACULE, che smicis, have been divided inco
DHALMA and ADHALMA FOL che WE1FALE of such PELSONS so chac chey may easi1y abscain FLOM inauspi−
cious accivicies and engage in auspicious ones.
Those who ALE 1EALNED ALE conscious of CHEIL SPILICUA1 idencicy. The DISCIP1INALY injunccions of che
SÀSCLAS ALE noc meanc FOL chem. They have been OLDAINED co acc on che P1ACFOLM of ÀCMA−LACI, kisna−
LACI, OL in che una11oyed SELVICE of SLI Yuga1a. Those who ALE faichfu1 ALE inc1uded in
OCHEL WOLDS
che CACEGOLY of che vijña OL 1EALNED PELSONS. The INSCLUCCION of SLI1A Raghunàcha Dàsa Gosvàmi co
abandon a11 DHALMA and ADHALMA mencioned in che ¥edas and LEMAIN engaged exc1usive1y in che
PLEMAMAYI−SEVÀ of SLI Ràdhà−Kisna Yuga1a is FOL SUCH 1EALNED SE1F−LEA1I>ED sou1s. WHACEVEL acciv−
icies musc be CALLIED ouc in che 1ife of a sàdhaka shou1d be done in che mood of SELVICE co che
SUPLEME LOLD.
Even che accivicies PLESCLIBED in che ¥edas FOL chose who ALE FILM1Y escab1ished in che VALNÀSLAMA
scage of 1ife shou1d be PELFOLMED in chis mood. Gihascha devocees shou1d WOLSHIP deicies ac home,
and a11 accivicies 1ike EALNING money, maincaining che fami1y MEMBELS, PLOCECCING assecs, bui1ding a
house, and so on shou1d be done as an OFFELING co che deicies. One shou1d CONSIDEL onese1f simp1y
as a SELVANC of che LOLD. FNDEL no CILCUMSCANCE shou1d one chink onese1f co be an ENJOYEL and chus
exp1oic che FLUICS of accivicy FOL one’s own se1fish enjoymenc. The LE1IGIOUS LICUA1S such as SLÀDDHA
OL OFFELING of foodscuff co che FOLEFACHELS PLESCLIBED in che book SLI HALI−BHAKCI−VI1ÀSA shou1d a1so
be done in che mood of SELVICE co che LOLD. Fpon accaining e1igibi1icy, one CLANSCENDS his accach−
menc co and dependence upon che PLINCIP1ES of VALNÀSLAMA. Ac such a cime faccua1 LESIDENCE in
¥LAJA and una11oyed SELVICE co SLI Yuga1a becomes NACULA1 and easy. Those who cannoc physica11y
1ive in ¥LAJA shou1d do so menca11y.

l4
(2) Saci-sunun nandisvara-pati-sutatve (smara):
Meditate on Sri Sacinandana as non-di66erent 6rom Sri Nanda-nandana

In OLDEL co DISCLIBUCE SLI HALINÀMA and ANALPICA−UNNACOJJVA1A−PLEMA—che mosc LADIANC divine 1ove
which was NEVEL PLEVIOUS1Y given—co che jivas DIVELCED FLOM Kisna and encang1ed in WOL1D1Y AFFAILS,
SLI Nanda−nandana APPEALED in che FOLM of SLI Sacinandana GAULAHALI. In PALCICU1AL, He assumed
che comp1exion and sencimencs of SLIMACI Ràdhikà in OLDEL co casce che UNPALA11E1ED sweecness of
SLI LÀDHÀ−BHÀVA.
THELE ALE cwo quescions which may ALISE in chis conneccion. Since SLI Caicanya MAHÀPLABHU is
che combined VIGLAHA of SLI SLI Ràdhà−Kisna, why noc WOLSHIP on1y Him, by which che WOLSHIP of
SLI Yuga1a wi11 aucomacica11y be accomp1ished? OL SHOU1D one WOLSHIP SLI Ràdhà−Kisna and SLI
Caicanya MAHÀPLABHU SEPALACE1Y? JAGADGULU SLI Caicanya MAHÀPLABHU has secc1ed chese quescions
by PELSONA11Y APPEALING
in che mood of a devocee. He DEMONSCLACED by His own examp1e how co
PELFOLM kisna−bhakci and advised che jivas co do che same. £o11owing His INSCLUCCIONS, we shou1d
WOLSHIP SLI Ràdhà−Kisna Yuga1a. Buc BEFOLE PELFOLMING SLI Yuga1a−sevà, one shou1d FILSC of a11
medicace on SLI GULUDEVA and SLI GAULÀNGADEVA, OCHELWISE one wi11 noc be ab1e co accain che
SUPLEME SPILICUA1 PELFECCION, PALAMÀLCHA−SIDDHI.
In ANSWEL co che second quescion ic may be noced chac by WOLSHIPPING SLI Sacinandana GAULAHALI
SEPALACE1Y, one is unab1e co UNDELSCAND how He is NON−DIFFELENC FLOM SLI Kisna. When one is escab−
1ished in che consciousness of SLI Kisna being NON−DIFFELENC FLOM SLI GAULAHALI, one is chen ab1e co
LEMEMBEL SLI Caicanya MAHÀPLABHU even whi1e WOLSHIPPING SLI Kisna.

(3) Guru-varan muhunda-presihatve (smara):

Meditate on Sri Gurudeva as very dear to Sri Muhunda

SLI GULUDEVA is known as MUKUNDA−PLESTHA OL one who is VELY DEAL co SLI Mukunda, who bescows
mukci OL 1IBELACION FLOM MACELIA1 bondage. Devocees shou1d chink, ”SLI Kisna, who is an ocean of
MELCY, has senc His VELY DEAL associace as my GULUDEVA in OLDEL co DE1IVEL me.“ Ic is, CHELEFOLE, fu11y
APPLOPLIACE co CONSIDEL SLI GULUDEVA as a PLIYA sakhi of SLIMACI Ràdhikà. ACCOLDING co che scace−
menc of che SÀSCLAS, ”ÀCÀLYA màm vijàniyàc,“ (S.B. ll.l7.27) SLI GULUDEVA is known as che SVALUPA
OL embodimenc of Bhagavàn. In HALI−BHAKCI−VI1ÀSA and E1SEWHELE chis has been exp1ained co mean
chac che SPILICUA1 MASCEL is VELY DEAL co Bhagavàn OL chac he is equa11y WOLSHIPAB1E as che LOLD. Buc
co LEJECC Bhagavàn and WOLSHIP on1y GULU, chinking him co be God, is an offense.

PLACHAMAN cu GULUN pujya cacas caiva MAMÀLCANAM

KULVAN siddhim avàpnoci hy anyachà nispha1an bhavec
(HALI−BHAKCI−VI1ÀSA, 4.244)

SLI Kisna says, ”A devocee who WOLSHIPS SLI GULUDEVA FILSC and chen WOLSHIPS Me accains PEL−
feccion. Ic is FLUIC1ESS co WOLSHIP Me a1one.“

lS
 In opposicion co chis, if an evi1−minded, ALLOGANC and WLECCHED man DISLEGALDS SLI
DILECC
GULUDEVA and WOLSHIPS on1y Bhagavàn, he becomes a CALGEC FOL che LOLD’S WLACH. When a 1ocus
F1OWEL is sicuaced in WACEL, che LAYS of che sun cause ic co b1ossom. The same sun, HOWEVEL, wi11
WICHELa 1ocus which is noc sicuaced in WACEL. In chis examp1e che GULU is COMPALED co WACEL and che
SUPLEME LOLD is COMPALED wich che sun. This is che PULPOLC of che VELSE given be1ow.

NÀLÀYANO ’pi vikicin yàci GULOFI PLACYUCASYA DULBUDDHEFI

kama1an ja1àdapecan sosayaci LAVIL na posayaci
(Jayadàkhyàna Samhicà)

Anuvitti

This s1oka exp1ains che mechod of bhajana. ACCOLDING co che INSCLUCCIONS of che FILSC s1oka, one
shou1d PELFOLM bhajana AFCEL giving up a11 kinds of PLIDE. In such a condicion, WOL1D1Y 1ife cannoc
be maincained. SLI Raghunàcha Dàsa Gosvàmi advises chac DHALMA and ADHALMA boch be given up
if one has che DESILE co PELFOLM bhajana. In OLDEL co PELFOLM exc1usive bhajana of SLI SLI Ràdhà−
Kisna, one shou1d abandon a11 kinds of DHALMA and ADHALMA enjoined in che ¥edas, SLUCIS, and
OCHEL SIMI1AL 1ICELACULES. Buc by giving up nicya and NAIMICCIKA−KALMA OL one’s dai1y and occasiona1
ducies, 1ife wou1d become difficu1c and CHELE wou1d be SEVELA1 defeccs. Then whac shou1d we do?
The accivicies chac he1p us in che COULSE of OUL 1ife which ALE beneficia1 FOL chis WOL1D as we11 as che
nexc WOL1D ALE ca11ed DHALMA. To noc fo11ow chis is ADHALMA, and co do whac is CONCLALY co chis is
ca11ed VIDHALMA. We may noc PELFOLM ADHALMA, VIDHALMA, OL KUKALMA (bad accivicies), buc we have
co fo11ow DHALMA. In che SLUCIS che LE1IGIOUS ducies ALE divided ACCOLDING co KALMA, jñàna, and
bhakci.

càvac KALMÀNI KULVICA, na NILVIDYECA yàvacà

mac−kachà SLAVANÀDAU và SLADDHÀ yàvan na jàyace
(SLIMAD−BHÀGAVACAM, ll.20.9)

”Fnci1 one awakens decachmenc FLOM che LESU1CS of FLUICIVE accivicy OL unci1 one deve1ops faich in
HEALING DISCOULSES LE1ACED co Me, one musc CALLY ouc his dai1y and occasiona1 OB1IGACOLY accivicies.“
The ¥edas say ahinsa PALAMO DHALMA—nonvio1ence is che highesc LE1IGIOUS PLINCIP1E; pici devo
bhava, màci devo bhava—LESPECC YOUL E1DELS and PALENCS; acichi devo bhava—LESPECC chose who ALE
uninviced guescs ac YOUL home; ÀCÀLYA devo bhava—LESPECC YOUL CEACHELS and ÀCÀLYAS. In OLDINALY
day−co−day 1ife chese cannoc be abandoned, and chis is how one gecs encang1ed in KALMA. When one
LEA1I>ES chac KALMA and ics FLUICS LESU1C on1y in SUFFELING, chen one wishes co become FLEE: na
NILVIDYECA yàvacà. No good KALMA LESU1CS in ECELNA1 happiness, and che u1cimace ouccome wi11 be suf−
FELING. One gecs MALLIED FOL happiness buc ic CULNS ouc co be painfu1. Accumu1acion of wea1ch a1so
LESU1CS in SUFFELING. When one comes co chis LEA1I>ACION he awakens decachmenc FLOM MACELIA1 acciv−
icies, KALMA cecani NILVEDA...KICAFI—decachmenc is accomp1ished by AWALENESS of che MISELY of
MACELIA1 accivicy.

l6
 DLAUPADI and che Pànaavas WELE fu11y SULLENDELED co Kisna, yec even chey UNDELWENC so much
SUFFELING. King HALISCANDLA fo11owed che pach of DHALMA, yec he had co SUFFEL. If one comes co chis
UNDELSCANDING chac KALMA and che FLUICS of KALMA LESU1C in SUFFELING on1y, chen he becomes e1igib1e
FOLjñàna. Buc even che E1ABOLACE COMMENCALIES on jñàna given in che SÀSCLAS do noc concain LEA1
happiness because CHELE is no accepcance of Bhagavàn. They chink chac Bhagavàn is FOLM1ESS and
devoid of qua1icies and designacions. This kind of void PELSPECCIVE cannoc concain happiness. If one
1iscens co che G1OLIFICACION of che LOLD, chen by HEALING such copics one deve1ops che DESILE co PEL−
FOLM bhajana, and he gives up KALMA and jñàna immediace1y. This is EXPLESSED in SLIMAD−BHÀGA−
vacam (ll.ll.22) as fo11ows:

àjñàyaivan gunàn dosàn mayàdistàn api svakàn

DHALMÀN sancyajya yafi SALVÀN màn bhajeca sa cu saccamafi

SLI Kisna says. ”I have given ducies co human beings in che ¥edas and che Fpanisads and exp1ained
whac is DHALMA and whac is ADHALMA, whac ALE ACCLIBUCES and whac ALE fau1cs. To CALLY ouc one’s LE1I−
gious ducies is a posicive ACCLIBUCE because ic PULIFIES che HEALC of che PELFOLMEL. To neg1ecc such
ducy is a fau1c. One who knows a11 chis and yec abandons his PLESCLIBED ducy, CONSIDELING ic co be a
DISCLACCIONco bhajana, and who WOLSHIPS Me exc1usive1y wich che FILM conviccion chac a11 PELFECCION
may be accained by bhakci a1one is che besc among a11 humankind.“
This is FULCHEL exp1ained in Bhagavad−gicà in che VELSE SALVA−DHALMÀN PALICYAJYA, màm ekam
SALANAN VLAJA. THELEFOLE SLI Raghunàcha Dàsa Gosvàmi advises chac one abandon a11 DHALMA and
ADHALMA given in che ¥edas. ”Those chings wi11 noc be beneficia1 co YOUL ECELNA1 SVALUPA, so give
chem up and PELFOLM PLOFUSE SELVICE co SLI SLI Ràdhà−Kisna day and nighc.“ SLI Raghunàcha Dàsa
Gosvàmi INSCLUCCS his mind, which does noc have LUCI buc has deve1oped GLEED co accain che MELCY
of SLI Caicanya MAHÀPLABHU and PELFOLM bhajana co SLI SLI Ràdhà−Kisna. £LOM che VELY beginning
he does noc aim ac vaidhi−bhakci buc ac LÀGÀNUGÀ−BHAKCI.
If one does noc deve1op GLEED AFCEL HEALING che pascimes of SLI Caicanya MAHÀPLABHU, one is che
mosc UNFOLCUNACE among a11 UNFOLCUNACE PELSONS. Buc SLI Raghunàcha Dàsa Gosvàmi says chac a11
1iving encicies ALE e1igib1e FOL chis LÀGÀNUGÀ−BHAJANA because EVELYONE is a SELVANC of Kisna; JIVELA
SVALUPA hoya KISNELA nicya−dàsa.
Some PELSONS say, ”Do noc LEAD che Tench Canco of SLIMAD−BHÀGAVACAM“—buc who shou1d noc
LEAD ic? On1y chose who 1ead an anima1iscic 1ife. SLI Raghunàcha Dàsa Gosvàmi says, LÀDHÀ−KISNA
PLACULA PALICALYÀM iha canufi—”PELFOLM PLOFUSE SELVICE co SLI Ràdhà−Kisna HELE in ¥LAJA. Whac
is PLACULA−SEVÀ? Ic means co SELVE day and nighc. In BHAKCI−LASÀMICA−SINDHU (l.2.29S) SLI Rupa
Gosvàmi has said:

sevà SÀDHAKA−LUPENA SIDDHA−LUPENA CÀCLA hi

cad−bhàva 1ipsunà KÀLYÀ VLAJA−1OKÀNUSÀLACAFI

l7
 ”A sàdhaka who has 1obha FOL LÀGÀNUGÀ−BHAKCI shou1d SELVE SLI Kisna boch in che SÀDHAKA−LUPA
and che SIDDHA−LUPA in ACCOLDANCE wich che bhàva of che VLAJA−PALIKALAS who possess che same mood
FOL which he ASPILES. The SÀDHAKA−LUPA LEFELS co che physica1 body in which one is PLESENC1Y sicu−
aced, and che SIDDHA−LUPA LEFELS co che INCELNA11Y conceived SPILICUA1 FOLM which is suicab1e co SELVE
Kisna ACCOLDING co one’s CHELISHED DESILE. In che siddha−deha, che PELFECCED INCELNA1 SPILICUA1 body,
one shou1d OFFEL menca1 SELVICES co SLI Kisna UNDEL che guidance of SLI Ràdhà, SLI La1icà, ¥isàkhà,
Rupa MAÑJALI, Raci MAÑJALI, and OCHELS. In che SÀDHAKA−LUPA, one’s physica1 body, one shou1d LEN−
DEL physica1 SELVICE UNDEL che guidance of SLI Rupa, SLI Sanàcana, and OCHELS.“
SLI Rupa Gosvàmi has DECELMINED che NACULE of uccamà−bhakci in che VELY beginning of Bhakci−
LASÀMICA−SINDHU (l.l.ll):

anyàbhi1àsicà sunyan JÑÀNA−KALMÀDY anàvicam

ànuku1yena kisnànu−si1anàn BHAKCIL uccamà

”The cu1civacion of accivicies which ALE meanc exc1usive1y FOL che P1EASULE of SLI Kisna, OL in OCHEL
WOLDS che UNINCELLUPCED f1ow of SELVICE co SLI Kisna, PELFOLMED CHLOUGH a11 ENDEAVOLS of che body,
mind, and speech, and CHLOUGH che EXPLESSION of VALIOUS SPILICUA1 sencimencs (bhàvas), which is noc
COVELEDby jñàna (know1edge aimed ac IMPELSONA1 1IBELACION) and KALMA (LEWALD−SEEKING accivicy),
and which is devoid of a11 DESILES OCHEL chan che ASPILACION co BLING happiness co SLI Kisna, is ca11ed
uccamà−bhakci, PULE devociona1 SELVICE.“
”Give up anyàbhi1àsa, KALMA, and jñàna, and SELVE Kisna FAVOLAB1Y.“ How is chis FAVOLAB1E
PLACULA−SEVÀ PELFOLMED? SLI Raghunàcha Dàsa Gosvàmi PLAYED ac che feec of SLI Sanàcana Gosvàmi:

VAILÀGYAyug BHAKCI−LASAN PLAYACNAIL

apàyayan màm anabhipsum andham
KIPÀMBUDHIL yafi PALADUFIKHA dufikhi
sanàcanan can PLABHUM ÀSLAYÀMI
(¥i1àpa−kusumàñja1i, 6)

”SLI1A Sanàcana Gosvàmi is an ocean of MELCY who GLIEVES FOL che DISCLESS of OCHELS. A1chough I
was b1inded by IGNOLANCE and unwi11ing co do so, he induced me wich GLEAC di1igence co DLINK che
NECCAL of BHAKCI−LASA which is endowed wich LENUNCIACION. I cake SHE1CEL of chac Sanàcana Gosvàmi
PLABHU as my SIKSÀ−GULU.“
Sanàcana Gosvàmi INSCLUCCED him co SELVE SLI Ràdhà−Kisna, and che aim of OUL bhajana shou1d
a1so be co SELVE Them. Sanàcana Gosvàmi is VELY MELCIFU1. Whac Sanàcana Gosvàmi has given in
Bihad−bhàgavacàmica is che DESILE co fo11ow GOPA−KUMÀLA and NÀLADA. ¥aidhi−bhakci SCALCS FLOM
SLADDHÀ and PLOGLESSES s1ow1y up co LUCI. SLADDHÀ in LÀGÀNUGÀ−BHAKCI is DIFFELENC. Ic GENELA11Y SCALCS
FLOM àsakci, and due co che PLESENCE of GLEED ic PLOGLESSES VELY quick1y.
If we ALE co accepc che scacemenc chac one shou1d noc LEAD che Tench Canco of SLIMAD−BHÀGA−
vacam, chen we shou1d noc scudy BHAKCI−LASÀMICA−SINDHU, che books of OUL Gosvàmis, CAICANYA−CAL−

l8
icàmica, and so on, because chey ALE imbued wich che same copics. We shou1d noc HEAL che dia1ogue
becween Ràya Ràmànanda and MAHÀPLABHU. Even che VELY FILSC s1oka of SLIMAD−BHÀGAVACAM—
sacyan PALAN dhimahi—is fu11 of LÀDHÀ−PLEMA, so we shou1d noc LEAD chis EICHEL. In che CHILD s1oka
SLIMAD−BHÀGAVACAM is DESCLIBED as NIGAMA−KA1PA−CALOL−GA1ICAN−PHA1AN—che MACULE FLUIC of che
DESILE CLEE of ¥edic 1ICELACULE. Whac is in chis s1oka? The ENCILE Tench Canco and OCHEL pascimes
ALEin chis s1oka in coded FOLM. THELEFOLE we shou1d a1so be LESCLICCED FLOM scudying chis. Then
whac is 1efc?
When MAHÀLÀJA PALIKSIC asked Sukadeva Gosvàmi, ”Kisna is Bhagavàn Himse1f; why did He BLEAK
che LE1IGIOUS PLINCIP1ES and PELFOLM che LÀSA dance wich che wives of OCHELS? This is noc PLOPEL,“
Sukadeva Gosvàmi LEP1IED, ”If one can obcain Bhagavàn by means of ANGEL, 1usc, and envy, chen why
can’c one APPLOACH Him by PLEMA and kàma?“ Sukadeva Gosvàmi wanced co DESCLIBE che beaucifu1
ho1i−1i1à (CO1OL CHLOWING fesciva1) and jhu1ana−1i1à (swing fesciva1) a1ong wich LÀSA−1I1À, buc he did noc
DESCLIBE chose 1i1às because he CONSIDELED che audience ine1igib1e co HEAL chem. THELEFOLE OUL
ÀCÀLYAS DESCLIBED a11 chese in Kisna−bhàvanàmica and Govinda−1i1àmica chinking chac UNAUCHOLI>ED
PELSONS wou1d noc LEAD chem, buc if one has a 1icc1e casce he wi11 SULE1Y LEAD chem.
Kisna−1i1à is DESCLIBED in che dia1ogue becween Fddhava and MAICLEYA. The pascimes of che gopis
ALE LEFELLED co in che E1evench Canco. In EVELY s1oka of SLIMAD−BHÀGAVACAM, in some FOLM OL OCHEL,
CHELE is mencion of che Tench Canco. THELEFOLE chose who advise noc co LEAD che Tench Canco ALE
noc AUCHOLI>ED co LEAD any PALC of che SLIMAD−BHÀGAVACAM. They shou1d noc even couch che Cai−
CANYA−CALICÀMICA. £OL whom did Raghunàcha Dàsa Gosvàmi WLICE PLACULA−SEVÀ, CÀMBU1ÀDI−ALPANAM
(OFFELING of beca1 and so on), and PÀDA−MALDANAM (massaging che 1ocus feec)? £OL whom did he
advise a11 chis? £OL che devocees on1y. How can one 1EALN chese SELVICES if one does noc LEAD SLI−
mad−Bhàgavacam? Yes, one does have co deve1op e1igibi1icy; one does have co have SLADDHÀ, nisthà,
and so on; buc if chis is noc OUL aim, chen even AFCEL SEVELA1 1ifecimes one sha11 noc obcain che
ADHIKÀLAco HEAL chis.
Caicanya MAHÀPLABHU says CHELE ALE cwo cypes of SELVICES—EXCELNA1 and INCELNA1. Raghunàcha
Dàsa Gosvàmi says chac EXCELNA11Y we shou1d fo11ow SLAVANAM, KILCANAM, and so on—che five 1imbs
of bhakci—and chose who have GLEED wi11 fo11ow CAN−NÀMA−LUPA−CALICÀDI−SUKILCANÀNU smicyofi—
LECICACION and medicacion upon SLI Kisna’s name, FOLM, qua1icies, and pascimes as quoced PLEVIOUS1Y
(Fpadesàmica, 8). If we ALE 1iving in ¥indàvana, chen why shou1d we noc LEAD che Tench Canco? If
we go co Sevà−kuñja FOL OFFELING PLANÀMAS, wich whac UNDELSCANDING wi11 we go? Sha11 we OFFEL
PLANÀMAS on1y co che CLEES and bushes, OL co che confidencia1 pascimes of Ràdhà and Kisna which
ALE noc DESCLIBED even in SLIMAD−BHÀGAVACAM? Whac is che poinc in going co Nidhuvana* and CILA−
ghàta if a11 chose pascimes do noc OVELWHE1M che HEALC? £OL whac PULPOSE sha11 we go co GILILÀJA
GOVALDHANA, CANDLA−SALOVALA, PAITHAGLÀMA, and Ràdhà−kunaa? Ac PLESENC we may noc have che
ADHIKÀLA co PELCEIVE che pascimes which cake p1ace CHELE, buc chis CHAPCEL CANNOC be FOLEVEL C1OSED
co us, NEVEL co be LEAD.
THELE ALE cwo kinds of bhajana: one is FOL SÀDHAKAS, and che OCHEL is FOL SIDDHAS. In chis s1oka, SLI
Raghunàcha Dàsa Gosvàmi is INSCLUCCING che sàdhakas how co PELFOLM bhajana which wi11 GLADUA11Y
1ead co che siddha scage. If you wanc co do chis kind of bhajana, chen CONSIDEL Sacinandana as

l9
Yasodà−nandana; CONSIDEL che son of Jagannàcha MISLA co be che son of Nanda Bàbà. Sacisunu is
VELY MELCIFU1. He has come FLOM ¥indàvana co bescow MELCY on che jivas. ANALPICA−CALIN CILÀC
KALUNAYÀVACILNAFI ka1au—He has APPEALED in che age of Ka1i ouc of His cause1ess MELCY co bescow
che mosc PLICE1ESS gifc which was noc PLEVIOUS1Y given. He has come co do a FAVOL and co give chis
confidencia1 PLEMA. He has come co LE1ISH LÀDHÀ−BHÀVÀ Himse1f. He is so kind chac He gives PLEMA
co EVELYONE, even co che BILDS and beascs as in JHÀLIKHANAA.
Kisna gave PLEMA occasiona11y, buc Caicanya MAHÀPLABHU gave ic FLEE1Y. Those encang1ed in che
MACELIA1 WOL1D have no OCHEL way co LECEIVE ic excepc by HALINÀMA and sacsanga. Caicanya
MAHÀPLABHU and a11 His associaces came co give chis. SLIMACI Ràdhikà became GADÀDHALA Panaica,
¥isàkhà and La1icà APPEALED as Ràmànanda Ràya and SVALUPA DÀMODALA; Kisna BLOUGHC a11 eighc
sakhis and CHEIL MAÑJALIS. LOLD BLAHMÀ and PLAH1ÀDA MAHÀLÀJA COGECHEL became HALIDÀSA THÀKULA.
Nicyànanda PLABHU PLEACHED che ceachings of Caicanya MAHÀPLABHU and NÀMA−KILCANA. Caicanya
MAHÀPLABHU wenc co Jagannàcha PULI co LE1ISH UNNACA−UJJVA1A−PLEMA, che highesc MADHULA−PLEMA
of SLIMACI Ràdhikà, and co inundace che WOL1D wich che NECCAL of confidencia1 SELVICE co HEL. He
came in che FOLM of MAHÀPLABHU co casce che UNPALA11E1ED sweecness of LÀDHÀ−BHÀVA and co PLEACH
MAÑJALI−BHÀVA.
Wichouc PELFOLMING bhajana co Caicanya MAHÀPLABHU, one cannoc PELFOLM bhajana of Ràdhà−
Kisna. Buc che SÀSCLAS say co PELFOLM ananya bhajana—co WOLSHIP on1y one istadeva. So whac co do?
Shou1d we WOLSHIP Ràdhà−Kisna, OL GAULACANDLA? Some say chac WOLSHIPPING Caicanya
MAHÀPLABHU is WOLSHIPPING Ràdhà−Kisna. SLI1A Bhakcivinoda THÀKULA has ANSWELED chis quescion
in his JAIVA−DHALMA and Navadvipa−dhàma−màhàcmya. BEFOLE Bhakcivinoda THÀKULA came, chis
MOCKELY was going on: ”MAHÀPLABHU is my NÀGALA (HELO), and I am His NÀGALI (HELOINE). If I am
Kisna’s sakhi—Ràdhà’s sakhi—and if They PELFOLM LASA, chen MAHÀPLABHU shou1d a1so PELFOLM
LASA, and we shou1d cake PALC in ic as His sakhis.“ This is ca11ed GAULÀNGA−NÀGALI−VÀDA. SLI Rupa
Gosvàmi and a11 OCHEL ÀCÀLYAS have LEJECCED chis CHEOLY, FOL ic is noc accepced by MAHÀPLABHU.
THELEFOLE Bhakcivinoda THÀKULA has LEFUCED ic, and SLI1A Bhakcisiddhànca PLABHUPÀDA has LEFUCED
ic.
So shou1d we WOLSHIP Ràdhà−Kisna and MAHÀPLABHU SEPALACE1Y? The sahajiyàs say, ”Do noc WOL−
ship GAULA−NICYÀNANDA; accepc on1y MAHÀPLABHU and noc Nicyànanda PLABHU.“ Buc chey don’c
know che INCLICACIES of LASA. In OUL cemp1es MAHÀPLABHU−RÀDHÀ−KISNA ALE CHELE, and GAULA−NICYÀ−
nanda ALE a1so CHELE. They ALE NON−DIFFELENC. Caicanya MAHÀPLABHU said co SELVE Ràdhà and Kisna
and chanc che name of Kisna. NAYANAN−GA1AD−ASLU−DHÀLAYÀ. Buc He did noc mencion His own
name, so shou1d we neg1ecc Him? SLI Bhakcivinoda THÀKULA says chac BEFOLE WOLSHIPPING Ràdhà−
Kisna Yuga1a, we shou1d LEMEMBEL MAHÀPLABHU. He is Ràdhà−Kisna Yuga1a. We shou1d PLAY as
fo11ows, ”Ouc of YOUL CAUSE1ESS MELCY You have come wich LÀDHÀ−BHÀVA co INSCLUCC che mechod of
bhakci, and CHELEFOLE I LEMEMBEL You.“ Medicace 1ike chis and SELVE Ràdhà−Kisna.
A11 che SÀSCLAS DEC1ALE che GULU co be che DILECC LEPLESENCACIVE of Kisna: SÀKSÀD−DHALICVENA−
SAMASCA−SÀSCLAIL. Kisna says chac one shou1d know che GULU co be His VELY se1f—ÀCÀLYAN màn
vijàniyàc. CAICANYA−CALICÀMICA a1so says co SELVE boch che diksà and siksà GULUS, CONSIDELING chem co
be Kisna’s LUPA and SVALUPA LESPECCIVE1Y. Buc wichouc SELVING che GULU one cannoc PELFOLM kisna−

20
sevà. We shou1d SELVE SLI GULUDEVA, and by his MELCY we can SELVE Ràdhà and Kisna. We shou1d
noc DIFFELENCIACE; LACHEL, we shou1d have MOLE bhakci FOL GULUDEVA chan FOL Kisna. This is how you
can SELVE Ràdhà−Kisna; OCHELWISE noc.
THELEFOLE in OLDEL co WOLSHIP Ràdhà−Kisna, medicace on MAHÀPLABHU and PLAY, ”You ALE none
OCHEL chan Ràdhà−Kisna.“ One has co SELVE MAHÀPLABHU wich a mood of dàsya. When chis bhàva is
fu11y MACULE, chen MAHÀPLABHU wi11 GLANC His DALSANA in che FOLM of Ràdhà−Kisna. Ac chac cime one
PLOGLESSES in one of che moods of sakhya, vàcsa1ya, OL MADHULA. Buc wichouc medicacing on
MAHÀPLABHU one cannoc PELFOLM bhajana.
The GULU is VELY DEAL co Mukunda. PLACHAMAN cu GULUN pujya cacas caiva MAMÀLCANAM, KULVAN
siddhim avàpnoci hy anyachà nispha1an bhavec—”By WOLSHIPPING SLI GULUDEVA FILSC and chen
Myse1f one wi11 accain PELFECCION, OCHELWISE one’s WOLSHIP wi11 be FLUIC1ESS.“ (HALI−BHAKCI−VI1ÀSA,
4.244) One shou1d WOLSHIP che GULU FILSC in his FOLM as a sàdhaka and PELFOLM VISLAMBHA−GULU−
sevà. CONSIDEL GULUDEVA co be YOUL EVEL WE11−WISHEL. THELE shou1d be INCELNA1 and deep 1ove FOL
GULUDEVA. One shou1d ASPILE co INHELIC and LECEIVE che KISNA−PLEMA which is PLESENC in his HEALC.
SELVE che vapu OL FOLM of che SPILICUA1 MASCEL by che medium of his vàni OL WOLDS; OCHELWISE chac
SELVICE wi11 become MACELIA1. GULUDEVA is ÀSLAYA−Bhagavàn, che SUPLEME LECEPCAC1E of 1ove FOL che
LOLD, and Kisna is visaya−Bhagavàn, che SUPLEME objecc of 1ove.

*Nidhuvana is a p1ace in ¥indàvana WHELE Ràdhà and Kisna enacced many confidencia1 pascimes. Ic is a1so che p1ace
WHELE che deicy of SLI BANKI−BIHÀLI manifesced. CILA−GHÀTA is che 1ake OL pond WHELE che gopis bached in OLDEL co
PULIFY chemse1ves BEFOLE WOLSHIPPING Kàcyàyanidevi. SLI Kisna sco1e che gopis’ c1oches and c1imbed a Kadamba
CLEE which is sicuaced on che bank of chis LESELVOIL. CANDLA−SALOVALA is a p1ace in ¥LAJA NEAL PALÀSA1IGLÀMA. AFCEL
PELFOLMING che LÀSA−1I1À of che SPLING season, SLI Kisna cook LESC CHELE and DLESSED and DECOLACED SLI Ràdhà wich
His own hands. PAITHAGLÀMA is che p1ace WHELE Kisna manifesced his FOUL−ALMED FOLM BEFOLE che gopis AFCEL dis−
APPEALING FLOM che LÀSA dance. Buc when He behe1d SLI Ràdhà He was unab1e co maincain chis FOLM and cwo of
His ALMS ENCELED His body.

2l
 S1oha Three

æƤôö‰¿Ÿ∆Ÿ–Ä ∆˘ú∫‹⁄∆ –¿ŸíÄ ¥˘⁄™ú≤‹-

æ‹@∆B˝≥B˝Ä ™ôò‰™Í ¥⁄¿ò⁄¿™‹ºŸ¿ŸÆ⁄∫ƒŒ‰Å |
—∆¬¥Ä Ã˘¤¬¥Ä –í®⁄º“ ™—æŸí˘úº⁄¥
—∂‹¢Ä ¥˘‰Ω®Ÿ ⁄≤´æÄ —º¿ ≤º ™ÆŸ ´∆Ä Ã‡®‹ º≤Å ||3||
YADICCHELàvàsan VLAJA−BHUVI SA−LÀGAN PLACI−JANUL
yuva−dvandvan cac cec PALICALICUM ÀLÀD abhi1asefi
SVALUPAN SLI LUPAN sa−ganam iha CASYÀGLAJAM api
sphutan PLEMNÀ nicyan SMALA nama cadà cvan sinu manafi

Anvaya

manafi—O mind; yadi—if; icchefi—(you) DESILE; àvàsam—co 1ive; VLAJA−BHUVI—in ¥LAJA−BHUMI; sa−
LÀGAM—wich LÀGÀCMIKÀ−BHAKCI; cec—(and) if; abhi1asefi—(you) DESILE; PALICALICUM—co SELVE; cac
yuva−dvandvam—chac youchfu1 divine coup1e, SLI Ràdhà−Màdhava; ÀLÀC—DILECC1Y; cadà—chen;
cvam—you; sinu—HEAL (me); iha—HELE; PLACI−JANUFI—in BILCH AFCEL BILCH; nicyam—a1ways;
sphutam—discincc1y; SMALA—LEMEMBEL; nama—(and) bow down; PLEMNÀ—wich 1ove; SVALUPAM—
co SLI SVALUPA DÀMODALA Gosvàmi; SLI LUPAM—co SLI Rupa Gosvàmi; casya AGLAJAM—(and) co his
E1DEL BLOCHEL SLI Sanàcana Gosvàmi; api—a1so; sa−ganam—wich CHEIL associaces.

Trans1ation

My DEAL mind! P1ease HEAL me. If you ALE EAGEL co gain LESIDENCE in ¥LAJA on che P1ACFOLM of LÀGÀC−
mikà−bhakci, and if you DESILE co obcain che DILECC SELVICE of nava YUGA1A−KISOLA, SLI Ràdhà−Kisna,
chen BILCH AFCEL BILCH a1ways discincc1y LEMEMBEL and bow down wich GLEAC 1ove co SLI SVALUPA
DÀMODALA Gosvàmi, SLI Rupa Gosvàmi and his E1DEL BLOCHEL SLI Sanàcana Gosvàmi, and a11 OCHEL
associaces of SLI Caicanya MAHÀPLABHU, who ALE che LECIPIENCS of His MELCY.

Sri Bhajana-darpana-digdarsini-vitti

9urva-pahsa: Objection

The quescion may be LAISED HELE WHECHEL ic is possib1e co accain LÀGÀCMIKÀ−BHAKCI and LESIDENCE
in ¥LAJA by accepcing diksà and siksà FLOM a ¥aisnava of any OCHEL SAMPLADÀYA. This quescion is
ANSWELED in chis CHILD s1oka.
The mosc munificenc SLI Caicanya MAHÀPLABHU bescows LÀGÀCMIKÀ−BHAKCI and VLAJA−PLEMA FOL SLI
Ràdhà−Kisna Yuga1a. He LEVEA1S che SUPLEME1Y confidencia1 MYSCELIES of chac VLAJA−PLEMA and che

22
mechod co obcain ic. His mosc incimace associaces SLI SVALUPA, SLI Rupa, SLI Sanàcana, and OCHEL
gosvàmis ALE che PLINCIPA1 SCOLEKEEPELS and GUALDIANS of chis mosc LALE VLAJA−PLEMA. THLOUGH che
medium of CHEIL discip1ic succession and che auchencic 1ICELACULES composed by chem, chey have
given che who1e WOL1D che mosc va1uab1e gifc of che PLOCEDULES of VLAJA−LASA,
che MANNEL of LESI−
dence in ¥LAJA, and che mosc confidencia1 mechod of obcaining SLI YUGA1A−PLEMA. Wichouc caking
SHE1CEL of CHEIL 1ocus feec and fo11owing CHEIL INSCLUCCIONS, ic is noc possib1e co obcain LESIDENCE in
¥LAJA on che P1ACFOLM of LÀGÀCMIKÀ−BHAKCI and che SELVICE of SLI YUGA1A−KISOLA, SACULACED wich
ANULÀGA.

(1) Rǎ gǎ tmihǎ -bhahti

The WOLD SA−LÀGAM means wich LÀGÀCMIKÀ−BHAKCI. GENELA11Y che PLACCICE (sàdhana) and PELFEC−
cion (siddhi) of bhakci ALE divided inco CHLEE CACEGOLIES: sàdhana−bhakci, bhàva−bhakci, and PLEMA−
bhakci. When sàdhana−bhakci MACULES, one is endowed wich bhàva−bhakci, and fu11y MACULED bhàva−
bhakci is known as PLEMA−BHAKCI. SLI Rupa Gosvàmi, who is fu11y acquainced wich che INNEL CLUCHS
of bhakci, has emp1oyed VELY fine DISCLIMINACION in DESCLIBING che GLADUA1 deve1opmenc of PLEMA in
his book SLI BHAKCI−LASÀMICA−SINDHU (l.4.lS−l6) as fo11ows:

àdau SLADDHÀ cacafi sàdhu−sango ’cha BHAJANA−KLIYÀ

caco ’NALCHA niviccifi syàc −caco nisthà LUCIS cacafi
achàsakcis caco bhàvas cacafi PLEMÀBHYUDAÑCACI
sàdhakànàm ayan PLEMNAFI PLÀDULBHÀVE bhavec KLAMAFI

”In che beginning SLADDHÀ deve1ops by HEALING che SÀSCLAS in che associacion of sàdhus. SLADDHÀ
means co have FILM faich in che WOLDS of che SÀSCLAS and SLI GULUDEVA. This 1eads co sàdhu−sanga OL
associacing wich sàdhus in OLDEL co 1EALN FLOM chem che mechod of bhajana. THELEAFCEL one cakes
up BHAJANA−KLIYÀ, che PLACCICE of bhajana, which LESU1CS in ANALCHA−NIVICCI (DESCLUCCION of che LEAC−
cions of PLÀLABDHA* and APLÀLABDHA sins).
”AFCEL chis, nisthà OL SCEADINESS deve1ops, which means co have concinuicy in bhajana wichouc any
DISLUPCION. This 1eads co che deve1opmenc of LUCI, a conscious DESILE and casce FOL bhajana. Then
one deve1ops àsakci in which one EXPELIENCES sponcaneous ACCLACCION boch FOL che PELFOLMANCE of
bhajana icse1f and FOL che objecc of bhajana, SLI SLI Ràdhà−Kisna Yuga1a. THELEAFCEL bhàva mani−
fescs and fina11y PLEMA ALISES. This is che GENELA1 OLDEL of che deve1opmenc of PLEMA in sàdhakas.“
Sàdhana−bhakci, which is PELFOLMED DULING che sàdhaka’s scage of PLACCICE, has cwo divisions:
vaidhi and LÀGÀNUGÀ. Ac che scage of che FLUICION of bhakci a1so, a COLLESPONDING subc1e DIFFELENCE
LEMAINS.In OCHEL WOLDS CHELE is a subc1e DIFFELENCE becween PLEMA ALISING FLOM vaidhi−sàdhana−
bhakci and PLEMA ALISING FLOM LÀGÀNUGÀ−SÀDHANA−BHAKCI. The siddhànca of SLI Rupa Gosvàmi con−
CELNING vaidhi−bhakci is EXPLESSED in BHAKCI−LASÀMICA−SINDHU (l.2.6, 269) as fo11ows:

22
 YACLA LÀGÀNAVÀPCACVÀC PLAVICCIL upajàyace
sàsane naiva SÀSCLASYA sà vaidhi BHAKCIL ucyace
SÀSCLOKCAYÀ PLABA1AYÀ cac can MALYÀDAYÀNVICÀ
vaidhi BHAKCIL ayan kaiscin MALYÀDÀ MÀLGA ucyace

”Engagemenc in sàdhana−bhakci is somecimes INSPILED by 1obha OL incense GLEED and somecimes

by che DISCIP1INALY scacemencs of che SÀSCLAS. When engagemenc in sàdhana−bhakci is noc INSPILED
by LÀGA (LUCI OL 1obha) buc by che GOVELNING DILECCIONS of che SÀSCLAS, ic is ca11ed vaidhi−bhakci. This
vaidhi−bhakci, which consiscs of SCLICC CONSCLAINCS ouc1ined in che SÀSCLAS, is ca11ed MALYÀDÀ−MÀLGA
a1so by some 1EALNED SCHO1ALS (name1y chose coming in che discip1ic succession of SLI ¥a11ab−
HÀCÀLYA).“
In BHAKCI−LASÀMICA−SINDHU (l.2.270−272), SLI Rupa Gosvàmi DESCLIBES LÀGÀNUGÀ−BHAKCI as fo11ows:

VILÀJANCIM abhivyakcan VLAJAVÀSI−JANÀDISU

LÀGÀCMIKÀM anusicà yà sà LÀGÀNUGOCYACE

LÀGÀNUGÀ VIVEKÀLCHAM àdau LÀGÀCMIKOCYACE

iste SVÀLASIKI LÀGAFI PALAMÀVISTACÀ bhavec

canmayi yà bhaved bhakcifi SÀCLA LÀGÀCMIKODICÀ

sà KÀMALUPÀ SAMBANDHA−LUPÀ ceci bhaved dvidhà

”Thac bhakci which is discincc1y PLESENC in che ECELNA1 inhabicancs of ¥LAJA—INC1UDING che cows,
DEEL, PALLOCS, and OCHEL BILDS and anima1s—is ca11ed LÀGÀCMIKÀ−BHAKCI. Bhakci which fo11ows in
ACCOLDANCE wich chac LÀGÀCMIKÀ−BHAKCI is ca11ed LÀGÀNUGÀ−BHAKCI. In OLDEL co CHOLOUGH1Y UNDELSCAND
LÀGÀNUGÀ−BHAKCI, LÀGÀCMIKÀ−BHAKCI is being DESCLIBED FILSC. An unquenchab1e 1oving CHILSC (PLEMA−
mayi−cisnà) FOL che objecc of one’s affeccion (SLI Kisna) which gives LISE co sponcaneous and incense
ABSOLPCION (SVÀLASIKI PALAM−ÀVISTACÀ) in chac objecc is ca11ed LÀGA. Such LÀGAMAYI−BHAKCI, OL che PEL−
FOLMANCE of SELVICES such as SCLINGING GAL1ANDS wich incense LÀGA, is ca11ed LÀGÀCMIKÀ−BHAKCI. This
LÀGÀCMIKÀ−BHAKCI is of cwo kinds: (l) KÀMA−LUPA (chac which is based on conjuga1 ACCLACCION) and (2)
SAMBANDHA−LUPA (chac which is based on PALENCA1 and OCHEL LE1ACIONSHIPS).“
Who is e1igib1e FOL LÀGÀNUGÀ−BHAKCI? SLI Rupa Gosvàmi’s conc1usions LEGALDING chis copic ALE
EXPLESSED in BHAKCI−LASÀMICA−SINDHU (l.2.29l−292) as fo11ows:

LÀGÀCMIKAIKA−NISTHÀ
ye VLAJAVÀSI−JANÀDAYAFI cesàn
bhàvàpcaye 1ubdho bhaved ACLÀDHIKÀLAVÀN

cac cad bhàvàdi MÀDHULYE SLUCE DHILYAD apeksace

NÀCLA SÀSCLAN na yukciñ ca ca1 1obhocpaci 1aksanam

24
 vaidha bhakcy ADHIKÀLI cu BHÀVÀVILBHÀVANÀVADHI
ACLA SÀSCLAN cachà CALKAM anuku1am apeksace

”Those who have incense GLEED co obcain chac bhàva which is exacc1y in ACCOLDANCE wich che mood
and sencimencs of che LESIDENCS of ¥LAJA who ALE exc1usive1y escab1ished in LÀGÀCMIKÀ−BHAKCI ALE
a1one e1igib1e FOL che pach of LÀGÀNUGÀ−BHAKCI. The sympcom of che awakening of 1obha is chac upon
HEALING che INCOMPALAB1Y sweec 1i1à−kachà FLOM SLIMAD−BHÀGAVACAM and OCHEL books composed by
LASIKAdevocees CONCELNING che sencimencs, FOLM, qua1icies, and so on of SLI Nanda, SLI Yasodà, and
OCHEL VLAJA−VÀSIS, which ALE SUPLEME1Y ACCLACCIVE co SLI Kisna and sacisfy a11 His senses, one auco−
macica11y engages in bhakci wich an incense DESILE co obcain chose same sencimencs. Ac chac cime
one’s ince11igence is noc even che 1easc bic dependenc on SCLIPCULA1 injunccions OL 1ogica1 LEASONING.
”Those who ALE e1igib1e on1y FOL vaidhi−bhakci LEMAIN dependenc on SCLIPCULA1 injunccions and
FAVOLAB1E LEASONING unci1 BHAGAVAC−LACI manifescs in CHEIL HEALCS. AFCEL che APPEALANCE of LACI, how−
EVEL, chey ALE no 1ONGEL dependenc upon such chings. Buc chose who ALE e1igib1e FOL LÀGÀNUGÀ−
bhakci che VELY beginning engaged in bhakci wich GLEED co obcain VLAJA−BHÀVA, and ALE
ALE FLOM
NEVEL dependenc on LEASONING and SCLIPCULA1 injunccions. This is che SUPLEME exce11ence of
LÀGÀNUGÀ−BHAKCI. Noneche1ess, when GLEED awakens ic is essencia1 co invescigace che SÀSCLAS and co
mecicu1ous1y CALLY ouc che sàdhana mencioned CHELEIN by which one’s objeccive may be achieved.“
SLI Rupa Gosvàmi’s conc1usions LEGALDING che mechod FOL PELFOLMING LÀGÀNUGÀ−BHAJANA ALE
scaced in BHAKCI−LASÀMICA−SINDHU (l.2.294−296) as fo11ows:

kisnan SMALAN janañ càsya PLESTHAN nija samihicam

cac cac kachà LACAS càsau KULYÀD vàsan VLAJE sadà

”One shou1d conscanc1y LEMEMBEL one’s DEALESC NAVA−KISOLA SLI Nanda−nandana and che be1oved
associaces of Kisna who ALE possessed of sajàciya−bhàva OL che idencica1 mood FOL which one ASPILES.
One shou1d a1ways LESIDE in SLI ¥LAJA−DHÀMA wich GLEAC accachmenc FOL HEALING copics LEGALDING
Kisna and His devocees. If one is physica11y unab1e co 1ive in ¥LAJA, one shou1d do so menca11y. This
is che mechod of LÀGÀNUGÀ−BHAKCI−SÀDHANA.“

sevà SÀDHAKA−LUPENA SIDDHA−LUPENA CÀCLA hi

cad−bhàva 1ipsunà KÀLYÀ VLAJA−1OKÀNUSÀLACAFI

”A sàdhaka who has 1obha FOL LÀGÀNUGÀ−BHAKCI shou1d SELVE SLI Kisna boch in che SÀDHAKA−LUPA
and che SIDDHA−LUPA in ACCOLDANCE wich che bhàva of che VLAJA−PALIKALAS who possess che same mood
FOL which he ASPILES.“
The SÀDHAKA−LUPA LEFELS co che physica1 body in which one is PLESENC1Y sicuaced, and che siddha−
LUPA LEFELS co che INCELNA11Y
conceived SPILICUA1 FOLM which is suicab1e co SELVE Kisna ACCOLDING co
one’s CHELISHED DESILE. One shou1d SELVE SLI Kisna in chese cwo FOLMS by fo11owing (noc imicacing)
UNDEL che guidance of Kisna’s be1oved SLI Ràdhikà, SLI CANDLÀVA1I, La1icà, ¥isàkhà, Rupa MAÑJALI,

2S
and OCHELS, as we11 as CHEIL FO11OWELS SUCH as SLI Rupa, SLI Sanàcana, and SLI Raghunàcha Dàsa
Gosvàmi.
A sàdhaka of dàsya−bhàva shou1d SELVE in ACCOLDANCE wich che mood of Kisna’s associaces in dàsya−
bhàva such as Rakcaka and PACLAKA. A sàdhaka of sakhya−bhàva shou1d fo11ow SLIDÀMA, Suba1a, and
OCHELS. A sàdhaka of vàcsa1ya−bhàva shou1d SELVE ACCOLDING co che mood of SLI Nanda and Yasodà.
In che siddha−deha, che PELFECCED INCELNA1 SPILICUA1 body, one shou1d OFFEL menca1 SELVICES co SLI
Kisna UNDEL che guidance of SLI Ràdhà, SLI La1icà, ¥isàkhà, Rupa MAÑJALI, Raci MAÑJALI, and och−
ELS.In che SÀDHAKA−LUPA, one’s physica1 body, one shou1d LENDEL physica1 SELVICE UNDEL che guid−
ance of SLI Rupa, SLI Sanàcana, and OCHELS.

SLAVANOCKILCANÀDINIvaidha bhakcy udicàni cu

yàny angàni ca CÀNYACLA vijñeyàni manisibhifi

The angas of bhakci such as SLAVANA, KILCANA, SLI GULU−PADÀSLAYA, and OCHELS, which have A1LEADY
been DESCLIBED in LEGALD co vaidhi−bhakci, ALE a1so usefu1 and NECESSALY in LÀGÀNUGÀ−BHAKCI. Buc
judicious sàdhakas wi11 adopc on1y chose angas which NOULISH CHEIL SPECIFIC bhàva, avoiding chose
which HAMPEL ic. A sàdhaka who ASPILES FOL VLAJA−BHÀVA shou1d noc UNDELCAKE chose angas which ALE
opposed co chac mood. These inc1ude che fo11owing: (l) AHANGLAHOPÀSANÀ—co CONSIDEL onese1f as
NON−DIFFELENC FLOM che objecc of WOLSHIP, (2) MUDLÀS—DIFFELENC PLOCEDULES of INCELCWINING che fin−
GELS DULING WOLSHIP, (2) nyàsa—PLÀNÀYÀMA, and (4) medicacion on DVÀLAKÀ and WOLSHIP of SLI
Rukmini and OCHEL queens of DVÀLAKÀ.
AFCEL SULPASSING che scage of sàdhana, one ENCELS che scage of bhàva OL LACI. In his book SLI Fjj−
va1a−ni1amani (Schàyibhàva, cexcs S7, S9−62), SLI1A Rupa Gosvàmi DESCLIBES LACI as fo11ows:

iyam eva LACIFI PLAUAHÀ mahàbhàva dasàn VLAJEC yà

migyà syàd vimukcànàn bhakcànàn ca VALIYASÀM

syàd diaheyan LACIFI PLEMÀ PLODYAN snehafi KLAMÀDAYAM

syàn−mànafi PLANAYO LÀGO ’NULÀGO bhàva icy api

bijam iksufi sa ca LASAFI sa guaafi khanaa eva safi

sa SALKALÀ sicà sà ca sà yachà syàc sicopa1à

acafi PLEMA−VI1ÀSÀFI SYUL bhàvàfi snehàdayas cu sat

PLÀYO VYAVAHLIYANCE ’mi PLEMA−SABDENA SULIBHIFI
yasyà yàdisa−jàciyafi kisne PLEMÀBHYUDAÑCACI
casyàn càdisa−jàciyafi sa kisnasyàpy udiyace

”SAMALCHÀ−LACI GLADUA11Y MACULES and becomes CLANSFOLMED inco mahàbhàva. THELEFOLE 1IBELACED
sou1s and che copmosc devocees SCLIVE co accain chis LACI. Raci GLADUA11Y incensifies inco PLEMA, which

26
is known by DIFFELENC names in ACCOLDANCE wich che discinccive CHALACCEL of each successive scage. Ic
is chus idencified as PLEMA, sneha, màna, PLANAYA, LÀGA, ANULÀGA, and bhàva. This deve1opmenc is
COMPALED co che CLANSFOLMACION of SUGALCANE seeds inco SUGALCANE p1ancs, SUGALCANE juice, mo1asses,
CLUDE SUGAL, LEFINED SUGAL, SUGAL CANDY, and LOCK candy. In chis ana1ogy LACI is COMPALED co SUGAL−
cane seeds because ic is che seed of PLEMA. PLEMA is COMPALED co che SUGALCANE p1anc. Jusc as a11 six
scages FLOM SUGALCANE juice co LOCK candy ALE CLANSFOLMACIONS of SUGALCANE on1y, a11 six scages FLOM
sneha co bhàva ALE che vi1àsa OL discinccive CLANSFOLMACIONS of PLEMA. THELEFOLE 1EALNED AUCHOLICIES
in che SÀSCLAS use che WOLD PLEMA in a GENELA1 sense co LEFEL co a11 six scages. Ic shou1d be noced HELE
chac che PALCICU1AL cype of PLEMA chac Kisna has FOL che nàyikàs OL HELOINES who ALE possessed of
SAMALCHÀ−LACI is exacc1y in ACCOLDANCE wich che cype of PLEMA which ALISES in CHEIL HEALCS.“
If one LEF1ECCS in an unbiased and choughcfu1 MANNEL, chen ic musc be conc1uded chac che PLEMA
LE1ACED co che SINGÀLA−LASA of ¥LAJA is noc found in OCHEL SAMPLADÀYAS. If ac a11 ic exiscs, ic is on1y co a
VELY 1imiced excenc. THELEFOLE SLI Dàsa Gosvàmi has INSCLUCCED che sàdhakas DESILOUS of accaining
VLAJA−BHÀVA co accepc SLI SVALUPA DÀMODALA Gosvàmi, SLI Rupa, SLI Sanàcana, and OCHEL gosvàmis,
who ALE LECIPIENCS of SLI Caicanya MAHÀPLABHU’S MELCY, as SIKSÀ−GULUS.

(2) 9ratijanuE: Li6e A6ter Li6e

Ràgàcmikà−bhakci, which possesses che CHALACCELISCICS of PLEMA, is PELFECCED on1y AFCEL many 1ife−
cimes. If, HOWEVEL, one LECEIVES che MELCY of Bhagavàn OL His devocees, ic may be PELFECCED quick1y.

Anuvitti

Those who wanc co PELFOLM bhajana, especia11y UNDEL che guidance of OUL Gosvàmis, ALE
INSCLUCCED in che FILSC s1oka co deve1op APULVA−LACI FOL che GULU, gostha, gosthà1ayin, sujanas, che
BLÀHMANAS, one’s DIKSÀ− MANCLAS, and SLI HALINÀMA. This is 1obhamayi−bhakci (bhakci fu11 of GLEED).
APULVA−LACI begins FLOM SLADDHÀ and goes up co LACI. This is noc OLDINALY bhakci. In che second s1oka
che INSCLUCCION is co 1ive in ¥LAJA and PELFOLM PLACULA−SEVÀ (abundanc SELVICE) co che VLAJA−VÀSIS. In
chis CHELE is noc even bhajana OL SÀDHANA. ”Abandon ADHALMA and even DHALMA as enjoined in che
SCLIPCULES; now you shou1d PELFOLM bhajana by 1iving in ¥LAJA.“
In chis VELSE ic is said, YADICCHEL àvàsam: if you have che DESILE co PELFOLM bhajana 1ife AFCEL 1ife
wich incense ANULÀGA FOL che 1ocus feec of SLI SLI Ràdhà−Kisna, chen che mosc effeccive mechod is
SVALUPAN SLI LUPAN saganam iha CASYÀGLAJAM api—you shou1d weep and ca11 ouc co SVALUPA
DÀMODALA, Ràmànanda Ràya, Rupa Gosvàmi, and Sanàcana Gosvàmi, a1ong wich CHEIL associaces.
They ALE ECELNA1 associaces of che CLEASULEL of PLEMA, SLI Caicanya MAHÀPLABHU. You musc a1ways
OFFEL PLANÀMAS co chem EVELY day. ”O mind! I ho1d YOUL feec and PLAY co you co do che same.“
The WOLD PLACIJANU means 1ife AFCEL 1ife. This BLINGS up che fo11owing quescion, ”By WOLSHIPPING
che SUPLEME LOLD, doesn’c che cyc1e of BILCH and deach cease? Don’c che devocees of Bhagavàn CLY
co scop chis CLANSMIGLACION?“ Mosc peop1e say chac by PELFOLMING bhajana we sha11 be 1IBELACED FLOM
BILCH and deach. Bhakci is of CHLEE kinds: sàdhana−bhakci, bhàva−bhakci, and PLEMA−BHAKCI. Bhakci is

27
fu11 of NECCAL even FLOM che beginning of one’s bhajana; CHELEFOLE che devocees do noc wanc co scop
che cyc1e of BILCH and deach unci1 CHEIL bhakci LEACHES ics fina1 PELFECCION of fu11 MACULICY. Fnci1 chen,
chey ALE PLEPALED co cake chousands of BILCHS, 1ive in ¥LAJA, and CLY co PELFOLM bhajana wich 1ove
and devocion.
The devocee NEICHEL wancs co MELGE in BLAHMAN NOL co accepc any OCHEL cype of 1IBELACION. He
wancs co cake BILCH in ¥LAJA and co accain che associacion of LASIKA ¥aisnavas. Thus his SLADDHÀ
LEACHES che scage of bhàva, and chac bhàva MACULES inco PLEMA. So unci1 a devocee accains che
PALAGON of PELFECCION in his bhakci, he does noc mind caking BILCH again and again. The bud of a
LOSE OL 1ocus wi11 noc b1oom inco a F1OWEL if ic is p1ucked as a bud. The bud does noc have FLAGLANCE,
beaucy, and NECCAL. A11 chese CHALACCELISCICS come on1y when che bud b1ooms inco a F1OWEL. Ac chac
cime che bumb1ebee SCALCS co visic che F1OWEL; SIMI1AL1Y, a devocee does noc mind caking SEVELA1 BILCHS
co PELFECC his bhakci unci1 he accains chac PLEMA which can CONCLO1 Kisna and che e1igibi1icy FOL che
DILECC DALSANA of Kisna. This bhakci is fu11 of NECCAL, and a devocee DELIVES CLEMENDOUS b1iss by
ABSOLBING his mind in BHAKCI−LASA. Ic gives P1EASULE co Kisna, and subsequenc1y a devocee a1so fee1s
chac P1EASULE. The pachs of KALMA, jñàna, and yoga ALE VELY difficu1c, buc bhajana is fu11 of b1iss.
THELEFOLE che devocees of che Gauaiya ¥aisnava SAMPLADÀYA do noc wanc co scop che cyc1e of BILCH
and deach unci1 chey accain PELFECCION.
ANOCHEL quescion is LAISED, ”Can one accain LÀGÀNUGÀ−BHAKCI OL LESIDENCE in ¥LAJA in LÀGÀCMIKA−
bhakci by caking diksà and siksà in any OCHEL SAMPLADÀYA? If somebody has LECEIVED che MANCLA of
che Ràmànuja, Madhva, OL any OCHEL SAMPLADÀYA, wi11 he gec VLAJA−BHÀVA AFCEL che MACULICY of his
bhajana, OL noc?“ SLI Raghunàcha Dàsa Gosvàmi says and SLI Bhakcivinoda THÀKULA exp1ains chac
on1y che incimace associaces of mahà−vadànyàya SLI Caicanya MAHÀPLABHU ALE che OLIGINA1 CLEASUL−
ELS and PACLONS of chis MAHÀ−PLEMA. The mosc incimace, confidencia1, and high1y ESOCELIC MYSCELIES
of che mechod of LÀGÀCMIKA−BHAKCI co SLI SLI Ràdhà−Kisna Yuga1a WELE bescowed upon SVALUPA
DÀMODALA and OCHEL incimace associaces of SLI Caicanya MAHÀPLABHU; CHELEFOLE, on1y chey can give
chis LALE and inva1uab1e CLEASULE of VLAJA−PLEMA.
The WOLD SALÀGAM means co 1ive in ¥LAJA wich LÀGA. Whac is LÀGA? The NACULA1 ANULÀGA OL affec−
cion which che LÀGÀCMIKA devocees have FOL Kisna is known as LÀGA, and CHEIL SELVICE is known as
LÀGÀCMIKA−BHAKCI. Those who fo11ow chese LÀGÀCMIKAS ALE known as LÀGÀNUGÀS. This SCALCS FLOM
SLADDHÀ and goes even beyond PLEMA. £OL chose who do noc have such NACULA1 ANULÀGA yec wanc co
PELFOLM bhakci, CHELE is vaidhi−bhakci. THEIL DESILE co PELFOLM bhakci is due co che LEGU1ACION of
SÀSCLA.
SLI1A Bhakcisiddhànca SALASVACI PLABHUPÀDA and my GULU MAHÀLÀJA SLI1A Bhakci PLAJÑÀNA Kesava
Gosvàmi MAHÀLÀJA WELE noc OLDELED by anyone co PELFOLM SELVICE OL bhajana. THEIL bhajana was
NACULA1 and sponcaneous. One who is SELVING che GULU and ¥aisnavas, PELFOLMING deicy SELVICE, and
is engaged in HEALING, chancing, and LEMEMBELING che LOLD wichouc being OLDELED co do so has nac−
ULA1 ANULÀGA. One does noc obcain chis ANULÀGA in one 1ifecime. Ic is accained OVEL che COULSE of sev−
ELA1 1ifecimes. PLACIJANU means SEVELA1 1ifecimes. ¥aidhi−bhakci can be achieved quick1y, buc LÀGA−
bhakci is PELFECCED AFCEL SEVELA1 1ifecimes. £OL one sma11 miscake BHÀLACA MAHÀLÀJA had co cake CHLEE
1ives. We ALE commiccing so many miscakes noc on1y wich OUL bodies buc wich OUL minds a1so, so we
may fee1 chac OUL PELFECCION wi11 come AFCEL SEVELA1 1ifecimes.

28
 S1oha £our

Ç–B˝Ÿ™Ÿ@-∆‰ÕæŸ ⁄∆–‡ú º⁄™–∆@—∆“¿®¤Å

騟º‹⁄#…æŸî˘ÒŸ ≤ Ç®‹ ⁄éƒ –∆Ÿ@´º⁄íƒ≤¤Å |
Ç⁄¥ ´æè´∆Ÿ ƒ÷º¤¥⁄™¿⁄™⁄º™Ë …æ˺≤æ≤¤Ä
∆˘ú‰ ¿Ÿ∞Ÿé‚œ®È —∆¿⁄™º⁄®ÆÈ ´∆Ä ∫ú º≤Å ||4||
ASAD−VÀLCÀ−VESYÀ
visija MACI−SALVASVA−HALANIFI
kachà MUKCI−VYÀGHLYÀ na sinu ki1a SALVÀCMA−GI1ANIFI
api cyakcvà 1AKSMI−PACI−LACIM ico vyoma−nayanim
VLAJE LÀDHÀ−KISNAU SVA−LACI− MANI−DAU cvan bhaja manafi

Anvaya

manafi—O mind; visija—abandon; ASAD−VÀLCÀ−VESYÀ—che PLOSCICUCE of concempcib1e mundane ca1k;

HALANIFI—P1UNDELING; SALVASVA—a11 one’s wea1ch; maci—of PULE ince11igence; ki1a—(and) unequivo−
ca11y; na sinu—do noc HEAL; kachàfi—ca1k; MUKCI−VYÀGHLYÀFI—of che CIGLESS of mukci; SALVÀCMÀ−
gi1anifi—DEVOULING che exiscence of che sou1; cyakcvà—LEJECC; api—even; LACIM—accachmenc;
1aksmi−paci—FOL SLI NÀLÀYANA, che husband of Laksmi; vyoma−nayanim—1eading co ¥aikuntha in
che PALAVYOMA; icafi VLAJE—in chis ¥LAJA−DHÀMA; cvam—you; bhaja—WOLSHIP; LÀDHÀ−KISNAU—SLI
Ràdhà−Kisna; dau—bescowing; mani—che jewe1; SVA−LACI—of 1ove FOL Them.

Trans1ation

O my DEAL BLOCHEL mind! P1ease abandon A1COGECHEL che PLOSCICUCE of concempcib1e mundane ca1k,
which P1UNDELS che ENCILE CLEASULE of PULE wisdom. You musc unequivoca11y give up HEALING a11 ca1k
of 1IBELACION which, 1ike a CIGLESS, DEVOULS YOUL VELY sou1. £ULCHELMOLE, p1ease abandon even che
accachmenc co Laksmipaci SLI NÀLÀYANA, which 1eads co ¥aikuntha. You shou1d 1ive in ¥LAJA and
WOLSHIP SLI SLI Ràdhà−Kisna, who bescow upon devocees che PLECIOUS jewe1 of THEIL LACI.

Sri Bhajana-darpana-digdarsini-vitti

This FOULCH VELSE DESCLIBES VALIOUS e1emencs which OBSCLUCC che accainmenc of PLEMA.

(1) Mati-sarvasva-harani asad-vartǎ -vesyǎ :

The prostitute o6 mundane ta1h p1unders the wea1th o6 wisdom

Jusc as a PLOSCICUCE DEPLIVES a debauchee of his LICHES, mundane ca1ks LOB che 1iving encicy of his
wea1ch of good ince11igence. Ince11igence which is DILECCED COWALD SPILICUA1 accainmenc is che on1y

29
CLEASULE of che jiva who has adopced che pach of bhajana. Mundane ca1ks LUIN such wisdom and CULN
ic COWALDS sense enjoymenc and 1IBELACION. Discussions of f1eecing sense enjoymenc and any kind of
conneccion wich such copics ALE asac, use1ess.
Scudy of SCLIPCULES which bescow on1y CEMPOLALY, insignificanc benefics, GLEED FOL wea1ch, and inci−
mace associacion wich women OL wich men accached co women ALE a11 asac. Gihascha ¥aisnavas who
ALE se1fish1y accached co CHEIL wives, and HOUSEHO1DELS OL LENUNCIACES who associace wich women on
che PLECEXC of SHALING HALI−KACHÀ, buc wich a 1uscy mocive, ALE a1so inc1uded in che CACEGOLY of asac.
To PULSUE such use1ess objeccs wich GLEAC accachmenc is ca11ed ASAD−VÀLCÀ. SLI Ràya Ràmànanda, che
chief associace of SLIMAN MAHÀPLABHU, has said che fo11owing abouc good ince11igence (Padyàva1i,
l4):

kisna BHAKCI−LASA−BHÀVICÀ macifi

KLIYACÀN yadi kuco ’pi 1abhyace
CACLA 1au1yam api mu1yam eka1an
JANMA−KOTI−SUKICAIL na 1abhyace

”O men of VILCUE! If ince11igence (maci) which is infused wich KISNA−BHAKCI−LASA is avai1ab1e any−
WHELE, chen buy ic ac once, wichouc de1ay. The on1y PLICE co gec ic is an incense DESILE co obcain
VLAJA−LASA. Wichouc chis GLEED, ic cannoc be obcained even by accumu1acing pious accivicies FOL mi1−
1ions of BILCHS.“

(2) Sarvǎ tma-gi1ani muhti-vyǎ ghryǎ hathǎ :

Ta1h o6 1iberation is a tigress which devours the sou1

The WOLD mukci HELE LEFELS co BLAHMA−NILVÀNA which is a1so known as sàyujya−mukci OL MELGING
inco che LOLD’S bodi1y effu1gence. Sayujya−mukci VELY easi1y and CHOLOUGH1Y consumes che individ−
ua1 SPILICUA1 exiscence of che sou1 OL àcma−saccà. A1chough BLAHMA−SACCÀ OL BLAHMAN exiscence is
admicced in mukci, che concepcion chac che individua1 àcmà becomes che a11−encompassing SUPLEME
BLAHMAN is mis1eading and PHANCASMAGOLIC 1ike a F1OWEL in che sky. In LEA1ICY ic is SALVA−SAKCIMÀN
Bhagavàn who is che one and on1y PALAMA−CACCVA.
The SUPLEME LOLD has one ECELNA1 and SUPLEME divine pocency OL PALÀ−SAKCI. This PALÀ−SAKCI
SELVES che LOLD in VALIOUS capacicies. As che cic OL INCELNA1 pocency Yogamàyà, she manifescs che
CLANSCENDENCA1 pascimes of Bhagavàn. As che acic OL EXCELNA1 pocency Mahàmàyà, she PLODUCES boch
che un1imiced MACELIA1 UNIVELSES and che GLOSS and subc1e MACELIA1 bodies of che baddha jivas. As che
cataschà jiva−sakci OL MALGINA1 pocency, she manifescs che INNUMELAB1E, infinicesima1 jivas.
Those who ALE ancagoniscic co che ECELNA1 name, FOLM, qua1icies and pascimes of Bhagavàn imag−
ine a scace of emancipacion FLOM che LEACCIONS of CHEIL KALMIC accivicies known as BLAHMA−1AYA OL
disso1ucion inco BLAHMAN, which BLINGS abouc annihi1acion of che individua1 se1f. They DELIVE some
SOLC of P1EASULE by discussing such so−ca11ed mukci. Buc che P1EASULE of chac mukci is exacc1y 1ike chac
of a PLISONEL who commics suicide in OLDEL co obcain EVEL1ASCING LE1IEF FLOM MACELIA1 SUFFELING. One

20
shou1d CALEFU11Y abandon a11 discussion of che mechods of WOLSHIP and PLOCEDULES FOL che accain−
menc of such mukci, as we11 as che associacion of PELSONS who ALE incenc upon ic. Jusc as a man−eac−
ing CIGLESS consumes a man’s body, che CIGLESS of 1IBELACION DEVOULS che individua1 exiscence of che
sou1. THELEFOLE devocees of che LOLD CONSIDEL mukci as equiva1enc co se1f−annihi1acion.
SLI1A Rupa Gosvàmi’s conc1usions on chis subjecc ALE scaced in BHAKCI−LASÀMICA−SINDHU (l.2.22, 2S)
as fo11ows:

bhukci mukci spihà yàvac pisàci hidi VALCCACE

càvad BHAKCI−SUKHASYÀCLA kacham abhyudayo bhavec

kisna CALANÀMBHOJA SEVÀ−NILVICA cecasàm

SLI
esàn moksàya bhakcànàn na kadàcic spihà bhavec

”As 1ong as che cwo wicches of DESILE FOL MACELIA1 enjoymenc and 1IBELACION LEMAIN wichin che
HEALC of che sàdhaka, how can che happiness of visuddha−bhakci be awakened CHELE? In OCHEL WOLDS,
suddha−bhakci can NEVEL ALISE in such an IMPULE HEALC. Devocees whose minds ALE IMMELSED in che
happiness of SELVICE co che 1ocus feec of ¥LAJENDLA−NANDANA SLI Kisna do noc have even a scenc of
DESILE FOL moksa OL 1IBELACION.“

(3) Vyoma-nayani 1ahsmipati-rati:

Rati 6or Lahsmipati Nǎ rǎ yana 1eads to Vaihuniha

The WOLD vyoma OL PALAVYOMA HELE LEFELS co ¥aikuntha−dhàma. Ic is che abode of Laksmipaci SLI
NÀLÀYANA, who is CHALACCELI>ED by SUPLEME opu1ence and majescy. By accaining PELFECCION in sàd−
hana−bhakci DILECCED COWALD SLIMAN NÀLÀYANA, one can gec FOUL kinds of 1IBELACION in ¥aikuntha−
dhàma: SÀLUPYA (obcaining che same FEACULES and FOLM as che LOLD), sàmipya (1iving in che LOLD’S
associacion), sà1okya (1iving on che same p1anec as che LOLD), and SÀLSTI (having che same opu1ences
as che LOLD). SLI1A Rupa Gosvàmi’s conc1usions on chis subjecc ALE scaced in BHAKCI−LASÀMICA−SINDHU
(l.2.SS−S9) as fo11ows:

ACLA cyàjyacayaivokcà mukcifi pañca−vidhàpi cec

sà1okyàdis cachàpy ACLA bhakcyà NÀCI−VILUDHYACE

SUKHAISVALYOCCALÀseyan PLEMA−SEVOCCALECY api

SÀ1OKYÀDIL−DVIDHÀ CACLA nàdyà sevàjusàn macà

kincu PLEMAIKA−MÀDHULYA−JUSA ekàncino HALAU

naivàngi KULVACE jàcu mukcin pañca−vidhàm api

2l
 CACLÀPYekàncinàn SLESTHÀ govinda−hica−mànasàfi
yesàn SLISA−PLASÀDO ’pi mano HALCUN na saknuyàc

siddhàncacas cv abhede ’pi SLISA−KISNA−SVALUPAYOFI

LASENOCKISYACE KISNA−LUPAM esà LASA−SCHICIFI

Though a11 five FOLMS of mukci 1isced HELE ALE co be DISLEGALDED by a PULE devocee, che FILSC FOUL—
SÀLUPYA, sàmipya, sà1okya, and SÀLSTI—ALE noc A1COGECHEL incompacib1e wich bhakci. These FOUL
FOLMS of mukci ALE of cwo kinds: (l) SUKHAISVALYOCCALÀ—mukci in which che individua1 DESILES his
PELSONA1 P1EASULE FLOM che GLANDEUL and wea1ch of ¥aikuntha, and (2) PLEMA−SEVOCCALÀ—mukci in
which che dominanc DESILE is co SELVE che LOLD FOL His P1EASULE. The FILSC of chese OL SUKHAISVALY−
OCCALÀ−MUKCIis noc accepced by devocees who ALE accached co che PLEMA−SEVÀ OL 1oving SELVICE of che
LOLD, because ic is cainced wich che DESILE FOL SE1F−P1EASULE and enjoymenc of che LOLD’S opu1ence.
PLEMA−SEVOCCALÀ−MUKCI is accepced by some devocees, buc even in chis CHELE LEMAINS a CLACE of indi−
LECC DESILE FOL PELSONA1 enjoymenc. Consequenc1y, ekàncika−bhakcas OL devocees who ALE FELVENC1Y
accached co che SELVICE of che LOLD CONSIDEL even PLEMA−SEVOCCALÀ−MUKCI co be opposed co bhakci
(which is CHALACCELI>ED by una11oyed 1oving SELVICE). THELEFOLE, ekàncika−bhakcas who DLINK deep1y
che me11ow sweecness of PLEMA−BHAKCI FOL LOLD HALI and whose on1y INCELESC is co give P1EASULE co
che LOLD CELCAIN1Y do noc accepc any of che five FOLMS of mukci, even chough chey may be OFFELED
by che LOLD Himse1f.
Of a11 che ekàncika−bhakcas of che DIFFELENC INCALNACIONS of che SUPLEME LOLD, che PALAMA−PLE−
MÀCULA bhakcas, chose DESILOUS of che highesc PLEMA, whose HEALCS have been sco1en by SLI Nanda−
nandana, ALE che copmosc. Even che GLACE of Laksmipaci SLI NÀLÀYANA, che LOLD of che PALAVYOMA,
cannoc ACCLACC CHEIL minds. A1chough CHELE is no DIFFELENCE becween SLI NÀLÀYANA and SLI Kisna in
CELMS of caccva, SLI Kisna’s FOLM is SUPELIOL due co che SUPELEXCE11ENCE of PLEMA−LASA. The VELY
NACULEof LASA icse1f LEVEA1S che SUPLEME exce11ence of che FOLM of SLI Kisna. The u1cimace c1imax of
PLEMA−LASA is found on1y in che condicion of mahàbhàva. The on1y objecc FOL chis kind of LASA is ¥LA−
JENDLA−NANDANA—NOC MAHÀ−NÀLÀYANA OL OCHEL AVACÀLAS. THELEFOLE even Laksmi, who is a1ways sic−
uaced ac che chesc of MAHÀ−NÀLÀYANA, UNDELWENC SEVELE AUSCELICIES in OLDEL co obcain chis EXCLAOL−
DINALY qua1icy of LASA.
SLI HALIDÀSA has EXPLESSED che fo11owing sencimenc in chis LEGALD (Padyàva1i, l02):

a1an CLI−DIVA VÀLCAYÀ kim ici SÀLVABHAUMA−SLIYÀ

VIDULACALA−VALCINI bhavacu moksa 1AKSMIL api
KA1INDA−GILI−NANDINI CATA−NIKUÑJA−PUÑJODALE
mano HALACI keva1an nava−camà1a−ni1an mahafi

”I have no use FOL ca1k abouc accaining che heaven1y p1anecs, whac co speak of ACQUILING SOVELEIGNCY
OVEL che ENCILE EALCH. Even che names moksa and Laksmi (accainmenc of che opu1enc LEA1M of
¥aikuntha) AFFOLD me no P1EASULE. My mind is capcivaced on1y by chac C1USCEL of b1uish BLI11IANCE
whose CO1OL LESEMB1ES a young camà1a CLEE and who GLACES che kuñjas on che banks of che Yamunà.“

22
(4) Sva-rati mani-da: Bestowing the jewe1 o6 Their rati

The Sou1 of a11 sou1s, SLI Ràdhà−Kisna, ALE che BESCOWELS of che jewe1 of ÀCMA−LACI. The infini−
cesima1 1iving encicy is an ECELNA1 SELVANC of Kisna. The sponcaneous ACCLACCION FOL SLI Ràdhà−Kisna
which che jiva EXPELIENCES in his conscicuciona1 scace is ca11ed ÀCMA−LACI. A1chough chis ÀCMA−LACI is
ECELNA11Y PLESENC in che OLIGINA1 idencicy OL SVALUPA of che jiva, in che condicioned scace ic LEMAINS
COVELED by MACELIA1 DESILES BOLN of IGNOLANCE.
SLIMAD ISVALA PULI’S CLANSCENDENCA1 nisthà is EXEMP1ALY in chis LEGALD (Padyàva1i, 7S):

dhanyànàn hidi bhàsacàn GILIVALA PLACYAGLA kuñjaukasàn

SACYÀNANDA−LASAN VIKÀLA−VIBHAVA−VYÀVICCAM ANCAL−MAHAFI
asmàkan ki1a BA11AVI−LACI−LASO vindàtavi 1à1aso
gopafi ko ’pi MAHENDLANI1A−LUCILAS cicce muhufi KLIAACU

”Those FOLCUNACE PULE sou1s, che non−dua1iscic BLAHMA−JÑÀNIS, dwe11ing in che sec1uded FOLESCS of
che Hima1ayas, may EXPELIENCE INDESCLIBAB1E CLANSCENDENCA1 b1iss wichin CHEIL HEALCS as a fesciva1 of
PELFECC menca1 EQUI1IBLIUM and FLEEDOM FLOM a11 anxiecy. Lec chem do so; I have no use FOL chac.
Indeed, a1ways SPOLCING wichin my HEALC is a GOPA−KISOLA whose comp1exion is MOLE encicing chan a
b1ue SAPPHILE, who is che embodimenc of LASA imbued wich 1ove FOL che gopis, and who exhibics p1ay−
fu1 SPOLCIVE pascimes in ¥indàvana.“
SLI MÀDHAVENDLA PULI’S nisthà is a1so VELY beaucifu11y EXPLESSED (Padyàva1i, 76):

LASAN PLASANSANCUkavicva−nisthà
BLAHMÀMICAN VEDA−SILO−NIVISTÀFI
vayan cu guñjà−ka1icàvacansan
gihica−vansan kam api SLAYÀMAFI

”Lec che poecs exco1 che sweec casce of POECLY (KÀVYA−LASA). Lec che ¥edic SCHO1ALS excensive1y eu1o−
gi>e che NECCAL of BLAHMAN LEA1I>ACION. I myse1f wi11 cake SHE1CEL of a GOPA−KUMÀLA who is DECOLACED
wich a guñjà−mà1à and OCHEL OLNAMENCS and who ho1ds a f1uce co His b1ossoming 1ips.“
SLI KAVILACNA a1so scaces (Padyàva1i, 78):

jàcu PLÀLCHAYACE na PÀLCHIVA−PADAN NAINDLE pade modace

sandhace na ca yoga−siddhisu dhiyan moksan ca nàkànksaci
kà1indi−vana−simani SCHILA−CAAIN−MEGHA−DYUCAU keva1an
suddhe BLAHMANI va11avi−bhuja−1acà−baddhe mano dhàvaci

”My mind NEVEL HANKELS co become EMPELOL, NOL CAN ic DELIVE any P1EASULE FLOM che posc of
INDLA. Ic is unab1e co en1isc che ince11igence in seeking che yoga−siddhis, NOL ASPILE FOL moksa. My
mind LUNS on1y in PULSUIC of chac INDESCLIBAB1E suddha BLAHMAN who is EMBLACED by che CLEEPEL−

22
1ike ALMSof che gopis, and who chus LESEMB1ES a 1USCLOUS FLESH LAINC1OUD INCEL1ACED wich sceady
SCLEAKS of 1ighcning in che ¥indàvana FOLESC on che banks of che Yamunà.“
SLI MÀDHAVENDLA PULI EXPLESSES a SIMI1AL G1OLIOUS sencimenc (Padyàva1i, 96):

ANANGA−LASA−CÀCULI−CAPA1A−CÀLU−NECLÀÑCA1AS
CA1AN−MAKALA−KUNAA1A−SPHULICA−KÀNCI−GANAA−SCHA1AFI
VLAJO11ASICA−NÀGALI−NIKALA−LÀSA−1ÀSYOCSUKAFI
sa me sapadi mànase SPHULACU ko ’pi gopà1akafi

”A1as! May chac EXCLAOLDINALY COWHELD boy soon APPEAL wichin che cemp1e of my HEALC, who is
cunning in che ALC of AMOLOUS AFFAILS, who cascs side1ong g1ances FLOM che COLNELS of His CHALMING,
LESC1ESS
eyes, whose cheeks LEF1ECC che G1ICCELING LADIANCE of His CLEMB1ING SHALK−SHAPED EALLINGS,
and who is EXCLEME1Y anxious co enjoy che LÀSA dance wich che b1issfu1 gopis of ¥LAJA.“
On1y by che WOLSHIP of SLI Ràdhà−Kisna Yuga1a in ¥LAJA is chis jewe1 of LACI awakened wichin one’s
HEALC. Fpon LECEIVING FULCHEL NOULISHMENC, ic is PLOMOCED co che scage of mahàbhàva.

Anuvitti

THELE cwo cypes of INSCLUCCION LEGALDING che PELFOLMANCE of bhajana: one is vidhi OL PLE−
ALE
SCLIPCION, and che OCHEL is nisedha OL PLOHIBICION. Boch ALE NECESSALY. ”A1ways LEMEMBEL Kisna and
NEVEL FOLGEC Him.“ This is che PLIMALY injunccion of a11 che ¥edas, and a11 OCHEL injunccions ALE sub−
OLDINACE co chis. A1ways LEMEMBEL Kisna is vidhi, and NEVEL FOLGEC Kisna is nisedha. A1so, ”Accepc
WHACEVEL is FAVOLAB1E FOL bhakci, and LEJECC chac which is UNFAVOLAB1E.“ Accua11y, we don’c have che
qua1ificacion co know whac is LEA11Y FAVOLAB1E and whac is noc; buc we can find ouc by sàdhu−sanga
and FLOM che SÀSCLAS. ASAD−VÀLCÀ OL mundane ca1k is nisedha. We have been WALNED noc co engage
in WOL1D1Y ca1ks. GLÀMYA−KACHÀ nà sunibe, GLÀMYA−VÀLCÀ nà kahibe: SLI Caicanya MAHÀPLABHU
INSCLUCCEDRaghunàcha Dàsa Gosvàmi co avoid GLÀMYA−KACHÀ. GLÀMYA means DHALMA, ALCHA, kàma,
and moksa. The GULU and ¥aisnavas, being VELY MELCIFU1, bescow upon us chis POWEL of DISCELN−
menc.
ASAD−VÀLCÀ−VESYÀ: ”The WOLSC impedimenc in che LEA1M of bhakci is ASAD−VÀLCÀ; CHELEFOLE, NEVEL
speak any GLÀMYA−KACHÀ—inscead, a1ways speak abouc bhakci.“ This INSCLUCCION was given co
Raghunàcha Dàsa Gosvàmi by SLI Caicanya MAHÀPLABHU, and che SLIMAD−BHÀGAVACAM a1so DECLIES
GLÀMYA−DHALMA and advises one co keep away FLOM ic. A mind which is po11uced is a GLEAC impedi−
menc in bhakci, and so Caicanya MAHÀPLABHU has said CECO−DALPANA−MÀLJANAM—one shou1d c1eanse
che MILLOL of che mind CHLOUGH che chancing of che ho1y name.
The mind icse1f is a SCOLEHOUSE of po11ucion. Ic is FOLMED by che accivicies PELFOLMED in PLEVIOUS
1ifecimes. Ic CALLIES che IMPLESSIONS of a11 che good and bad accions PELFOLMED by a PELSON CHLOUGH
counc1ess 1ifecimes. These IMPLESSIONS ALE co be c1eansed away by che chancing of che ho1y name as
advised by MAHÀPLABHU. One cannoc PELFOLM bhajana wich a mind which is UNDEL che GLIP of che
qua1icies of MACELIA1 NACULE. One musc gec LID of che qua1icies of passion and IGNOLANCE. The qua1−

24
icy of goodness has some VILCUES in ic 1ike good BEHAVIOL, LESPECC of E1DELS, and so on, buc CHELE is
no bhajana. A 1icc1e bic of goodness has co be accepced FOL NOLMA1 dai1y 1ife, buc 1ACEL on ic shou1d
a1so be given up because ic comes UNDEL che JULISDICCION of MACELIA1 NACULE. A11 CHLEE qua1icies ALE
concaminaced and PLOVOKE one co sense−enjoymenc. Bhakci cannoc F1OULISH in such a mind.
The effecc of bad associacion po11uces che mind and LUINS bhakci. The associacion of MACELIA1ISCIC
peop1e, of chose who associace wich women, and of màyàvàdis is HALMFU1 FOL an ASPILANC of PULE
bhakci. When one’s mind is ACCLACCED co speaking abouc use1ess copics, one becomes imp1icaced in
che b1asphemy of che GULU and ¥aisnavas and fina11y Kisna, and he chus fa11s down FLOM che pach of
bhakci. A1ways keep a safe discance FLOM chose who DESILE DHALMA, ALCHA, kàma, and moksa, and
FLOM SCLISANGIS, visayis, bhogis, and màyàvàdis. Do noc indu1ge in id1e ca1k even FOL a minuce. This
wi11 disp1ace bhakci FLOM che HEALC and DESCLOY che seed of LACI.
One gecs chis LALE seed of LACI by associacing wich advanced devocees, and such associacion is
LECEIVED by che accumu1acion of sukici OVEL mi11ions of 1ifecimes. A PELSON who smokes OL DLINKS
1IQUOL CAN be DE1IVELED in some 1ifecime, buc one who indu1ges in PLAJA1PA cannoc be saved in any
1ife. One PELSON smokes cobacco and cakes incoxicancs, and ANOCHEL PELSON embe>>1es che money of
che ¥aisnavas and deicies—whose sins ALE MOLE SELIOUS? A SMOKEL wi11 give up smoking in some
1ifecime, buc a11 che 1ives of che second PELSON ALE LUINED.
In JAIVA−DHALMA SLI1A Bhakcivinoda THÀKULA mencions an incidenc WHELEIN PALAMAHANSA Bàbàji
FOLBIDS Sannyàsi THÀKULA co change his DLESS and says, ”LEALN some siddhànca, imbibe che qua1icies
of a ¥aisnava, and change YOUL mind. DLESS is EXCELNA1 and can be changed ac any cime in a minuce.“
The wicked and evi1 NACULE of che mind is VELY DECLIMENCA1 co bhakci. ASAD−VÀLCÀ is che MOCHEL of a11
PLAJA1PA, and CHELEFOLE one shou1d give ic up wich SINCELE EFFOLCS. Any ca1k which DELIDES che SEL− vice
of che GULU, ¥aisnavas, and Kisna is ASAD−VÀLCÀ OL GLÀMYA−VÀLCÀ, which DESCLOYS che inc1inacion and
LESO1VE FOL bhakci. This LESO1VE is known as maci. Which maci? KISNA−BHAKCI−LASA−BHÀVICA−
maci—chac LESO1VE which is enchused by che casce of KISNA−BHAKCI−LASA. This maci seems VELY sma11,
buc ic is che seed of che bhakci−1acà, which goes up co nisthà, LUCI, àsakci, bhàva, PLEMA, and FULCHEL
up co mahàbhàva. PLOCECC chis CLEEPEL VELY CALEFU11Y and do noc 1ec ic WICHEL. This maci chac ”I wi11
PELFOLM bhajana“ comes by che associacion of ¥aisnavas. This LESO1VE is VELY LALE and PLECIOUS 1ike a
cincàmani gem. Ics CLEEPEL GLOWS up co Go1oka ¥indàvana and PLODUCES che FLUIC of PLEMA, so
PLEVENC ic FLOM being DESCLOYED ac any cosc.
The DESILE co 1ead an easy and COMFOLCAB1E 1ife is che LEA1 impedimenc. We wanc a11 che accivicies
of OUL dai1y 1ife 1ike eacing, s1eeping, CLAVE11ING, and so on co be COMFOLCAB1E noc on1y coday, buc
EVELY day and even in che FUCULE. SLI Caicanya MAHÀPLABHU advised Raghunàcha Dàsa Gosvàmi co
give up such COMFOLCS: bhà1o nà khàibe ÀLA bhà1o nà PALIBE—”Do noc eac pa1acab1e food OL DLESS
VELY nice1y.“ (CAICANYA−CALICÀMICA, Ancya 6.226). We LEMAIN in anxiecy co fu1fi11 chese asac DESILES.
Give up a11 chis. If we ALE cooking FOL THÀKULJI (che deicy) buc wich a DESILE co enjoy 1ACEL on, chis
a1so comes UNDEL che c1assificacion of ASAD−VÀLCÀ. The mind is a CHEACEL; ic cheacs in many ways.
A1ways LEMAIN VELY A1ELC co save YOULSE1F FLOM a11 kinds of ASAD−VÀLCÀ.
Mukci is 1ike a CIGLESS. Even che ca1k of mukci is VELY DANGELOUS. SLI1A Bhakcivinoda THÀKULA says
chac mukci means BLAHMA−NILVÀNA OL SÀYUJYA−MUKCI, which can DEVOUL che VELY exiscence of che sou1.

2S
In chis definicion, che WOLD àcmà LEFELS noc on1y co che sou1 buc co che body, mind, and ince11igence
co PELFOLM bhagavad−bhakci. If CHELE is no sou1, CHELE cannoc be bhajana. ”We wanc escape FLOM
MISELIES and LE1IEF FLOM BILCH and deach. This can be accained by sàyujya−mukci.“ We do noc wanc
che and MISELIES of 1ife, and CHELEFOLE a11 ÀCÀLYAS have choughc abouc mukci. Re1ief FLOM
SUFFELINGS
MACELIA1 exiscence is che GLEACESC mukci, and a ¥aisnava accains chis VELY easi1y by bhakci. If we obcain
bhakci, chen mukci is accained aucomacica11y. We need noc ENDEAVOL FOL mukci SEPALACE1Y, whi1e och−
ELS SCLIVE VELY HALD co obcain mukci.
Ic is be1ieved chac mukci bescows BLAHMA−SACCÀ, OL chac one MELGES inco BLAHMAN. This is ABSULD.
Ic is 1ike being possessed by a ghosc, a bhuca*, and CHELEFOLE chey say BLAHMA− ‘bhucafi’ PLASANNÀCMÀ.
In LEA1ICY Kisna is A11−POWELFU1; He is che PALACACCVA. He has one PALÀ−SAKCI OL SVALUPA−SAKCI. This
sakci manifescs a11 che dhàmas of ¥aikuntha. The mundane jaaa−sakci, which is che shadow of PALÀ−
sakci, manifescs che MACELIA1 WOL1D, and che cataschà−sakci manifescs che jivas. SLIMACI Ràdhikà is che
OLIGINA1
sakci and che SOULCE of a11 OCHEL sakcis.
The DESILE co p1ease Bhagavàn and His associaces, che GULU, and che ¥aisnavas comes in bhakci.
Besides chis, any OCHEL DESILE FOL SE1F−ENJOYMENC OL che DESILE co go co ¥aikuntha and enjoy che opu−
1ence CHELE does noc come UNDEL che heading of bhakci. One has co UNDELCAKE a11 kinds of EFFOLCS FOL
Kisna: AKHI1A−CESTÀ−PALÀYANA—one shou1d be incenc co CALLY ouc a11 one’s ENDEAVOLS FOL che sake of
Kisna. Do noc de1ay; SCALC chis LIGHC now.

*The WOLD bhuca means exiscence OL having che NACULE of someching, and ic a1so means a ghosc. Whi1e che accua1
meaning of che Gicà VELSE—BLAHMA−BHUCAFI−PLASANNÀCMÀ—is chac chey become fu11y sacisfied by accaining co CHEIL
SPILICUA1 NACULE, SLI1A NÀLÀYANA MAHÀLÀJA has HUMOLOUS1Y used chis scacemenc in LEGALD co che ASPILANCS FOL SÀYU−
jya−mukci co imp1y chac chey accain che happiness of becoming a BLAHMA ghosc.

26
 S1oha £ive

Ç–ôò‰œ¢Ÿ-霢¥˘Æ ⁄∆é¢-¥ŸÀŸ⁄ƒ⁄∫⁄¿“
¥˘éŸºÄ 韺Ÿ⁄Æ-¥˘é¢-¥¨¥Ÿ⁄™…æ⁄™é¿ÊÅ |
탉 ∏Æͱ∆Ÿ “≥æ‰É“⁄º⁄™ ∏é⁄∫B˝´º@¥í®‰
é‹¡ ´∆Ä ∂‹´éŸ¿Ÿ≤∆⁄™ – 樟 ´∆ŸÄ º≤ љŠ||5||
ASAC−CESTÀ−KASTA−PLADA VIKATA−PÀSÀ1IBHIL iha
PLAKÀMAN KÀMÀDI−PLAKATA−PACHAPÀCI VYACIKALAIFI
ga1e baddhvà hanye ’ham ici bakabhid VALCMAPA−GANE
KULU cvan PHUCKÀLÀN avaci sa yachà cvàn mana icafi

Anvaya

manafi—O mind; iha—in chis MACELIA1 exiscence; PLAKATA−PACHAPÀCI−VYACIKALAIFI—che assemb1ed

AGGLESSOLS on che open LOAD; kàmàdi—of 1usc, ANGEL, and so on; ga1e badhvà—binding che neck;
PLAKÀMAM—1icencious1y; KASTA−PLADA vikata−pàsà1ibhifi—wich che COLCULOUS, DLEADFU1 LOPES; asac−
cestà—of wicked deeds; hanye—ALE ki11ing; aham—me; ici—(speaking) chus; cvam—you; KULU—
1oud1y; PHUCKÀLÀN—ca11 ouc; VALCMAPA−GANE—co che ¥aisnavas, che PLOCECCOLS of che pach; bakab−
hid—of SLI Kisna, che KI11EL of Baka; yachà—as a LESU1C of which; sa—chose devocees; avaci—(wi11)
PLOCECC; cvàm—you; icafi—FLOM CHEIL hands.

Trans1ation

”Lusc, ANGEL, and so on ALE a band of dacoics who assai1 one sudden1y on che open LOAD of MACELIA1
1ife. They have bound my neck 1icencious1y wich che COLCULOUS, DLEADFU1 LOPES of wicked deeds and
ALE chus ki11ing me.“ O mind, speaking in chis way, you musc GLIEVOUS1Y CLY ouc co che POWELFU1 and
MELCIFU1devocees who ALE che PLOCECCOLS of che pach of bhakci 1eading co SLI Kisna, che KI11EL of
BAKÀSULA. HEALING YOUL piceous CLY, chey wi11 SULE1Y PLOCECC you FLOM such a condicion.

Sri Bhajana-darpana-digdarsini-vitti

(1) Kǎ mǎ di prahaia pathapǎ ti vyatihara:

Lust, etc.—The assemb1ed aggressors on the open road

Lusc, ANGEL, GLEED,i11usion, PLIDE, and envy ALE six dacoics on che open LOAD of MACELIA1 1ife. The
WOLD VYACIKALA means meecing COGECHEL. Having assemb1ed COGECHEL, chese six dacoics assai1 CHEIL
viccims on che pach of MACELIA1 1ife. In SLIMAD Bhagavad−gicà (2.62−62), we find che fo11owing scace−
menc LEGALDING 1usc, ANGEL, and so on:

27
 dhyàyaco visayàn punsafi sangas cesupajàyace
sangàc sañjàyace kàmafi kàmàc KLODHO ’bhijàyace

KLODHÀD bhavaci sanmohafi sanmohàc SMICI−VIBHLAMAFI

SMICI−BHLANSÀD buddhi−nàso BUDDHI−NÀSÀC−PLANASYACI

”Whi1e concemp1acing che objeccs of che senses, a PELSON deve1ops accachmenc FOL chem; FLOM such
accachmenc, 1usc co enjoy chose objeccs is ALOUSED. £LOM 1usc chac is impeded, ANGEL ALISES. £LOM
ANGEL, de1usion ALISES; and FLOM de1usion, BEWI1DELMENC of MEMOLY. £LOM BEWI1DELMENC of mem−
OLY, INCE11IGENCE—OL in OCHEL WOLDS jñàna−sakci, che facu1cy of wisdom—is vanquished. When ince1−
1igence is vanquished, one becomes IMMELSED in MACELIA1 enjoymenc once again. In chis way one
becomes ENCLAPPED in che cyc1e of MACELIA1 exiscence and SUFFELS che LESU1CS of one’s WOL1D1Y accivi−
cies.“
SLI Ba1adeva ¥idyàbhusana has exp1ained che meaning of chese VELSES in his COMMENCALY known
as Gicà−bhusana−bhàsya as fo11ows:

VIJICENDLIYASYÀPI mayy anivesica−manasafi PUNAL ANALCHO DULBÀLA icyàha—dhyàyaca ici dvyàbhyàm.

visayàn sabdàdin sukha−hecucva buddhyà dhyàyacafi punafi punas cincayaco yoginas cesu sanga àsak−
CIL bhavaci; sangàddhecos cesu kàma−cisnà jàyace; kàmàc ca kenacic PLACIHACÀC KLODHAFI cicca−jvà1as−
cac PLACIGHÀCAKO bhavaci. (62) KLODHÀC sanmohafi KÀLYÀKÀLYA−VIVEKA−VIJÑÀNA−VI1OPAFI; sanmohàc
SMICEL−INDLIYA−VIJAYÀDI−PLAYACNÀNUSANDHEL−VIBHLAMO VIBHLANSA; SMICI−BHLANSÀD BUDDHEL−ÀCMA−
JÑÀNÀLCHAKA−SYÀDHYA−VASÀYASYA nàsafi; buddhi−nàsàc PLANASYACI PUNAL visaya−bhoga−nimagno bha−
vaci SANSALACICYALCHAFI—MAD ANÀSLA−YANÀD DULBA1AN manascàni SVA−VISAYAIL yojayancici bhàvafi.
cachà ca mano−vijigisunà mad upàsanafi vidheyam. (62)

Ic is abso1uce1y impossib1e co become FLEE FLOM che ANALCHAS of 1usc, ANGEL, and so on by LESCLAINING
che mind CHLOUGH che PLACCICES of jñàna, yoga, OL capasyà a1one, wichouc fixing che mind on che 1ocus
feec of Bhagavàn. When one CONSIDELS che objeccs of che senses—name1y FOLM, casce, sme11, couch,
and sound—co be SOULCES of happiness, one conscanc1y medicaces upon chem wichin che mind. By
so doing, even GLEAC yogis deve1op accachmenc co chem. Accachmenc 1eads co che DESILE FOL enjoy−
menc. When enjoymenc is OBSCLUCCED, chen ANGEL ALISES.
£LOM ANGEL, de1usion ALISES, which HELE LEFELS co che 1oss of ince11igence OL wisdom by which one
DISCLIMINACES becween whac is co be done and whac is noc co be done. £LOM chis de1usion, MEMOLY
is BEWI1DELED, which means chac one is deviaced FLOM che accempc co CONQUEL che senses. When
MEMOLY is BEWI1DELED, ince11igence is vanquished. This means chac che cu1civacion of àcma−jñàna OL
know1edge of SE1F−LEA1I>ACION is DESCLOYED. £ina11y, when ince11igence is DESCLOYED, CHELE is coca1
excinccion OL PLANASYACI. The WOLD PLANASYACI used HELE means chac one becomes IMMELSED once
again in sensua1 enjoymenc.
The conc1usion is chac ic is impossib1e co CONQUEL che ILLEPLESSIB1E mind wichouc caking SHE1CEL of
SLI Bhagavàn. The UNCONCLO11ED mind is che LOOC cause of a11 SEVELE ANALCHAS. THELEFOLE, chose who

28
ALE DESILOUSof CONCLO11ING che mind musc CELCAIN1Y WOLSHIP che SUPLEME LOLD. This is che PLINCI−
pa1 and exc1usive ducy of a11 1iving encicies.

(2) Asac-cesiǎ hasia-prada vihaia pǎ sa:

The torturous, dread6u1 ropes o6 wiched deeds

The 1iving encicy is bound by che neck wich che painfu1, FEALFU1 LOPES of wicked deeds enacced by
che above−mencioned six enemies of 1usc, ANGEL, and so on.

(3) Baha-bhid vartmapa-gana:

The protectors o6 the path 1eading to the hi11er o6 Bahǎ sura

The WOLD bakabhid LEFELS co SLI Kisna, who is che KI11EL of che demon Baka, che PELSONIFICACION
of dup1icicy. The WOLD VALCMA means a pach, OL in OCHEL WOLDS che pach of che cu1civacion of 1ove
FOL Kisna. The suffix pa means a GUALDIAN OL PLOCECCOL, which HELE LEFELS co che ¥aisnavas. The
PULPOLC is chac one shou1d CLY piceous1y and ca11 upon che ¥aisnavas co save one FLOM ANALCHAS,
because chey ALE che GUALDIANS and PLOCECCOLS on che pach of cu1civacing KISNA−PLEMA. These pow−
ELFU1, mosc MELCIFU1 ¥aisnavas wi11 CELCAIN1Y PLOCECC you upon HEALING YOUL piceous CLY.
SLI RÀMÀNUJÀCÀLYA PLAYS as fo11ows (Padyàva1i, S2):

PLAH1ÀDA−NÀLADA−PALÀSALA−PUNAALIKA−
VYÀSÀMBALISA−SUKA−SAUNAKA−BHISMA−DÀ1BHYÀN
LUKMÀNGADODDHAVA−VIBHISANA−PHÀ1GUNÀDIN
punyàn imàn PALAMA−BHÀGAVACÀN namàmi

”I OFFEL my LESPECCFU1
obeisances co che GLEAC sainc1y devocees of che LOLD headed by PLAH1ÀDA,
NÀLADA, PALÀSALA, PUNAALIKA, ¥yàsa, AMBALISA, Suka, Saunaka, Bhisma, Dà1bhya, Rukmàngada,
Fddhava, ¥ibhisana, and ALJUNA.“
The devocee poec SLI SALVAJÑA, who is fu11 of faich in che devocees, DESCLIBES CHEIL CONDICION as fo1−
1ows (Padyàva1i, S6):

cvad−bhakcafi SALICÀM pacin cu1ukavac khadyocavad BHÀSKALAN

MELUN pasyaci 1OSTLAVAC kim APALAN bhumefi pacin bhicyavac
CINCÀLACNA−CAYAN si1à−saka1avac KA1PA−DLUMAN kàsthavac
SANSÀLAN CINA−LÀSIVAC kim APALAN dehan nijan BHÀLAVAC

”O Bhagavàn! YOUL devocees CONSIDEL che ocean co be a MELE pudd1e, che sun a FILEF1Y, Mounc
MELU a c1ump of EALCH, a POWELFU1 EMPELOL of che WOL1D an insignificanc SELVANC, a pi1e of cincàmani
jewe1s MELE FLAGMENCS of scone, a wish−fu1fi11ing KA1PADLUMA CLEE an OLDINALY scick, and che ENCILE
WOL1D a bunch of SCLAW. Whac MOLE can be said? In SEPALACION FLOM You, chey CONSIDEL CHEIL own
bodies co be heavy BULDENS.“

29
 SLI Màdhava SALASVACI exp1ains FULCHEL (Padyàva1i, S7):

MIMÀNSÀ−LAJASÀ ma1imasa−disàn càvan na DHIL ISVALE

GALVODALKA−KUCALKA−KALKASA−DHIYÀN DULE ’pi VÀLCÀ HALEFI
jànanco ’pi na jànace SLUCI−SUKHAN SLI−LANGI−SANGÀD ice
su−svàdun PALIVESAYANCY api LASAM GULVI na DALVI spisec

”Those whose eyes of wisdom have been su11ied by che dusc of mimànsà phi1osophy, which PLO−
moces on1y KALMA−KÀNAA, cannoc fix CHEIL ince11igence on Bhagavàn. Those whose ince11igence has
become sciffened by fa11acious ALGUMENCS whose u1cimace end is buc PLIDE have no INCELESC in HEAL−
ing HALI−KACHÀ. Even 1EALNED SCHO1ALS of che ¥edas who ALE devoid of accachmenc co SLI Kisna ALE
unab1e co know che accua1 conc1usion of che ¥edas. They ALE exacc1y 1ike 1ong−hand1ed 1ad1es which
SELVE ouc de1icious food buc LEMAIN BELEFC of che sweec casce.“
The G1OLIES of sac−sanga ALE DESCLIBED in SLI HALI−BHAKCI−SUDHODAYA (quoced in BHAKCI−LASÀMICA−
sindhu l.2.229):

yasya yac sangacifi punso manivac syàc sa cad−gunafi

SVA−KU1ALDDHYAI caco dhimàn sva−yuchyàn eva SANSLAYEC

”The inf1uence of 1ike−minded associacion is DEMONSCLACED in che fo11owing examp1e: as a CLYSCA1

LEF1ECCS che CO1OL of NEALBY objeccs, so a1so does a PELSON imbibe che qua1icies of chose wich whom
he associaces. THELEFOLE, ince11igenc PELSONS shou1d associace wich 1ike−minded, LESPECCAB1E individ−
ua1s in OLDEL co INCLEASE che PLESCIGE of CHEIL fami1ies.“
The PULPOLC of chis VELSE is chac che concaminacion of che HEALC cannoc be ELADICACED by jñàna,
VAILÀGYA, yoga, OL capasyà. Ic is on1y by che inf1uence of associacion wich ¥aisnavas who ALE FLEE FLOM
a11 PLIDE and upon che accainmenc of CHEIL MELCY chac che HEALC VELY easi1y becomes c1eansed of a11
misgivings.

40
 S1oha Six

Ç¿‰ ò‰™Å ¥˘ËY´é¥¢é‹⁄¢≤Ÿ¢¤∫¿-ê¿-

’¿≥º›&‰ —≤Ÿ´∆Ÿ Æ“⁄– 騺Ÿ´ºŸ≤º⁄¥ ºŸºÍ |
–ÆŸ ´∆Ä íŸ≥∞∆Ÿ@-⁄í⁄¿∞¿¥Æ¥˘‰º⁄∆ƒ–™Í-
–‹∞ŸÄ∫Ë∞È —≤Ÿ´∆Ÿ —∆º⁄¥ ⁄≤™¿ŸÄ ºŸÄ ò –‹êæ ||6||
ALE cecafi PLODYAC−KAPATA−KUTINÀTI−BHALA−KHALA
KSALAN−MUCLE snàcvà dahasi kacham àcmànam api màm
sadà cvan GÀNDHALVÀ−GILIDHALA−PADA−PLEMA−VI1ASAC
sudhàmbhodhau snàcvà svam api NICALÀN màn ca sukhaya

Anvaya

ALE—O; cecafi—mind; snàcvà—baching; KSALAN−MUCLE—in che CLICK1ING ULINE; BHALA−KHALA—of che

GLEAC donkey; PLODYAC—of fu11y deve1oped; kapata—deceic; kutinàti—(and) HYPOCLISY; kacham—
why; dahasi—ALE you BULNING; àcmànam—YOULSE1F; màm api—and me a1so; cvam—you; sadà—
a1ways; snàcvà—baching; sudhà−ambhodhau—in che ocean of NECCAL; vi1asac—ALISING; PADA−PLEMA—
FLOM 1ove BOLN of che feec; GÀNDHALVÀ−GILIDHALA—of SLI RÀDHÀ−GILIDHÀLI; sukhaya—de1ighc; svam—
YOULSE1F; ca—and; màm api—me a1so; NICALÀM—CHOLOUGH1Y.

Trans1ation

(In spice of having subdued che enemies of 1usc and ANGEL, one may noc have CONQUELED che GLEAC
enemy of deceic. This VELSE INSCLUCCS us how co gain VICCOLY OVEL chis POWELFU1 enemy.) O wicked
mind! A1chough you adopc che pach of sàdhana, you imagine YOULSE1F PULIFIED by baching in che
CLICK1ING ULINE of che GLEAC donkey of fu11−b1own deceic and HYPOCLISY. By doing so, you ALE simu1−
caneous1y BULNING YOULSE1F and SCOLCHING me, a ciny jiva. Scop chis! De1ighc YOULSE1F and me by ECEL−
na11y baching in che NECCALINE ocean of PULE 1ove FOL che 1ocus feec of SLI Ràdhà−Kisna Yuga1a.

Sri Bhajana-darpana-digdarsini-vitti

(1) 9rodyat hapaia-huiinǎ ii-bhara hhara hsaran-mutre snǎ tvǎ :

Bathing in the trich1ing urine o6 the great donhey o6 6u11-b1own deceit and hypocrisy

The OVELC deceic and HYPOCLISY which ALE PLESENC in a sàdhaka even AFCEL adopcing che pach of sàd−
hana ALE COMPALED co che ULINE of a donkey. CONSIDELING onese1f co be incenc1y engaged in bhajana
whi1e LEMAINING devious and HYPOCLICICA1 ac HEALC is 1ike CONSIDELING onese1f PULE by baching in che
fi1chy, BULNING ULINE of a donkey. A sàdhaka shou1d CALEFU11Y abandon chis picfa11.

4l
 THELE ALE CHLEE kinds of bhakci−sàdhakas: (l) svanistha, (2) PALINISTHICA, and (2) NILAPEKSA. The
svanistha−sàdhaka comp1ece1y DISCALDS che LU1ES and PLOHIBICIONS PLESCLIBED wichin VALNÀSLAMA and
ENDEAVOLS incessanc1y simp1y co p1ease Bhagavàn SLI HALI. The PALINISTHICA−SÀDHAKA PELFOLMS a11 his
accivicies in ACCOLDANCE wich che LU1ES and PLOHIBICIONS 1aid down FOL che SELVICE and accendance of
Bhagavàn. Boch chese cypes of sàdhakas ALE gihaschas. The NILAPEKSA−SÀDHAKA is a LENUNCIACE. A11
CHLEE ALE beneficed on1y when chey become CHOLOUGH1Y honesc. OCHELWISE, by LESOLCING co deceic−
fu1ness, chey ALE SULE1Y vanquished. The HYPOCLISY DEMONSCLACED by chese CHLEE is DESCLIBED be1ow.
(l) Deceic of che svanistha−sàdhaka—(a) indu1ging in sense−enjoymenc on che PLECEXC of sàdhana−
bhakci, (b) SELVING wea1chy and inf1uencia1 MACELIA1ISCS inscead of UNPLECENCIOUS devocees, (c) accu−
mu1acing wea1ch beyond one’s needs, (d) having GLEAC enchusiasm FOL fuci1e, CEMPOLALY ENCELPLISES,
(e) indu1ging in i11ogica1 ALGUMENCS on che PLECEXC of cu1civacing know1edge, and (f) adopcing che
DLESS of a LENUNCIACE co gec MACELIA1 PLESCIGE.

(2) Deceic of che PALINISTHICA−SÀDHAKA—(a) making an EXCELNA1 show of SCLICC ADHELENCE co LU1ES and
LEGU1ACIONS buc LEMAINING INWALD1Y accached co MACELIA1 subjeccs, and (b) PLEFELLING che associacion
of PHI1ANCHLOPISCS, jñànis, yogis, and MACELIA1ISCIC peop1e co chac of LESO1UCE, 1oving devocees.

(2) Deceic of che NILAPEKSA−SÀDHAKA—(a) co maincain PLIDE by chinking onese1f co be an e1evaced

¥aisnava, (b) co adopc che DLESS of a LENUNCIACE and, due co fa1se ego, LEGALD OCHEL SÀDHAKAS as infe−
LIOL, (c) co accumu1ace wea1ch and MACELIA1S beyond che basic necessicies of 1ife, (d) co associace wich
women on che PLECEXC of sàdhana, (e) co keep c1ose concacc wich MACELIA1ISCIC peop1e wich che incen−
cion of co11eccing funds and donacions inscead of going co che cemp1e, (f) co WOLLY abouc co11eccing
funds on che PLECEXC of PELFOLMING bhajana, (g) co enfeeb1e one’s accachmenc FOL Kisna by ACCLIBUC−
ing IMPOLCANCE and LESPECC MELE1Y co che EXCELNA1 DLESS and symbo1s of che LENOUNCED OLDEL and by
being OVEL1Y accached co che LU1ES and LEGU1ACIONS of LENUNCIACION.
THELEFOLE, che defeccs of mundane ALGUMENCS (KUCALKA), fa1se phi1osophica1 conc1usions (kusid−
dhànca), and ANALCHAS, a11 ALISING FLOM deceic in che domain of bhajana, have been COMPALED co che
ULINE of a donkey. Many sàdhakas CONSIDEL chemse1ves PULIFIED by baching in chis unho1y ULINE of
che donkey of deceic, buc in LEA1ICY ic on1y consumes CHEIL SOU1.

(2) Gǎ ndharvǎ -Giridhara-pada-prema-vi1asat-sudhǎ m-bhodhau snǎ tvǎ :

Bathing in the nectarine ocean o6 1ove 6or the 1otus 6eet o6 Sri Gǎ ndharvǎ -Giridhǎ ri

GÀNDHALVÀ co SLIMACI Ràdhikà, who is che SVALUPA−SAKCI OL INCELNA1 pocency of Bhagavàn.

LEFELS
GILIDHALA LEFELS co che SUPLEME PELSON, ¥LAJENDLA−NANDANA SLI Kisna, who is SALVA−SAKCIMÀN, che
SUPLEME Pocenc. One is HELE advised co bache in che ocean of NECCAL which consiscs of visuddha−
cid−vi1àsa OL divine SPILICUA1 CLANSFOLMACIONS BOLN of PLEMA FOL che 1ocus feec of SLI YUGA1A−KISOLA.
SLI Rupa Gosvàmi himse1f PLAYS in chis LEGALD in SLI PLÀLCHANÀ−PADDHACI (Scava−mà1à):

42
 SUDDHA−GÀNGEYA−GAULÀNGIN KULANGI−1ANGIMEKSANÀM
jica−kotindu bimbàsyàm AMBUDÀMBALA samvicàm (l)

O ¥INDÀVANESVALI, SLI Ràdhikà! The comp1exion of YOUL 1imbs is 1ike mo1cen go1d. YOUL eyes ALE
as CHALMING as che LESC1ESS, e1ongaced eyes of a doe. YOUL face defeacs che BLI11IANCE of mi11ions of
moons. You ALE GLACEFU11Y DLESSED in a b1ue SÀLI che CO1OL of a FLESH c1oud.

navina−ba11avi−vinda−dhammi11occphu11a−ma11ikàm
DIVYA−LACNÀDY A1ANKÀLA SEVYAMÀNA−CANU−SLIYAM (2)

You ALE che CLOWNING GAL1AND of ma11ikà F1OWELS on che DECOLACED BLAIDED HAIL of che young gopis
of ¥LAJA. YOUL 1imbs ALE sp1endid1y ADOLNED wich divine jewe1s and OCHEL OLNAMENCS.

VIDAGDHA−MANAA1A−GULUN GUNA−GAULAVA−MANAICÀM
ACI−PLESTHA−VAYASYÀBHIL ASTÀBHIL abhivesticàm (2)

You ALE che besc among a11 che e1eganc and DEXCELOUS gopis. You ALE OLNAMENCED wich un1imiced
CLANSCENDENCA1 VILCUES and eminence. You ALE SULLOUNDED by che asta−sakhis who ALE mosc DEAL co
You.

cañca1àpànga−bhangena vyàku1i−kica kesavàm

GOSTHENDLA−SUCA−JIVÀCU−LAMYA−BIMBÀDHALÀMICÀM (4)

You agicace Kisna by YOUL COMPE11ING side1ong g1ances. The NECCAL of YOUL beaucifu1 bimba−FLUIC
1ips is che 1ife−giving E1IXIL FOL ¥LAJENDLA−NANDANA SLI Kisna.

cvàm asau yàcace nacvà vi1uthan yamunà−cate

KÀKUBHIL−VYÀKU1A−SVÀNCO jano VINDÀVANESVALI (S)

O SLIMACI Ràdhikà! Ro11ing on che GLOUND by che bank of che Yamunà wich an agicaced HEALC, I
humb1y appea1 co You ouc of DESPAIL.

kicàgaske ’py ayogye ’py jane ’smin kumacàv api

DÀSYA−DÀNA−PLADÀNASYA 1avam apy upapàdaya (6)

Even chough I am an OFFENDEL, unqua1ified in a11 LESPECCS, and have CLOOKED ince11igence, I beg You
co make me FOLCUNACE by bescowing upon me even che sma11esc SELVICE ac YOUL 1ocus feec.

yukcas cvayà jano naiva dufikhico ’yam upeksicum

KIPÀ−DYOCA−DLAVA−CICCA−NAVANICÀSI yac sadà (7)

42
O Kipàmayi! Ic is noc ficcing FOL You co neg1ecc chis anguished PELSON, FOL YOUL BUCCEL−1IKE CENDEL
HEALC is a1ways me1cing wich compassion.
In his SLI SLI RÀDHÀ−MÀDHAVAYOL nàma−yugàstakam, SLI Rupa Gosvàmi has WLICCEN (Scava−mà1à):

LÀDHÀ MÀDHAVAYOL ecad vaksye nàma−yugàstakam

LÀDHÀ DÀMODALAU PULVAN LÀDHIKÀ màdhavau cacafi (l)

Now I wi11 sing chis PLAYEL which consiscs of eighc VELSES G1OLIFYING che names of SLI Ràdhà−Màd−
hava Yuga1a. £ILSC I wi11 sing che PLAISE of SLI RÀDHÀ−DÀMODALA and chen of SLI Ràdhikà−Màdhava.

VISABHÀNU−KUMÀLI ca cachà GOPENDLA−NANDANAFI

govindasya PLIYA−SAKHI GÀNDHALVÀ−BÀNDHAVAS cachà (2)

SLIMACI Ràdhikà is ¥ISABHÀNU−KUMÀLI, che young DAUGHCEL of King ¥isabhànu, and SLI Kisna is
GOPENDLA−NANDANA, che son of che king of che COWHELDS. She is che PLIYA−SAKHI of Govinda, and He
is che bàndhava, che DEALESC FLIEND of GÀNDHALVÀ, SLIMACI Ràdhikà.

NIKUÑJA−NÀGALAU GOSTA−KISOLA−JANA−SEKHALAU
vindàvanàdhipau KISNA−VA11ABHÀ−LÀDHIKÀ−PLIYAU (2)

She is NIKUÑJA−NÀGALI, che HELOINE of che kuñjas of ¥LAJA, and He is NIKUÑJA−NÀGALA, che HELO. She
is che mukuta−mani, che CLOWN−JEWE1 of a11 che GLACEFU1 maidens of ¥LAJA, and He is che SILOBHUSANA,
che HEAD−OLNAMENC of a11 handsome youchs. She is che ADHISTHÀCLI, che PLESIDING goddess of ¥indà−
vana, and He is ADHISVALA, che PLESIDING chief. She is Kisna−va11abhà, che 1OVEL of Kisna, and He is
Ràdhà−va11abha, che 1OVEL of Ràdhà.
I wi11 1ive in ¥LAJA wich GLEAC 1ove, G1OLIFYING che names of my be1oved SLI Yuga1a and LEMEM−
BELING THEIL asta−kà1ya−1i1à wichin my HEALC. By doing so, O mind, when wi11 I be SUBMELGED and
cause you co become SUBMELGED in che NECCALINE ocean of che VALIEGACED manifescacions of PLEMA
FOL che 1ocus feec of SLI GÀNDHALVÀ−GILIDHALA?

44
 S1oha Seven

¥˘⁄™}ŸÀŸ ∞‡{Ÿ Õ∆¥ò¿º®¤ º‰ „⁄Æ ≤¢‰™Í

é¨Ä –Ÿ∞‹-¥˘‰ºŸ —¥‡À⁄™ À‹⁄ò¿‰™≥≤≤‹ º≤Å |
–ÆŸ ´∆Ä –‰∆—∆ ¥˘∫‹Æ⁄æ™ –Ÿº≥™º™‹ƒÄ
樟 ™ŸÄ ⁄≤œéŸÕæ ´∆⁄¿™⁄º“ ™Ä ∆‰Àæ⁄™ –Å ||7||
PLACISTHÀSÀdhistà SVAPACA−LAMANI me hidi natec
kachan SÀDHUFI−PLEMÀ spisaci SUCIL ecan nanu manafi
sadà cvan sevasva PLABHU−DAYICA−SÀMANCAM acu1an
yachà càn niskàsya CVALICAM iha can vesayaci safi

Anvaya

manafi—O mind; àsà—che DESILE; PLACISTHÀ—FOL PLESCIGE; dhistà—an audacious; SVAPACA−LAMANI—

ouccasce woman FLOM che CLIBE of DOG−EACELS; natec—if she dances; me hidi—in my HEALC; kacham—
(chen) how; nanu—indeed; sucifi—PULE; SÀDHU−PLEMÀ—divine 1ove; spisaci—can couch; ecac—chac
HEALC;cvam—(CHELEFOLE) you; sadà—a1ways; sevasva—SELVE; acu1am—che INCOMPALAB1E; dayica—
be1oved; sàmancam—COMMANDELS (of che ALMY); PLABHU—of PLABHU SLI Kisna; yachà—so chac;
safi—chey; CVALICAM—quick1y; niskàsya—expe11ing; càm—chac (ouccasce DOG−EACEL); vesayaci—cause
co ENCEL; cam—chac (divine 1ove); iha—in chis HEALC.

Trans1ation

(Why is ic chac deceic sci11 1INGELS in che HEALC in spice of one’s having given up a11 MACELIA1 sense−
enjoymenc? This VELSE has been composed in OLDEL co ANSWEL chis quescion.) O mind! How can PULE
divine 1ove APPEAL in my HEALC as 1ong as che shame1ess dog−eacing ouccasce woman of che DESILE FOL
PLESCIGE is audacious1y dancing CHELE? THELEFOLE, a1ways LEMEMBEL and SELVE che IMMEASULAB1Y
POWELFU1 COMMANDELS of che ALMY of SLI Kisna, che be1oved devocees of che LOLD. They wi11 ac once
banish chis ouccasce woman and iniciace che f1ow of immacu1ace VLAJA−PLEMA in YOUL HEALC.

Sri Bhajana-darpana-digdarsini-vitti

(1) Dhisiǎ svapaca-ramani pratisihǎ sǎ :

The desire 6or prestige is an audacious dog-eating outcaste woman

The DESILE FOL HONOL and discinccion is ca11ed PLACISTHÀSÀ. A1chough a11 OCHEL ANALCHAS may be dis−
pe11ed, che DESILE FOL PLACISTHÀ is noc easi1y LEMOVED. £LOM chis, a11 kinds of deceic and HYPOCLISY
ALISE and ALE GLADUA11Y NOULISHED. The DESILE FOL PLACISTHÀ is ca11ed shame1ess, FOL a1chough ic is che

4S
LOOC of a11 ANALCHAS, ic fai1s co acknow1edge ics own fau1c. Ic is a1so ca11ed cànaà1ini, a fema1e dog−
EACEL, FOL ic is engaged in eacing che dogmeac of fame.
The svanistha−sàdhaka mencioned in che PLEVIOUS VELSE YEALNS co be LECOGNI>ED as VILCUOUS,
benevo1enc, and FLEE FLOM a11 sin. The PALINISTHICA−SÀDHAKA chinks, ”I am a devocee of Bhagavàn, I
UNDELSCAND chings C1EAL1Y, and I’m DISINCELESCED in MACELIA1 enjoymenc.“ In chis way he NOULISHES
che DESILE co expand his fame. The NILAPEKSA−SÀDHAKA chinks, ”I am a SCLICC LENUNCIACE, I have PEL−
fecc1y UNDELSCOOD che conc1usions of che SÀSCLA, and my bhakci has come co che PELFECCIONA1 scage.“
In chis way he maincains che DESILE FOL PLACHISTHÀ.
As 1ong as che DESILE FOL PLACHISTHÀ has noc been DLIVEN FLOM che HEALC, deceic wi11 LEMAIN; and
unci1 one becomes FLEE FLOM deceic, he cannoc obcain PULE, una11oyed PLEMA.

(2) Nirma1a sǎ dhu prema: Immacu1ate divine 1ove

In chis LEGALD, SLI Rupa Gosvàmi has EXPLESSED che fo11owing conc1usion in BHAKCI−LASÀMICA−
sindhu (l.4.l):

samyan masinica−svànco mamacàcisayànkicafi

bhàvafi sa eva SÀNDLÀCMÀ budhaifi PLEMÀ nigadyace

”When bhàva−bhakci OL LACI deepens and MACULES, che sàdhaka’s HEALC becomes comp1ece1y sofc
and me1ced. Ac chac cime che devocee EXPELIENCES che SUPLEME exu1cacion of CLANSCENDENCA1 b1iss and
awakens an OVELWHE1MING sense of mamacà OL possessiveness COWALD SLI Kisna. LEALNED AUCHOLICIES
DESCLIBE chis condicion as PLEMA.“

(3) 9rabhu-dayita atu1a sǎ manta:

The incomparab1e army commanders o6 9rabhu Sri Kisna

The WOLDS PLABHU−DAYICA mean chose who ALE EXCLEME1Y DEAL co PLABHU ¥LAJENDLA−NANDANA SLI
Kisna. The WOLD acu1a means chac which has no COMPALISON. The WOLD sàmanca means a GENELA1
OL COMMANDEL of an ALMY. A1ways SELVE che POWELFU1 GENELA1S of che ALMY of Kisna’s devocees.
THEIL MELCY is UNPALA11E1ED and chey ALE VELY DEAL SELVICOLS of SLI Nanda−nandana. The divine LAYS
of h1àdini−sakci ALE LEF1ECCED in che HEALCS of PULE ¥aisnavas. £LOM CHEIL HEALCS, chese LAYS of h1àd−
ini−sakci ALE CLANSMICCED inco che HEALCS of OCHEL faichfu1 sàdhakas, chus dispe11ing che ANALCHAS of
wickedness, deceic, and HYPOCLISY and manifescing VLAJA−PLEMA. The EMBLACE of PULE ¥aisnavas, che
dusc FLOM CHEIL 1ocus feec, che NECCAL FLOM CHEIL 1ips (che LEMNANCS of CHEIL PLASÀDA), che WACEL chac
washes CHEIL feec, and CHEIL INSCLUCCIONS ALE a11 fu11y compecenc co CLANSMIC h1àdini−sakci inco che
HEALC. THELEFOLE, in che Padma PULÀNA WOLSHIP of che ¥aisnavas is DEC1ALED co be even HIGHEL chan
che WOLSHIP of Bhagavàn.

46
 ÀLÀDHANÀNÀN SALVESÀN VISNOL ÀLÀDHANAN PALAM casmàc
PALACALAN devi cadiyànàn SAMALCANAM

SLI Mahàdeva said, ”O PÀLVACI! The WOLSHIP of SLI ¥isnu is che highesc of a11 DIFFELENC cypes of
WOLSHIP. Buc even SUPELIOL co chac is che WOLSHIP of His devocees.“
In SLIMAD−BHÀGAVACAM (2.7.l9−20) ic is FULCHEL SCACED:

yac sevàya bhagavacafi kuta−schasya madhu−dvisafi

bhavec CIVLAFI PÀDAYOL VYASANÀLDANAFI
LACI LÀSO
DULÀPÀ hy a1pa−capasafi sevà VAIKUNTHA−VALCMASU

”By SELVING che 1ocus feec of che devocees of Bhagavàn, high1y CONCENCLACED nicya−siddha PLEMA,
exiscenc in a11 CHLEE phases of cime, deve1ops FOL che 1ocus feec of SLI Madhusudana; and as a con−
comicanc LESU1C, one obcains EVEL1ASCING DE1IVELANCE FLOM che bondage of MACELIA1 exiscence. £OL
chose whose AUSCELICY and pious CLEDICS ALE VELY MEAGEL, ic is EXCLEME1Y difficu1c co obcain che SEL−
vice of such devocees who ALE VELY DEAL co che LOLD.“
In SLI CAICANYA−CALICÀMICA (Ancya, l6.60−6l) ic is said:

bhakca−pada−dhu1i ÀLA bhakca−pada−ja1a

bhakca−bhukca−avasesa,—cina mahàba1a

ei cina−sevà haice KISNA−PLEMÀ haya

punafi punafi SALVA−SÀSCLE PHUKÀLIYÀ kaya

”The dusc of che 1ocus feec of devocees, che WACEL chac washes CHEIL feec, and CHEIL mahà−
MAHÀPLASÀDA LEMNANCS—CHESE CHLEE ALE VELY POWELFU1. By HONOLING chese CHLEE, one accains PLEMA ac
che 1ocus feec of SLI Kisna. This has been PLOC1AIMED in a11 che SÀSCLAS again and again.“
In chis LEGALD, SLI Rupa Gosvàmi says (BHAKCI−LASÀMICA−SINDHU l.2.2l9):

yàvanci bhagavad BHAKCEL angàni kachicàniha

PLÀYAS càvanci cad−bhakca BHAKCEL api budhà vidufi

”Mosc of che angas of bhakci DESCLIBED chus FAL (in BHAKCI−LASÀMICA−SINDHU) in LE1ACIONSHIP co che
SUPLEME LOLD may a1so be PLACCICED in LEGALD co His devocees. This is che opinion of 1EALNED scho1−
ALS who know che ESOCELIC CLUCHS of bhakci.“
In DESCLIBING che five mosc pocenc angas of bhakci, SLI Rupa Gosvàmi has said chac chey possess
such inconceivab1e, EXCLAOLDINALY POWEL chac even s1ighc PELFOLMANCE of any one of chem can cause
bhàva−bhakci co ALISE in PELSONS who ALE FLEE FLOM offense, even chough chey may be 1acking faich.
He cices che fo11owing examp1e co show how bhàva−bhakci ALISES by associacion wich OCHEL bhàva−
bhakcas (BHAKCI−LASÀMICA−SINDHU l.2.24l):

47
 DIGAMBHOBHIL dhaucafi pu1aka−pata1i manaica−canufi
skha1ann−ancafiphu11o dadhad aci−pichun vepachum api
disofi kaksàn yàvan mama sa PULUSAFI ko ’py upayayau
na jàne kin càvan MACIL iha gihe nàbhi LAMACE

”I don’c know why my mind no 1ONGEL LEMAINS accached co househo1d AFFAILS SINCE chac EXCLAOL−
DINALY PELSON APPEALED on che pachway of my eyes, whose body is DLENCHED in SHOWELS of CEALS,
whose bodi1y HAILS SCAND on end in ecscasy, who FA1CELS ac EVELY scep, who is SUBMELGED in CLAN−
scendenca1 b1iss wichin his HEALC, and who CLEMB1ES FEVELISH1Y, being OVELCOME by SPILICUA1 emo−
cion.“
SLI Mukunda Dàsa Gosvàmi has commenced on chis VELSE as fo11ows: The WOLDS disofi kaksàn
yàvac—since he has APPEALED on che pachway of my eyes—indicace VELY s1ighc concacc wich a devo−
cee. A1chough seeing che EXCLAOLDINALY devocee is undoubced1y che cause of che man’s decachmenc,
he says chac he does noc know che cause. This is indicacive of a 1ack of faich. Lasc1y, che WOLDS iha
gihe NÀBHILAMACA—unaccached co chis HOUSEHO1D—ALE indicacive of che APPEALANCE of bhàva−bhakci.
Ic is conc1uded FLOM che above VELSES chac che be1oved devocees of Bhagavàn ALE che INCOMPALA−
b1y POWELFU1 GENELA1S of che LOLD’S ALMY. SELVING chem ELADICACES a11 ANALCHAS VELY easi1y and gen−
ELACES che LALE and divine KISNA−PLEMA.

48
 S1oha Eight

樟 Æfi{´∆Ä º‰ Æ∆æ⁄™ À§—æŸ⁄¥ é‚¥æŸ

樟 º“˜Ä ¥˘‰ºŸº‡™º⁄¥ ÆÆŸ´æ‹ùù∆ƒº–È |
樟 Ã˘¤íŸ≥∞∆Ÿ@-∫ú≤-⁄∆∞æ‰ ¥˘‰¿æ⁄™ ºŸÄ
™¨Ÿ íËœ§‰ éŸè∆Ÿ ⁄í⁄¿∞¿⁄º“ ´∆Ä ∫ú º≤Å ||8||
yachà dustacvan me davayaci sathasyàpi kipayà
yachà mahyan PLEMÀMICAM api dadàcy ujjva1am asau
yachà SLI GÀNDHALVÀ−BHAJANA−VIDHAYE PLELAYACI màn
cachà gosthe kàkvà GILIDHALAM iha cvan bhaja manafi

Anvaya

manafi—O mind; iha gosthe—in chis ¥LAJA; cvam—you; bhaja—WOLSHIP; GILIDHALAM—Sli GILID−
HÀLI;cachà—in such a MANNEL; kàkvà—wich humb1e WOLDS; yachà—so chac; sathasya api—a1chough
(I am) COLLUPC; asau—He; kipayà—MELCIFU11Y; davayaci—DLIVES away; me—my; dustacvam—
wickedness; yachà—so chac; dadàci—He gives; ujjva1am—che LADIANC; amicam—NECCAL; PLEMA—of
divine 1ove; api—a1so; mahyam—co me; yachà—(and) so chac; PLELAYACI—He impe1s; màm—me; SLI
GÀNDHALVÀ−BHAJANA−VIDHAYE—in che SELVICE of SLIMACI Ràdhikà.

Trans1ation

(By che associacion of sàdhus, h1àdini−sakci, which dispe1s a11 COLLUPCION and BLINGS abouc che high−
esc PELFECCION, is CLANSMICCED inco che sàdhaka’s HEALC. Buc chac cype of sàdhu−sanga is noc easi1y
obcained.) THELEFOLE, O mind, wich UCCEL humi1icy and GLIEF−SCLICKEN WOLDS, jusc WOLSHIP SLI GILID−
HÀLI Kisna in ¥LAJA in such a way chac He wi11 become p1eased wich me. By His cause1ess MELCY He
wi11 LEMOVE my wickedness, bescow che NECCAL of His SUPLEME1Y LADIANC PLEMA, and CONFEL upon me
che INSPILACION co WOLSHIP SLIMACI Ràdhikà.

Sri Bhajana-darpana-digdarsini-vitti

(1) Dainya-hǎ huti: Humb1e, grie6-strichen expression

”I am comp1ece1y he1p1ess and descicuce.“ A humb1e and SINCELE PLAYEL wich chis mood is ca11ed
dainya−kàkuci. In his SLI GÀNDHALVÀ−SAMPLÀLCHANÀSTAKAM (Scava−mà1à), SLI Rupa Gosvàmi has
PLAYED in such a humb1e and gui1e1ess MANNEL:

49
 vindàvane VIHALACOL iha ke1i−kuñje
MACCA−DVIPA−PLAVALA−KAUCUKA−VIBHLAMENA
SANDALSAYASVA YUVAYOL VADANÀLAVINDA− dvandvan
vidhehi mayi devi! kipàn PLASIDA (l)

O Devi Ràdhikà! Being ENCHLA11ED 1ike cwo incoxicaced e1ephancs, You and SLI Kisna conscanc1y
de1ighc in AMOLOUS pascimes in che P1EASULE−GLOVES of SLI ¥indàvana. THELEFOLE, O GÀNDHALVIKÀ,
p1ease be kind and MELCIFU11Y GLANC me che DALSANA of YOUL cwo 1ocus1ike faces.

hà devi! KÀKU−BHALA−GADGADA yàdya vàcà,

yàce nipacya bhuvi danaavad UDBHATÀLCIFI
asya PLASÀDAM abudhasya janasya kicvà,
GÀNDHALVIKE! nija−gane gananàn vidhehi (2)

O Devi GÀNDHALVIKÀ, I am GLEAC1Y DISCLESSED. THELEFOLE, fa11ing co che GLOUND 1ike a LOD, I submic
che fo11owing PLAYEL co YOUL 1ocus feec in a choked−up voice fu11 of DESPAIL. P1ease be MELCIFU1 upon
chis IGNOLANC PELSON and CONSIDEL me as one of YOUL MAIDSELVANCS.

syàme! LAMÀ−LAMANA−SUNDALACÀ−VALISTHA−
SAUNDALYA−MOHICA−SAMASCA−JAGAJ−JANASYA
syàmasya vàma−bhuja−baddha−canun kadàhan
cvàm INDILÀ−VILA1A−LUPA−BHALÀN bhajàmi? (2)

O SLIMACI Syàmà (Ràdhikà), You ALE FAL MOLE beaucifu1 chan SLI Laksmidevi. When sha11 I WOLSHIP
You who ALE EMBLACED by che 1efc ALM of YOUL be1oved SLI SYÀMASUNDALA, whose beaucy ec1ipses
chac of SLIMAN NÀLÀYANA and capcivaces che ENCILE CLEACION?

cvàn PLACCHADENA MUDILA−CCHABINÀ pidhàya

MAÑJILA−MUKCA−CALANÀÑ ca vidhàya devi!
kuñje VLAJENDLA−CANAYENA VILÀJAMÀNE nakcan
kadà PLAMUDICÀM ABHISÀLAYISYE (4)

O Devi Ràdhikà! When wi11 I become YOUL handmaiden and DLESS You APPLOPLIACE1Y FOL YOUL
1OVEL’S LENDE>VOUS by LEMOVING che ank1e be11s FLOM YOUL 1ocus feec and COVELING YOUL GLACEFU1
1imbs in a b1ue SALI che CO1OL of a FLESH c1oud? When wi11 I 1ead You co che kuñja ac nighc, YOUL HEALC
fi11ed wich LAPCULE and ancicipacion co meec wich YOUL 1OVEL, SLI Nanda−nandana?

S0
 kuñje PLASUNA−KU1A−KA1PICA−KE1I ca1pe
SANVISTAYOL MADHULA−NALMA−VI1ÀSA−BHÀJOFI
1OKA−CLAYÀBHALANAYOS CALANÀMBUJÀNI
sanvàhayisyaci kadà YUVAYOL jano ’yam? (S)

O Devi! You and SLI Kisna ALE che OLNAMENC of che CHLEE WOL1DS. In che FOLESC GLOVE when boch of
You LEC1INE on a sofc bed of a beaucifu1 VALIECY of F1OWELS and PALCAKE in AMOLOUS pascimes abound−
ing wich MELLIMENC, wi11 I be b1essed co SELVE You and YOUL be1oved’s 1ocus feec?

CVAC−KUNAA−LODHASI VI1ÀSA−PALISLAMENA
SVEDÀMBU−CUMBI−VADANÀMBULUHA−SLIYAU vàm
VINDÀVANESVALI!kadà CALU−MU1A−BHÀJAU
sanvijayàmi CAMALI−CAYA−CÀMALENA (6)

O ¥INDÀVANESVALI! When che 1ocus faces of You and YOUL be1oved ALE DECOLACED wich DLOPS of PEL−
SPILACION due co che 1ABOUL of 1OVE−SPOLCS, You sic in che shade of a beaucifu1 kadamba CLEE on che
bank of Ràdhà−kunaa in OLDEL co LESC. Ac chac cime wi11 I, as YOUL MAIDSELVANC, fan YOUL bodies wich a
jewe11ed CÀMALA?

1inàn NIKUÑJA−KUHALE bhavacin mukunde

CICLAIVA sucicavaci LUCILÀKSI! nàham
bhugnàn BHLUVAN na LACAYECI MISÀLUSÀN cvàm
AGLE VLAJENDLA−CANASYA kadà nu nesye (7)

O CHALMING−EYED SLI Ràdhikà! When You p1ayfu11y hide in a concea1ed BULLOW of che FOLESC GLOVE,
SLI Kisna wi11 come co know of YOUL WHELEABOUCS and APPEAL BEFOLE You. You wi11 chen quescion
me LEPLOACHFU11Y, ”O Rupa MAÑJALI! Did you disc1ose My hiding p1ace co Him?“ Then I wi11
ANSWEL, ”No, no, I said noching. Ic was CICLÀ sakhi who co1d Him, so p1ease don’c FLOWN upon me.“
When wi11 I be b1essed co see You feigning such ANGEL COWALD me, and when wi11 I gec che OPPOL−
cunicy co appease You wich sweec WOLDS in che PLESENCE of SLI Kisna?

vàg−yuddha−ke1i−kucuke VLAJA−LÀJA sunun

jicvonmadàm ADHIKA−DALPA vikàsi−ja1pàm
PHU11ÀBHIL À1IBHIL ana1pam UDILYAMÀNA−
SCOCLÀN kadà nu bhavacim ava1okayisye? (8)

When, in a PLANKISH mood, You defeac SLI Kisna in a bacc1e of WOLDS, You become exceeding1y jubi−
1anc and exu1c in che PLIDE of YOUL OLACOLY PLOWESS. The sàkhis, being OVELJOYED wich che VICCOLY of
CHEIL SVÀMINI, PLAISE You, CHEELING, ”Jaya Ràdhe, jaya Ràdhe!“ When wi11 I beho1d You in such a
scace?

Sl
 yafi ko ’pi susthu VISABHÀNU−KUMÀLI−KÀYÀFI
SAMPLÀLCHANÀSTAKAM idan pathaci PLAPANNAFI
sà PLEYASÀ saha samecya DHICA−PLAMODÀ
CACLA PLASÀDA−1AHALIM ULALI−KALOCI (9)

Anyone who cakes SHE1CEL of SLI ¥isabhànu−nandini, SLI Ràdhikà, by LEGU1AL1Y LECICING chis sam−
PLÀCHANÀSTAKA wich GLEAC faich and an accicude of bhakci, wi11 SULE1Y p1ease HEL a1ong wich HEL
be1oved SLI Kisna, chus becoming che LECIPIENC of THEIL PLOFUSE MELCY.

(2) Saihatǎ me dusiatvǎ m: 9retention is my wichedness

PLECENCION is che vice of che baddha−jivas. In CHEIL PULE scace che jivas ALE by NACULE simp1e and
honesc. When che jivas cake SHE1CEL of avidyà, chey ac once become deceicfu1, PLOUD, obsessed wich
HONOL and PLESCIGE, HYPOCLICICA1, and IMMOLA1, and chus chey SCLAY FAL FLOM che CLUCH of CHEIL SPIL−
icua1 idencicy in LE1ACIONSHIP wich che LOLD. By che POWEL of sàdhu−sanga, when chey CONSIDEL chem−
se1ves co be FAL MOLE insignificanc chan a b1ade of GLASS and OFFEL LESPECC co OCHELS as befics CHEIL
LESPECCIVE posicions, chey cake SHE1CEL of SLI HALINÀMA. Then SLI Kisna and His be1oved devocees wi11
bescow MELCY upon chem, and chey wi11 obcain che LALE commodicy of KISNA−PLEMA.

(3) Fjjva1a 9remǎ mita: The nectar o6 conjuga1 1ove

The WOLD ujjva1a LEFELS co SINGÀLA−LASA, which is a1so known as MADHULA−LASA. In SLI Fjjva1a−
ni1amani l.2−2, in che CHAPCEL known as NÀYAKA−BHEDA−PLAKALANA (¥ALIECIES of HELOES), SLI Rupa
Gosvàmi DESCLIBES MADHULA−LASA as fo11ows:

MUKHYA−LASESU PULÀ yafi sanksepenodico ’ci LAHASYACVÀC

pichag eva bhakci LASALÀT sa VISCÀLENOCYACE MADHULAFI

VAKSYAMÀNAIL vibhàvàdyaifi svàdyacàn MADHULÀ LACIFI

nicà bhakci LASAFI PLOKCO MADHULÀKHYO manisibhifi

In BHAKCI−LASÀNICA−SINDHU ic is DESCLIBED chac che cu1civacion of bhakci may be UNDELCAKEN in five

DIFFELENC LASAS:sànca, dàsya, sakhya, vàcsa1ya, and MADHULA. These ALE known as mukhya OL PLIMALY
LASAS. MADHULA−LASA is chief among a11 VALIECIES of BHAKCI−LASA. A1chough ic is FOLEMOSC of a11, che
FILSC FOUL LASAS have been DESCLIBED VELY E1ABOLACE1Y, WHELEAS MADHULA−LASA is DESCLIBED on1y in
BLIEF. This is because MADHULA−LASA is VELY confidencia1. THELE ALE CHLEE LEASONS FOL ics confiden−
cia1icy. (l) Because ic is meanc on1y FOL chose devocees who have caken exc1usive SHE1CEL of MADHULA−
LASA, ic is unsuicab1e FOL devocees of che OCHEL FOUL LASAS (sànca, dàsya, and so on). (2) A1chough CHELE
ALE many devocees who have caken SHE1CEL of MADHULA−LASA, chey ALE inepc in cascing ic because chey
ALE devoid of che APPLOPLIACE IMPLESSIONS in che HEALC (SANSKÀLAS) FOL chis LASA. £OL SUCH PELSONS

S2
MADHULA−LASA is difficu1c co COMPLEHEND. (2) MADHULA−LASA dea1s PLINCIPA11Y wich LÀGA−MALGA, and
as such ic discusses many DIFFELENC confidencia1 moods. Because sàdhakas whose HEALCS ALE bound by
many DESILES ALE unacquainced wich che confidencia1 MYSCELIES of LÀGA−MALGA, CHEIL minds ALE
obsessed wich VAIDHI−MÀLGA. THELEFOLE chis MADHULA−LASA is noc fic co be BLOADCASC BEFOLE chem.
£OL a11 chese LEASONS MADHULA−LASA is VELY confidencia1, and ic is INAPPLOPLIACE co DESCLIBE ic in
conjunccion wich che OCHEL LASAS. Consequenc1y, in SLI Fjjva1a−ni1amani MADHULA−LASA has been
DESCLIBED VELY E1ABOLACE1Y in OLDEL co make on1y chose devocees who ALE PULSUING LÀGA−MALGA wich
exc1usive LECOULSE co MADHULA−LASA e1igib1e co casce chis LASA. When MADHULA−LACI is inscigaced by
che e1emencs of vibhàva, anubhàva, sàccvika−bhàva, and VYÀBHICÀLI−BHÀVA and becomes EXCLEME1Y
LE1ISHAB1E, 1EALNED SCHO1ALS of LASA−CACCVA ca11 ic MADHULA−LASA.
When chac LACI which is che schàyibhàva of sànca, dàsya, sakhya, and vàcsa1ya combines wich che
FOUL e1emencs of vibhàva, anubhàva, sàccvika−bhàva, and VYÀBHICÀLI−BHÀVA, ic accains co che scacus of
LASA. The same is co be UNDELSCOOD in LEGALD co MADHULA−LASA. In MADHULA−LASA SLI Kisna is che
visayà1ambana OL che objecc of 1ove, and che gopis ALE che ÀSLAYÀ1AMBANA OL che LECEPCAC1ES of 1ove.
THEIL qua1icies ALE uddipanas OL SCIMU1ANCS co MADHULA−LASA. Whi1e enaccing CHEIL CONJUGA1 pas−
cimes, che be1oveds of SLI Kisna and even Kisna Himse1f somecimes disp1ay che eighc sàccvika−bhà−
vas and CHILCY−CHLEE VYABHICÀLI−BHÀVAS, which LISE up 1ike waves causing che ocean of BHAKCI−LASA co
swe11. When sàdhana−bhakci is CLANSFOLMED inco bhàva−bhakci, che schàyi−bhàva becomes mani−
fesced. When che schàyibhàva combines wich vibhàva, anubhàva, and so on, and accains co che scace
of LASA, ic signifies che APPEALANCE of PLEMA and is known as BHAKCI−LASA.
SLI Kisna’s vindàvana−1i1à and a11 che pascimes He enacced wich His be1oved gopis CHLOUGHOUC
¥LAJA−MANAA1A ALE examp1es of chis LASA. Those who, by GLEAC FOLCUNE, awaken GLEED co obcain chis
MADHULA−LASA musc fo11ow in che wake of che gopis, PLAYING LEPEACED1Y wich incense 1onging and
anguish in a voice choked wich emocion (as DESCLIBED PLEVIOUS1Y). When SLIMACI Ràdhikà bescows
HEL MELCY upon such PELSONS, che LAYS of h1àdini−sakci ENCEL CHEIL HEALCS and chus manifesc chis LASA.
THELE is no OCHEL way co obcain chis MADHULA−LASA.

(4) Sri Gǎ ndharvǎ Bhajana

Somecimes che infinicesima1 jiva adopcs che sàdhana of che JÑÀNA−MÀLGA and becomes ABSOLBED in
che EXPELIENCE of BLAHMÀNANDA OL àcmànanda. Buc chac EXPELIENCE is CHOLOUGH1Y insignificanc in
COMPALISON co PALAMÀNANDA OL PLEMA−SEVÀNANDA, che CLANSCENDENCA1 ecscasy of SELVICE co che LOLD
in una11oyed PLEMA. Ic chus pa1es 1ike che 1ighc of a FILEF1Y BEFOLE che sun. As 1ong as che infinicesi−
ma1 jiva LEMAINS unacquainced wich PLEMÀNANDA, he CONSIDELS che neg1igib1e P1EASULE of BLAHMÀ−
nanda OL àcmànanda co be a11−in−a11. Wichouc gaining che MELCY of che h1àdini−sakci one is ine1igi−
b1e co obcain PALAMÀNANDA. The means co LECEIVE chis MELCY is as fo11ows.
Fpon HEALING of che bhàva of che ECELNA1 LESIDENCS of ¥LAJA who ALE sicuaced in LÀGÀCMIKA−BHAKCI,
GLEED may awaken in che HEALC co obcain chis bhàva. When chis OCCULS one shou1d cake SHE1CEL of
che 1ocus feec of one of che sakhis OL MAÑJALIS of SLIMACI Ràdhikà and SELVE HEL wich GLEAC humi1icy.
By chus LENDELING concinuous SELVICE, one’s e1igibi1icy FOL INCLEASED SELVICE is augmenced DILECC1Y in

S2
PLOPOLCION co che advancemenc of one’s capabi1icy. On1y by che MELCY of che sakhis can one LECEIVE
che MELCY of SLIMACI Ràdhikà. The MOLE one obcains chis MELCY, che MOLE h1àdini−sakci wi11 be
CLANSMICCED inco one’s HEALC. Thus GLADUA11Y one wi11 obcain che NICYA−PLEMAMAYI−SEVÀ of SLI SLI
Ràdhà−Kisna in ACCOLDANCE wich one’s e1igibi1icy.
Those who do noc accepc che exiscence of ECELNA1 divine pascimes wichin che LEA1M of CLANSCEN−
dence ALE gui1cy of denying che comp1eceness of che abso1uce CLUCH who is SALVA−SAKCIMÀNA, che
SUPLEME pocenc and che embodimenc of LASA. Such PELSONS ALE cuc off FLOM che pach of MELCY and
ALE chus cheaced FLOM PLEMAMAYI−SEVÀ.
A FULCHEL CONSIDELACION is chac as 1ong as a sàdhaka maincains che concepcion wichin himse1f of
being a mundane, MACELIA1 ma1e, he is ine1igib1e FOL chis VLAJA−BHÀVAMAYI−SEVÀ. SELVICE of chis cype
has no LE1ACIONSHIP WHACSOEVEL wich che mundane fema1e OL ma1e bodies. The fema1e mood OL SCLI−
bhàva which ALISES in che conscicuciona1 FOLM of che PULE, infinicesima1 jiva is che on1y idencicy which
is suicab1e FOL SUCH SELVICE. Sàdhakas who ac che cime of PELFOLMING sàdhana SUPELIMPOSE upon che
mind che mundane concepcions of ma1e OL fema1e which ALE BOLN of concacc wich che MACELIA1 body
ALE deviaced FLOM che pach of sàdhana. To iso1ace onese1f FLOM such PELSONS and PELFOLM bhajana
UNDEL che guidance of a LÀGÀNUGÀ, LASIKA bhakca who has caken exc1usive SHE1CEL of che 1ocus feec of
SLIMACI Ràdhà is known as SLI−GÀNDHALVÀ−BHAJANA.

S4
 S1oha Nine

ºÆ¤ÀŸ≤Ÿ¨´∆‰ ∆˘ú⁄∆⁄¥≤ò≥Æ˙Ä ∆˘ú∆≤‰-

Õ∆¿¤Ä ™ŸÄ ≤Ÿ¨´∆‰ ™Æ™‹ƒ-–ꤴ∆‰ ™‹ ƒ⁄ƒ™ŸºÍ |
⁄∆ÀŸêŸÄ ⁄À’Ÿƒ¤-⁄∆™¿®-í‹¡´∆‰ ⁄¥˘æ–¿Ë-
⁄í¿¤≥Æ˙È ™´¥˘‰’Ÿ-ƒ⁄ƒ™¿⁄™Æ´∆‰ —º¿ º≤Å ||9||
madisà−nàchacve VLAJA−VIPINA−CANDLAN VLAJA−VANE−
SVALIN càn−nàchacve cad−acu1a−sakhicve cu 1a1icàm
visàkhàn SIKSÀ1I−VICALANA−GULUCVE PLIYA−SALO−
GILINDLAU CAC−PLEKSÀ−1A1ICA−LACI−DACVE SMALA manafi

Anvaya

manafi—O mind; SMALA—LEMEMBEL; VLAJA−VIPINA−CANDLAN—Sli ¥INDÀVANACANDLA, che moon of

che FOLESC of ¥LAJA; madisà−nàchacve—as che PLÀNANÀCHA, che LOLD of che 1ife of my MISCLESS; càn—
chac; VLAJAVANESVALIN—Sli ¥INDÀVANESVALI, che queen of che FOLESC of ¥LAJA; nàchacve—as my
svàmini OL MISCLESS; 1a1icàn—SLI La1icà; cu—indeed; cad−acu1a sakhicve—as che PEEL1ESS FLIEND of SLI
Ràdhà; visàkhàn—SLI ¥isàkhà; SIKSÀ1I−VICALANA−GULUCVE—as che GULU who IMPALCS a11 INSCLUCCIONS;
PLIYA−SALO−GILINDLAU—che PLECIOUS pond SLI Ràdhà−kunaa and GILILÀJA GOVALDHANA; CAC−PLEKSÀ−
1A1ICA−LACI−DACVE—as bescowing DALSANA of SLI Ràdhà−Kisna and sub1ime LACI FOL Them.

Trans1ation

(This VELSE is INSCLUCCING us as co whac che mucua1 LE1ACIONSHIP shou1d be becween LÀGÀNUGÀ−BHA−
jana and MADHULA−LASA.) O mind! A1ways LEMEMBEL ¥INDÀVANACANDLA SLI Kisna as che PLÀNANÀCHA
of my svàmini SLI Ràdhikà, ¥INDÀVANESVALI SLIMACI Ràdhikà as my MISCLESS, SLI La1icà as che PEEL−
1ess FLIEND of my svàmini, SLI ¥isàkhà as che SIKSÀ−GULU in che ALLANGEMENCS of SLI Yuga1a sevà, and
SLI Ràdhà−kunaa and GILILÀJA GOVALDHANA as chose who GLANC DALSANA of SLI Ràdhà−Kisna and
bescow sub1ime LACI FOL THEIL 1ocus feec.

Sri Bhajana-darpana-digdarsini-vitti

(1) Vraja-vipina-candran smara:

Remember Sri Kisna, the moon o6 the 6orest o6 Vraja

In chis LEGALD cwo VELSES ALE quoced FLOM SLI Rupa Gosvàmi’s Mukunda−mukcàva1i−scava caken
FLOM Scava−mà1à.

SS
 NAVA−JA1ADHALA−VALNAN campakodbhàsi KALNAN
vikasica−na1inàsyan VISPHULAN−MANDA−HÀSYAM
kanaka LUCI−DUKU1AN CÀLU BALHÀVA−CU1AN
kamapi NIKHI1A−SÀLAN naumi gopi KUMÀLAM (l)

”I WOLSHIP a gopi’s DAL1ING son whose comp1exion is 1ike chac of a FLESH LAINC1OUD, whose ACCLAC−
cive EALS ALE DECOLACED wich campaka F1OWELS, upon whose CHALMING face a mi1d smi1e b1ossoms 1ike
a b1ooming 1ocus F1OWEL, who WEALS a ye11ow GALMENC which LESEMB1ES che 1USCLE of mo1cen go1d,
whose head is ADOLNED wich a beaucifu1 peacock FEACHEL, and who is che quincessence of che CHLEE
WOL1DS.“

MUKHA−JICA−SALAD−INDUFI ke1i−1àvanya−sindhufi
KALA−VINIHICA−KANDUL−VA11AVI−PLÀNABANDHUFI
VAPU−LUPA−SICA−LENUFI kaksa NIKSIPCA−VENUL
vacana−vasaga−dhenufi pàcu màn nanda−sunufi (2)

”May I be PLOCECCED by chac SLI Nanda−nandana whose face is FAL MOLE ACCLACCIVE chan che aucumn
moon, who is an ocean of e1egance suicab1e FOL che enaccmenc of AMOLOUS pascimes, whose hands
ALE equipped wich a ba11 FOL p1aying games, who is che DEALMOSC FLIEND of che VLAJA−LAMANIS, whose
body is beaucified by che dusc LAISED FLOM che hooves of che cows, whose f1uce is kepc PLOMINENC1Y
on His 1efc side, and who subdues che cows by His me1odious voice.“
The nexc cwo s1okas ALE SUPP1EMENCALY VELSES co che TLI−BHANGI−PAÑCAKAM, a1so caken FLOM Scava−
mà1à.

VILACAYA mayi danaan dina−bandho dayàn và

GACIL−IHAna bhavaccafi kàcid−anyà mamàsci
nipacacu SACA−KOTIL NILBHALAN và navàmbhas
cad−api ki1a payodafi scuyace càcakena (l)

”O Dinabandho! WHECHEL che c1ouds POUL down a SHOWEL of WACEL upon che CHILSCING càcaka BILDS
OL HUL1 a 1ighcning bo1c ac chem, che càcaka BILDS NEVEL CILE of PLOPICIACING che c1ouds, FOL chey have
no OCHEL LECOULSE. SIMI1AL1Y, WHECHEL You ALE MELCIFU1 co me OL punish me, I have no SUPPOLC in
chis WOL1D OCHEL chan You. You may do as You 1ike.“

PLÀCINÀNÀN bhajanam−acu1an DUSKALAN sinvaco me

NAILÀSYENA jva1aci hidayan bhakci−1esà1asasya
VISVADLICIM−AGHA−HALA CAVÀKALNYA KÀLUNYA−VICIM
àsà−bindu ksicam−idam UPAICY−ANCALE hanca saicyam (2)

S6
 ”O S1AYEL of AGHÀSULA (OL che DESCLOYEL of sins)! When I HEAL of che EXCLEME1Y LIGOLOUS sàdhana
and bhajana UNDELCAKEN by GLEAC sou1s 1ike SLI Suka and MAHÀLÀJA AMBALISA in FOLMEL cimes, my
HEALC which is devoid of any CLACE of bhakci becomes SCLICKEN wich LEMOLSE and hope1essness
because such difficu1c bhajana and sàdhana wi11 NEVEL be possib1e FOL me. Thus I fee1 chac I wi11 NEVEL
be ab1e co obcain YOUL 1ocus feec. Buc when I see che waves of MELCY You have diffused EVELYWHELE
FLOM BLAHMÀ down co che mosc heinous SINNELS, my HEALC becomes pacified again and insci11ed wich
a LAY of hope.“

(2) Tǎ n Vrajavanesvarin nǎ thatve (smara):

Remember Srimati Rǎ dhihǎ as one’s svǎ mini

In his ¥i1àpa−kusumàñja1i 7−8, quoced be1ow, SLI Raghunàcha Dàsa Gosvàmi has acknow1edged
SLIMACI Ràdhikà as his svàmini. Wich GLEAC FELVOL and PELCULBACION he has PLAYED in a mood of sin−
g1e−minded devocion in OLDEL co obcain HEL SELVICE.

acy−uckatena NICALÀN VILAHÀNA1ENA

dandahyamàna hidayà ki1a kàpi dàsi
hà svàmini ksanam iha PLANAYENA gàaham
ÀKLANDANENA VIDHULÀ vi1apàmi padyaifi

”O Svàmini SLI Ràdhikà! I am YOUL MAIDSELVANC. Buc my HEALC is BULNING due co che VILU1ENC FILE
of SEPALACION FLOM You. I CLY LEPEACED1Y and chus I have become CHOLOUGH1Y AGGLIEVED. Seeing no
OCHEL means of LEPLIEVA1, I LESIDE ac SLI GOVALDHANA by che bank of SLI Ràdhà−kunaa and 1oving1y
supp1icace YOUL 1ocus feec wich chese few 1ines of 1amencacion.“

devi dufikha ku1a SÀGALODALE

duyamànam aci DULGACAN janam cvan
KIPÀ−PLABA1A naukayà ’dbhucan
PLÀPAYA sva−pada−panka−jà1ayam

”May You be p1eased. O ¥LAJA−VI1ÀSINI, SLI Ràdhikà! Having fa11en inco che unfachomab1e ocean
of incense GLIEF, I am SEVELE1Y COLMENCED and sei>ed by ca1amicy. O PALAMA−KALUNÀMAYI! Kind1y
p1ace me upon che INDESCLUCCIB1E boac of YOUL MELCY and GLANC me che DILECC SELVICE of YOUL 1ocus
feec.“

(3) La1itǎ n tad-atu1a-sahhitve (smara):

Remember Sri La1itǎ as the peer1ess 6riend o6 Srimati Rǎ dhihǎ

This mood is C1EAL1Y EXPLESSED by SLI Rupa Gosvàmi in his SLI La1icàstaka caken FLOM Scava−mà1à.

S7
 LÀDHÀ mukunda pada SAMBHAVA−DHALMA−BINDU
NILMAÑCHANOPAKALANI−KICA deha−1aksàm
uccunga−sauhida visesa−vasàc PLAGA1BHÀN
devin gunaifi su1a1icàn 1a1icàn namàmi (l)

I OFFEL PLANÀMA unco che haughcy SLI La1icàdevi, who is che CHALMING LEPOSICOLY of qua1icies such as
beaucy, sweecness, and GLAVICY, who is engaged in wiping away che G1ICCELING DLOPS of PELSPILACION
FLOM che 1ocus feec of SLI Ràdhà−Màdhava, and who is PELPECUA11Y IMMELSED in che mosc e1evaced
me11ows of SAUHÀLDA−LASA OL undivided ABSOLPCION in fu1fi11ing che HEALC’S DESILE of HEL incimace
FLIEND SLIMACI Ràdhikà.

LÀKÀ−SUDHÀ−KILANA−MANAA1A−KÀNCI−DANAI
VAKCLA−SLIYANcakica CÀLU CAMULU−NECLÀM
LÀDHÀ−PLASÀDHANA−VIDHÀNA KA1À−PLASIDDHÀN
devin gunaifi su1a1icàn 1a1icàn namàmi (2)

I OFFEL PLANÀMA unco SLI La1icàdevi, whose beaucifu1 face mocks che BLI11IANCE of che fu11 moon,
whose eyes ALE EVEL−LESC1ESS 1ike chose of a SCALC1ED doe, who is famous FOL HEL EXCLAOLDINALY EXPEL−
cise in che ALC of DLESSING SLIMACI Ràdhikà, and who is che LEPOSICOLY of un1imiced feminine qua1i−
cies.

1àsyo11asad−bhujaga SACLU−PACACLA−CICLA−
PATTÀNSUKÀBHALANA−KAÑCU1IKÀÑCICÀNGIM
GOLOCANÀ−LUCI VIGALHANA GAULIMÀNAN
devin gunaifi su1a1icàn 1a1icàn namàmi (2)

I OFFEL PLANÀMA unco SLI La1icàdevi, whose body is ADOLNED wich a SP1ENDOLOUS si1k DLESS as BLI1−
1ianc1y MU1CICO1OLED as che CAI1−FEACHELS of an ecscacica11y dancing peacock, whose UPPEL body is cov−
ELED wich an immense1y ACCLACCIVE bodice, whose HAIL PALCICION is DECOLACED wich SHIMMELING LED
VELMI11ION, and who WEALS VALIOUS neck1aces and OCHEL jewe11ed OLNAMENCS. HEL go1den comp1exion
defeacs even che 1USCLE of GOLOCANÀ (a BLIGHC ye11ow pigmenc used in paincing, dyeing, and ci1aka),
and she possesses INNUMELAB1E good qua1icies.

DHULCE VLAJENDLA−CANAYE canu susthu−vàmyan

mà daksinà bhava ka1ankini 1àghavàya
LÀDHE GILAN sinu hicàm ici siksayancin
devin gunaifi su1acicàn 1a1icàn namàmi (4)

I OFFEL PLANÀMA unco SLI La1icàdevi, che CHALMING CLEASULE−HOUSE of a11 good qua1icies who INSCLUCCS
SLIMACI Ràdhikà in chis way: ”O Ka1ankini (unchasce one), Ràdhikà! Liscen co my beneficia1 WOLDS!

S8
¥LAJENDLA−NANDANA is VELY gui1efu1. Don’c disp1ay YOUL mood of genc1e submission co Him
(dàksinya bhàva); inscead, a1ways be CONCLALY (bàmya bhàva) in a11 CILCUMSCANCES.“

LÀDHÀMABHI−VLAJAPACEFI kicamàcmajena
kutan manàg api vi1okya vi1ohicàksim
vàg−bhangibhis CAM−ACILENA vi1ajjayancin
devin gunaifi su1a1icàn 1a1icàn namàmi (S)

I OFFEL PLANÀNA unco che abode of a11 good qua1icies, che SUPLEME1Y CHALMING SLI La1icàdevi, who
upon HEALING SLI Kisna speak even a few CLAFCY WOLDS co SLIMACI Ràdhikà, immediace1y becomes
FULIOUS and EMBALLASSES Kisna by speaking SALCASCIC WOLDS such as, ”You ALE so CLUCHFU1 and sim−
P1E−HEALCED, and such a chasce 1OVEL!“

vàcsa1ya−vinda−vasacin PASUPÀ1A−LÀJÑYÀFI
sakhyànusiksana−ka1àsu GULUN sakhinàm
LÀDHÀ−BA1ÀVALAJA JIVICA−NILVISESÀN
devin gunaifi su1a1icàn 1a1icàn namàmi (6)

I OFFEL PLANÀMA unco che SUPLEME1Y CHALMING SLI La1icà−devi, who possesses che AGGLEGACE of a11
divine qua1icies. She is che LECIPIENC of che PALENCA1 affeccion of SLIMACI Yasodà−devi, che queen of
GOPALÀJA SLI Nanda MAHÀLÀJA. She is che GULU of a11 che sakhis who INSCLUCCS chem in che MACCEL of
FLIENDSHIP, and she is che VELY 1ife of boch SLIMACI Ràdhikà and che YOUNGEL BLOCHEL of Ba1adeva.

yàn kàm−api VLAJA−KU1E visabhànujàyàfi

PLEKSYA svapaksa padavim ANULUDDHYAMÀNÀM
sadyas−cad−ista ghatanena KICÀLCHAYANCIN
devin gunaifi su1a1icàn 1a1icàn namàmi (7)

I OFFEL PLANÀMA unco che SUPLEME1Y CHALMING SLI Là1icà−devi, che CLEASULE−HOUSE of a11 good qua1i−
cies. Fpon seeing any young maiden ANYWHELE in ¥LAJA and DISCELNING chac she is inc1ined COWALDS
HEL PLIYA−SAKHISLIMACI Ràdhikà, La1icà immediace1y fu1fi11s a11 of chac maiden’s INCELNA1 DESILES and
makes HEL SUCCESSFU1 in a11 LESPECCS.

LÀDHÀ VLAJENDLA−SUCA SANGAMA−LANGA−CALYÀN

VALYÀN viniscicavacim akhi1ocsavebhyafi
càn GOKU1A−PLIYA−SAKHI NIKULAMBA−MUKHYÀN
devin gunaifi su1a1icàn 1a1icàn namàmi (8)

I OFFEL PLANÀMA unco SLI La1icàdevi, che embodimenc of a11 divine VILCUES and che FOLEMOSC of che
PLIYA−SAKHIS of Goku1a. HEL mosc deep1y CHELISHED cask is PLOVIDING enjoymenc FOL SLI Ràdhà−

S9
Govinda by ALLANGING FOL Them co meec. She has FAL GLEACEL 1onging co PELFOLM chis exquisice cask
chan co enjoy che ENCILECY of OCHEL cypes of fesciva1s.

nandann−amuni 1a1icà−guna−1à1icàni
padyàni yafi pathaci NILMA1A−DISTIL astau
PLICYÀ VIKALSACI janan nija−vinda−madhye
can KILCIDÀ−PACI−KU1OJJVA1A−KA1PA−VA11I (9)

If a wich a CHEELFU1 and PULE HEALC LECICES chis astaka in PLAISE of La1icàdevi, who is SUPELB1Y
PELSON
OLNAMENCED wich che qua1icies of beaucy, GLACE, and CHALM, SLIMACI Ràdhikà, che effu1genc wishfu1−
fi11ing CLEEPEL in che fami1y of ¥isabhànu MAHÀLÀJA, affeccionace1y DLAWS chac PELSON COWALD HEL
and adopcs HEL among HEL GLOUP of sakhis.

(4) Visǎ hhǎ n sihsǎ 1i-vitarana-gurutve (smara):

Remember Sri Visǎ hhǎ as one’s sihsǎ -guru

SLI Yamunà is CONSIDELED NONDIFFELENC FLOM SLI ¥isàkhà. SLI Ba1adeva ¥idyàbhusana has ciced che
fo11owing VELSE in CONFILMACION of chis:

VISÀKHOLASI yà VISNOL yasyàn VISNUL−JA1ÀCMANI nicyan

nimajjaci PLICYÀ càn SAULIN yamunàn scumafi

”LOLD ¥isnu dai1y IMMELSES Himse1f and p1ays wich GLEAC P1EASULE and affeccion in che WACEL of
che Yamunà, che 1iquid FOLM of ¥isàkhàdevi. I OFFEL PLAYELS co Yamunàdevi, che DAUGHCEL of che sun−
god SULYA.“
SLI ¥idyàbhusanapàda commencs on chis VELSE as fo11ows:

visàkhà YAMUNÀ−VAPUL ici VICÀLENA

yamunà−scucyà CAC−SCUCIL, ici vidyàbhusanafi

”SLI ¥isàkhà is CONSIDELED as che vapu OL embodimenc of Yamunà. THELEFOLE, by OFFELING PLAYELS
co Yamunà one aucomacica11y OFFELS PLAYELS co ¥isàkhà.“
SLI Rupa Gosvàmi has composed che fo11owing PLAYEL in G1OLIFICACION of SLI Yamunà known as SLI
Yamunàstaka caken FLOM Scava−mà1à.

BHLÀCUL−ANCAKASYApaccane ’BHIPACCI−HÀLINI
PLEKSYÀCI−PÀPINO ’pi PÀPA−SINDHU−CÀLINI
NILA−MÀDHULIBHIL apy−asesa−cicca−bandhini
màn punàcu SALVADÀLAVINDA−BANDHU−NANDINI (l)

60
May Yamunàdevi, che DAUGHCEL of SULYADEVA, who de1ighcs che FLIEND of che 1ocus (SULYA), a1ways
PULIFY me. She saves chose who couch HEL FLOM going co che LEA1M of HEL BLOCHEL YAMALÀJA, and
MELE1Y seeing HEL enab1es wicked SINNELS co CLOSS che ocean of sin. She binds che HEALCS of EVELY−
one by che UNINCELLUPCED sweecness of HEL WACELS.

HÀLI−VÀLI−DHÀLAYÀBHIMANAICOLU−KHÀNAAVÀ
PUNAALIKA−MANAA1ODYAD−ANAAJÀ1I−CÀNAAVÀ
snàna−kàma PÀMALOGLA−PÀPA−SAMPAD−ANDHINI
màn punàcu SALVADÀLAVINDA−BANDHU−NANDINI (2)

Yamunàdevi ADOLNS INDLA’S immense Khànaava FOLESC wich HEL enchancing CULLENC, and upon HEL
b1ooming whice 1ocuses, BILDS such as wagcai1s a1ways dance wich GLEAC jubi1acion. To say noching of
chose who bache in HEL WACELS, even vi1e SINNELS ALE abso1ved FLOM DLEADFU1 sins simp1y by DESILING
co bache in che Yamunà. May Yamunàdevi, che DAUGHCEL of SULYADEVA, who de1ighcs che FLIEND of
che 1ocus, a1ways PULIFY me.

SIKALÀBHIMISTA−JANCU−DULVIPÀKA−MALDINI
NANDA−NANDANÀNCALANGA−BHAKCI−PULA−VALDHINI
CILA−SANGAMÀBHI1ÀSI manga1ànubandhini
màn punàcu SALVADÀLAVINDA−BANDHU−NANDINI (2)

Yamunàdevi DESCLOYS che LEACCIONS co che ACLOCIOUS sins commicced by chose who MELE1Y couch a
DLOP of HEL WACEL. She INCLEASES che f1ow of ANCALANGA−BHAKCI OL LÀGÀNUGÀ−BHAKCI FOL Nanda−nan−
dana SLI Kisna wichin one’s HEALC and benediccs anyone who simp1y DESILES co LESIDE on HEL banks.
May Yamunàdevi, che DAUGHCEL of che sun−god, who de1ighcs che FLIEND of che 1ocus, a1ways PULIFY
me.
DVIPA−CAKLAVÀ1A−JUSTA−SAPCA−SINDHU−BHEDINI
SLI−MUKUNDA−NILMICOLU−DIVYA−KE1I−VEDINI
KÀNCI−KANDA1IBHIL INDLANI1A−VINDA−NINDINI
màn PUNÀLU SALVADÀLAVINDA−BANDHU−NANDINI (4)

Yamunàdevi is so inconceivab1y POWELFU1 chac a1chough she f1ows CHLOUGH che seven oceans which
SULLOUND che seven gianc is1ands of Bhu−manaa1a, she NEVEL MELGES inco chem as OLDINALY LIVELS do.
Being an incimace wicness co SLI Kisna’s WONDELFU1, CLANSCENDENCA1 pascimes, she causes chose pas−
cimes co ALISE in che HEALCS of chose who cake SHE1CEL of HEL. HEL DALK, SHIMMELING beaucy defeacs
chac of even a PLECIOUS b1ue SAPPHILE. May SULYA−PUCLI, Yamunàdevi, who de1ighcs che FLIEND of che
1ocus, a1ways PULIFY me.

6l
 MÀCHULENA manaa1ena CÀLUNÀBHIMANAICÀ
PLEMA−NADDHA−VAISNAVÀDHVA−VALDHANÀYApanaicà
ULMI−DOL−VI1ÀSA padmanàbha−pàda−vandini
màn punàcu SALVADÀLAVINDA−BANDHU−NANDINI (S)

OLNAMENCED by che SUPLEME1Y enchancing 1and of MACHULÀ−MANAA1A, Yamunàdevi is adepc in PLO−

pe11ing advancemenc upon che VAISNAVA−MÀLGA FOL chose devocees who ALE bound by PLEMA. In OCHEL
WOLDS, she DILECC1Y manifescs LÀGÀNUGÀ−BHAKCI in che HEALCS of chose devocees who bache in HEL
WACELS. Wich HEL waves which ALE 1ike p1ayfu1 ALMS she WOLSHIPS SLI Kisna’s 1ocus feec. May SULYA−
PUCLI, Yamunàdevi, who de1ighcs che FLIEND of che 1ocus, a1ways PULIFY me.

LAMYA−CILA−LAMBHAMÀNA−GO−KADAMBA−BHUSICÀ
DIVYA−GANDHA−BHÀK−KADAMBA−PUSPA−LÀJI−LUSICÀ
nanda−sunu−bhakca−sangha−sangamàbhinandini
màn punàcu SALVADÀLAVINDA−BANDHU−NANDINI (6)

Yamunàdevi is FULCHEL beaucified by che PLESENCE of che cows mooing in deep subdued cones on
boch sides of HEL SUPLEME1Y ACCLACCIVE banks. She is scenced by che ce1escia1 FLAGLANCE emanacing
FLOM che F1OWELS of che kadamba CLEES which 1ine HEL SHOLES. She is a1ways OVELJOYED by che gach−
ELING of che DEAL devocees of SLI Nanda−nandana. May Yamunà−devi, che DAUGHCEL of SULYADEVA,
who de1ighcs che FLIEND of che 1ocus, a1ways PULIFY me.

phu11a−paksa−ma11ikàksa−hansa−1aksa−kujicà
BHAKCI−VIDDHA−DEVA−SIDDHA−KINNALÀ1I−PUJICÀ
CILA−GANDHAVÀHA−GANDHA−JANMA−BANDHA−LANDHINI
màn punàcu SALVADÀLAVINDA−BANDHU−NANDINI (7)

Yamunàdevi LEVELBELACES wich che capcivacing sound of HUNDLEDS of chousands of e1aced whice swans
who g1ide upon HEL WACELS. She is a1ways WOLSHIPPED by che devas, siddhas, KINNALAS, and human
beings whose HEALCS ALE dedicaced co che SELVICE of SLI HALI. By che s1ighcesc couch of che BLEE>ES
which genc1y b1ow upon HEL banks, che 1iving encicies’ bondage co LEPEACED BILCH and deach is cuc co
pieces. May SULYA−PUCLI, Yamunàdevi, who de1ighcs che FLIEND of che 1ocus, a1ways PULIFY me.

CID−VI1ÀSA−VÀLI−PULA−BHUL−BHUVAFI −SVALÀPINI
KILCCICÀPI DULMADOLU−PÀPA−MALMA−CÀPINI
BA11AVENDLA−NANDANÀNGALÀGA−BHANGA−GANDHINI
màn punàcu SALVADÀLAVINDA−BANDHU−NANDINI (8)

Yamunàdevi PELVADES che ENCILE CHLEE WOL1DS known as Bhufi, Bhuvafi, and Svafi by che f1ow of HEL
WACEL, which CALLIES in ic che DILECC LEVE1ACION of che uncommon CLANSCENDENCA1 pascimes of SLI SLI

62
Ràdhà−Kisna Yuga1a. Thus she causes chose pascimes co be BLOADCASC CHLOUGHOUC che CHLEE WOL1DS.
By singing HEL G1OLIES che DEEP1Y−LOOCED COLE of INSULMOUNCAB1E, abysma1 sins ALE comp1ece1y BULNC
co ashes. She has become SUPLEME1Y FLAGLANC due co che sanda1wood pasce and kunkuma which
anoincs che body of ¥LAJALÀJA−KUMÀLA SLI Kisna and which me1cs in HEL WACEL as He enjoys His
WACEL−SPOLCS. May Yamunà−devi, che DAUGHCEL of che sun−god, who de1ighcs che FLIEND of che 1ocus,
a1ways PULIFY me.

CUSTA−BUDDHIL−ASTAKENA NILMA1OLMI−CESTICÀN
cvàm−anena BHÀNU−PUCLI! SALVA−DEVA−VESTICÀM
yafi scavici VALDHAYASVA SALVA−PÀPA−MOCANE
BHAKCI−PULAM asya devi! PUNAALIKA−1OCANE (9)

O SULYA−PUCLI! O divine goddess, SLI Yamunà! I submic chis PLAYEL ac YOUL feec chac you may bene−
dicc chose ince11igenc and concenced PELSONS who LECICE chis astaka in G1OLIFICACION of you who ALE
SULLOUNDED by a11 che devacàs and who ALE possessed of immacu1ace accivicies in che FOLM of YOUL
CLANSPALENC waves. May you expand che CULLENC of CHEIL bhakci FOL che 1ocus−eyed SLI Kisna, who
1IBELACES peop1e FLOM a11 sins inc1uding IGNOLANCE.

(5) 9riyasaro (Rǎ dhǎ -hunaa) tat-prehsǎ -1a1ita-rati-datve (smara):

Remember Sri Rǎ dhǎ -hunaa as granting darsana o6 Sri Rǎ dhǎ -Kisna and bestowing sub-
1ime rati 6or Them

One shou1d LEMEMBEL chac SLI Ràdhà−kunaa bescows sub1ime LACI FOL che 1ocus feec of SLI Ràdhà−
Kisna Yuga1a. Such a PLAYEL has been EXPLESSED by SLI Raghunàcha Dàsa Gosvàmi in his ¥i1àpa−
kusumàñja1i (98).
he SLI SALOVALA! sadà cvayi sà madisà
PLESTHENA SÀLDDHAM iha khe1aci KÀMALANGAIFI
cvañcec PLIYÀC PLIYAM aciva CAYOL ici màn
hà DALSAYÀDYA kipayà mama jivican càm

”O SLI Ràdhà−kunaa! My svàmini SLI Ràdhikà a1ways enjoys AMOLOUS SPOLCIVE pascimes wich HEL
be1oved SLI Kisna a1ong YOUL banks. You ALE MOLE PLECIOUS co chem chan 1ife icse1f. THELEFOLE
kind1y GLANC me DALSANA chis VELY day of SLI Ràdhikà, who is che 1ife of my 1ife.“

(ð) 9raying to Sri Visǎ hhǎ (as bestowing darsana o6 and rati 6or Sri Rǎ dhǎ -Kisna)

In ¥i1àpa−kusumàñja1i (99), Raghunàcha Dàsa Gosvàmi PLAYS co SLI ¥isàkhà in a SIMI1AL MANNEL.

62
 ksanam api cava sanga na cyajed eva devi
cvam asi sama−vayas CVÀN−NALMABHUMIL yad asyàfi
ici sumukhi visàkhe DALSAYICVÀ mad−isàn
mama VILAHA−HACÀYÀFI PLÀNA−LAKSÀN KULUSVA

”O Sumukhi (beaucifu1−faced GIL1)! O ¥isàkhà! Because you ALE PLECISE1Y che same age as my mis−
CLESS, SLI Ràdhikà, you ALE che abode of HEL p1ayfu1 pascimes. Consequenc1y, She cannoc give up
YOUL associacion even FOL a momenc. I have become EXCLEME1Y agicaced and DISCLESSED due co sepa−
LACION FLOM HEL. Kind1y GLANC me DALSANA of HEL 1ocus feec and chus PLESELVE my 1ife.“

(C) Girindrau 1a1ita-rati-datve (smara):

Remember Girirǎ ja Govardhana as bestowing sub1ime rati

In his SLI GOVALDHANA−VÀSA−PLÀLCHANÀ−DASAKAM (8) FLOM SLI Scavàva1i, SLI Raghunàcha Dàsa
Gosvàmi PLAYS FOL LESIDENCE ac SLI GOVALDHANA.

GILI−NIPA! HALI−DÀSA−SLENI−VALYECI−NÀMÀ− micam

idam udican SLI LÀDHIKÀ VAKCLA−CANDLÀC
VLAJA−NAVA−CI1AKACVE k1ipca vedaifi sphutan me
nija−nikata−nivàsan dehi GOVALDHANA cvam

”O GILILÀJA GOVALDHANA! The NECCAL of YOUL name as HALIDÀSA−VALYA (besc of che SELVANCS of SLI
Kisna) has been manifesc DILECC1Y FLOM che 1ocus mouch of SLIMACI Ràdhikà when She UCCELED che
WOLDS, hancàyam ADLIL aba1à HALIDÀSA−VALYAFI—”O Sakhis! This GILILÀJA GOVALDHANA is che besc of
a11 che devocees of SLI HALI.“ (SLIMAD−BHÀGAVACAM l0.2l.l8). Thus a11 che ¥edas have escab1ished
you as che FLESH ci1aka MALK ADOLNING che FOLEHEAD of ¥LAJA. THELEFOLE, O GOVALDHANA, kind1y GLANC
me LESIDENCE by YOUL SIDE.“
The PULPOLC of chis scacemenc is chac by being GLANCED LESIDENCE ac che feec of GILILÀJA GOVALD−
hana, SLI Raghunàcha Dàsa Gosvàmi PLAYS chac GOVALDHANA wi11 cause LACI FOL che 1ocus feec of SLI
Ràdhà−Kisna Yuga1a co awaken in his HEALC.
By seeing, LEMEMBELING, and LECICING che G1OLIES of SLI Ràdhà−kunaa and GILILÀJA GOVALDHANA,
one obcains PLEMÀ−BHAKCI which is sceeped in che mood of LÀGÀNUGÀ. A11 che p1aces WHELEIN SLI
Kisna enacced His CLANSCENDENCA1 pascimes bescow LACI unco che 1ocus feec of SLI Ràdhà−Kisna
Yuga1a. THELEFOLE, one shou1d a1ways LEMEMBEL chem wich GLEAC 1ove.

64
 S1oha Ten

¿⁄™Ä íÈ¿¤-ƒ¤ƒ‰ Ç⁄¥ ™¥⁄™ –È≥Ææ@ ⁄é¿®ÊÅ

Àò¤-ƒ÷º¤-–´æŸÅ ¥⁄¿∫∆⁄™ –È∫Ÿìæ∆ƒ≤ÊÅ |
∆À¤éŸ¿ÊÕò≥Æ˙Ÿ∆⁄ƒº‹ê-≤∆¤≤∆˘ú–™¤Å
⁄’¥´æŸ¿ŸYŸ ™ŸÄ “⁄¿Æ⁄晿Ÿ∞ŸÄ ∫ú º≤Å ||10||
LACIN GAULI−1I1E api capaci SAUNDALYA KILANAIFI
saci−1aksmi−sacyàfi PALIBHAVACI saubhàgya−va1anaifi
VASI−KÀLAIS CANDLÀVA1I− MUKHA−NAVINA−VLAJA−SACIFI
ksipacy ÀLÀD yà càn HALI−DAYICA−LÀDHÀN bhaja manafi

Anvaya

manafi—O mind; bhaja—WOLSHIP; càn—chac; LÀDHÀN—SLI Ràdhà; HALI−DAYICA—che be1oved of SLI

Kisna; yà—who; capaci—BULNS OL aff1iccs; LACI—Racidevi, che wife of Kàmadeva; GAULI—GAULIDEVI,
che wife of LOLD Siva; api—and; 1i1e—Li1àdevi, che PELSONA1 ENELGY of LOLD NÀLÀYANA; SAUNDALYA−
KILANAIFI—by che LAYS of HEL beaucy; PALIBHAVACI—(who) defeacs; saci—Sacidevi, che wife of INDLA;
1aksmi—Laksmidevi, che ECELNA1 CONSOLC of LOLD NÀLÀYANA; sacyàfi—(and) Sacyabhàmàdevi, one of
SLI Kisna’s PLINCIPA1 queens ac DVÀLAKÀ; saubhàgya−va1anaifi—by che SUPELABUNDANCE of HEL good
FOLCUNE; ksipacy—(and who) cascs; ÀLÀC—co a discanc p1ace; NAVINA−VLAJA−SACIFI—che chasce young
GIL1S of ¥LAJA; CANDLÀVA1I−MUKHA—headed by CANDLÀVA1I; VASI−KALAIFI—by HEL qua1icy of being ab1e
co BLING SLI Kisna UNDEL HEL CONCLO1.

Trans1ation

(Wichouc caking SHE1CEL of che LOLD’S INCELNA1 pocency OL SVALUPA−SAKCI, one can NEVEL obcain che
fu11esc aspecc of che abso1uce CLUCH, SLI Kisna, who is che POSSESSOL of chac pocency. THELEFOLE, che
fo11owing scacemenc is EXPLESSED.) O mind! Give up accachmenc FOL a11 OCHELS and jusc WOLSHIP che
mosc be1oved of SLI Kisna, SLIMACI Ràdhikà, who inf1ames Raci, GAULI, and Li1à by che effu1genc LAYS
of HEL beaucy; who vanquishes SLI Saci, SLI Laksmi, and SLI Sacyabhàmà by che PLOFUSION of HEL
good FOLCUNE;
and who dissipaces che PLIDE of che chasce young GIL1S of ¥LAJA headed by SLI Can−
DLÀVA1I by HEL abi1icy co BLING SLI Kisna UNDEL HEL CONCLO1. This SLIMACI Ràdhikà is che mosc
be1oved of SLI Kisna.

6S
 Sri Bhajana-darpana-digdarsini-vitti

(1) The extraordinary qua1ities o6 Srimati Rǎ dhihǎ

In his SLI Fjjva1a−ni1amani, in che CHAPCEL encic1ed SLI RÀDHÀ−PLAKALANA (4.ll−lS), SLI Rupa
Gosvàmi has DESCLIBED che cwency−five PLINCIPA1 qua1icies of SLIMACI Ràdhikà.

acha VINDÀVANESVALYÀFI KILCYANCE PLAVALÀ gunàfi

MADHULEYAN nava−vayàs−ca1àpàngojjva1a−smicà (ll)

CÀLU−SAUBHÀGYA−LEKHÀAHYÀ gandhonmàdica−màdhavà
SANGICA−PLASALÀBHIJÑÀ LAMYA−VÀK NALMA−PANAICÀ (l2)

vinicà KALUNÀ−PULNÀ
vidagdhà pàtavànvicà 1ajjàsi1à
SUMALYÀDÀ DHAILYÀ GÀMBHILYA−SÀ1INI (l2)

suvi1àsà mahàbhàva PALAMOCKALSA−CALSINI

GOKU1A−PLEMA VASACIL JAGAC−CHLENI 1asad yasàfi (l4)

GULVALPICA GULU−SNEHÀ SAKHI−PLANAYICÀ−VASÀ

KISNA−PLIYÀVA1I−MUKHYÀ SANCACÀSLAVA−KESAVÀ bahunà
kin gunàs−casyàfi sankhyàcicà HALEL iva (lS)

”I sha11 now DESCLIBE che PLINCIPA1 qua1icies of ¥INDÀVANESVALI, SLIMACI Ràdhikà: (l) MADHULÀ—
She is CHALMING, (2) nava−vayàfi—She is ECELNA11Y sicuaced in MADHYA−KISOLA OL che midd1e of
b1ooming youch, (2) ca1àpàngà—She cascs side1ong g1ances FLOM HEL LESC1ESS eyes, (4) ujjva1a−
smicà—She smi1es LADIANC1Y and sweec1y, (S) CÀLU−SAUBHÀGYA−LEKHÀAHYÀ—Hel feec and OCHEL PALCS
of HEL body ALE MALKED wich beaucifu1, auspicious 1ines, (6) gandhonmàdica−màdhavà—che FLA−
GLANCE of HEL body DLIVES SLI Kisna mad, (7) SANGICA−PLASALÀBHIJÑÀ—She is EXPELC in che ALC of
singing and music, (8) LAMYA−VÀK—HEL SPEECH is CHALMING, (9) NALMA−PANAICÀ—She is quick−wic−
ced and accomp1ished in che use of joking WOLDS, (l0) vinicà—She is modesc, (ll) KALUNÀ−PULNÀ—
She is MELCIFU1, (l2) vidagdhà—She is high1y ski11ed in che SIXCY−FOUL ALCS and in a11 VALIECIES of
AMOLOUS SPOLCS OL vi1àsa, (l2) pàtavànvicà—She is DEXCELOUS, (l4) 1ajjàsi1à—She is shy, (lS)
SUMALYÀDÀ—She NEVEL deviaces FLOM che pach of LIGHCEOUSNESS, (l6) DHAILYÀ−SÀ1INI—She is FOLBEAL−
ing and CO1ELANC in che face of DISCLESS, (l7) GÀMBHILYA−SÀ1INI—She is GLAVE, (l8) suvi1àsà—She is
a1ways DECOLACED wich VALIOUS cypes of OLNAMENCA1 GESCULES of che body such as hàva, bhàva, and
he1à (VALIOUS feminine GESCULES which encice che be1oved) as we11 as smi1ing, HOLLIPI1ACION, and VALI−
acions of che voice which ALE indicacive of HEL ecscacic moods in LE1ACIONSHIP co SLI Kisna, (l9)
MAHÀBHÀVA−PALAMOCKALSA−CALSINI—She is EXCLEME1Y EAGEL co disp1ay che highesc manifescacion of
mahàbhàva, (20) GOKU1A−PLEMA−VASACI—She is che objecc of 1ove FOL a11 che LESIDENCS of Goku1a, (2l)

66
JAGAC−SLENI−1ASAD−YASÀ—HEL fame is SPLEAD CHLOUGHOUC che ENCILE UNIVELSE, (22) GULVALPICA−GULU−
snehà—She is che LECIPIENC of GLEAC affeccion FLOM HEL E1DELS, (22) SAKHI−PLANAYICÀ−VASÀ—She is
CONCLO11ED by che 1ove of HEL SAKHIS, (24) KISNA− PLIYÀVA1I−MUKHYÀ—She is FOLEMOSC of a11 Kisna’s
1OVELS, and (2S) SANCACÀSLAVÀ−KESAVA—She a1ways keeps SLI Kesava UNDEL HEL CONCLO1. Whac MOLE
need be said? Like SLI Kisna, She is fu11y endowed wich un1imiced CLANSCENDENCA1 qua1icies.“
The G1OLIES of SLIMACI Ràdhikà ALE FULCHEL DESCLIBED by SLI Rupa Gosvàmi in Fjjva1a−ni1amani
4.2−6.

CAYOL apy UBHAYOL madhye LÀDHIKÀ SALVACHÀDHIKÀ

MAHÀBHÀVA−SVALUPEYAN GUNAIL ACIVALIYASI (2)

”Becween SLI Ràdhà and SLI CANDLÀVA1I, SLI Ràdhà is SUPELIOL in a11 LESPECCS. She is che embodi−
menc of mahà−bhàva. No one can COMPALE wich HEL in che possession of CLANSCENDENCA1 qua1icies.“

GOPÀ1OCCALA−CÀPINYÀN yad GÀNDHALVECI VISLUCÀ

LÀDHECY−IK PALISISTE ca màdhavena sahodicà
acas−cadiya−màhàcmyan pàdme DEVALSINODICAM (4)

”In che GOPÀ1OCCALA−CÀPANI She is, CHELEFOLE, CE1EBLACED by che name GÀNDHALVÀ. In che supp1e−
menc co che Ag ¥eda HEL name has been mencioned COGECHEL wich SLI Màdhava. This is EXPLESSED
in che fo11owing WOLDS: LÀDHAYÀ màdhavo devo màdhavenaiva LÀDHIKÀ—‘Màdhava is a1ways wich
SLIMACI Ràdhikà and She is a1ways wich Him. They a1ways LEMAIN COGECHEL and ALE NEVEL SEPALACED
FLOM one ANOCHEL.’ THELEFOLE, SLI DEVALSI NÀLADA has DESCLIBED HEL G1OLIES in che Padma PULÀNA.“

yachà LÀDHÀ PLIYÀ visnos casyàfi kunaan PLIYAN cachà

SALVA−GOPISU saivaikà VISNOL acyanca−va11abhà (S)

”Jusc as SLIMACI Ràdhikà is mosc DEAL co SLI Kisna, HEL pond SLI Ràdhà−kunaa is equa11y DEAL co
Him. Among a11 che be1oved gopis, none ALE as DEAL as SLIMACI Ràdhikà.“

h1àdini yà mahà−sakcifi SALVA−SAKCI−VALIYASI

CAC−SÀLA−BHÀVA−LUPEYAM ici CANCLE PLACISTHICÀ (6)

”The SUPLEME pocency OL mahà−sakci known as h1àdini is SUPELIOL co a11 che OCHEL pocencies of SLI
Kisna. The CONCENCLACED FOLM of chis h1àdini−sakci, which finds ics u1cimace EXPLESSION in che scage
of màdanàkhyà−mahàbhàva, is none OCHEL chan SLIMACI Ràdhikà. This conc1usion has been escab−
1ished in che TANCLAS.“
In his Càtu−puspàñja1ifi FLOM Scava−mà1à, SLI Rupa Gosvàmi has G1OLIFIED SLIMACI Ràdhikà as fo1−
1ows:

67
 NAVA−GOLOCANÀ−GAULIN PLAVALENDIVALÀMBALÀM
mani−scavaka−vidyoci−veni−vyà1ànganà−phanàm (l)

O ¥INDÀVANESVALI, I OFFEL PLAYELS unco You. YOUL go1den comp1exion is 1ike FLESH GOLOCANA. YOUL
SÀLI is che CO1OUL of a beaucifu1 b1ue 1ocus, and che UPPEL PALC of YOUL 1ong, BLAIDED HAIL is scudded
wich jewe1s, making ic APPEAL 1ike che hood of a b1ack SELPENC.

UPAMÀNA−GHATÀ−MÀNA−PLAHÀLI−MUKHA−MANAA1ÀN
NAVENDU−NINDI−BHÀ1ODYAC−KASCULI−CI1AKA−SLIYAM (2)

YOUL exquisice face shames che BLI11IANCE of che fu11 moon, a fu11y−b1ossomed 1ocus F1OWEL, OL any
OCHEL possib1e objecc of COMPALISON. YOUL FOLEHEAD, which LESEMB1ES a NEW1Y−LISEN CLESCENC moon,
is SP1ENDOLOUS1Y ADOLNED wich musk ci1aka.

BHLU−JICÀNANGA−KODANAÀN 1o1a−ni1à1akàva1im
KAJJA1OJJVA1ACÀ−LÀJAC−CAKOLI−CÀLU−1OCANÀM (2)

YOUL CULVED EYEBLOWS puc Cupid’s bow co shame. YOUL SWAYING CLESSES of b1ack, CUL1ING HAIL ALE
sp1endid, and YOUL eyes which ALE WONDELFU11Y DECOLACED wich kàja1a 1ook 1ike a PAIL of youchfu1
CAKOLI BILDS (which ALE said co be ENAMOULED by che moon and ALE CHELEFOLE a symbo1 of AMOLOUS
DESILE).

CI1A−PUSPÀBHA−NÀSÀGLA−VILÀJAD−VALA−MAUKCIKÀM
ADHALODDHUCA−BANDHUKÀN KUNDÀ1I−BANDHULA−DVIJÀM (4)

A sp1endid PEAL1 ADOLNS che SESAME−F1OWEL cip of YOUL nose, YOUL 1ips ALE 1ike deep LED bandhuka
F1OWELS, and YOUL LOWS of ceech G1ICCEL 1ike SPALK1ING whice jasmine buds.

SA−LACNA−SVALNA−LÀJIVA−KALNIKÀKICA−KALNIKÀM
KASCULI−BINDU−CIBUKÀN LACNA−GLAIVEYAKOJJVA1ÀM (S)

Jewe1−scudded scamens of go1den 1ocus F1OWELS DECOLACE YOUL EALS, YOUL CHIN is DECOLACED wich a
doc of musk, and You WEAL a neck1ace bedecked wich jewe1s.

DIVYÀNGADA−PALISVANGA−1ASAD−BHUJA−MINÀ1IKÀM
VA1ÀLI−LACNA−VA1AYA−KA1À1AMBI−KA1ÀVIKÀM (6)

YOUL beaucifu1 ALMS, which ALE 1ike 1ocus−scems, ALE ADOLNED wich ALM1ECS, and on YOUL WLISCS ALE
BLACE1ECS composed of b1ue SAPPHILES which jing1e sweec1y as You move.

68
 LACNÀNGULIYAKO11ÀSI−VALÀNGU1I−KALÀMBUJÀM
MANOHALA−MAHÀ−HÀLA−VIHÀLI−KUCA−KUTMA1ÀM (7)

The FINGELS of YOUL 1ocus hands ALE DECOLACED wich LINGS mounced wich jewe1s, and YOUL BLEASCS ALE
ADOLNED wich an enchancing, PLECIOUS neck1ace.

LOMÀ1I−BHUJAGI MULDDHA−LACNÀBHA−CALA1ÀÑCICÀM
VA1I−CLAYI−1ACÀ−BADDHA−KSINA−BHANGULA−MADHYAMÀM (8)

Siccing acop che 1ine of HAILS which CLOSS YOUL nave1, che CENCLA1 jewe1 of chac neck1ace APPEALS 1ike
che jewe1 on che head of a fema1e snake. YOUL fine, S1ENDEL waisc, benc s1ighc1y by che weighc of YOUL
BLEASCS, is MALKED by CHLEE 1ines which APPEAL 1ike encwining CLEEPELS.

MANI−SÀLASANÀDHÀLA−VISPHÀLA−SLONI−LODHASAM
HEMA−LAMBHÀ−MADÀLAMBHA−SCAMBHANOLU−YUGÀKICIM (9)

ALOUND YOUL BLOAD hips is a sp1endid, cink1ing, jewe1−scudded waisc−band, and YOUL SHAPE1Y chighs
CLUSH che PLIDE of che go1den CLUNK of che p1ancain CLEE.

JÀNU− DYUCI−JICA−KSU11A−PICA−LACNA−SAMUDGAKÀM
SALAN−NILAJA−NILÀJYA−MAÑJILA−VILANAC−PADÀM (l0)

The SP1ENDOUL of YOUL beaucifu1 knees pucs co shame che LADIANCE of LOUND ye11ow SAPPHILE JEWE1LY
cases, and YOUL beaucifu1 feec, which ALE ADOLNED by cink1ing ank1ecs, ALE CONSECLACED by LED 1ocuses
which b1ossom in aucumn.

LÀKENDU−KOTI−SAUNDALYA−JAICLA−PÀDA−NAKHA−DYUCIM
astàbhifi SÀCCVIKAIL BHÀVAIL ÀKU1I−KICA−VIGLAHÀM (ll)

The LESP1ENDENCE of che nai1s of YOUL 1ocus feec defeacs che beaucy of mi11ions of fu11 moons, and
YOUL ENCILE FOLM is PELVADED by che eighc sàccvika−bhàvas such as PELSPILACION and becoming
scunned.

mukundànga−kicàpàngàm ANANGOLMI−CALANGICÀM cvàm

ÀLABDHA−SLIYÀNANDÀN vande VINDÀVANESVALI (l2)

As you f1ash side1ong g1ances ac SLI Kisna, You swe11 wich waves of AMOLOUS DESILE, and chen You
meec wich Him and EXPELIENCE infinice b1iss. O ¥INDÀVANESVALI! I WOLSHIP You, che LESELVOIL of
divine qua1icies.

69
 ayi PLODYAN−MAHÀ−BHÀVA−MÀDHULI VIHVA1ÀNCALE
ASESA−NÀYIKÀVASCHÀ−PLÀKATYÀDBHUCA−CESTICE (l2)

O SLIMACI! YOUL HEALC is inundaced by che combined sweecness of a11 che sympcoms of mahàbhàva
ALISING simu1caneous1y in You. Because You possess a11 che ACCLIBUCES of che un1imiced VALIECIES of
HELOINES, EVELYONE is asconished upon wicnessing YOUL VALIED moods and GESCULES.

SALVA−MÀDHULYA−VIÑCHO1I−NILMAÑCCHICA−PADÀMBUJE
INDILÀ−MIGYA−SAUNDALYA−SPHULAD−ANGHLI−NAKHÀÑCA 1E (l4)

A11 che ACCLIBUCES of a HELOINE such as sweecness accend YOUL 1ocus feec, and chac beaucy which even
Laksmidevi PLAYS FOL SHINES FOLCH FLOM che nai1s of chose feec.

GOKU1ENDU−MUKHI−VINDA−SIMANCOCCANSA−MAÑJALI
1A1ICÀDI−SAKHI−YUCHA−JIVÀCU−SMICA−KOLAKE (lS)

You ALE che CLESC−JEWE1 and F1OWEL−BUD of a11 che women of Goku1a, and YOUL SWEEC, genc1e smi1e
is 1ife−giving conic FOL a11 che sakhis headed by La1icà.

CATU1ÀPÀNGA−MÀDHULYA−BINDUNMÀDICA−MÀDHAVE
càca−pàda−yasafi SCOMA−KAILAVÀNANDA−CANDLIKE (l6)

The side1ong g1ances FLOM YOUL LESC1ESS eyes acc as DLOPS of AMBLOSIA which madden Màdhava, and
You ALE che moon which expands che F1OWEL of YOUL FACHEL’S fame.

APÀLA−KALUNÀ−PULA−PULICÀNCAL−MANO−HLADE
PLASIDÀSMIN jane devi nija−dàsya−spihà−jusi (l7)

YOUL HEALC is 1ike a fachom1ess LESELVOIL which is OVELF1OWING wich compassion. THELEFOLE, O God−
dess, be p1eased wich chis humb1e sou1 who 1ongs co become YOUL MAIDSELVANC.

kaccic cvan càtu−patunà cena GOSTHENDLA−SUNUNÀ

PLÀLCHYAMÀNA−CA1ÀPÀNGA−PLASÀDÀ DLAKSYASE mayà? (l8)

AFCEL YOUL mood of jea1ous ANGEL has BLOKEN, che cunning ¥LAJENDLA−NANDANA SLI Kisna ENCLEACS
You co meec wich Him wich WOLDS of F1ACCELY. Ac chac cime You become ecscacic and SHOWEL Him
wich side1ong g1ances. When wi11 I be ab1e co wicness such emocions?

cvàn sàdhu MÀDHAVI−PUSPAIL màdhavena ka1à−vidà

PLASÀDHYAMÀNÀN svidyancin vijayisyàmy ahan kadà? (l9)

70
As che ski11fu1 and ALCISCIC SLI Kisna DECOLACES You wich màdhavi F1OWELS, che couch of His 1ocus
hands causes che sympcoms of ecscasy co BLEAK ouc OVEL YOUL ENCILE FOLM, CHELEBY DLENCHING You
in PELSPILACION. O, when ac chis cime wi11 I be ab1e co genc1y fan You wich a pa1m−1eaf?

KE1I−VISCLANSINO VAKLA−KESA−VINDASYA SUNDALI

SANSKÀLÀYA kadà devi janam ecan nideksyasi? (20)

O Devi! O SUNDALI! AFCEL YOUL 1ovep1ay wich SLI Kisna, YOUL HAIL is 1efc disheve11ed and in need of
being ALLANGED again. When wi11 You OLDEL chis SULLENDELED sou1 co PELFOLM chis SELVICE?

kadà bimbhosthi càmbu1an mayà cava mukhàmbuje

ALPYAMÀNAN VLAJÀDHISA−SUNUL àcchidya bhoksyace? (2l)

O Bimbosthi (whose 1ips ALE 1ike bimba FLUICS)! AFCEL You accepc my OFFELING of càmbu1a, SLI Kisna
wi11 LEMOVE ic FLOM YOUL 1ocus mouch and p1ace ic in His own mouch. When wi11 I wicness such 1ov−
ing pascimes?

VLAJA−LÀJA−KUMÀLA−VA11ABHÀ−KU1A−SIMANCA− MANI PLASIDA me

PALIVÀLA−GANASYA ce yachà padavi me na daviyasi bhavec (22)

O SLIMACI! Since You ALE che CLOWN−JEWE1 of ¥LAJENDLA−NANDANA’S be1oved gopis, be p1eased wich
me and EVEL−SO−QUICK1Y CONSIDEL me a MEMBEL of YOUL fami1y. P1ease show me chis kindness.

O Queen of ¥indàvana! I beseech You ac YOUL 1ocus feec cime and again. P1ease be compassionace
and make me YOUL pà1yadàsi (MAIDSELVANC). AFCEL You have become indignanc due co a 1OVEL’S QUAL−
LE1,in OLDEL co meec wich You again SLI Kisna wi11 speak many F1ACCELING WOLDS co me, knowing me
co be YOUL DEAL accendanc. Ac chac cime I wi11 cake His hand and 1ead Him co You. O Svàmini! When
wi11 You GLANC me chis MELCY?

iman VINDÀVANESVALYÀ jano yafi pathaci scavan

càtu−puspàñja1in nàma sa syàd asyàfi kipàspadam (24)

A FOLCUNACE sou1 who faichfu11y LECICES chis Càtu−puspàñja1i in G1OLIFICACION of ¥INDÀVANESVALI SLI−
maci Ràdhikà wi11 VELY quick1y become che LECIPIENC of HEL MELCY.
One shou1d WOLSHIP SLIMACI Ràdhikà by LECICING PLAYELS 1ike chis and by LENDELING a11 cypes of
SELVICE. SLI Raghunàcha Dàsa Gosvàmi has EXPLESSED chis mood in his ¥i1àpa−kusumàñja1i (l0l−
l02).

7l
 1AKSMIL YAD−ANGHLI−KAMA1ASYA
nakhàñca1asya
SAUNDALYA−BINDUM− API NÀLHACI 1abdhum−ise sà
cvan vidhàsyasi na cen−mama NECLADÀNAN
kin jivicena mama dufikha−dàvàgni−dena?

”O PLÀNESVALI SLI Ràdhikà! SLI Laksmidevi is unab1e co obcain even a DLOP of che beaucy which
LADIACES FLOM che cips of che coenai1s of YOUL 1ocus feec. If You do noc GLANC me che eyes co beho1d
YOUL SP1ENDOLOUS FOLM, qua1icies, and pascimes, chen of whac use co me is chis MISELAB1E 1ife which
b1a>es in a LAGING CONF1AGLACION of anguish?“

ÀSÀBHALAILamica−sindhumayaifi kachañcic
kà1o mayàci−gamicafi ki1a SÀMPLACAN hi
cvañcec kipàn mayi vidhàsyasi naiva kin me
PLÀNAIL VLAJENA ca VALOLU VAKÀLINÀPI?

”O ¥ALOLU (a GIL1 wich beaucifu1 chighs)! Ic is decided1y on1y wich che hope of obcaining che nec−
CALINE ocean of SELVICE unco You and che vision of YOUL CLANSCENDENCA1 pascimes chac I have been
ab1e co maincain my 1ife chus FAL wich SEVELE difficu1cy. Buc if You ALE noc MELCIFU1 unco me even
now, chen of whac use co me is chis 1ife, LESIDENCE in ¥LAJA−DHÀMA, OL even SLI Kisna Himse1f?“
If a PELSON is GLEAC1Y FOLCUNACE, LACI which is sceeped in che mood of ¥LAJA may be awakened in
him by che cause1ess MELCY of Bhagavàn OL His devocee. Ac chac cime one comes co know of his ECEL−
na1 conscicuciona1 idencicy FLOM a LÀGÀNUGÀ GULU. Equipped wich chis UNDELSCANDING and being
DESILOUS of caking up APPLOPLIACE SELVICES and sàdhana, che SPILICUA1 ASPILANC shou1d FILSC cake she1−
CEL of che 1ocus feec of such a GULU, PELCEIVING him in his ECELNA1 SPILICUA1 FOLM as a MAÑJALI. He
shou1d chen engage in bhajana and sàdhana wich HEALC and sou1. By concinuous PLACCICE of sàdhana
and bhajana, he wi11 obcain che SELVICE of one of che sakhis of SLIMACI Ràdhikà by che MELCY of his
MAÑJALI GULU. By concinued SELVICE unco chac sakhi and by LECEIVING HEL MELCY, one wi11 obcain che
DILECC DALSANA of ¥INDÀVANESVALI SLIMACI Ràdhikà. £ina11y, by HEL MELCY, one wi11 be ab1e co SELVE
SLI Yuga1a in THEIL divine 1i1à. A11 chis can be accomp1ished on1y by UNPLECENCIOUS humi1icy, incense
HANKELING, and one−poinced focus on che goa1.

72
 S1oha E1even

–ºÄ Ã˘¤¬¥‰® —º¿⁄∆∆À-¿Ÿ∞Ÿ⁄í⁄¿∫‡™Ë-

∆˘@ú‰ –Ÿ’Ÿ™Í-–‰∆Ÿƒ∫≤-⁄∆∞æ‰ ™ÆÍí®æ‹úËÅ |
™⁄ÆùæŸëæŸ-±æŸ≤-Ã˘∆®-≤⁄™-¥ÄòŸº‡™⁄ºÆÄ
∞æ≥≤¤´æŸ íË∆∞@≤º≤‹⁄Æ≤Ä ´∆Ä ∫ú º≤Å ||11||
saman SLI−LUPENA SMALA−VIVASA−LÀDHÀ−GILIBHICOL
VLAJE sàksàc−sevà−1abhana−vidhaye cad−gana−yujofi
CAD−IJYÀKHYÀ−DHYÀNA−SLAVANA−NACI−PAÑCÀMICAM idan
dhayan nicyà GOVALDHANAM anudinan cvan bhaja manafi

Anvaya

manafi—O mind; vidhaye—FOL che mechod; 1abhana—of obcaining; sàksàc−sevà—che DILECC SELVICE;
LÀDHÀ−GILIBHICOFI—of SLI SLI RÀDHÀ−GILIDHÀLI; SMALA−VIVASA—who ALE ENCLANCED wich AMOLOUS
DESILE; cad−gana−yujofi—a1ong wich THEIL associaces; VLAJE—in ¥LAJA; cvam—you; dhayan—DLINK;
SLI−LUPENA−SAMAM—in ACCOLDANCE wich SLI Rupa; idam—chis; pañcàmica—NECCAL CONSISCING of five
INGLEDIENCS; cad−ijyà—(in che FOLM of) THEIL WOLSHIP (ALCANA); àkhyà—DESCLIPCIONS of THEIL names,
FOLMS, qua1icies, and pascimes (SANKILCANA); dhyàna—medicacion; SLAVANA—HEALING of THEIL names,
FOLMS, qua1icies, and pascimes; naci—bowing down co Them; bhaja—(and) WOLSHIP; GOVALDHANAM—
SLI GOVALDHANA; anudinam—EVELY day; nicyà—wich che PLECEPCS of bhakci.

Trans1ation

(Now che mechod of PELFOLMING VELY deep and confidencia1 bhajana is being exp1ained.) O my DEAL
mind, in OLDEL co obcain che DILECC SELVICE of SLI SLI RÀDHÀ−GILIDHÀLI, who ALE a1ways ENCLANCED by
AMOLOUS DESILE,and che SELVICE of THEIL ECELNA1 associaces in ¥LAJA, one shou1d DLINK che pañcàmica
of SELVICE co Them in ACCOLDANCE wich che mechod PLESCLIBED by SLI Rupa Gosvàmi. This
pañcàmica is AMBLOSIA1 NECCAL COMPLISED of che fo11owing five INGLEDIENCS: WOLSHIP of SLI Yuga1a
(ALCANA), chancing che G1OLIES of THEIL CLANSCENDENCA1 names, FOLMS, qua1icies, and pascimes (SANKIL−
cana), medicacing upon Them (dhyàna), HEALING che G1OLIES of THEIL names, FOLMS, qua1icies, and
pascimes (SLAVANA), and OFFELING PLANÀMAS unco Them. In addicion one shou1d WOLSHIP SLI GOVALD−
hana dai1y in ACCOLDANCE wich che PLECEPCS of bhakci.

72
 Sri Bhajana-darpana-digdarsini-vitti

(1) Tad-gana-yujoE: With Their associates

This LEFELS co SLI Kisna SULLOUNDED by His FLIENDS such as SLIDÀMA and Suba1a and SLIMACI Ràd−
hikà SULLOUNDED by HEL GIL1FLIENDS such as SLI La1icà and ¥isàkhà.

(2) Smara-vi1ǎ sa-vivasa: Absorbed in amorous pastimes

SLI RÀDHÀ−GILIDHÀLI ALE deep1y IMMELSED in SINGÀLA−LASA, CONSIDELING ic co be MOLE ACCLACCIVE chan
dàsya, sakhya, and VÀCSA1YA−LASA.

(3) Vraje sǎ hsǎ t-sevǎ -1abhana: Obtaining direct service in Vraja

The SELVICE chac one PELFOLMS in che scage of sàdhana is a simu1acion of DILECC SELVICE. In che scage
of PELFECCION one FILSC obcains LEMOCE SELVICE. By SELVING LEGU1AL1Y FLOM a discanc p1ace UNDEL che
guidance of a MAÑJALI, one GLADUA11Y obcains che SELVICE of che sakhis. THELEAFCEL, she obcains che
DILECC SELVICE of SLI SLI Ràdhà−Govinda. THELE ALE un1imiced VALIECIES of SELVICES such as c1eansing
che kuñja WHELE SLI Ràdhà−Kisna enacc THEIL pascimes, ALLANGING THEIL bed, BLINGING WACEL,
SCLINGING GAL1ANDS, PLEPALING càmbu1a, and OFFELING CAMPHOL. INNUMELAB1E MAIDSELVANCS ALE each
engaged in CHEIL LESPECCIVE SELVICES.
The DILECC SELVICE of SLI Ràdhà−Govinda is possib1e on1y when che jiva obcains his nicya−siddha
deha OL ECELNA1 PELFECCED SPILICUA1 FOLM.The baddha jiva cannoc PELFOLM DILECC SELVICE wich his
MACELIA1 GLOSS OL SUBC1E body. In DILECC SELVICE one EXPELIENCES unbounded b1iss and PELPECUA11Y
innovacive LASA ac EVELY inscanc owing co che PLOFOUND emocions OLIGINACING FLOM MADHULA−LASA. Ac
chis scage che happiness one DELIVES FLOM DILECC SELVICE is so GLEAC chac one has noc even che s1ighc−
esc CLACE of DESILE FOL PELSONA1 enjoymenc. Sicuaced on chis P1ACFOLM, a devocee’s HEALC is NEVEL
couched by any kind of MISELY. The DISCLESS which is exhibiced in MADHULA−LASA in che mood of
VIPLA1AMBHA OL SEPALACION is buc a CLANSFOLMACION of divine ecscasy. This EXPELIENCE has no con−
neccion WHACSOEVEL wich che GLIEF associaced wich che MACELIA1 body.

(4) Sri Rupena-samam: In accordance with Sri Rupa

SLI Rupa Gosvàmi, che ÀCÀLYA of MADHULA−LASA, has sec FOLCH che PLOCEDULES FOL LÀGÀNUGÀ sàdhakas
PULSUING MADHULA−LASA in his books named SLI BHAKCI−LASÀMICA−SINDHU and SLI Fjjva1a−ni1amani.
One shou1d adopc chese mechods and DLINK che pañcàmica mencioned in che OLIGINA1 VELSE. These
mechods ALE DESCLIBED in SLI BHAKCI−LASÀMICA−SINDHU l.2.90−92 as fo11ows.

74
 SLADDHÀ visesacafi PLICIFI SLI−MULCEL−ANGHLI−SEVANE

SLIMAD−BHÀGAVACÀLCHÀNÀM àsvàdo LASIKAIFI saha

sajàciyàsaye snigdhe sàdhau sangafi svaco VALE

NÀMA−SANKILCANAN SLIMAN−MACHULÀ−MANAA1E schicifi

angànàn pañcakasyàsya PULVAN vi1ikhicasya ca

nikhi1a SLAISTHYA bodhàya PUNAL apy ACLA KILCANAM

”(l) One shou1d SELVE che 1ocus feec of che Deicy OL SLI MULCI wich faich and especia11y wich 1ove,
(2) one shou1d casce che meaning of SLIMAD−BHÀGAVACAM in che company of LASIKA ¥aisnavas, (2) one
shou1d associace wich devocees who ALE sajàciya OL SICUACED in che same mood, who ALE SOFC−HEALCED
and affeccionace1y disposed (snigdha), and who ALE MOLE advanced chan onese1f, (4) one shou1d PEL−
FOLM SLI−NÀMA−SANKILCANA, and (S) one shou1d LESIDE in MACHULÀ−MANAA1A, OL in OCHEL WOLDS ¥LAJA−
manaa1a. A1chough chese five angas of bhakci have A1LEADY been mencioned, chey ALE LEPEACED again
in OLDEL co escab1ish CHEIL SUPELIOLICY co che OCHEL angas.“

(5) Ijyǎ : Worship o6 the Deity

The angas of bhakci which ALE INCOLPOLACED UNDEL chis heading inc1ude SELVICE co che 1ocus feec
of che deicy OL ALCANA, OBSELVING SLI HALIVÀSALA OL Ekàdasi and PALCICU1AL Dvàdasis, WEALING cu1asi−
mà1à and ci1aka, HONOLING CALANÀMICA and MAHÀ−PLASÀDA, UNDELCAKING vows 1ike KÀLCCIKA−VLACA, and
SELVING cu1asi.

(ð) Ǎhhyǎ : G1ori6ication

Scudy of che BHAKCI−SÀSCLAS, HEALING and LECICING HALI−KACHÀ in che associacion of devocees, and
chancing che G1OLIES of che ho1y name, FOLM, qua1icies, and pascimes of che LOLD ALE known as àkhyà
OL G1OLIFICACION.

(C) Dhyǎ na: Meditation

Dhyàna co a specific PLACCICE which is inc1uded wichin che BLOADEL discip1ine of SMALANA OL
LEFELS
LEMEMBLANCE. Buc in chis VELSE che ENCILE PLACCICE of SMALANA has been LEFELLED co simp1y as dhyàna.
SLI Jiva Gosvàmi has E1ABOLACED on chis subjecc in his BHAKCI−SANDALBHA, Anuccheda 278.

SMALANAN manasànusandhànam. acha PULVAVAC KLAMA−SOPÀNA−LICYÀ sukha−1abhyan GUNA−PALIKALA−

sevà−1i1à SMALANAÑ−CÀNUSANDHEYAM. cad−idam SMALANAN pañca−vidham—yac−kiñcid−anusandhànan
SMALANAM. SALVACAS−CICCAM−ÀKISYA SÀMÀNYÀKÀLENA MANODHÀLANAN DHÀLANÀ. visesaco LUPÀDI cin−

7S
canan dhyànam. AMICA−DHÀLÀVADANAVACCHINNAN CAD−DHLUVÀNUSMICIFI. DHYEYAMÀCLA SPHULANAN
SAMÀDHIL ici.

”C1ose inspeccion wich che mind is ca11ed SMALANA OL LEMEMBLANCE. THELEAFCEL, one shou1d PLAC−
cice LEMEMBLANCE ACCOLDING co che scep−by−scep mechod DESCLIBED PLEVIOUS1Y. In OCHEL WOLDS, one
shou1d FILSC LEMEMBEL che name, chen che FOLM, chen che qua1icies of che LOLD, and in ACCOLDANCE
wich chis PLOGLESSION one shou1d PLACCICE che easy mechod of LEMEMBELING che qua1icies, associaces,
SELVICES,and pascimes of SLI HALI. This SMALANA OL LEMEMBLANCE is of five cypes: (l) A 1icc1e inves−
cigacion OL examinacion of SLI HALI’S names, FOLMS, and so on is ca11ed SMALANA. (2) To WICHDLAW
che mind FLOM a11 EXCELNA1 objeccs and fix ic in a GENELA1 way upon che name, FOLM, ecc. of SLI HALI
is ca11ed DHÀLANA. (2) To concemp1ace che LOLD’S names, FOLMS, ecc. in a discinccive MANNEL is ca11ed
dhyàna. (4) When chac LEMEMBLANCE PLOCEEDS in an UNINCELLUPCED MANNEL 1ike a concinuous f1ow
of NECCAL, ic is ca11ed DHLUVÀNUSMICI. (S) Thac medicacion in which che objecc of one’s concemp1a−
cion is che on1y ching manifesc in che HEALC is ca11ed samàdhi.“

(8) Sravana: Hearing

To HEAL abouc che name, FOLM, qua1icies, and pascimes of SLI Bhagavàn FLOM che mouchs of PULE
devocees is ca11ed SLAVANA. HEALING SLIMAD−BHÀGAVACAM and OCHEL BHAKCI−SÀSCLAS EVELY evening in
che associacion of PULE devocees and OCHEL SIMI1AL ALLANGEMENCS FOL HEALING ALE a1so inc1uded wichin
chis icem.

(9) Nati: O66ering obeisances

To OFFEL SÀSTÀNGA PLANÀMAS OL PLOSCLACED obeisances BEFOLE che deicy ac che cime of caking DALSANA,
OL co bow down ac che p1aces WHELE che LOLD enacced His pascimes OL ac p1aces which scimu1ace
one’s LEMEMBLANCE of che LOLD is ca11ed naci.

(10) Govardhanan bhaja: Worship Sri Govardhana

SLI Raghunàcha Dàsa Gosvàmi has CALGECED chis INSCLUCCION COWALD himse1f as we11 as COWALD
EVELYONE e1se. Svayam Bhagavàn SLI Caicanya MAHÀPLABHU PELSONA11Y gave His GOVALDHANA−SI1À co
SLI Dàsa Gosvàmi, who DESCLIBES chis himse1f in his SLI GAULÀNGA−SCAVA−KA1PACALU (ll) caken FLOM
Scavàva1i.

MAHÀ−SAMPAD−DÀLÀD−API pacicam uddhicya kipayà

SVALUPEyafi sviye kujanam api màn nyasya mudicafi
ULO−GUÑJÀHÀLAN PLIYAM api ca GOVALDHANA−SI1ÀN
dadau me GAULÀNGO hidaya udayan màn madayaci

76
 ”A1chough I am ACLOCIOUS1Y fa11en and despicab1e, SLI Caicanya MAHÀPLABHU ouc of His cause1ess
MELCY DE1IVELED me FLOM GLEAC MACELIA1 opu1ence, wife, and so on. He handed me OVEL in GLEAC
P1EASULE co SLI SVALUPA DÀMODALA, His confidencia1 associace. CONSIDELING me co be VELY DEAL, He
gave me che guñjà−mà1à which ADOLNED His own neck and His GOVALDHANA−SI1À. May chac SLI
GAULÀNGADEVA APPEAL in my HEALC and incoxicace me wich divine ecscasy.“
”SLI−GOVALDHANA−SI1À is a DILECC manifescacion of che SUPLEME LOLD. SLI Dàsa Gosvàmi used co
LESIDE by SLI GOVALDHANA ac SLI Ràdhà−kunaa and NEVEL wenc ANYWHELE e1se. £o11owing his exam−
p1e I wi11 NEVEL give up LESIDENCE ac GOVALDHANA.“ To have chis kind of FILM DECELMINACION is
ANOCHEL means of WOLSHIPPING SLI GOVALDHANA.
SLI GOVALDHANA WOLSHIP has cwo meanings FOL che OLDINALY sàdhakas. The FILSC is chac one shou1d
CONSIDEL GOVALDHANA−SI1À as a VENELAB1E deicy OL SLI−VIGLAHA and CHELEFOLE WOLSHIP Him in ACCOL−
dance wich che LU1ES PLEVIOUS1Y mencioned. The second is chac one shou1d LESIDE ac SLI GOVALDHANA,
a p1ace WHELEIN che LOLD enacced His 1i1à, and WOLSHIP SLI Ràdhà−Kisna Yuga1a. By upa1aksana OL
INDILECC imp1icacion, chis signifies LESIDENCE ANYWHELE in ¥LAJA−MANAA1A. SLI Rupa Gosvàmi has said
chac co 1ive in MACHULÀ−MANAA1A is one of che PLINCIPA1 angas of bhakci; CHELEFOLE, HELE che same
ching is being EXPLESSED in DIFFELENC WOLDS.

(11) Nityǎ : In accordance with the ru1es (o6 bhahti)

One shou1d noc chink chac che WOLD nici used HELE LEFELS on1y co VIDHI−MÀLGA. Those who ALE e1i−
gib1e FOL vaidhi−bhakci wi11 WOLSHIP ACCOLDING co che LU1ES sec FOLCH by SLI Rupa Gosvàmi FOL vidhi−
MÀLGA, and chose who ALE e1igib1e FOL LÀGÀNUGÀ−BHAKCI wi11 WOLSHIP by adopcing che PLOCEDULES of
LÀGA−MÀLGA enunciaced by him.

77
 S1oha Twe1ve

º≤Å⁄À’ŸÆÊéŸÆÀé-∆¿º‰™≥º∞‹¿æŸ
⁄í¿Ÿ íŸæ´æ‹ôòÊÅ –º⁄∞í™-–∆Ÿ@¨@™⁄™ æÅ |
–æ›¨Å Ã˘¤¬¥Ÿ≤‹í Ñ“ ∫∆≤Í íË鋃∆≤‰
ú≤Ë ¿Ÿ∞Ÿé‚œ®Ÿ™‹ƒ∫ú≤¿´≤Ä – ƒ∫™‰ ||12||
MANAFI−SIKSÀ−DAIKÀDASAKA−VALAM ecan MADHULAYÀ
GILÀ gàyacy uccaifi SAMADHI−GACA−SALVÀLCHA−CACI yafi
sa−yuchafi SLI−LUPÀNUGA iha bhavan goku1a−vane
jano LÀDHÀ−KISNÀCU1A−BHAJANA−LACNAN sa 1abhace

Anvaya

yafi−janafi—anyone who; SLI−LUPÀNUGAFI bhavan—becomes a FO11OWEL of SLI Rupa Gosvàmi; sa−

yuchafi—wich his GLOUP; iha−goku1a−vane—in chis FOLESC of Goku1a (in SLI ¥LAJA−MANAA1A NEAL SLI
GOVALDHANA); uccaifi—(and) 1oud1y; gàyaci—sings; ecac—chese; VALAM—exce11enc; ekàdasaka—
e1even VELSES; manafi−siksà−da—which give INSCLUCCION co che mind; MADHULAYÀ−GILÀ—wich a sweec
voice; samadhi−gaca—having CHOLOUGH1Y UNDELSCOOD; SALVA—a11; ALCHA−CACI—che many meanings;
safi—he; 1abhace—obcains; acu1a—che INCOMPALAB1E; BHAJANA−LACNAM—jewe1 of WOLSHIP; LÀDHÀ−
kisna—unco SLI SLI Ràdhà−Kisna.

Trans1ation

(Whi1e INSCLUCCING his own mind, SLI Raghunàcha Dàsa Gosvàmi OFFELS che fo11owing benediccion
in OLDEL co INSPILE OCHEL devocees co scudy and LECICE chis SCOCLA known as Manafi−siksà.) Anyone
who, adopcing che 1ine of SLI Rupa and his FO11OWELS, cakes up LESIDENCE in Goku1a−vana and 1oud1y
sings chese e1even exce11enc INSCLUCCIONS co che mind in a me1odious voice wich fu11 UNDELSCANDING
of CHEIL meaning, wi11 CELCAIN1Y obcain che macch1ess gem of WOLSHIPPING SLI SLI Ràdhà−Kisna.

Sri Bhajana-darpana-digdarsini-vitti

(1) Sa-yutha: With his group

The WOLD sayucha—wich his GLOUP OL FO11OWELS—LEFELS co LUPÀNUGA ¥aisnavas who ALE possessed
of che same inc1inacion (sajàciya), who ALE SOFC−HEALCED and affeccionace (snigdha), and who ALE MOLE
advanced chan onese1f. One shou1d LEMAIN UNDEL che guidance of such PELSONS. A1chough La1icàdevi
and OCHEL SAKHIS ALEindependenc nàyikàs (HELOINES) and YUCHESVALIS (GLOUP 1EADELS), chey LEMAIN
UNDEL che guidance of SLIMACI Ràdhikà. SIMI1AL1Y, a1chough uccama−bhàgavaca ¥aisnavas may be

78
GULUS FOL many discip1es, chey ALE FO11OWELS of SLI Rupa Gosvàmi. In chis conneccion we find che
fo11owing scacemenc FLOM SLI Fjjva1a−ni1amani, HALI−PLIYÀ PLAKALANA (2.6l).

yuchàdhipàcve ’py aucicyan dadhànà 1a1icàdayafi

SVESTA−LÀDHÀDIBHÀVASYA 1obhàc SAKHYA−LUCIN dadhufi

”A1chough La1icà and che OCHEL PLINCIPA1 sakhis ALE fu11y compecenc as YUCHESVALIS OL GLOUP 1ead−
ELS, chey ALE EXCLEME1Y EAGEL co p1ease CHEIL DEALMOSC SLIMACI Ràdhikà and CHELEFOLE chey PLEFEL co
adopc che mood of accendanc sakhis. They do noc CALE co assume che mood of independenc yuches−
VALI nàyikàs.“

(2) Rupǎ nuga

SLI Rupa Gosvàmi enunciaced che PLINCIP1ES of LASA−CACCVA on che OLDEL of SLIMAN MAHÀPLABHU.
He PELFOLMED his own bhajana in ACCOLDANCE wich chose PLINCIP1ES and CHELEBY escab1ished che idea1
SCANDALD of VLAJA−BHAJANA FOL che who1e WOL1D. SLI Jiva Gosvàmi, SLI Raghunàcha Dàsa Gosvàmi,
and OCHEL LASIKA ÀCÀLYAS fo11owed chis syscem. To fo11ow chis mechod of bhajana is known as SLI−
LUPÀNUGA−BHAJANA.

(3) Gohu1avane: In the 6orest o6 Gohu1a

This LEFELS co any CHALMING p1ace in SLI MACHULÀ OL ¥LAJA−MANAA1A WHELEIN che LOLD enacced His
pascimes. SLI Rupa Gosvàmi DESCLIBES che G1OLIES of SLI MACHULÀ−MANAA1A in his Scava−mà1à (SLI
MACHULÀ−SCAVA).

MUKCEL−GOVINDA−BHAKCEL−VICALANA−CACULAN SAC−CID−ÀNANDA−LUPAN
yasyàn vidyoci vidyà−yuga1am−udayace CÀLAKAN PÀLAKAÑCA
KISNASYOCPACCI−1I1À−KHANILAKHI1A JAGAN− MAU1I−LACNASYA sà ce vaikunthàd
yà PLACISTHÀ PLACHAYACU MACHULÀ manga1ànàn ka1àpam (l)

SLI MACHULÀ−PULI is CHOLOUGH1Y adepc ac CONFELLING mukci in che FOLM of bhakci FOL che 1ocus feec of
SLI Govinda. She enab1es che 1iving encicies co CLOSS OVEL che ocean of MACELIA1 exiscence and bescows
KISNA−PLEMA, and is chus fu11y endowed wich cwo cypes of know1edge known as CÀLAKA (caking ACLOSS)
and PÀLAKA (causing co LEACH che u1cimace end). She is che CLESC−JEWE1 of a11 p1aces in che ENCILE CLE−
acion, being che abode WHELE SLI Kisna enacced His chi1dhood pascimes and OCHEL 1i1às. May chac
SLI MACHULÀ−PULI, who is WOLSHIPFU1 even FOL ¥aikuntha, bescow a11 auspiciousness upon you.

79
 kotindu−spasta−kànci LABHASA−YUCA BHAVA−K1ESA−YODHAIL−AYODHYÀ
MÀYÀ−VICLÀSIVÀSÀ muni−hidayam−uso divya−1i1àfi SLAVANCI sàsifi
KÀSISAMUKHYÀMALAPACIBHILA1AN PLÀLCHICA−DVÀLAKÀLYÀ
VAIKUNTHOD− GICA−KILCCIL−DISACU MADHUPULI PLEMA−BHAKCI−SLIYAN vafi (2)

The LADIANCE of SLI MACHULÀ−PULI is SUPELIOL co many mi11ions of moons. The five cypes of MISELY
beginning wich avidyà, which ALE 1ike POWELFU1 WALLIOLS PELPECUACING chis LAGING MACELIA1 exiscence,
ALE unab1e co CONQUEL HEL. By LESIDING CHELE, one is easi1y FLEED FLOM che SUFFELINGS of MACELIA1 exis−
cence. The myscica1 devas, being AWALE of che GLEACNESS of LESIDING in MACHULÀ−PULI, ALE a1so FEAL−
fu1 of doing anyching co HEL inhabicancs. The pascimes of SLI Kisna, which scea1 che HEALCS of GLEAC
sages 1ike SLI Suka and Saunaka, ALE ECELNA11Y enacced CHELE. She fu1fi11s a11 che DESILES of HEL WOL−
SHIPPELS. Even LOLD Siva and che devas HANKEL co CALLY ouc che ducy of being HEL wacchman. SLI
¥ALÀHADEVA has sung HEL G1OLIES. May chac SLI MACHULÀ−PULI bescow PLEMA−BHAKCI upon you.

bijan MUKCI−CALOL−ANALCHA−PATA1I NISCÀLAKAN CÀLAKAN dhàma

PLEMA−LASASYA VÀÑCHICA−DHULÀ SANPÀLAKAN PÀLAKAM
ECAD−YACLA nivàsinàm−udayace cic−chakci−vicci−dvayan
machmàcu vyasanàni MÀCHULAPULI sà vafi SLIYAÑ ca KLIYÀC (2)

SLI MACHULÀ−PULI is che seed of che CLEE of mukci and she DE1IVELS one FLOM a11 ANALCHAS. She PLO−
ceccs one FLOM a11 inauspiciousness and is che foundacion of PLEMA−LASA. She fu1fi11s a11 DESILES, chus
enab1ing one co accain comp1ece submission unco SLI Kisna. SLI Kisna’s cwofo1d cic−sakci, which is
of che NACULE of sac−cic−ànanda, is ECELNA11Y manifesc CHELE. May chac SLI MACHULÀ−PULI ELADICACE a11
YOUL SINS even co che excenc of che subc1e body, and endow you wich PLEMA−BHAKCI.

adyàvanci! PACAD−GLAHAN KULU KALE màye! SANAIL−VIJAYA CCHACLAN

kañci! gihàna kàsi! PULACAFI pàdu−yugan DHÀLAYA nàyodhye!
bhaja SAMBHLAMAN scuci−kachàn NODGÀLAYA DVÀLAKE! deviyan
bhavacisu hanca MACHULÀ DISTI−PLASÀDAN dadhe (4)

O Avanci (Fjjain)! Today p1ease pick up che LECEPCAC1E FOL CHEWED bece1 nuc. O MÀYÀPULI (HALID−
VÀLA)! You shou1d fan wich a CÀMALA. O Kàñci! You ho1d up che UMBLE11A. O Kàsi! Scay in FLONC wich
che wooden sanda1s LEADY in YOUL hands. O Ayodhyà! Don’c fee1 APPLEHENSIVE chac YOUL SELVICE may
be LEJECCED. O DVÀLAKÀ! Don’c OFFEL PLAYELS now, FOL coday MAHÀLÀJA SLI Kisna’s queen, SLI Mach−
ULÀ−DEVI, is p1eased wich a11 of you who ALE HEL MAIDSELVANCS*.
In Scava−mà1à (SLI ¥indàvanàstakam), SLI Rupa Gosvàmi has DESCLIBED che G1OLIES of ¥indàvana.

80
 MUKUNDA− MULA1I−LAVA−SLAVANA−PHU11A−HID−VA11AVI−
kadambaka KALAMBICA−PLACI−KADAMBA−KUÑJÀNCALÀ
KA1INDA−GILI−NANDINI−KAMA1A−KANDA1ÀNDO1INÀ
SUGANDHIL ani1ena me SALANAM ascu vindàtavi (l)

SLI ¥indàvana’s 1UXULIANC GLOVES of kadamba CLEES abound wich gopis whose HEALCS ALE GLEAC1Y
de1ighced upon HEALING che me1ody of SLI Kisna’s f1uce, and chose GLOVES ALE made even MOLE FLA−
due co a genc1e BLEE>E CALLYING che scenc of 1ocus F1OWELS b1ossoming upon che
GLANC WACELS of SLI
Yamunà, che DAUGHCEL of Mounc Ka1inda. May chac SLI ¥indàvana be my SHE1CEL.

VIKUNTHA−PULA−SANSLAYÀD vipinaco ’pi NIFISLEYASÀC

SAHASLA−GUNICÀN SLIYAN PLADUHACI LASA−SLEYASIM
CACUL−MUKHA−MUKHAIL api SPIHICA−CÀLNA−DEHODBHAVÀ
JAGAD−GULUBHIL−AGLIMAIFI SALANAM ascu vindàtavi (2)

Residence in SLI ¥indàvana is FAL SUPELIOL co che posicion of 1IBELACION in ¥aikuntha, and CHELEFOLE
chousands of cimes MOLE beneficia1. In OCHEL WOLDS, SLI ¥indàvana bescows che PLICE1ESS CLEASULE of
dàsya, sakhya, vàcsa1ya, and MADHULA−LASA. Even FOUL−HEADED LOLD BLAHMÀ, che SPILICUA1 MASCEL of
che ENCILE UNIVELSE, PLAYS co obcain BILCH CHELE even as an insignificanc b1ade of GLASS OL a bush. May
chac SLI ¥indàvana be my SHE1CEL.

ANÀLACA−VIKASVALA−VLACACI−PUÑJA−PUSPÀVA1I−
VISÀLI−VALA−SAULABHODGAMA−LAMÀ−CAMACKÀLINI
AMANDA−MAKALANDA−BHID−VITAPI−VINDA−VANDI−KICA−
DVILEPHA−KU1A−VANDICÀ SALANAM ascu vindàtavi (2)

The mu1cicudes of b1ooming CLEEPELS in ¥indàvana a1ways exude a sweec ALOMA which excends a
GLEAC discance and asconishes even SLI Laksmidevi. ¥indàvana is eu1ogised by SWALMS of bu>>ing
bumb1ebees HOVELING abouc che CLEES which emic an abundanc SHOWEL of NECCAL FLOM CHEIL b1os−
soming F1OWELS. May chac SLI ¥indàvana be my SHE1CEL.

KSANADYUCI−GHANA−SLIYOL VLAJA−NAVINA−YUNOFI padaifi

SUVA1GHUBHIL a1ankicà 1A1ICA−1AKSMA−1AKSMI−BHALAIFI
CAYOL NAKHALA− MANAA1I−SIKHALA−KE1I−CALYOCICAIL
VICÀ−KISA1AYÀNKULAIFI SALANAM ascu vindàtavi (4)

The ENCILE ALEA of ¥LAJA is MALKED wich CHALMING and ALCISCIC symbo1s such as che 1ighcning bo1c and
goad which have been made by che 1ocus feec of che ECELNA11Y youchfu1 1OVELS, SLI Ràdhà−Govinda
Yuga1a, whose bodi1y comp1exions when They meec COGECHEL LESEMB1E a f1ash of 1ighcning INCEL−
ming1ed wich a FLESH monsoon c1oud. Thac 1and is a1ways 1aden wich FLESH buds and shoocs which

8l
emu1ace che beaucy of che nai1s on che 1ocus feec of SLI SLI Ràdhà−Kisna. May chac SLI ¥indàvana be
my SHE1CEL.

VLAJENDLA sakha−nandini SUBHACALÀDHIKÀLA−KLIYÀ−

PLABHÀVAJA−SUKHOCSAVA−SPHULICA−JANGAMA−SCHÀVALÀ
PLA1AMBA−DAMANÀNUJA−DHVANICA vansikà−kàka1i−
LASAJÑA−MIGA−MANAA1À SALANAN ascu vindàtavi (S)

In che 1and of ¥indàvana, on che OLDEL of SLIMACI Ràdhikà—che DAUGHCEL of Nanda MAHÀLÀJA’S inci−
mace FLIEND ¥isabhànu MAHÀLÀJA—¥INDÀ sakhi de1ighcs and INVIGOLACES boch moving and non−
moving 1iving encicies in OLDEL co INCLEASE che fesciva1 of divine b1iss FOL SLI Ràdhà−Kisna. In chac
1and HELDS of DEEL WANDEL abouc, EXPELC ac LE1ISHING che sweec, me1odious sound of che f1uce of SLI
Kisna, che YOUNGEL BLOCHEL of Ba1adeva—che S1AYEL of che PLA1AMBA demon. May chac SLI ¥indà−
vana be my SHE1CEL.

AMANDA− MUDILÀLVUDÀBHYADHIKA−MÀDHULI− MEDULA−

VLAJENDLA−SUCA−VIKSANONNATICA−NI1A−KANTHOCKALÀ
dinesa−suhid−àcmajà−kica−nijàbhimàno11asa1−
1acà−khaga−migànganà SALANAM ascu vindàtavi (6)

In ¥indàvana che peacocks dance in jubi1acion, being incoxicaced by seeing SLI Kisna’s DALK bodi1y
comp1exion which LESEMB1ES a FLESH LAINC1OUD. Ouc of deep 1oving accachmenc FOL chis 1and, SLI
Ràdhikà, che DAUGHCEL of che sun−god’s FLIEND SLI ¥isabhànu MAHÀLÀJA, PLOC1AIMS, ”This ¥indàvana
is mine,“ CHELEBY GLEAC1Y de1ighcing che CLEEPELS, doe, peahens, fema1e cuckoos, and che fema1es of
a11 che species of BILDS found CHELE (due co che PLE−EMINENCE of femininicy escab1ished by SLI ¥indà−
VANESVALI SLIMACI Ràdhikà). May chac SLI ¥indàvana be my SHE1CEL.

AGANYA−GUNA−NÀGALI−GANA−GALISTHA−GÀNDHALVIKÀ
MANOJA−LANA−CÀCULI−PISUNA−KUÑJA−PUÑJOJJVA1À
JAGAC−CLAYA−KA1À−GULOL 1a1ica−1àsya−va1gac−pada−
PLAYOGA−VIDHI−SÀKSINI SALANAM ascu vindàtavi (7)

The divine1y beaucifu1, SP1ENDOLOUS kuñjas of ¥indàvana cescify co che C1EVELNESS in 1OVELS’ QUALLE1S
of SLIMACI Ràdhikà, who possesses counc1ess VILCUES. Thac 1and is wicness co che capcivacing dance
sceps of SLI Kisna, who is SUPLEME1Y EXPELC in a11 che ALCS. May chac SLI ¥indàvana be my SHE1CEL.

VALISTHA−HALI−DÀSACÀ−PADA−SAMIDDHA−GOVALDHANÀ
madhudvaha−vadhu−camackici−nivàsa LÀSA−SCHA1À
AGUAHA−GAHANA−SLIYO MADHULIMA VLAJENOJJVA1À
VLAJASYA sahajena me SALANAM ascu vindàtavi (8)

82
In ¥indàvana−dhàma SLI GILILÀJA GOVALDHANA—HAVING been AWALDED che EXCLEME1Y LALE cic1e of
being che copmosc SELVANC of HALI by che gopis—is G1OLIOUS1Y manifesc. In chac 1and is sicuaced che
ALENA of che LÀSA dance which CHOLOUGH1Y asconishes che gopis OL che queens of DVÀLAKÀ 1ike SLI
Rukmini and Sacyabhàmà. Being SULLOUNDED by FOLESCS of CLEES fu11 of FLAGLANC F1OWELS, fo1iage, and
b1ossoms, SLI ¥indàvana LADIACES a 1USCLOUS SP1ENDOUL g1owing wich sweecness. May chac SLI ¥indà−
vana NACULA11Y become my so1e SHE1CEL.

idan nikhi1a NISKUTÀVA1I−VALISTHA vindàtavi−

GUNA−SMALANA−KÀLI yafi pathaci susthu padyàstakam
vasan vyasana MUKCA−DHIL anisam ACLA sad−vàsanafi
sa pica−vasane vasi LACIM avàpya VIKLIAACI (9)

If a sin1ess PELSON who has CONQUELED his senses is incenc1y engaged in che cu1civacion of suddha−
bhakci, and if whi1e LESIDING in ¥indàvana he 1oving1y LECICES chis astaka which scimu1aces LEMEM−
BLANCE of che qua1icies of SLI ¥indàvana, che besc of a11 FOLESCS, he wi11 obcain LACI FOL che 1ocus feec
of SLI Kisna, who WEALS a ye11ow GALMENC and is accompanied by SLIMACI Ràdhikà, and he wi11
become happi1y IMMELSED in THEIL pascimes.

(4) ManaE-sihsǎ -da: Instructing the mind

This SCOCLA known as Manafi−siksà OFFELS INSCLUCCIONS co che minds of PELSONS who ALE anxious1y
DESILING co PULSUE che pach of bhajana.

(5) Varam: Most exce11ent

These VELSES ALE fi11ed wich che mosc e1evaced and confidencia1 INSCLUCCIONS which WELE LEVEA1ED
by SLI SVALUPA DÀMODALA Gosvàmi and SLI Rupa Gosvàmi via che MELCY of SLI Caicanya
MAHÀPLABHU.

(ð) Madhurayǎ -girǎ -uccaiE: Loud1y singing in a me1odious voice

One shou1d sing chese VELSES wich che PLOPEL MECEL and me1ody EICHEL a1one OL accompanied by
OCHEL faichfu1 sàdhakas in a 1oud voice OVELF1OWING wich 1ove and incense fee1ing.
(C) Samadhi-gata: Thorough1y understood

One shou1d LECICE chese e1even VELSES wich a CHOLOUGH UNDELSCANDING of che deep and confiden−
cia1 meanings.

82
 yesàn SALÀGA−BHAJANE VLAJA−LÀJA−SUNOFI
SLI−LUPA siksica MACÀNUGAMANÀNULÀGAFI
yacnena ce BHAJANA−DALPANA nàma bhàsyan
siksàda−s1oka sahican PLAPATHANCU bhakcyà

Those who have an incense DESILE co WOLSHIP SLI SLI Ràdhà−Kisna Yuga1a wich deep accachmenc by
adopcing che mechods of VLAJA−BHAJANA in fu11 ACCOLDANCE wich che INSCLUCCIONS of che LASÀCÀLYA SLI
Rupa Gosvàmi shou1d scudy Manafi−siksà wich GLEAC 1ove and SELIOUS accencion co chis COMMENCALY
known as BHAJANA−DALPANA.
Thus ends chis DIGDALSINI−VICCI, che CLANS1ACION and PULPOLC of che combined SANSKLIC and Ben−
ga1i COMMENCALY known as BHAJANA−DALPANA composed by SLI1A Bhakcivinoda THÀKULA.

84
 G1ossary

A
Ǎ cǎ rya—SPILICUA1 PLECEPCOL; one who ceaches by examp1e.
Advaitavǎ da—che CHEOLY of monism. The be1ief chac EVELYCHING is u1cimace1y one; chac CHELE is no
discinccion WHACSOEVEL becween che SUPLEME Abso1uce and che individua1 1iving encicies; chac che
SUPLEME is devoid of FOLM, PELSONA1ICY, qua1icies, and accivicies; and chac PELFECCION invo1ves che
MELGING of che se1f inco che A11−PELVADING IMPELSONA1 BLAHMAN.
Advaitavǎ di—an advocace of che CHEOLY of monism (see advaicavàda).
Adharma—(l) ILLE1IGION. (2) FAI1ULE co CALLY ouc one’s SOCIO−LE1IGIOUS ducies PLESCLIBED in che SCLIP−
CULE.
Adhihǎ ra—e1igibi1icy OL AUCHOLICY by conducc and CEMPELAMENC co PELFOLM a PALCICU1AL kind of
WOLK.
Aisvarya-jñǎ na—know1edge of che LOLD’S opu1ence, SP1ENDOUL, magnificence, majescy, and
SUPLEMACY. In LEGALD co bhakci chis LEFELS co devocion which is INSPILED by che opu1ence and majescy
of che LOLD, especia11y in His FEACULE as LOLD NÀLÀYANA. This cype of devocion LESCLICCS che incimacy
of exchange becween che LOLD and His devocees.
Aharma—che NON−PELFOLMANCE of auspicious accivicies OL PLESCLIBED ducies.
Ananya—having no OCHEL objecc; UNDISCLACCED; noc devoced co anyone e1se.
Ananya-bhahti—exc1usive OL PULE devocion; devocion which is unmixed wich any OCHEL DESILES;
devocion which has no OCHEL objecc chan SLI Kisna.
Anartha—unwanced DESILES in che HEALC which impede one’s advancemenc in bhakci. ANALCHAS ALE
of FOUL cypes: (l) duskicoccha—chose ALISING FLOM pasc sins, (2) sukicoccha—chose ALISING FLOM PLE−
vious pious accivicies, (2) APALÀDHOCCHA—chose ALISING FLOM offenses, and (4) bhakcyuccha—chose
ALISING in LE1ACIONSHIP co bhakci.
Anartha-nivitti—e1iminacion of unwanced DESILES in che HEALC. This is che CHILD scage in che deve1−
opmenc of che CLEEPEL of bhakci and ic OCCULS by che inf1uence of sàdhu−sanga and BHAJANA−KLIYÀ.
Anga—(l) 1imb, division, PALC. (2) che VALIOUS PLACCICES of bhakci such as HEALING and chancing ALE
LEFELLED co as angas.
Antaryǎ mi—che indwe11ing LOLD OL SUPELSOU1 who guides che accivicies of a11 1iving encicies.
Anubhǎ va—one of che five essencia1 INGLEDIENCS of LASA. The accions which disp1ay OL LEVEA1 che
emocions sicuaced wichin che HEALC ALE ca11ed anubhàvas. The anubhàvas ALE CHILCEEN in NUMBEL: (l)
nicya (dancing), (2) vi1uthica (LO11ING on che GLOUND), (2) gica (singing), (4) KLOSANA (1oud CLYING), (S)
canu−motana (WLICHING of che body), (6) HUNKÀLA (LOALING), (7) jimbhana (yawning), (8) svàsa−bhumà
(BLEACHING heavi1y), (9) 1oka−anapeksicà (giving up CONCELN FOL pub1ic image), (l0) 1À1ÀSLÀVA (sa1ivac−
ing), (ll) attahàsa (1oud 1AUGHCEL), (l2) GHULNÀ (SCAGGELING abouc), and (l2) hikkà (a fic of hiccups).
Anurǎ ga—(l) accachmenc in GENELA1. (2) SPILICUA1 accachmenc. (2) an incensified scage of PLEMA; a
scage in che deve1opmenc FLOM PLEMA up co mahàbhàva. In Fjjva1a−ni1amani (l4.l46) ANULÀGA has
been defined: ”A1chough one LEGU1AL1Y meecs wich, and is we11−acquainced wich che be1oved, che

8S
EVELFLESH sencimenc of incense accachmenc causes che be1oved co be new1y EXPELIENCED ac EVELY
momenc as if one has NEVEL BEFOLE had any EXPELIENCE of such a PELSON. The accachmenc which
INSPILES such a fee1ing is known as ANULÀGA.“
Aprǎ rabdha-harma—che accumu1aced scock of LEACCIONS co accivicies which ALE 1ying in a DOLMANC
condicion and waicing co BEAL FLUIC ac some FUCULE cime.
Apurva—UNPLECEDENCED, EXCLAOLDINALY, UNPALA11E1ED.
Arcanam—co WOLSHIP che Deicy in che cemp1e wich a11 DIFFELENC cypes of PALAPHELNA1IA. When chis
WOLSHIP is conducced INCELNA11Y, ic is known as manasi−pujà. ALCANAM is one of che nine PLIMALY
angas of bhakci.
Artha—acquisicion of wea1ch. This is che second PULUSÀLCHA, OL goa1 of human accainmenc, which
succeeds kàma. The DESILE co accumu1ace wea1ch is a1so FOL che sacisfaccion of che senses buc che
means ALE MOLE LEFINED. Anima1s have no use FOL wea1ch. They ALE happy simp1y wich GLACIFYING
CHEIL be11y and genica1s. Human beings in whom che anima1 PLOPENSICY is PLOMINENC may DESILE
wea1ch, buc ic is on1y FOL GLOSS sensua1 enjoymenc. Above chem ALE PELSONS who DESILE noc on1y che
sacisfaccion of che senses, buc who a1so DESILE LESPECC and LECOGNICION in sociecy. They DESILE wea1ch
PLIMALI1Y FOL chis LEASON. They ALE CONCELNED wich che WE1FALE of che body, mind, and sociecy ac
1ALGE. £OL chis LEASON chey accepc some LESCLICCIONS in che MACCEL of CHEIL SENSUA1 enjoymenc.
Because chey DESILE LESPECC in sociecy, chey ENDEAVOL co CULB CHEIL 1icencious cendencies. They a1so
PELFOLM WE1FALE accivicies FOL OCHELS in as much as ic is FAVOLAB1E co che fu1fi1menc of CHEIL own goa1.
To accomp1ish CHEIL goa1 wea1ch is NECESSALY, and consequenc1y CHEIL PLIMALY objeccive is che accu−
mu1acion of wea1ch. THELEFOLE CHEIL PULUSÀLCHA is known as ALCHA.
Those whose on1y goa1 is kàma ALE CONCELNED on1y wich GLOSS sacisfaccion of che senses and chey
pay no heed co che means chey musc adopc co sacisfy CHEIL 1usc. They do noc accepc any LESCLICCION.
The second CACEGOLY of PELSONS a1so DESILE sensua1 GLACIFICACION, buc chey ALE CONCELNED abouc che
means and chey do accepc LESCLICCIONS. They ALE noc sacisfied on1y wich GLOSS sensua1 GLACIFICACION.
They DESILE co sacisfy che subc1e senses by doing some WE1FALE FOL OCHELS. Boch chese c1asses of PEL−
sons have no choughc abouc che nexc 1ife. They ALE CONCELNED on1y wich che PLESENC 1ife. (See kàma,
DHALMA, and moksa.)
Ǎ sahti—accachmenc. This especia11y LEFELS co accachmenc FOL che LOLD and His ECELNA1 associaces.
Ǎ sakci OCCULS when one’s affeccion FOL bhajana 1eads co a DILECC and deep accachmenc FOL che PELSON
who is che objecc of chac bhajana. This is che sixch scage in che deve1opmenc of che CLEEPEL of bhakci
and ic is awakened upon che MACULING of one’s LUCI FOL bhajana.
Ǎ sraya—(l) SHE1CEL, SUPPOLC, LEFUGE, CONCAINEL. (2) che LECEPCAC1E of PLEMA; Kisna’s devocees. Kisna
may a1so become che LECEPCAC1E of PLEMA FOL His devocees.
Ǎ srayǎ 1ambana—che LECEPCAC1E of 1ove FOL Kisna, che devocees. This is an aspecc of vibhàva, one
of che five essencia1 INGLEDIENCS of LASA (see vibhàva). A1chough che WOLD ÀSLAYA a1so conveys che
same meaning as ÀSLAYÀ1AMBANA, ic may ofcen be used in che GENELA1 sense of SHE1CEL OL SUPPOLC. The
WOLD ÀSLAYÀ1AMBANA, HOWEVEL, is specifica11y used co indicace che LECEPCAC1E of PLEMA as one of che
NECESSALY INGLEDIENCS of LASA. Ic is noc used in any OCHEL SENSE.
Asiaha—a PLAYEL OL poecica1 composicion consiscing of eighc VELSES.

86
Asia-hǎ 1iya-1i1ǎ —che pascimes which Kisna PELFOLMS wich His associaces in eighc PELIODS of che
day. Sàdhakas who ALE engaged in SMALANA, OL LEMEMBLANCE, medicace on chese pascimes. The PELI−
ods ALE as fo11ows (cimes ALE APPLOXIMACE): (l) nisànca−1i1à—pascimes ac che end of nighc (2:26 am−
6:00 am), (2) PLÀCAFI−1I1À—pascimes ac dawn (6:00 am−8:24 am), (2) PULVÀHNA−1I1À—MOLNING pas−
cimes (8:24 am−l0:48 am), (4) madhyàhna−1i1à—midday pascimes (l0:48 am−2:26 pm), (S) APALÀHNA−
1i1à—AFCELNOON pascimes (2:26 pm−6:00 pm), (6) sàyàhna−1i1à—pascimes ac dusk (6:00 pm−8:24 pm),
(7) PLADOSA−1I1À—evening pascimes (8:24 pm−l0:48 pm), and (8) nakca−1i1à—midnighc pascimes
(l0:48 pm−2:26 am).
Asiǎ nga-yoga—che yoga syscem consiscing of eighc PALCS: yama (CONCLO1 of che senses), niyama
(CONCLO1 of che mind), àsana (bodi1y POSCULES), PLÀNÀYÀMA (BLEACH CONCLO1), PLACYÀHÀLA (WICHDLAWA1
of che mind FLOM SENSOLY PELCEPCION), DHÀLANÀ (sceadying che mind), dhyàna (medicacion), and
samàdhi (deep and UNBLOKEN ABSOLPCION on che LOLD in che HEALC).
Asia-sahhis—che eighc PLINCIPA1 gopi FLIENDS of SLIMACI Ràdhikà; a1so known as PALAMA−PLESTHA−
sakhis—La1icà, ¥isàkhà, CICLÀ, Campaka1acà, Tungavidyà, Indu1ekhà, Rangadevi, and Sudevi (see
sakhi).
Ǎ tmǎ —che sou1; ic may a1so LEFEL co che body, mind, ince11ecc, OL che SUPLEME Se1f. Ic usua11y LEFELS
co che jiva sou1.
Ǎ tmǎ nanda—che happiness chac one EXPELIENCES in LEA1ISACION of che se1f as a SPILICUA1 encicy dis−
cincc FLOM MACCEL.
Ǎ tmanivedanam—co OFFEL one’s VELY se1f co che LOLD. When one OFFELS onese1f co che LOLD, one
no 1ONGEL accs FOL one’s independenc P1EASULE. One engages body, mind, 1ife, and EVELYCHING in che
SELVICE of SLI Bhagavàn. Jusc as when one se11s his cow he no 1ONGEL ENDEAVOLS co feed OL maincain
ic, SIMI1AL1Y when one OFFELS onese1f co che LOLD he no 1ONGEL ENDEAVOLS independenc1y FOL his main−
cenance and WE1FALE. This is one of che nine PLIMALY angas of bhakci.
Avatǎ ra—an INCALNACION; one who descends.
Ǎ vidyǎ —IGNOLANCE. IGNOLANCE is of FOUL kinds: co miscake chac which is IMPELMANENC co be PELMA−
nenc, chac which is fu11 of MISELY co be b1issfu1, chac which is IMPULE co be PULE, and chac which is
noc che se1f co be che se1f. Ǎ vidyà is one of che five cypes of k1esa, OL MISELIES, DESCLOYED by bhakci.

B
Baddha-jiva—che condicioned sou1 who is bound by MACCEL.
Bhagavǎ n—che SUPLEME LOLD; che PELSONA1ICY of Godhead. In che ¥isnu PULÀNA (6.S.72−74) Bha−
gavàn is defined as fo11ows: suddhe mahàvibhucy àkhye PALE BLAHMANI VALCCACE MAICLEYA bhagavac−
chabdafi SALVA−KÀLANA−KÀLANE; SAMBHALCCECI cachà BHALCCÀ BHA−KÀLO ’LCHA−DVAYÀNVICAFI necà gamayicà
SLASTÀ GA−KÀLÀLCHAS cachà mune; AISVALYASYA SAMAGLASYA DHALMASYA yasasafi SLIYAFI JÑÀNA−VAILÀGYAYOS
caiva sannàn bhaga icinganà—”The WOLD bhagavac is used co DESCLIBE che SUPLEME BLAHMAN who
possesses a11 opu1ence, who is comp1ece1y PULE, and who is che cause of a11 causes. In che WOLD bha−
gavac che sy11ab1e bha has cwo meanings: one who maincains a11 1iving encicies and one who is che
SUPPOLC of a11 1iving encicies. SIMI1AL1Y che sy11ab1e ga has cwo meanings: che CLEACOL and one who
causes a11 1iving encicies co obcain che LESU1CS of KALMA and jñàna. Comp1ece opu1ence, LE1IGIOSICY,

87
fame, beaucy, know1edge, and LENUNCIACION ALE known as bhaga OL FOLCUNE.“ The suffix vac means
possessing. Thus one who possesses chese six FOLCUNES is known as Bhagavàn.
Bhǎ gavata—a GLEAC devocee (see sàdhu).
Bhajana—(l) che WOLD bhajana is DELIVED FLOM che VELBA1 LOOC ‘bhaj’ which is defined in che GALUAA
PULÀNA (PULVA−KHANAA 22l.2): bhaj icyesa vai dhàcufi sevàyàn PALIKILCICAFI casmàc sevà budhaifi
PLOKCÀ bhakcifi sàdhana−bhuyasi—”The VELBA1 LOOC bhaj is used specifica11y in che sense of sevà OL
SELVICE. THELEFOLE, when sàdhana is PELFOLMED wich che consciousness of being a SELVANC, ic is ca11ed
bhakci.“ ACCOLDING co chis VELSE, kisna−sevà OL 1oving devociona1 SELVICE co Kisna is ca11ed bhakci.
Such SELVICE is che INCLINSIC ACCLIBUCE of bhakci OL bhajana. THELEFOLE WHACEVEL SELVICES ALE PEL−
FOLMED in chis consciousness may be LEFELLED co as bhajana; (2) in che GENELA1 sense bhajana LEFELS
co SPILICUA1 PLACCICES; especia11y HEALING, chancing, and medicacing upon che ho1y name, FOLM, qua1−
icies, and pascimes of SLI Kisna.
Bhajana-hriyǎ —caking up che PLACCICES of bhakci such as HEALING and chancing. THELE ALE sixcy−
FOUL PLIMALY angas of bhakci ouc of which che FILSC FOUL ALE co cake SHE1CEL of che 1ocus feec of SLI
GULU, co LECEIVE diksà and siksà, co SELVE one’s GULU wich GLEAC affeccion, and co fo11ow che pach of
sàdhus. Wichouc adopcing chese PLACCICES, CHELE is no quescion of making any advancemenc in bha−
jana. This is che second scage in che deve1opmenc of che CLEEPEL of bhakci and ic OCCULS by che inf1u−
ence of sàdhu−sanga.
Bhahta—a devocee.
Bhahti—che WOLD bhakci comes FLOM che LOOC bhaj, which means co SELVE (see bhajana). THELEFOLE
che PLIMALY meaning of che WOLD bhakci is co LENDEL SELVICE. The PELFOLMANCE of accivicies which
ALE meanc exc1usive1y FOL che P1EASULE of che SUPLEME LOLD SLI Kisna, which ALE done in a FAVOL−
ab1e SPILIC SACULACED wich 1ove, which ALE devoid of a11 OCHEL DESILES, and which ALE noc COVELED by
KALMA and jñàna is ca11ed bhakci.
Bhahti-1atǎ -bija—che seed of che CLEEPEL of devocion. This LEFELS co che incepcion of che DESILE co
SELVE SLI SLI Ràdhà−Kisna in a PALCICU1AL CAPACICY. Wichin chis seed is che undeve1oped concepcion
of bhàva. This seed EXCELNA11Y manifescs as SLADDHÀ, OL faich in che INSCLUCCIONS and goa1 DESCLIBED
by che SCLIPCULES. When chis seed is WACELED by che mechods of HEALING, chancing, and SELVICE co
¥aisnavas, ic GLOWS inco a 1UXULIOUS p1anc and u1cimace1y DE1IVELS che FLUIC of 1ove of God.
Bhahti-posaha-suhiti—pious accivicies which FOSCEL bhakci. This specifica11y LEFELS co che associa−
cion of devocees and accivicies connecced co bhakci (see sukici).
Bhǎ va—(l) SPILICUA1 emocions, 1ove, sencimenc; a PALCICU1AL mood of 1ove which che devocee has co
SELVE Kisna in che accicude of a SELVANC, FLIEND, PALENC, OL 1OVEL.
(2) an incensified scage of PLEMA, which in Fjjva1a−ni1amani has been equaced wich mahàbhàva. In
Fjjva1a−ni1amani (l4.lS4) bhàva is DESCLIBED: When ANULÀGA LEACHES a specia1 scace of incensicy ic is
known as bhàva OL mahàbhàva. This scace of incensicy has CHLEE CHALACCELISCICS: (l) ANULÀGA LEACHES
che scace of sva−samvedya, which means chac ic becomes che objecc of ics own EXPELIENCE, (2) ic
becomes PLAKÀSICA, LADIANC1Y manifesc, which means chac a11 eighc sàccvika−bhàvas become PLOMI−
nenc1y disp1ayed, and (2) ic accains che scace of YÀVAD−ÀSLAYA−VICCI, which means chac che accive INGLE−
dienc of chis incensified scace of ANULÀGA CLANSMICS che EXPELIENCE of Ràdhà and Kisna’s bhàva co

88
WHOMEVEL may be PLESENC and qua1ified co LECEIVE ic. This inc1udes boch che sàdhaka and siddha−
bhakcas.
The CELM sva−samvedya 1ICELA11Y means chac which has che POWEL co be casced OL EXPELIENCED by
icse1f. The FILSC effecc of chis is chac by che h1àdini aspecc PLESENC wichin ANULÀGA, che casce of Kisna’s
sweecness becomes so incense chac che LE1ISHEL COMP1ECE1Y FOLGECS himse1f and even che objecc he is
cascing and simp1y becomes IMMELSED in che acc of cascing OL EXPELIENCING. £o11owing chis, che
sanvic aspecc PLESENC wichin ANULÀGA becomes che cause of Kisna’s being casced. As che incensifica−
cion of ANULÀGA causes Kisna’s sweecness co be casced, che casce of Kisna’s sweecness LECIPLOCA11Y
causes che exce11ence of ANULÀGA co be EXPELIENCED. £ILSC CHELE is ABSOLPCION in che casce of b1iss, chen
in Kisna’s sweecness, and chen in che EXPELIENCE of ANULÀGA icse1f. A11 chis cakes p1ace by ANULÀGA
LEACHING ics u1cimace 1imic of exu1cacion. When chis OCCULS and che EXPELIENCE is so incense chac one
1oses AWALENESS of a11 e1se, ANULÀGA is said co have LEACHED che scace of sva−samvedya.
The CELM PLAKÀSICA means chac in che scage of bhàva che sàccvika−bhàvas manifesc EXCELNA11Y co che
DEGLEE of incensicy known as uddipca. When five, six, OL a11 eighc of che sàccvika−bhàvas manifesc
simu1caneous1y and accain SUPLEME exu1cacion, chis condicion is known as uddipca. Thus when che
incensified condicion of ANULÀGA causes che sàccvika−bhàvas co manifesc co chis DEGLEE of incensicy,
ANULÀGA is said co have accained che qua1icy of PLAKÀSICA.
In che CELM YÀVAD−ÀSLAYA−VICCI, yàvad means WHOMEVEL and ÀSLAYA means che LECEPCAC1E OL abode
of che EXPELIENCE of ANULÀGA. This LEFELS co boch che sàdhaka and siddha−bhakcas. The WOLD vicci
means funccion OL accivicy. The funccion OL CLANSACCION which excends ics inf1uence co WHOMEVEL is
in a posicion co LECEIVE ic is known as YÀVAD−ÀSLAYA−VICCI. When ANULÀGA LEACHES che >enich of
EXPLESSION in Ràdhà and Kisna and excends ics inf1uence co che HEALCS of WHACEVEL devocees may be
PLESENC, chen ic is said chac ANULÀGA has LEACHED che scace of YÀVAD−ÀSLAYA−VICCI.
YÀVAD−ÀSLAYA−VICCI has a second meaning. Ǎ SLAYA can be caken co mean basis OL foundacion. In chac
case ic means chac LÀGA is che basis of ANULÀGA. ¥icci can a1so mean scace OL exiscence. Yàvad wi11 chen
mean as much as, OL co ics copmosc 1imic. When LÀGA LEACHES ics u1cimace scace OL CONDICION, ic is
ca11ed YÀVAD−ÀSLAYA−VICCI. The quescion may be LAISED as co why che WOLD LÀGA is used HELE when ic
is a scage PLIOL co ANULÀGA. Ràga is defined as che condicion WHELEIN DISCLESS is EXPELIENCED as GLEAC
P1EASULE if ic AFFOLDS one che OPPOLCUNICY co meec wich Kisna. The WOLD LÀGA is used HELE co indi−
cace chac when che EXCLEME 1imic of DISCLESS is CULNED inco che GLEACESC happiness, LÀGA LEACHES ics
highesc poinc and is known as YÀVAD−ÀSLAYA−VICCI. Whac is che highesc 1imic of DISCLESS FOL che VLAJA−
SUNDALIS? £OL CHASCE GIL1S CHELE is no GLEACEL SUFFELING chan co abandon che pach of LIGHCEOUSNESS.
To PLESELVE CHEIL CHASCICY such GIL1S ALE PLEPALED co ENCEL a 1ake of FILE and give up CHEIL 1ife wich−
ouc f1inching. Buc FOL che SELVICE of SLI Kisna che chasce VLAJA−SUNDALIS give up fami1y and che pach
of LIGHCEOUSNESS wichouc hesicacion. Thac SUPLEME difficu1cy is EXPELIENCED by chem as che GLEACESC
happiness. This condicion is known as che YÀVAD−ÀSLAYA−VICCI of ANULÀGA.
To SUMMALISE, when ANULÀGA LEACHES ics highesc 1imic of incensicy, ic causes one co fu11y EXPELI−
ence che b1iss of cascing SLI Kisna’s INCOMPALAB1E sweecness. As a LESU1C of cascing Kisna’s sweec−
ness, one fu11y EXPELIENCES che LE1ISH PLODUCED FLOM che SUPLEME exce11ence of ANULÀGA. By che
combined EXPELIENCE of chese cwo casces, one becomes so IMMELSED in che EXCLAOLDINALY qua1icy of

89
casce chac one FOLGECS himse1f and che objecc of LE1ISH and LEMAINS conscious on1y of che EXPELIENCE
of cascing. In chac scace five, six, OL a11 eighc sàccvika−bhàvas manifesc VELY PLOMINENC1Y. Due co che
SUPELEXCE11ENCE of LÀGA in chac condicion che chasce GIL1S of ¥LAJA abandon wichouc shame even CHEIL
own fami1y and che pach of LIGHCEOUSNESS FOL che SELVICE of Kisna and chey EXPELIENCE such diffi−
cu1cy as che GLEACESC happiness. In chac incensified condicion ANULÀGA excends ics inf1uence inco che
HEALCS of WHACEVEL SÀDHAKA OL SIDDHA−BHAKCAS may be PLESENC ac che cime. When a11 chis cakes p1ace,
ic is known as bhàva.
Bhǎ va-bhahti—che inicia1 scage of PELFECCION in devocion. A scage of bhakci in which suddha−saccva,
che essence of che LOLD’S INCELNA1 pocency consiscing of SPILICUA1 know1edge and b1iss, is CLANSMIC−
ced inco che HEALC of che PLACCICING devocee FLOM che HEALCS of che LOLD’S ECELNA1 associaces WHELE
ic sofcens che HEALC by DIFFELENC kinds of casce. Bhàva−bhakci is che FILSC SPLOUC of PLEMA OL PULE 1ove
of God.
Bhoga—MACELIA1 enjoymenc.
Bhogi—one who indu1ges in MACELIA1 enjoymenc wichouc LESCLICCION.
BhuE (Bhu-1oha)—che p1anec EALCH.
BhuvaE (Bhuvar-1oha)—che midd1e LEGION of space becween che EALCH and heaven1y p1anecs.
Brǎ hmana—one of che FOUL VALNAS, OL CASCES, in che VALNÀSLAMA syscem; one who is a MEMBEL of
chac VALNA such as a PLIESC OL CEACHEL.
Brahmǎ nanda—che happiness chac one EXPELIENCES in LEA1ISACION of BLAHMAN OL che A11−PELVASIVE
exiscence of che LOLD.

C
Caitya-guru—che GULU wichin che HEALC. This LEFELS co che SUPELSOU1 who accs as an INSCLUCCOL FLOM
wichin che HEALC, guiding che devocee in his SPILICUA1 PLOGLESS.
Cǎ mara—a fan made of che HAIL of a yak’s cai1, emp1oyed especia11y as PALC of che PALAPHELNA1IA
OFFELED co che Deicy.
Caranǎ mita—NECCAL FLOM che feec of che LOLD. Subscances such as mi1k, honey, YOGULC, ghee, and
LOSE WACEL ALE used co bache che feec of che Deicy. The NECCAL chac is co11ecced FLOM chac is known
as CALANÀMICA.
Cǎ taha—a PALCICU1AL cype of BILD. The CHALACCELISCIC of chis BILD is chac ic DLINKS on1y che DLOPS of
WACEL fa11ing DILECC1Y FLOM che c1ouds and chen on1y DULING che consce11acion known as svàci−naksa−
CLA. This BILD wi11 die BEFOLE ic accepcs any OCHEL cype of WACEL. The gopis ALE ofcen COMPALED co
càcaki BILDS because chey 1ive on1y co see Kisna, and wichouc Him chey ALE on che VELGE of giving
up CHEIL 1ives.
Cinmaya—possessing fu11 SPILICUA1 NACULE and consciousness; composed of PULE cognicion; SPILI−
cua1.
Cintǎ mani—a fabu1ous gem which can yie1d a11 chac one DESILES. The WOLD cinca means co chink
and mani means gem. THELEFOLE, chis gem can PLODUCE anyching one can chink of. The EALCH in che
SPILICUA1 WOL1D is made of cincàmani.
Cit-sahti—che INCELNA1 pocency of che LOLD (see SVALUPA−SAKCI).

90
 D
Danaavat-pranǎ ma—PLOSCLACED obeisances; fa11ing 1ike a scick co OFFEL obeisances.
Darsana—seeing, meecing, visicing wich, beho1ding.
Dǎ sya—(l) one of che five PLIMALY LE1ACIONSHIPS wich che LOLD which is escab1ished in che scages of
bhàva OL PLEMA; 1ove FOL OL ACCLACCION co che LOLD which is EXPLESSED in che mood of a SELVANC. (2)
in chis WOL1D che GENELA1 LE1ACIONSHIP of PLACCICING devocees wich che LOLD is known as kisna−dàsya
OL bhagavac−dàsya. This means simp1y co LECOGNISE chac one’s CLUE idencicy is co be a SELVANC of che
LOLD.
Dǎ syam—one of che angas of sàdhana−bhakci; co LENDEL SELVICE wich che PULE egoism of being a
SELVANC of Kisna. On1y when one LENDELS SELVICE wich chis accicude, giving up fa1se concepcions of
che se1f, can one’s bhajana PLACCICES accain PELFECCION. ACCOLDING co BHAKCI−LASÀMICA−SINDHU
(l.2.l82) CHELE ALE cwo kinds of dàsya: (l) in ics beginning FOLM, dàsya means co OFFEL a11 one’s acciv−
icies co che LOLD, and (2) co LENDEL a11 kinds of SELVICES co che LOLD wich che fee1ing chac ‘I am a SEL−
vanc of SLI Kisna, and He is my MASCEL.’ This accicude is ca11ed KAINKALYA. Dàsyam is one of che nine
PLIMALY angas of bhakci.
Devas—HIGHEL beings sicuaced in che heaven1y p1anecs who ALE ENCLUSCED wich specific POWELS FOL
che PULPOSE of UNIVELSA1 ADMINISCLACION; ce1escia1 deicies.
Devatǎ s—same as devas.
Dhǎ ma—a ho1y p1ace of PI1GLIMAGE; che p1aces WHELEIN che LOLD APPEALS and enaccs His CLANSCEN−
denca1 pascimes.
Dharma—(l) che NACULA1, CHALACCELISCIC funccion of a ching; chac which cannoc be SEPALACED FLOM
ics NACULE.
(2) LE1IGION in GENELA1. (2) che SOCIO−LE1IGIOUS ducies PLESCLIBED in che SCLIPCULES FOL dif−
FELENC c1asses of PELSONS in che VALNÀSLAMA syscem. (4) MACELIA1 LE1IGIOSICY. Succeeding ALCHA, chis is
che CHILD PULUSÀLCHA OL goa1 of human accainmenc. DHALMA is ASPILED FOL by PELSONS who noc on1y
DESILE APPLOPLIACE enjoymenc in chis WOL1D, buc who HANKEL FOL SOMECHING MOLE as we11. These peo−
p1e ALE noc sacisfied co simp1y enjoy in chis WOL1D. They ASPILE co accain che heaven1y p1anecs AFCEL
deach and enjoy CHELE as we11. This necessicaces fo11owing che LE1IGIOUS codes ouc1ined in che SCLIP−
CULES. By fo11owing che LE1IGIOUS ducies PLESCLIBED ACCOLDING co VALNÀSLAMA, one can enjoy happi−
ness in chis 1ife and accain che heaven1y p1anecs in che HELEAFCEL FOL a GLEACEL SCANDALD of happiness.
Wich chis in mind, CHEIL PLIMALY CONCELN is co CALLY ouc CHEIL LE1IGIOUS ducy and CHELEFOLE CHEIL
PULUSÀLCHA is known as DHALMA.
The CHLEE cypes of PULUSÀLCHAS chus FAL DESCLIBED LE1ACE on1y co che happiness of che body and
senses. Buc a11 chese cypes of happiness ALE mixed wich DISCLESS. Even in che heaven1y p1anecs CHELE
is FEAL of demons, and even in BLAHMÀ1OKA CHELE is FEAL of che cosmic annihi1acion. £ULCHELMOLE, a11
such cypes of happiness ALE CEMPOLALY and cu1minace in DISCLESS. THELEFOLE in LEA1ICY, because a11
1iving encicies u1cimace1y DESILE chac happiness which is ECELNA1 and UNINCELLUPCED by any CLACE of
MISELY, chese CHLEE PULUSÀLCHAS cannoc be che goa1 of human accainmenc. Such happiness is noc co
be found in chese objeccives. (See a1so kàma, ALCHA, and moksa.).
Dihsǎ —LECEIVING iniciacion FLOM a SPILICUA1 MASCEL. In che BHAKCI−SANDALBHA (Anuccheda 282) Jiva
Gosvàmi has defined diksà: divyan−jñànam yaco dadyàc KULYÀC pàpasya sanksayam casmàd dikseci sà

9l
PLOKCÀ desikais caccva−kovidaifi—”LEALNED exponencs of che abso1uce CLUCH DEC1ALE chac che PLOCESS
by which che SPILICUA1 MASCEL IMPALCS divya−jñàna co che discip1e and ELADICACES a11 sins is known as
diksà.“ He chen exp1ains whac is divya−jñàna OL divine know1edge: divyan−jñànan hy ACLA SLIMACI
MANCLE BHAGAVAC−SVALUPA−JÑÀNAN cena bhagavacà−sambandha−visesa−jñànan ca—”Divya−jñàna is
CLANSCENDENCA1 know1edge of che LOLD’S FOLM and one’s specific LE1ACIONSHIP wich che LOLD con−
cained wichin a MANCLA.“ This means chac ac che cime of iniciacion che GULU gives co che discip1e a
MANCLA which, in COULSE of cime, LEVEA1S che PALCICU1AL FOLM of che LOLD who is che objecc of one’s
WOLSHIP and che devocee’s specific LE1ACIONSHIP wich che LOLD in one of che LE1ACIONSHIPS of dàsya,
sakhya, vàcsa1ya, OL MÀDHULYA.
Dihsǎ -guru—iniciacing SPILICUA1 MASCEL. One who gives a MANCLA in ACCOLDANCE wich che LEGU1A−
cions of SCLIPCULE co a qua1ified candidace FOL che PULPOSE of WOLSHIPPING che LOLD and LEA1ISING che
LOLD CHLOUGH chac MANCLA is known as a diksà OL MANCLA−GULU.
Dihsǎ -mantra—che MANCLAS given by che GULU ac che cime of iniciacion. These MANCLAS inc1ude che
MAHÀ−MANCLA, BLAHMÀ−GÀYACLI, GULU−MANCLA, GULU−GÀYACLI, GAULA− MANCLA, GAULA−GÀYACLI, gopà1a−
MANCLA, and KÀMA−GÀYACLI. The GULU’S INCELNA1 mood of SELVICE co Ràdhà and Kisna is CLANSMICCED
CHLOUGH che medium of chese MANCLAS. This is indicaced in che fo11owing VELSE FLOM Bhakci−san−
DALBHA (Anuccheda 227): yo MANCLAFI sa GULUFI sàksàc yo GULUFI sa HALIFI svayan GULUL−YASYA bhavec
custas−casya custo HALIFI svayam—”The MANCLA (which is given by che GULU) is icse1f che GULU, and
che GULU is DILECC1Y che SUPLEME LOLD HALI. He wich whom che SPILICUA1 MASCEL is p1eased a1so
obcains che P1EASULE of SLI HALI Himse1f.“ These MANCLAS ALE invesced wich divya−jñàna OL CLAN−
scendenca1 know1edge of che LOLD’S FOLM and one’s specific LE1ACIONSHIP wich che LOLD (see a1so
diksà and MANCLA).

E
Ehǎ dasi—a fasc OBSELVED on che e1evench day of che 1UNAL FOLCNIGHC.
Ehǎ ntiha—exc1usive, abso1uce, undivided; devoced co one objecc, aim OL PELSON.

G
Gauaiya Vaisnava sampradǎ ya—che schoo1 of ¥aisnavism fo11owing in che 1ine of LOLD SLI Cai−
canya MAHÀPLABHU.
Gauaiya Vaisnava ǎ cǎ ryas—PLOMINENC CEACHELS in che 1ine of LOLD Caicanya.
Gopas—che COWHELD boys who SELVE Kisna in che mood of incimace FLIENDS. This may a1so LEFEL co
che E1DEL1Y gopas who SELVE Kisna in che mood of PALENCA1 affeccion.
Gopis—che young COWHELD maidens of ¥LAJA headed by SLIMACI Ràdhikà who SELVE Kisna in che
mood of AMOLOUS 1ove. This may a1so LEFEL co che E1DEL1Y gopis headed by MOCHEL Yasodà who SELVE
Kisna in che mood of PALENCA1 affeccion.
Gosiha—an abode FOL CACC1E, a cow−pen, a scab1e OL SCACION FOL anima1s, a p1ace WHELE cows ALE kepc.
This may a1so LEFEL co che COWHELD vi11age of ¥LAJA WHELE Kisna PELFOLMS His pascimes.
Gosvǎ mi—one who is che MASCEL of his senses, a cic1e FOL chose in che LENOUNCED OLDEL of 1ife. This
ofcen LEFELS co che LENOWNED FO11OWELS of Caicanya MAHÀPLABHU who adopced che 1ifescy1e of men−

92
dicancs. Descendancs of che LE1ACIVES of such Gosvàmis OL of CHEIL SEVAICES ofcen adopc chis cic1e inap−
PLOPLIACE1Y MELE1Y on che basis of BILCH. The 1eading cemp1e ADMINISCLACOLS ALE chus POPU1AL1Y
LEFELLED co as Gosvàmis.
Gihastha—che second ÀSLAMA, OL SCAGE of 1ife, in che VALNÀSLAMA syscem; fami1y 1ife.
Guñjǎ -mǎ 1ǎ —a neck1ace of guñjà which ALE sma11, BLIGHC−LED seeds wich a b1ack pacch on che cop.
Guñjà BELLIES ALE said co be LEPLESENCACIVE of SLIMACI Ràdhikà.
Guru-nisihǎ —deep faich in che GULU and unf1inching DECELMINACION in his SELVICE. As che PLACCICES
of bhakci begin wich GULU−PADÀSLAYA OL caking SHE1CEL ac che 1ocus feec of a SPILICUA1 CEACHEL, chis is
che foundacion of one’s advancemenc in bhakci.
Guru-sevǎ —co LENDEL SELVICE co one’s GULU. In che BHAKCI−SANDALBHA (Anuccheda 227) Jiva
Gosvàmi escab1ishes chac by conscanc and discinguished SELVICE co one’s GULU, one easi1y SULMOUNCS
a11 obscac1es and ANALCHAS which cannoc be OVELCOME by any OCHEL mechod. On1y by such SELVICE can
one obcain che SUPLEME MELCY of che LOLD. Jiva Gosvàmi FULCHEL SAYS chac a1chough a11 PELFECCION
may be obcained simp1y by SULLENDELING unco che LOLD, if one is anxious co casce a VELY specia1 me1−
1ow of SELVICE co che LOLD, he musc—if ac a11 ab1e—conscanc1y SELVE che GULU who exp1ains che
meaning of che SÀSCLA OL che GULU who gives one MANCLAS FOL obcaining PELFECCION.

H
Hari-hathǎ —NALLACIONS of che ho1y name, FOLM, qua1icies, and pascimes of SLI HALI. Harinǎ ma—
che chancing of che ho1y names of che LOLD. Fn1ess accompanied by che WOLD SANKIL− cana, ic
usua11y LEFELS co che PLACCICE of chancing che HALE Kisna MAHÀ−MANCLA sofc1y co onese1f on a SCLAND
of Tu1asi beads.
H1ǎ dini—chis LEFELS co SVALUPA−SAKCI which is PLEDOMINACED by h1àdini (see SVALUPA−SAKCI). H1àdini is
che pocency which LE1ACES co che ànanda OL b1iss aspecc of che SUPLEME LOLD. A1chough che
SUPLEME LOLD is che embodimenc of a11 P1EASULE, h1àdini is chac pocency by which He LE1ISHES CLAN−
scendenca1 b1iss and causes OCHELS co casce b1iss. When visuddha−saccva is PLEDOMINACED by h1àdini
ic is known as guhya−vidyà OL CONFIDENCIA1 know1edge. This guhya−vidyà has cwo facu1cies: (l) bhakci,
and (2) chac which bescows bhakci. Ic is by chese cwo facu1cies chac bhakci, which consiscs of PLICI OL
PLEMA, is manifesc. Bhakci which is of che NACULE of PLICI is icse1f a specia1 FEACULE of guhya−vidyà.

I
Isiadeva—one’s WOLSHIPFU1 Deicy. The PALCICU1AL FOLM of che LOLD COWALD whom one is ACCLACCED
and who is che objecc of one’s 1ove and SELVICE.

J
Japa—VELY sofc UCCELANCE OL WHISPELING of che ho1y names of che LOLD co onese1f; usua11y LEFELS co
che PLACCICE of chancing HALINÀMA on Tu1asi beads. The WOLD japa comes FLOM che VELBA1 LOOC jap
which means co UCCEL OL WHISPEL LEPEACED1Y (especia11y PLAYELS OL incancacions). In che Sabda−
KA1PADLUMA japa has been defined as che UCCELANCE of MANCLAS EICHEL wichin che HEALC OL VELBA11Y. In

92
che HALI−BHAKCI−VI1ÀSA (l7.lSS−lS9) SLI1A Sanàcana Gosvàmi DESCLIBES japa in che fo11owing WOLDS:
”In che Nisinha PULÀNA ic is said chac japa−yajña is of CHLEE kinds: (l) vàcika (VELBA1), (2) upànsu (in
a WHISPEL), and (2) mànasika (wichin che mind). Each one is successive1y BECCEL chan che PLEVIOUS
one. When a MANCLA is PLONOUNCED VELY discincc1y EICHEL in a high, 1ow, OL LESONANC voice ic is
known as vàcika−japa. When a MANCLA is UCCELED s1ow1y wich s1ighc movemenc of che 1ips and can be
HEALD on1y by one’s own EALS ic is known as upànsu−japa. When one medicaces on che meaning of
che MANCLA using che ince11igence and going LEPEACED1Y FLOM one sy11ab1e co che nexc and FLOM one
WOLD co che nexc, ic is known as mànasika−japa. The sage Yajñava1kya has said chac upànsu−japa is
one HUNDLED cimes SUPELIOL co vàcika−japa and mànasika−japa is one chousand cimes SUPELIOL co
vàcika−japa. The LEASON is chac mànasika−japa is equiva1enc co dhyàna OL deep medicacion.“ Jiva—
che ECELNA1 individua1 1iving encicy who, in che condicioned scace of MACELIA1 exiscence,
assumes a MACELIA1 body in any of che INNUMELAB1E species of 1ife.
Jñǎ na—(l) know1edge; (2) know1edge of che àcmà’s SEPALACENESS FLOM MACCEL and ics idencicy wich
BLAHMAN. This cype of know1edge 1eads co IMPELSONA1 1IBELACION.
Jñǎ ni—one who PULSUES che pach of jñàna, OL know1edge DILECCED COWALD IMPELSONA1 1IBELACION.

K
Ka1i-yuga—che PLESENC age of QUALLE1 and HYPOCLISY which began five chousand YEALS ago (see
yuga).
Ka1padruma—a CLEE which fu1fi1s a11 DESILES. The WOLD ka1pa means co invenc, imagine, CLEACE, OL
PLODUCE, and che WOLD DLUMA means CLEE. THELEFOLE, WHACEVEL one can imagine, chis CLEE can PLO−
duce.The CLEES in che SPILICUA1 WOL1D ALE of chis NACULE. They can supp1y che devocees wich anyching
chey DESILE FOL che SELVICE of che LOLD.
Kǎ ma—(l) MACELIA1 enjoymenc, OL che DESILE co GLACIFY che GLOSS senses. In CELMS of che deve1op−
menc of consciousness, chis is CONSIDELED co be che FILSC and 1owesc of che FOUL PULUSÀLCHAS, OL goa1s
of human accainmenc. Those who have no DESILE OCHEL chan che sacisfaccion of che GLOSS senses
ASPILE FOL SUCH P1EASULE. Anima1s know noching OCHEL chan chis. Those in whom che anima1 PLOPEN−
sicy is UNLESCLICCED ALE conducced by such DESILES. Since chey have no objeccive OCHEL chan GLOSS sen−
sua1 enjoymenc, CHEIL PULUSÀLCHA is known as kàma. (See a1so ALCHA, DHALMA, and moksa.) (2) mace−
LIA1 1usc, che DESILE co p1ease one’s own senses. This is in DILECC opposicion co PLEMA which is che
DESILE co p1ease che senses of SLI Kisna. (2) che NACULE of che gopis’ 1ove FOL Kisna. A1chough che
PLEMA of che gopis is comp1ece1y PULE and devoid of even che s1ighcesc CLACE of se1fishness, ic is some−
cimes LEFELLED co as kàma because kàma means che UNBLID1ED DESILE FOL happiness. In che case of
MACELIA1 kàma chac DESILE is DILECCED COWALD onese1f buc in che case of che gopis’ kàma ic is DILECCED
COWALD Kisna. THEIL DESILE co p1ease Kisna is so incense chac ic is noc bound by any LESCLICCIONS. £OL
Kisna’s P1EASULE chey ALE wi11ing co CLANSGLESS che BOUNDALIES of fami1y, sociecy, and LEPUCACION.
THELEFOLE, chis UNLESCLICCED DESILE, which is fu11y of che NACULE of PLEMA, is APPLOPLIACE1Y LEFELLED
co as kàma (see KÀMA−LUPA and SAMBANDHA−LUPA).
Kǎ ma-rupa—one of che cwo FOLMS of LÀGÀCMIKÀ−BHAKCI (see SAMBANDHA−LUPA). A1chough che VLAJA−
SUNDALIS have a sense of LE1ACIONSHIP wich SLI Kisna as 1OVELS, CHEIL LÀGÀCMIKÀ−BHAKCI is noc ac a11

94
dependenc on LE1ACIONSHIP. THEIL ASPILACION is simp1y co p1ease Kisna in a11 LESPECCS by WHACEVEL
mechods ALE NECESSALY. The WOLD kàma, as DESCLIBED above, means a DESILE FOL happiness. Because
che gopis’ on1y DESILE is co p1ease Kisna, CHEIL LÀGÀCMIKÀ−BHAKCI is known as KÀMA−LUPA. In OLDEL co
p1ease Kisna by SELVICE che VLAJA−SUNDALIS ALE PLEPALED co give up ¥edic DHALMA, fami1y DHALMA,
CHEIL LE1ACIVES, and even che pach of MOLA1ICY. If chey WELE noc PLEPALED co do so, CHEIL CHELISHED
SELVICE wou1d noc be feasib1e. If an obscac1e comes in che gopis’ pach, chey easi1y and undaunced1y
CLOSS beyond ic. THELE is no obscac1e which can impede CHEIL SELVICE co Kisna. A1chough che VLAJA−
SUNDALIShave a LE1ACIONSHIP wich Kisna as 1OVEL and be1oved, chac which a be1oved OL a wife wou1d
NEVEL do che gopis ALE PLEPALED co do wichouc hesicacion if che need ALISES and ic is FOL Kisna’s p1ea−
SULE. The BOUNDALY of LE1ACIONSHIP poses no impedimenc co CHEIL SELVICE.
£OL examp1e, once in DVÀLAKÀ Kisna PLECENDED co be i11. When NÀLADA INQUILED FLOM Him as co
che CULE He LESPONDED, ”If one of my be1oveds wi11 give me che dusc of CHEIL feec I wi11 LECOVEL.“
Kisna had sixceen chousand queens. NÀLADA wenc co each one of chem buc none wou1d give che dusc
FLOM CHEIL feec. They a11 LESPONDED, ”How can I give my svàmi che dusc FLOM my feec? If I do so my
LE1IGIOUSducy as a wife wi11 be DESCLOYED.“ (The WOLD svàmi means boch husband and LOLD and FOL a
wife in che ¥edic sociecy CHELE is PLACCICA11Y no DIFFELENCE becween che cwo.) AFCEL chis NÀLADA
wenc co ¥LAJA. When che VLAJA−SUNDALIS HEALD of Kisna’s DISCLESS, each one of chem gave che dusc of
CHEIL feec wichouc che 1easc hesicacion. The VLAJA−SUNDALIS ALE dependenc on1y on Kisna’s sacisfac−
cion, noc on LE1ACIONSHIP. They ALE noc CONCELNED even co commic sin OL ILLE1IGION; if ic is FOL
Kisna’s P1EASULE chey can do so wichouc shame. This is because CHEIL unf1inching vow is co p1ease
Kisna in a11 LESPECCS. This is che uncommon FEACULE of KÀMA−LUPA.
Kanisiha-bhahta—che neophyce PLACCICIONEL of bhakci. The sympcoms of che neophyce ALE
DESCLIBED in SLIMAD−BHÀGAVACAM (ll.2.47): ALCÀYÀM eva HALAYE pujàn yafi SLADDHAYEHACE na cad−
bhakcesu cànyesu sa bhakcafi PLÀKICAFI smicafi—”One who WOLSHIPS che Deicy of che LOLD wich faich
buc LENDELS no SELVICE co che LOLD’S devocees OL OCHEL 1iving encicies is a PLÀKICA−BHAKCA, OL MACELI−
a1iscic devocee.“
Karma—(l) any accivicy PELFOLMED in che COULSE of MACELIA1 exiscence. (2) LEWALD−SEEKING accivi−
cies; pious accivicies 1eading co MACELIA1 gain in chis WOL1D OL che heaven1y p1anecs AFCEL deach. (2)
face; FOLMEL accs which 1ead co inevicab1e LESU1CS.
Karma-hǎ naa—a division of che ¥edas which LE1ACES co che PELFOLMANCE of CELEMONIA1 accs and
SACLIFICIA1 LICES DILECCED COWALD MACELIA1
benefics OL 1IBELACION.
Kǎ rttiha-vrata—SPILICUA1 vows UNDELCAKEN in che monch of KÀLCCIKA (OCCOBEL−NOVEMBEL). This is
a1so known as DÀMODALA−VLACA. ANOCHEL name FOL che monch of KÀLCCIKA is ULJÀ. The WOLD ULJÀ, 1ic−
ELA11Y meaning POWEL, SCLENGCH, ENELGY OL VIGOUL, is a1so known as sakci. SLIMACI Ràdhikà is che
ENELGY of LOLD Kisna and CHELEFOLE ULJÀ LEFELS co HEL. To WOLSHIP SLI RÀDHÀ−DÀMODALA by OBSELV−
ing che angas of bhakci (SLAVANA, KILCANA, and so on) in a LEGU1ACED MANNEL in chis monch of KÀLC−
cika is ca11ed ULJÀDALA, OL in OCHEL WOLDS, giving LESPECC (ÀDALA) co ¨LJÀ (SLIMACI Ràdhikà). The god−
dess who PLESIDES OVEL chis monch is known as ¨LJESVALI. ¨LJESVALI is ANOCHEL name of SLIMACI Ràd−
hikà.
Kǎ yastha—a PALCICU1AL CASCE wichin sociecy which is GENELA11Y quice wea1chy and ofcen engaged in
IMPOLCANC GOVELNMENC SELVICES.

9S
Kinnara—che WOLD KINNALA comes FLOM che SANSKLIC kim NALA—”Is ic a human being?“ The kin−
NALAS ALE 1iving encicies who have facia1 and bodi1y FEACULES SIMI1AL co human beings, buc who LESIDE
in BHUVAL−1OKA, OL che LEGION of space becween che EALCH and heaven1y p1anecs.
Kirtana—CONGLEGACIONA1 singing of che LOLD’S ho1y names which is somecimes accompanied wich
music. This may a1so LEFEL co 1oud individua1 chancing of che ho1y name as we11 as OLA1 DESCLIPCIONS
of che LOLD’S names, FOLMS, qua1icies, associaces, and pascimes. KILCANA is one of che nine mosc
IMPOLCANC angas of bhakci.
Kisna-hathǎ —NALLACIONS of che ho1y name, FOLM, qua1icies, and pascimes of SLI Kisna.
Kuñja—a GLOVE OL BOWEL; a NACULA1 shady LECLEAC, che sides and LOOF of which ALE FOLMED main1y
by CLEES and c1imbing p1ancs.

L
Li1ǎ —divine SPOLCIVE pascimes. The LOLD’S accivicies WHECHEL in che MACCEL of che CLEACION of che
MACELIA1 WOL1D OL in che MACCEL of CLANSCENDENCA 1 exchanges of 1ove wich His devocees ALE NEVEL
UNDEL che inf1uence of KALMA OL MACELIA1 NACULE. They ALE a11 manifescacions of His se1f−wi11ed
pocencies and CHELEFOLE chey ALE known as 1i1à OL divine SPOLC. These pascimes ALE HEALD, DESCLIBED,
and medicaced upon by devocees as PALC of che PLACCICE of sàdhana−bhakci.
Lobha—GLEED. In che SPILICUA1 sense chis LEFELS co an incense DESILE co fo11ow in che foocsceps of che
ECELNA1 LESIDENCSof ¥LAJA upon HEALING of che sweecness of CHEIL moods of 1oving SELVICE co SLI
Kisna. This SINCELE 1obha is che on1y qua1ificacion FOL ENCLANCE inco che pach of LÀGÀNUGÀ.

M
Mǎ dana—PLEMA in ics SUPLEME FEACULE; che highesc scage of mahàbhàva. Màdana is DESCLIBED in
Fjjva1a−ni1amani (l4.2l9): ”Thac PALCICU1AL aspecc of PLEMA which is che condensed essence of che
h1àdini pocency and in which a11 che OCHEL SCAGES of PLEMA FLOM sneha up co che modana aspecc of
ADHILUAHA−MAHÀBHÀVA meec COGECHEL and enjoy SUPLEME exu1cacion is known as màdana. This is che
VELY pinnac1e of PLEMA, beyond which CHELE is noching SUPELIOL. This cype of PLEMA is ECELNA11Y PLE−
senc in SLIMACI Ràdhikà and no one e1se. Somecimes She exhibics chis PLEMA EXCELNA11Y and some−
cimes She concea1s ic wichin HEL HEALC.“
Madhura-bhǎ va—one of che five PLIMALY LE1ACIONSHIPS wich Kisna escab1ished in che scages of
bhàva and PLEMA; 1ove OL accachmenc COWALD Kisna which is EXPLESSED in che mood of a 1OVEL. This
mood is ECELNA11Y PLESENCin che gopis of ¥LAJA. Those who ALE PELFOLMING bhakci in chis WOL1D in
PULSUANCE of che gopis and who have LEA1ISED chis mood in CHEIL HEALCS ALE a1so said co be escab1ished
in MADHULA−BHÀVA.
Mǎ dhurya—sweecness OL beaucy. In LEGALD co bhakci, chis LEFELS co devocion which is INSPILED by
ACCLACCION co che LOLD’S sweec and incimace FEACULE as a beaucifu1 young COWHELD boy. This cype of
devocion a11ows FOL che GLEACESC exchange of 1ove becween che LOLD and His devocees.
Mǎ dhurya-bhǎ va—same as MADHULA−BHÀVA.
Madhyama-bhahta—che INCELMEDIACE PLACCICIONEL of bhakci. The sympcoms of che madhyam−
bhakca ALE DESCLIBED in SLIMAD−BHÀGAVACAM (ll.2.46): ISVALE cad−adhinesu bà1isesu dvisacsu ca

96
PLEMA−MAICLI−KIPOPEKSÀ yafi KALOCI sa madyamafi—”One who has 1ove FOL che SUPLEME LOLD,
FLIENDSHIP COWALD che devocees, MELCY COWALD chose who ALE IGNOLANC of bhakci, and who neg1eccs
chose who ALE inimica1 co che LOLD OL his devocees is CONSIDELED as a madhyama bhàgavaca.“
Mahǎ bhǎ gavata—a GLEAC devocee (see bhàgavaca and sàdhu).
Mahǎ jana—a GLEAC PELSONA1ICY who ceaches and secs an examp1e FOL OCHELS.
Mamatǎ —che WOLD mamacà LEFELS co a deep sense of accachmenc OL possessiveness in LE1ACION co SLI
Kisna by which one chinks, ”Kisna is my MASCEL,“ ”Kisna is my FLIEND,“ ”Kisna is my son,“ OL
”Kisna is my 1OVEL.“ This cype of mamacà is a sympcom of PLEMA.
Mǎ na—an incensified scage of PLEMA; a scage in che deve1opmenc FLOM PLEMA up co mahàbhàva. Ic
is DESCLIBED in Fjjva1a−ni1amani (l4.96): ”When sneha LEACHES exu1cacion, chus causing one co expe−
LIENCE che sweecness of che be1oved in EVEL new VALIECIES, yec EXCELNA11Y cakes on a CLOOKED FEACULE,
ic is known as màna.“
Mañjari—a11 che gopi FLIENDS of SLIMACI Ràdhikà who incensify che PLEMA−1I1À of SLI SLI Ràdhà−
Govinda may, in a GENELA1 sense, be LEFELLED co as sakhis. Buc ACCOLDING co che cypes of SELVICE chey
PELFOLM chey may be divided inco cwo GLOUPS: (l) sakhis, and (2) MAÑJALIS. Those who, 1ike SLIMACI
Ràdhikà, ALE independenc in CHEIL SELVICE ALE ca11ed sakhis, such as La1icà and ¥isàkhà. Those whose
SELVICE fo11ows in che wake of La1icà, ¥isàkhà, and OCHEL incimace FLIENDS of SLI Ràdhà ALE known as
MAÑJALIS OL KINKALIS. These inc1ude Rupa MAÑJALI, Raci MAÑJALI, Ananga MAÑJALI, and OCHELS. They
ALE a 1icc1e YOUNGEL chan Ràdhikà and because chey ALE in che mood of MAIDSELVANCS chey PELFOLM
incimace SELVICES which even La1icà and ¥isàkhà cannoc PELFOLM. They a1ways FAVOUL Ràdhikà and
CHELEFOLE chey ALE known as asama−sneha OL LÀDHIKÀDHIKA−SNEHA. They fic inco che CACEGOLIES of
nicya−sakhis OL PLÀNA−SAKHIS (see sakhi).
Mañjari-bhǎ va—1ove FOL Ràdhà and Kisna which is EXPLESSED in che mood of an incimace maid−
SELVANC of SLI Ràdhà is known as MAÑJALI−BHÀVA. The MAÑJALIS have no independenc sense of hap−
piness and DISCLESS. When SLI Ràdhà is p1eased chey fee1 happy, and when She is DISCLESSED chey fee1
MOLOSE. They have no independenc DESILE co meec wich Kisna. Even if Kisna DESILES co p1ease chem
by unicing wich chem, chey LEMAIN INDIFFELENC co His advances. The MAÑJALIS INCELNA11Y EXPELIENCE
che CLANSFOLMACIONS of SLI Ràdhà’s PLEMA FOL Kisna CHLOUGH CHEIL mood of incimace SELVICE co HEL,
and noc by independenc1y meecing wich Kisna. This cype of se1f1ess 1ove is ECELNA11Y PLESENC in che
LÀGÀCMIKÀ associaces of che LOLD such as Rupa MAÑJALI, and ic is che highesc goa1 FOL SÀDHAKAS of chis
WOL1D.An incense DESILE co SELVE Ràdhà and Kisna fo11owing in che wake of che VLAJA−DEVIS 1ike Rupa
MAÑJALI, which is coca11y devoid of any DESILE co enjoy wich Kisna independenc1y, is known as cac−
cad−bhàva−icchàmayi kàmànugà−bhakci (bhakci which fo11ows in che wake of che gopis’ kàma and
which is fu11 of DESILE co EXPELIENCE CHEIL bhàvas CHLOUGH incimace SELVICE co chem.)
Mantra—a myscica1 VELSE composed of che names of che LOLD which ADDLESSES any individua1 deicy.
MANCLAS ALE given co a discip1e by a GULU ac che cime of diksà. The quescion may be LAISED chac since
bhagavan−nàma is noc dependenc on diksà, why is ic chac MANCLA is dependenc on diksà when MANCLA
is composed of che names of che LOLD? SLI1A Jiva Gosvàmi has LAISED chis quescion in Bhakci−san−
DALBHA(Anuccheda 284). He says chac MANCLA is bhagavan−nàmàcmakà. This means chac MANCLAS ALE
composed of che names of Bhagavàn. The DIFFELENCE is chac MANCLAS a1so concain some specia1 WOLDS

97
1ike namafi, svàhà, and k1in. SLI Bhagavàn and che isis have invesced MANCLAS wich some specia1
POWEL by which che MANCLAS LEVEA1 co che sàdhaka CHEIL own specific LE1ACIONSHIP wich che LOLD.
(£LOM chese CONSIDELACIONS ic may seem chac MANCLAS ALE endowed wich some specia1 pocencies chac
ALE noc invesced in nàma.) If bhagavan−nàma (which is 1acking chese specia1 ACCLIBUCES) is ab1e co
bescow che SUPLEME objecc of accainmenc (PALAMA−PULUSÀLCHA) wichouc any need FOL diksà, chen how
is ic chac MANCLA is dependenc on diksà when ic is even MOLE POWELFU1 chan nàma?
SLI1A Jiva Gosvàmi ana1yses chac by che conscicuciona1 NACULE of MANCLA ic is noc dependenc on
diksà. Noneche1ess peop1e in GENELA1 ALE inf1uenced by che bodi1y concepcion and CHEIL HEALCS ALE
po11uced wich abominab1e DESILES. In OLDEL co CULB chese cendencies che isis have escab1ished some
LEGU1ACIONS co be fo11owed in che ALCANA− MÀLGA. OCHELWISE, by conscicuciona1 NACULE, CHELE is no dif−
becween nàma and MANCLA in che MACCEL of CHEIL independence on any FOLMA1ICIES.
FELENCE
Nàma, being NON−DIFFELENC FLOM nàmi OL Bhagavàn Himse1f, is A1LEADY invesced wich a11 pocen−
cies. THELEFOLE in accua1icy che G1OLY of nàma is SUPELIOL co chac of MANCLAS. Yec Jiva Gosvàmi says
chac che DIKSÀ−MANCLAS ALE invesced wich che POWEL co LEVEA1 che sàdhakas’ specific LE1ACIONSHIP wich
che LOLD—SLI BHAGAVACÀ−SAMAMÀCMA−SAMBANDHA−VISESA−PLACIPÀDAKÀS ca (BHAKCI−SANDALBHA, Anu.
284). The same ching is scaced in Anuccheda 282: divyan−jñànan hy ACLA SLIMACI MANCLE bhagavac−
SVALUPA−JÑÀNAN cena bhagavacà sambandha−visesa−jñànam ca (see diksà). This means chac when a
GULU who is sicuaced on che P1ACFOLM of bhàva gives diksà, che MANCLAS ALE invesced wich che pocency
of che bhàva sicuaced in his HEALC. THELEFOLE chose who ALE DESILING co accain che PLEMA−SEVÀ of SLI
Kisna in ¥LAJA in one of che FOUL LE1ACIONSHIPS of dàsya, sakhya, vàcsa1ya, OL MADHULA shou1d accepc
DIKSÀ−MANCLAS FLOM a GULU who is escab1ished in one of chese moods.
Maryǎ dǎ —chac which escab1ishes OL CONCAINS C1EAL BOUNDALIES OL 1imics; che bounds OL 1imics of
MOLA1ICY and PLOPLIECY; LU1E OL CUSCOM; PLOPLIECY of conducc; in bhakci chis LEFELS co che pach of
vaidhi−bhakci which is LEGU1ACED by che SCLICCULES of che SÀSCLA.
Mǎ yǎ —i11usion; chac which is noc; che LOLD’S EXCELNA1 pocency which inf1uences che 1iving encicies
co accepc che fa1se egoism of being independenc ENJOYELS of chis MACELIA1 WOL1D.
Mǎ yǎ vǎ da—che DOCCLINE of i11usion; a CHEOLY advocaced by che IMPELSONA1ISC FO11OWELS of
SANKALÀCÀLYA which ho1ds chac che LOLD’S FOLM, chis MACELIA1 WOL1D, and che individua1 exiscence of
che 1iving encicies is màyà OL fa1se.
Mǎ yǎ vǎ di—one who advocaces che DOCCLINE of i11usion (see màyàvàda).
Mimǎ nsǎ —a phi1osophica1 DOCCLINE which has cwo divisions: (l) PULVA OL KALMA−MIMÀNSÀ,
founded by Jaimini, which advocaces chac by LICUA1ISCIC WOLSHIP, God is ob1iged co supp1y che LESU1C;
and (2) UCCAL−MIMÀNSÀ, founded by BÀDALÀYANA, which dea1s wich che NACULE of BLAHMAN.
Mimǎ nsaha—a PHI1OSOPHEL. One who ADHELES co che mimànsà phi1osophica1 DOCCLINE of which
CHELE ALE cwo divisions. This usua11y LEFELS co chose who fo11ow che KALMA− MIMÀNSÀ of Jaimini.
Mimǎ nsǎ -sǎ stra—(l) a SCLIPCULE which ASCELCAINS fundamenca1 phi1osophica1 CLUCHS CHLOUGH ana−
1ycica1 examinacion. (2) SCLIPCULE dea1ing wich a BLANCH of ¥edic phi1osophy (see mimànsà).
Mohsa—1IBELACION FLOM MACELIA1 exiscence. This is che FOULCH PULUSÀLCHA, OL goa1 of human accain−
menc, which succeeds DHALMA. Those who ASPILE FOL moksa and do noc HANKEL FOL che OCHEL CHLEE
goa1s ALE few in NUMBEL. As ic is said in che Gicà (7.2): manusyànàn SAHASLESU kascic yacaci sid−

98
dhaye—”Ouc of chousands of men, one mighc ENDEAVOL FOL PELFECCION.“ Such PELSONS seek a FOLM
of happiness which is noc CEMPOLALY and abounding in MISELY 1ike che happiness LESU1CING FLOM
DHALMA, ALCHA, and kàma. They a1so CONSIDEL chac che happiness ALISING FLOM DHALMA, ALCHA, and
kàma is MELE1Y bodi1y happiness and since che body is CEMPOLALY, such happiness is a1so CEMPOLALY.
As 1ong as one is connecced co che CEMPOLALY body, one wi11 noc be ab1e co obcain ECELNA1 happiness.
The quescion ALISES as co how che LE1ACIONSHIP wich che CEMPOLALY body can be SEVELED. The jiva’s
LE1ACIONSHIP wich che CEMPOLALY body is on1y due co che bondage of màyà. If che bonds of màyà can
be cuc, che jiva’s LE1ACIONSHIP wich che CEMPOLALY body wi11 cease and one wi11 be ab1e co find ECEL−
na1 happiness. One who chinks in chis way ENDEAVOLS co LEMOVE che bondage of màyà. DESCLUCCION
of chis bondage of màyà is known as mukci OL moksa. Consequenc1y, che PULUSÀLCHA of chose who
seek LE1EASE FLOM MACELIA1 bondage as CHEIL SO1E objeccive is known as moksa. (See a1so kàma, ALCHA,
and DHALMA.)
Muhti—1IBELACION FLOM MACELIA1 exiscence. THELE ALE five cypes of 1IBELACION: SÀLUPYA (obcaining
che same FOLM as che LOLD), sàmipya (1iving in c1ose PLOXIMICY co che LOLD), sà1okya (1iving on che
same p1anec as che LOLD), SÀLSTI (having che same opu1ence as che LOLD), and sàyujya (becoming one
wich che LOLD EICHEL by MELGING inco His body OL by MELGING inco His BLAHMAN effu1gence). The
1asc cype is vehemenc1y LEJECCED by devocees of che LOLD. A1chough che OCHEL FOUL cypes of mukci, as
chey noc ENCILE1Y incompacib1e wich bhakci, ALE somecimes accepced by some devocees, chey ALE
ALE
NEVEL accepced by una11oyed devocees of SLI Kisna (FOL MOLE INFOLMACION che FILSC FOUL have been
SEPALACE1Y DESCLIBED).
Murti—(l) individua1 FOLM, shape, OL embodimenc; (2) che Deicy FOLM of che LOLD.

N
Naimittiha-harma—occasiona1 LE1IGIOUS ducies induced by specific CILCUMSCANCES.
Nǎ ma—che ho1y name of che LOLD, which is chanced by devocees as PALC of che PLACCICE of sàdhana−
bhakci.
Nǎ mǎ cǎ rya—che PLECEPCOL FOL che LOLD’S ho1y name, SLI1A HALIDÀSA THÀKULA.
Nǎ mǎ parǎ dha—offenses againsc che ho1y name of which CHELE ALE cen VALIECIES.
Navadhǎ -bhahti—nine cypes of bhakci: SLAVANAM, KILCANAM, VISNU−SMALANAM, pàda−sevanam,
ALCANAM, vandanam, dàsyam, sakhyam, and àcma−nivedanam (HEALING, chancing, and LEMEMBELING
che G1OLIES of che LOLD, SELVING His 1ocus feec, WOLSHIPPING Him, PLAYING co Him, CALLYING ouc His
OLDELS, making FLIENDS wich Him, and OFFELING one’s VELY se1f co Him). (See UNDEL che individua1
headings FOL MOLE INFOLMACION on each of chese.)
Nǎ yihǎ —HELOINE. Amongsc a11 che gopis of ¥LAJA, chose who have union wich Kisna DILECC1Y ALE
known as nàyikàs. A11 che YUCHESVALIS, OL GLOUP 1EADELS, ALE a1so nàyikàs. THELE ALE OCHEL cypes of
gopis who somecimes acc as nàyikàs ac che PLOMPCING of CHEIL YUCHESVALIS.
Nisihǎ —FILM faich. Sceadiness in one’s devociona1 PLACCICES. This is che FOULCH scage in che deve1−
opmenc of che CLEEPEL of bhakci. Ic OCCULS AFCEL che e1iminacion of a significanc POLCION of one’s
ANALCHAS.
Nitya—ECELNA1; INVALIAB1E; dai1y; chac which has no beginning and no end.

99
Nitya-dharma—che ECELNA1 CHALACCELISCIC funccion of a ching OL chac which LE1ACES co ics ECELNA1
INHELENC funccion.
Nitya-harma—dai1y OB1IGACOLY LE1IGIOUS ducies.
Nitya-1i1ǎ —ECELNA1 pascimes of SLI Kisna (see 1i1à).

9
9ǎ da-sevanam—1ICELA11Y means co SELVE che feec. Buc che quescion ALISES as co how a sàdhaka can
SELVE che feec of che LOLD. THELEFOLE in his KLAMA−SANDALBHA COMMENCALY on SLIMAD−BHÀGAVACAM,
Jiva Gosvàmi has defined pàda−sevanam as fo11ows: pàda−sevàyàn pàda sabdo bhakcy eva NILDISTAFI
cacafi sevàyàn SÀDALACVAN vidhiyace—”In che CELM pàda−sevà che WOLD pàda LEFELS on1y co bhakci.
The WOLD sevà indicaces chac chis bhakci OL SELVICE shou1d be done wich GLEAC 1ove and LESPECC.“ To
cake DALSANA of che Deicy; co couch che Deicy; co do PALIKLAMÀ of che Deicy; co fo11ow behind che
Deicy ;in a PLOCESSION, co visic che LOLD’S cemp1es OL ho1y p1aces such as che Gangà, PULUSOCCAMA−
KSECLA, DVÀLAKÀ, and MACHULÀ; co OBSELVE ¥aisnava fesciva1s; and co SELVE ¥aisnavas and cu1asi ALE
a11 inc1uded in pàda−sevanam. This is one of che nine PLIMALY angas of bhakci.
9ǎ 1yadǎ si—a MAIDSELVANC of SLIMACI Ràdhikà. The WOLD pà1ya means co be NOULISHED, CALED FOL,
and PLOCECCED, and che WOLD dàsi means a fema1e SELVANC. Thus che pà1yadàsis ALE MAIDSELVANCS
UNDEL che affeccionace CALE of SLIMACI Ràdhikà.
9aramǎ nanda—che happiness chac one EXPELIENCES in che highesc objecc, which is 1ove FOL che
SUPLEME LOLD.
9ǎ ramǎ rthiha—chac which LE1ACES co che SUPLEME SPILICUA1 CLUCH OL u1cimace LEA1ICY; LEA1, essencia1,
CLUE;chac which LE1ACES co a HIGHEL objecc.
9arama-tattva—che SUPLEME abso1uce CLUCH; che SUPLEME PELSONA1ICY of Godhead, SLI Kisna.
9aravyoma—che SPILICUA1 sky wich INNUMELAB1E SPILICUA1 p1anecs, each PLESIDED OVEL by LOLD
NÀLÀYANA OL His VALIOUS expansions.
9raja1pa—use1ess CONVELSACION, FLIVO1OUS OL mundane ca1k, UNNECESSALY CLICICISM of OCHELS, and
gossip.
9rǎ nanǎ tha—1ICELA11Y means che LOLD of one’s 1ife, buc ic has che sense of one who is infinice1y
chan 1ife icse1f.
MOLE DEAL
9ranaya—an incensified scage of PLEMA; a scage in che deve1opmenc FLOM PLEMA up co mahàbhàva.
Ic is DESCLIBED in Fjjva1a−ni1amani (l4.l08): ”When màna assumes a FEACULE of UNLESCLAINED inci−
macy known as VISLAMBHA, 1EALNED AUCHOLICIES LEFEL co ic as PLANAYA.“ The WOLD VISLAMBHA used in
chis VELSE means comp1ece confidence devoid of any LESCLAINC OL FOLMA1ICY. This confidence causes
one co CONSIDEL one’s 1ife, mind, ince11igence, body, and possessions co be one in a11 LESPECCS wich
che 1ife, mind, ince11igence, and body of che be1oved.
9rǎ nesvara—che LOLD of one’s 1ife (see PLÀNANÀCHA).
9rǎ nesvari—feminine of PLÀNESVALA.
9rǎ rabdha-harma—che LESU1CS of PLEVIOUS accivicies which have A1LEADY begun co BEAL FLUIC.
9rasǎ da—1ICELA11Y means MELCY; especia11y LEFELS co che LEMNANCS of food OFFELED co che Deicy; may
a1so LEFEL co che LEMNANCS of OCHEL ALCIC1ES OFFELED co che Deicy such as incense, F1OWELS, GAL1ANDS,
and c1oching.

l00
9rema—(l) 1ove FOL Kisna which is EXCLEME1Y CONCENCLACED, which comp1ece1y me1cs che HEALC, and
which gives LISE co a deep sense of mamacà OL possessiveness in LE1ACIONSHIP co che LOLD (This is che
GENELA1 definicion of PLEMA given in BHAKCI−LASÀMICA−SINDHU, l.4.l.). (2) when LACI becomes FILM1Y
LOOCED and unchecked by any obscac1e ic is known as PLEMA. When PLEMA is augmenced ic is GLAD−
ua11y CLANSFOLMED inco sneha, màna, PLANAYA, LÀGA, ANULÀGA, and bhàva. When some cause ALISES chac
cou1d conceivab1y LUIN che LE1ACIONSHIP becween che 1OVEL and be1oved and yec ic LEMAINS comp1ece1y
unaffecced, such an incimace 1oving bond is known as PLEMA. (Fjjva1a−ni1amani, l4.S9, 62). (See a1so
sneha, màna, and so on.)
9rema-bhahti—a scage of bhakci which is CHALACCELISED by che APPEALANCE of PLEMA; che PELFEC−
ciona1 scage of devocion.
9rema-dharma—che LE1IGION of PLEMA.
9remamayi-sevǎ —SELVICE which is imbued wich 1ove.
9riti—1ove FOL Kisna which is a1so known as PLEMA OL bhakci. Jiva Gosvàmi has defined PLICI in
PLICI−SANDALBHA (Anuccheda 6S): casyà h1àdinyà eva kàpi SALVÀNANDÀCISÀYINI VICCIL−NICYAN bhakca−
vindesv eva niksipyamànà BHAGAVAC−PLICYÀKHYAYÀ VALCCACE—”When che ECELNA1 P1EASULE−GIVING fac−
u1cy of che h1àdini pocency, which a1one has che POWEL co BLING SUPLEME de1ighc co Kisna, manifescs
in che devocee’s HEALC, ic is known as BHAGAVAC−PLICI, OL 1ove FOL Bhagavàn.“ The sympcom of chis
PLICI is an UNINCELLUPCED DESILE co p1ease che objecc of PLICI, SLI Kisna.
9riya-sahhi—che be1oved GIL1FLIENDS of SLIMACI Ràdhikà (see sakhi).
9urusǎ rtha—che goa1s of human accainmenc. In che ¥edic SCLIPCULES chese ALE c1assified inco FOUL
CACEGOLIES: (l) DHALMA— LE1IGIOUS ducy, (2) ALCHA—acquisicion of wea1ch, (2) kàma—sacisfaccion of
MACELIA1 DESILES, and (4) moksa—1IBELACION FLOM MACELIA1 exiscence. Beyond a11 of chese is che deve1−
opmenc of una11oyed 1ove FOL che SUPLEME LOLD who is che embodimenc of SPILICUA1 b1iss and CLAN−
scendenca1 LASA. This is known as PALAMA−PULUSÀLCHA OL che SUPLEME objecc of accainmenc. Since chis
is CLU1Y che u1cimace goa1, why have che SCLIPCULES DEC1ALED che OCHEL FOUL as goa1s co be accained?
By CALEFU1 ana1ysis, che UNDEL1YING PULPOSE of che SÀSCLA may be UNDELSCOOD in chis LEGALD.
THELE ALE many DIFFELENC c1asses of men in MACELIA1 exiscence. THEIL cendencies and casces ALE noc
a11 che same. THEIL ASPILACIONS may be LOUGH1Y divided inco che FOUL CACEGOLIES mencioned above.
When chese FOUL ALE ana1ysed COMPALACIVE1Y in CELMS of CHEIL LESPECCIVE MELICS, ic is seen chac kàma
is 1owesc, chen ALCHA, DHALMA, and fina11y moksa. In OCHEL WOLDS when chese ALE viewed in CELMS of
che deve1opmenc of consciousness, chen ic is seen chac chose in che GLOSS bodi1y consciousness seek
on1y kàma. When one PLOGLESSES beyond chis and DESILES sacisfaccion of che mind and ince11ecc, he
seeks ALCHA co fu1fi1 his goa1s. When one 1ooks beyond chis 1ife co che nexc 1ife and ASPILES FOL SUPE−
LIOL enjoymenc in che HELEAFCEL, he PULSUES DHALMA by which his goa1 may be accomp1ished. When
one comp1ece1y abandons che quesc FOL MACELIA1 enjoymenc and ASPILES FLEEDOM FLOM MACELIA1 exis−
cence, he seeks moksa. Thus when CONSIDELED in chis OLDEL, chese FOUL goa1s LEPLESENC che succes−
sive deve1opmenc of human consciousness. Each of chese FOUL have been ana1ysed in chis G1OSSALY
UNDEL CHEIL individua1 headings, in ACCOLDANCE wich chis OLDEL.
In che SÀSCLA, HOWEVEL, we find chac che OLDEL GENELA11Y given is DHALMA, ALCHA, kàma, and moksa.
This OLDEL has been given simp1y FOL che benefic of che condicioned 1iving encicies. By ADHELING co

l0l
one’s LE1IGIOUS ducy, economic deve1opmenc NACULA11Y fo11ows, and FLOM chac sacisfaccion of che
senses. When che accempc co sacisfy che senses is saciaced che DESILE FOL 1IBELACION ensues. This is che
psycho1ogy. If chose who DESILE noching OCHEL chan bodi1y happiness can be ENCOULAGED co adopc
LE1IGIOUS PLINCIP1ESco fu1fi1 CHEIL goa1s, chen chey wi11 deve1op MOLA1ICY and a sense of ducy. If chey
deve1op faich in che ¥edic PLINCIP1ES, chen by coming inco che associacion of devocees chey can be
PULIFIED and ASPILE FOL che u1cimace goa1 of bhakci. ALCHA and kàma ALE noc che LEA1 FLUIC of DHALMA,
NOL CAN kàma be saciaced by any amounc of MACELIA1 enjoymenc. THELEFOLE, UNDELSCANDING a11 chese
poincs, one shou1d SCLIVE FOL che PALAMA−PULUSÀLCHA of KISNA−PLEMA.

R
Rǎ dhǎ -bhǎ va—che PALCICU1AL mood of ecscacy OL divine 1oving sencimencs which SLIMACI Ràdhikà
EXPELIENCESin HEL mood of una11oyed SELVICE co SLI Kisna is known as LÀDHÀ−BHÀVA. The happiness
which She EXPELIENCES in che posicion of being che LECEPCAC1E of PLEMA exceeds che happiness which
Kisna EXPELIENCES as che objecc of PLEMA. Anxious co casce chis cype of PLEMA, Kisna cakes che FOLM
of SLI Caicanya MAHÀPLABHU, endowed wich che sencimencs and comp1exion of SLIMACI Ràdhikà.
Rǎ ga—(l) a deep accachmenc which is PELMEACED by sponcaneous and incense ABSOLPCION in che
objecc of one’s affeccion. The PLIMALY CHALACCELISCIC of LÀGA is a deep and OVELPOWELING CHILSC FOL
che objecc of one’s affeccion. The DESILE FOL WACEL is ca11ed CHILSC. When che body is DEPLIVED of
WACEL chis CHILSC ALISES. The GLEACEL che CHILSC che GLEACEL che 1onging FOL WACEL. When chis CHILSC
LEACHES che poinc chac wichouc WACEL, one can no 1ONGEL maincain che body, ic is known as an OVEL−
POWELING CHILSC. SIMI1AL1Y, when che 1oving CHILSC co p1ease che objecc of one’s affeccion becomes so
incense chac in che absence of such SELVICE one is on che VELGE of giving up his 1ife, ic is known as
LÀGA. This LÀGA is che basis of che LÀGÀCMIKÀ devocees’ bhakci.
(2) an incensified scage of PLEMA; a scage in che deve1opmenc FLOM PLEMA up co mahàbhàva. Ic is
DESCLIBED fo11ows in Fjjva1a−ni1amani (l4.l26): ”When PLANAYA LEACHES exu1cacion, chus causing
even EXCLEME MISELY co be EXPELIENCED wichin che HEALC as happiness, ic is known as LÀGA.“ In Jiva
Gosvàmi’s COMMENCALY on chis VELSE, he exp1ains chac if by accepcing some MISELY CHELE is a chance
of meecing wich Kisna, chen chac MISELY becomes a SOULCE of GLEAC happiness. And WHELE happiness
one no OPPOLCUNICY co meec wich Kisna, chac happiness becomes che SOULCE of GLEAC
AFFOLDS DISCLESS.
When such a scace is EXPELIENCED, ic is known as LÀGA.
Rǎ ga-mǎ rga—che pach of LÀGÀ OL SPONCANEOUS accachmenc (see LÀGÀNUGÀ−BHAKCI).
Rǎ gamayi-bhahti—bhakci which is PELMEACED wich LÀGA, OL SPONCANEOUS affeccion.
Rǎ gǎ nugǎ -bhahti—a scage of bhakci which is mocivaced by sponcaneous ACCLACCION OL 1ove; bhakci
which fo11ows in che wake of che LÀGÀCMIKÀ NACULE PLESENC in che HEALCS of che LOLD’S ECELNA1 asso−
ciaces in ¥LAJA.
Rǎ gǎ tmihǎ —one in whose HEALC CHELE NACULA11Y exiscs a deep sponcaneous DESILE co 1ove and SELVE
che SUPLEME LOLD SLI Kisna; one whose bhakci is PELMEACED wich LÀGA. This specifica11y LEFELS co
che ECELNA1 LESIDENCS of ¥LAJA.
Rasa—(l) che SPILICUA1 CLANSFOLMACION of che HEALC which cakes p1ace when che PELFECCIONA1 scace of
1ove FOL Kisna, known as LACI, is CONVELCED inco 1iquid emocions by combinacion wich VALIOUS cypes

l02
of CLANSCENDENCA1 ecscasies. In BHAKCI−LASÀMICA−SINDHU (2.l.S) BHAKCI−LASA is defined: ”When che
schàyibhàva, OL che PELMANENC emocion of che HEALC in one of che five PLIMALY LE1ACIONSHIPS of neu−
CLA1ICY, SELVICUDE, FLIENDSHIP, PALENCA1 affeccion, OL CONJUGA1 1ove, mixes wich vibhàva, anubhàva,
sàccvika−bhàva, and VYABHICÀLI−BHÀVA, and PLODUCES an EXCLAOLDINALY casce in che HEALC of che devo−
cee, ic is ca11ed BHAKCI−LASA.“ This exp1anacion of bhakci as LASA is che unique CONCLIBUCION of SLI1A
Rupa Gosvàmi. The CHEOLY of LASA was we11 known even ac his cime, che Nàtya−
OLIGINACING FLOM
SÀSCLA of BHALACA Muni, che famous WOLK on SANKLIC poecics and DLAMA. Rupa Gosvàmi has
exp1ained how LASA is GENELACED exacc1y in ACCOLDANCE wich BHALACA Muni’s definicion. Yec he has
exp1ained che EXPELIENCE of LASA in CELMS of bhakci OL 1ove FOL Kisna, WHELEAS che common view is
chac LASA app1ies co che emociona1 EXPELIENCE of POECLY OL DLAMA. Thus CHELE is boch a CLANSCEN−
denca1 and SECU1AL CONCEPCION of LASA. The definicions which fo11ow give some insighc inco che OLDI−
NALY concepcion of LASA as ic app1ies co DLAMA and POECLY. (2) che scace of aeschecic consciousness;
che WOLD LASA PLIMALI1Y means casce, F1AVOUL, SAVOUL, OL LE1ISH, buc MECAPHOLICA11Y ic means che emo−
ciona1 EXPELIENCE of POECLY OL DLAMA; che casce OL CHALACCEL of a poecic OL DLAMACIC WOLK, che fee1−
ing OL SENCIMENC PLEVAI1ING in ic; che aeschecic EXPELIENCE on wicnessing a DLAMACIC PELFOLMANCE OL
LEADING OL 1iscening co a poem; che SPECCACOL idencifies wich a PALCICU1AL emocion, such as being che
HELO OL HELOINE, and chac is known as che dominanc emocion OL SCHÀYIBHÀVA. When chac emocion is
ALOUSED by a ski11fu1 DLAMACIC PELFOLMANCE and combines wich OCHEL SENCIMENCS ic is consummaced
inco a LE1ISHAB1E sencimenc known as LASA.
Rǎ sa-1i1ǎ —che SVALUPA−1AKSANA OL NACULA1 INHELENC CHALACCELISCIC of any objecc has cwo aspeccs: (l)
àkici—ics FOLM OL APPEALANCE, and (2) PLAKICI—ics fundamenca1 essence. We wi11 FILSC define che
àkici of LÀSA. Ràsa−1i1à is DESCLIBED by Jiva Gosvàmi in his COMMENCALY on SLIMAD−BHÀGAVACAM
(l0.29.l): ”When an ALCISCIC DANCEL dances wich many fema1e DANCELS who ALE moving in a CILC1E,
1EALNED AUCHOLICIES LEFEL co ic as ha11isa OL a CILCU1AL dance. This LÀSA is noc found even in che heav−
en1y p1anecs so whac co speak of che EALCH p1anec.“ SLIDHALA Svàmi (S.B. l0.22.2) has defined ic: ”A
specia1 cype of dance PELFOLMANCE wich many fema1e DANCELS is known as LÀSA.“ Sanàcana Gosvàmi
has defined ic (S.B. l0.22.2): ”When many ma1e and fema1e DANCELS dance COGECHEL in a CILC1E and
each PAIL EMBLACES and c1asps each OCHELS’ hands whi1e dancing, ic is known as LÀSA.“ The conc1u−
sion of a11 chese scacemencs is chac LÀSA LEFELS co che combined PELFOLMANCE of many DANCELS and noc
jusc one coup1e.
We wi11 now CONSIDEL che PLAKICI OL fundamenca1 essence of LÀSA. In Jiva Gosvàmi’s COMMENCALY
(S.B. l0.29.l) he says chac LÀSA−1I1À is noc co be found ANYWHELE OCHEL chan ¥LAJA. Noc co speak of
che EALCH OL heaven1y p1anecs, ic is noc even found in ¥aikuntha, MACHULÀ, OL DVÀLAKÀ. A1chough by
àkici, FOLM OL APPEALANCE, che CHALACCELISCICS of LÀSA may be found E1SEWHELE, che fundamenca1
essence of LÀSA is absenc. THELEFOLE LÀSA musc be known by ics fundamenca1 essence (PLAKICI−
SVALUPA−1AKSANA).
The WOLD LÀSA is DELIVED FLOM che WOLD LASA (see exp1anacion given UNDEL LASA). The LASA which
is PLODUCED by men and women dancing COGECHEL in chis WOL1D is MACELIA1. Thac is noc ca11ed LÀSA.
In his ¥aisnava−cosani COMMENCALY on SLIMAD−BHÀGAVACAM (l0.22.2), Jiva Gosvàmi has defined LÀSA
as PALAMA−LASA−KADAMBA. The WOLD kadamba means che AGGLEGACE of a11 (LASA). So, if a dance gives

l02
LISE co che AGGLEGACE of a11 PALAMA−LASA ic can be ca11ed LÀSA, OCHELWISE noc. MOLEOVEL, whac is
PALAMA−LASA?
Rasa which is in conneccion wich che SUPLEME objecc is known as PALAMA−LASA. The SUPLEME
abso1uce CLUCH who is che embodimenc of b1iss and che FOLM of sac−cic−ànanda is known as PALAMA−
vascu OL che SUPLEME objecc. THELEFOLE any LE1ACIONSHIP of LASA wich chac SUPLEME objecc OL any of
His manifescacions is known as PALAMA−LASA. Buc che LOLD and His manifescacions ALE cinmaya, CLAN−
scendenca1, and on1y CLANSCENDENCA1 objeccs can have any LE1ACIONSHIP wich Him. THELEFOLE che
PALAMA−LASA which is LE1ACED co Him musc a1so be cinmaya and APLÀKICA (NON−MACELIA1). In OCHEL
WOLDS, on1y APLÀKICA−CINMAYA−LASA is PALAMA−LASA.
So FAL we have defined che WOLD PALAMA as a QUA1IFIEL of LASA co mean chac LASA musc be cinmaya
and LE1ACED co che SUPLEME LOLD. Then ic is known as PALAMA−LASA. This is a definicion of LASA in
CELMS of ics basic CHALACCEL. Buc we have noc said anyching abouc che cype of EXPELIENCE ic shou1d
PLODUCE. THELEFOLE PALAMA−LASA cannoc be ca11ed che AGGLEGACE of a11 PALAMA−LASA MELE1Y by chis
cype of c1assificacion. The EXPELIENCE which LASA PLODUCES musc a1so be PALAMA OL SUPLEME. On1y
chac which PLODUCES EXCLAOLDINALY casce can be ca11ed LASA. If chac which is defined as PALAMA−LASA
by ics basic CHALACCEL is seen co be SUPLEME in ics PLODUCCION of EXCLAOLDINALY LE1ISH, chen ic may
CLU1Y be ca11ed che AGGLEGACE of PALAMA−LASA.
WHELE can chis cype of LASA be found? CINMAYA−LASA can on1y be found in che cinmaya−dhàma of
che LOLD. The LASA of PALAVYOMA, che SPILICUA1 sky, is cinmaya in CHALACCEL, buc ic is noc PALAMA−
LASA. This is evidenced by che facc chac Laksmidevi, who is e1igib1e co casce che highesc LASA of
¥aikuntha, UNDELGOES SEVELE AUSCELICIES wich a DESILE co obcain che SELVICE of SLI Kisna in ¥LAJA.
This shows che SUPELEXCE11ENCE of VLAJA−LASA in che MACCEL of che EXCLAOLDINALY qua1icy of casce. The
SUPLEME basis of ¥LAJA−LASA is mahàbhàva. This mahàbhàva is noc co be found even in DVÀLAKÀ OL
MACHULÀ. On1y PLEMA which is DILECCED COWALD Kisna is CLANSFOLMED inco LASA. The MOLE con−
densed che condicion of PLEMA, che MOLE chick is che LASA, and che MOLE EXCLAOLDINALY che qua1icy
of casce. The PLEMA which is found in che VLAJA−SUNDALIS is noc found in che Laksmis of ¥aikuntha
NOL in che queens of DVÀLAKÀ. THELEFOLE ic is on1y che VLAJA−SUNDALIS’ PLEMA in che condicion of
mahàbhàva which is high1y condensed. When chis PLEMA is CLANSFOLMED inco LASA ic PLODUCES che
mosc EXCLAOLDINALY casce which BLINGS Kisna UNDEL CONCLO1. THELEFOLE boch by ics basic CHALACCEL
and by EXCLAOLDINALY casce in che MACCEL of LASA, che MADHULA−LASA of ¥LAJA is che AGGLEGACE of
PALAMA−LASA.
A1chough che AGGLEGACE of PALAMA−LASA is found in che MADHULA−LASA of che gopis, ics SUPLEME
exu1cacion is found in che PLEMA of SLI Ràdhà, che CLOWN jewe1 of Kisna’s be1oveds. This PLEMA is
known as màdana. A11 OCHEL 1eve1s of PLEMA ALE buc che conscicuenc PALCS of MÀDANA−PLEMA, WHELEAS
màdana is che who1e. This cype of PLEMA is noc PLESENC in anyone buc SLI Ràdhà. This is che VELY
essence of che h1àdini, OL P1EASULE giving pocency. When SLI Kisna PELFOLMS LÀSA wich che ¥LAJA−
SUNDALIS headed by SLI Ràdhà, HEL MÀDANA−PLEMA accs as a caca1ysc co scimu1ace and heighcen che
PLEMA of a11 che OCHEL gopis, chus CLEACING an inundacion of LASA which is imbued wich an excep−
ciona1 and UNPLECEDENCED qua1icy of casce. Ac chac cime a11 OCHEL LASAS become componenc PALCS co
NOULISH chis PLIMALY LASA. Ic is on1y LÀSA−1I1A of chis cype which is known as che PALAMA−LASA−

l04
kadamba. SLI Ràdhà, who is che basis of màdanàkhya−mahàbhàva, is che foundacion of chis 1i1à which
is of che NACULE of PALAMA−LASA−KADAMBA. If She is noc PLESENC ic cannoc cake p1ace. If Kisna dances
wich mi11ions of gopis ic may be ca11ed LÀSA−NICYA, buc ic cannoc be ca11ed PALAMA−LASA−KADAMBA−
MAYA−LÀSA.
Rasiha—one who is ab1e co LE1ISH BHAKCI−LASA wichin his HEALC.
Rati—(l) accachmenc, fondness FOL; (2) a scage in che deve1opmenc of bhakci which is synonymous
wich bhàva (see bhàva−bhakci).
Ruci—casce. The awakening of casce FOL HEALING, chancing, and OCHEL SUCH devociona1 PLACCICES
means chac one has GLEACEL 1iking FOL chese accivicies chan any cype of MACELIA1 accivicy. Ac chis scage
one’s ACCLACCION co SPILICUA1 MACCELS exceeds one’s ACCLACCION co MACELIA1 chings. This is che fifch scage
in che deve1opmenc of che CLEEPEL of bhakci. Ic OCCULS AFCEL one has ACQUILED sceadiness in bhajana.
Rupǎ nuga—a FO11OWEL of SLI1A Rupa Gosvàmi; bhakci which fo11ows che PALCICU1AL devociona1 sen−
cimenc CHELISHED wichin che HEALC of SLI Rupa.

S
Sǎ dhaha—one who fo11ows a SPILICUA1 discip1ine co achieve a specific goa1; especia11y a PLACCICIONEL
of bhakci.
Sǎ dhana—che mechod one adopcs in OLDEL co obcain a specific goa1 is ca11ed sàdhana. Wichouc sàd−
hana one cannoc obcain sàdhya, che goa1 of one’s PLACCICE. THELE ALE many DIFFELENC cypes of sàd−
hana COLLESPONDING co VALIOUS goa1s. Those who DESILE MACELIA1 enjoymenc adopc che pach of KALMA
as CHEIL SÀDHANA. Those who DESILE 1IBELACION adopc che pach of jñàna as CHEIL SÀDHANA. And chose
who ASPILE FOL che ECELNA1 1oving SELVICE of SLI Kisna adopc che pach of bhakci as CHEIL SÀDHANA. The
sàdhana of bhakci LEFELS co SPILICUA1 PLACCICES such as HEALING, chancing, and so on.
Sǎ dhana-bhahti—(l) che PLACCICING scage of devocion. (2) a scage of bhakci in which che VALIOUS
SPILICUA1 discip1ines PELFOLMED FOL che sacisfaccion of SLI Kisna ALE UNDELCAKEN CHLOUGH che medium
of che senses FOL che PULPOSE of BLINGING abouc che manifescacion of bhàva OL SPILICUA1 1ove of God.
Sǎ dhu—a1chough in a GENELA1 sense chis may be CLANS1ACED as a sainc1y PELSON OL a devocee, ic LEFELS
co devocees who ALE high1y advanced. Such devocees ALE a1so known as mahac (GLEAC sou1s) OL bhà−
gavaca (devocees who embody che CHALACCELISCICS of Bhagavàn). THEIL SYMPCOMS ALE DESCLIBED in
SLIMAD−BHÀGAVACAM (S.S.2−2): mahàncas ce sama−ciccàfi PLASÀNCÀFI vimanyavafi suhidafi sàdhavo ye.
ye và mayise KICA−SAUHIDÀLCHÀ janesu DEHAMBHALA−VÀLCIKESU gihesu JÀYÀCMAJA−LÀCIMACSU na PLICI−
yukcà YÀVAD−ALCHÀS ca 1oke—”The mahac OL GLEAC sou1s ALE endowed wich che fo11owing qua1icies:
They see a11 1iving encicies wich equa1 vision. They ALE fu11y peacefu1 due co CHEIL ince11igence being
FILM1Y fixed in che LOLD. They ALE devoid of ANGEL. They ALE we11 wishing FLIENDS co a11 1iving enci−
cies. They ALE sàdhus, meaning chac chey NEVEL CONSIDEL OCHELS‘ fau1cs. They ALE FILM1Y escab1ished
in a 1oving LE1ACIONSHIP wich che SUPLEME LOLD, and chey CONSIDEL chac 1ove co be che SUPLEME
objecc of accainmenc. They do noc CONSIDEL any OCHEL objecc co be WOLCHY of INCELESC. They have no
accachmenc FOL PELSONS who ALE ABSOLBED in MACELIA1 enjoymenc NOL FOL wife, CHI1DLEN, wea1ch, OL
home. They have no DESILE co accumu1ace wea1ch beyond whac is NECESSALY co maincain CHEIL body
FOL che SELVICE of che LOLD.“

l0S
Sǎ dhu-sanga—che associacion of high1y advanced devocees who possess che qua1icies DESCLIBED
above. The WOLD sàdhu−sanga does noc mean MELE1Y co be in che PLOXIMICY of advanced devocees.
Ic means co seek chem ouc, co LEMAIN wich chem, co OFFEL chem obeisances, co SELVE chem as FAL as
possib1e, co HEAL SPILICUA1 INSCLUCCIONS FLOM chem, co PELFOLM SPILICUA1 PLACCICES UNDEL CHEIL DILEC−
cion, co fo11ow in che foocsceps of CHEIL BEHAVIOL, and co conducc one’s 1ife ACCOLDING co CHEIL INSCLUC−
cions. In BHAKCI−LASÀMICA−SINDHU (l.2.9l) SLI1A Rupa Gosvàmi specifica11y defines whac cype of
sàdhu−sanga we shou1d seek ouc—sajàciyàsaye snigdhe sàdhau sangafi svaco VALE. He says chac we
shou1d associace wich devocees who ALE significanc1y MOLE advanced chan OULSE1VES, who ALE sofc−
HEALCED, and who ALE escab1ished in che mood of SELVICE co Kisna FOL which we ASPILE. This is che
FILSC deve1opmenc of che CLEEPEL of bhakci AFCEL ics inicia1 incepcion in che FOLM of SLADDHÀ.
Sǎ dhya—che objecc OL goa1 which is DESILED by a PELSON and FOL che accainmenc of which he UNDEL−
goes a suicab1e PLOCESS. THELE ALE many DIFFELENC cypes of sàdhyas, OL objeccs of accainmenc, and
chese ALE GENELA11Y GLOUPED inco FOUL CACEGOLIES: DHALMA (LE1IGIOUS ducy), ALCHA (acquisicion of
wea1ch), kàma (MACELIA1 enjoymenc),and moksa (1IBELACION FLOM MACELIA1 exiscence). The sàdhya−
vascu, OL objecc of accainmenc, FOL devocees of che LOLD is BHAGAVAC−PLICI OL 1ove FOL che SUPLEME
LOLD. This is a1so known as PLEMA. Bhakci OL PLEMA, being an ECELNA1 funccion of che LOLD’S
SVALUPA−SAKCI, is noc PLODUCED by anyching, yec when che devocee’s HEALC is PULIFIED by PELFOLMING
sàdhana−bhakci ic becomes fic co LECEIVE che manifescacion of che LOLD’S h1àdini, P1EASULE−GIVING
pocency. Ac chac cime Kisna manifescs chis h1àdini pocency in che devocee’s HEALC and ic becomes
known as BHAGAVAC−PLICI (see PULUSÀLCHA).
Sahajiyǎ —che WOLD sahajiyà 1ICELA11Y means co be made easy. Ic comes FLOM che WOLD sahaja which
means chac which is innace, NACULA1, OL HELEDICALY. This LEFELS co che NACULA1 cendency which one
possesses FLOM BILCH. Sahajiyà is used in LEFELENCE co a FOLM of WOLSHIP in which che PLACCICIONEL
accs ACCOLDING co che diccaces of his OL HEL ‘NACULA1‘ inscinccs. Such WOLSHIPPELS maincain chac 1ove
is che NACULA1 CHALACCELISCIC of che SUPLEME Being and is possessed by man by VILCUE of his OLIGIN
FLOM che ECELNA1 SPILIC. They have chus sec up a DOCCLINE co CU1CULE chis qua1icy of 1ove in man. THEIL
phi1osophy DLAWS heavi1y FLOM che Gauaiya ¥aisnava PLINCIP1ES escab1ished by che six Gosvàmis,
Kisna dàsa KAVILÀJA Gosvàmi, and OCHEL associaces and FO11OWELS of LOLD Caicanya. They focus
especia11y on che ceachings LEGALDING LÀGÀNUGÀ, bhàva, and PLEMA. HOWEVEL, chey have INCELPLECED
chese ideas co suic CHEIL own PULPOSE. They be1ieve chac bhàva and PLEMA ALE scages of sàdhana, oL
PLACCICE.Thus chey be1ieve chac che SPILICUA1 emocions associaced wich chese scages can be CU1CULED
by PLACCICE.
The idea1 of PALAKIYÀ is CENCLA1 co CHEIL ideo1ogy. PALAKIYÀ is che mosc SACLED PLECEPC of che
¥aisnava phi1osophy. Ic LEFELS co che mood of che gopis’ 1ove FOL Kisna as a PALAMOUL. A1chough che
gopis ALE che LOLD’S VELY own SPILICUA1 pocency, His INCELNA1 pocency, yogamàyà, makes ic APPEAL as
if chey ALE MALLIED co OCHEL men in OLDEL co heighcen che sense of LISK in che meecing becween
Ràdhà and Kisna. The gopis ALE PLEPALED co CLANSGLESS a11 BOUNDALIES ouc of che incensicy of CHEIL
1ove FOL Kisna. The sahajiyàs, HOWEVEL, have app1ied chis mosc SACLED DOCCLINE co chemse1ves and
have chus PELVELCED ic inco an abominab1e PLACCICE. They be1ieve chac co CU1CULE chis PALAKIYÀ 1ove
COWALDS che SUPLEME, ic is NECESSALY co PLACCICE in chis WOL1D by accepcing PALAKIYÀ 1OVELS. They fee1

l06
chac on1y in chis way can che NACULA1 inscincc of 1ove GLADUA11Y ascend co che SUPLEME encicy. This
phi1osophy is SCLONG1Y condemned as a significanc deviacion FLOM che Gauaiya ¥aisnava siddhànca.
Sajǎ tiya-bhǎ va—che WOLD sajàciya means of che same fami1y, LACE, GLOUP, OL CACEGOLY. The WOLD
bhàva LEFELS co che PALCICU1AL mood of 1ove FOL Kisna possessed by DIFFELENC devocees. If one ASPILES
co obcain 1ove FOL Kisna in a PALCICU1AL mood, EICHEL as a SELVANC, FLIEND, PALENC, OL 1OVEL, chen one
musc associace wich and SELVE chose who have LEA1ISED chac same bhàva in CHEIL HEALCS. One shou1d
a1so LEMEMBEL and medicace upon che LOLD’S ECELNA1 associaces who ALE sicuaced in chac bhàva. This
is known as sajàciya−bhàva.
Sahǎ bda—a YEAL in che ELA known as Saka (beginning in A.D. 78).
Sahhi—che GIL1FLIENDS of SLIMACI Ràdhikà ALE DESCLIBED in Fjjva1a−ni1amani (4.S0−S4): ”The beau−
cifu1 young maidens of ¥LAJA in che mosc exa1ced GLOUP of SLIMACI Ràdhikà a11 have CHALMING eye−
BLOWS, chey ALE DECOLACED wich a11−auspicious qua1icies, and chey a1ways ACCLACC Màdhava by che cap−
civacing CLANSFOLMACIONS of CHEIL youchfu1 AMOLOUS sencimencs. These sakhis of ¥INDÀVANESVALI ALE
of five cypes (l) sakhi—Kusumikà, ¥indhyà, Dhanisthà, and OCHELS, (2) nicya−sakhi—KASCULIKÀ,
MANI−MAÑJALI, and OCHELS, (2) PLÀNA−SAKHI—Sasimukhi, ¥àsanci, Làsikà, and OCHELS, (4) PLIYASAKHI—
KULANGÀKSI, Sumadhyà, Madanà1asà, Kama1à, MÀDHULI, Mañjukesi, KANDALPA−SUNDALI, Màdhavi,
Mà1aci, Kàma1acà, Sasika1à, and OCHELS, and (S) PALAMA−PLESTHA−SAKHI—La1icà, ¥isàkhà, CICLÀ, Cam−
paka1acà, Tungavidyà, Indu1ekhà, Rangadevi, and Sudevi.“
The sakhis, nicya−sakhis, and PLÀNA−SAKHIS ALE said co be a1mosc equa1 in FOLM and NACULE co SLI−
maci Ràdhikà. ¥isvanàcha CAKLAVALCI THÀKULA exp1ains chac chis means chey ALE a1mosc equa1 in
PLEMA, beaucy, auspicious qua1icies, and so on, noc chac chey ALE equa1 in a11 LESPECCS. If chey WELE
equa1 in a11 LESPECCS chey wou1d accain co che posicion of PLIYA−SAKHIS and PALAMA−PLESTHA−SAKHIS. He
says chac a1chough che sakhis ALE of five cypes, chey ALE FULCHEL divided inco cwo CACEGOLIES: (l) sama−
sneha—chose who have equa1 affeccion FOL Ràdhà and Kisna, and (2) asama−sneha—chose who dis−
p1ay GLEACEL affeccion EICHEL FOL Ràdhà OL Kisna.
The sakhis have GLEACEL affeccion FOL Kisna. The nicya−sakhis and PLÀNA−SAKHIS have GLEACEL affec−
cion FOL SLIMACI Ràdhikà. The PLIYA−SAKHIS and PALAMA−PLESTHA−SAKHIS have equa1 affeccion FOL boch
Ràdhà and Kisna. Equa1 affeccion means somecimes chey disp1ay GLEACEL affeccion FOL SLI Ràdhà and
somecimes FOL Kisna. When SLI Ràdhà is kepc waicing by Kisna and fina11y He shows up wich signs
of having been wich ANOCHEL 1OVEL, Ràdhà is in a MOLOSE and SCOLNFU1 scace known as khanaicà. Ac
chac cime che PALAMA−PLESTHA−SAKHIS disp1ay GLEACEL affeccion FOL SLI Ràdhà. When Kisna comes in a
humb1e mood, fa11s ac che feec of Ràdhikà, and begs FOLGIVENESS, yec She does noc give up HEL jea1−
ous ANGEL, che PALAMA−PLESTHA−SAKHIS cake che side of Kisna. They cannoc CO1ELACE che DISCLESS of
EICHEL Ràdhà OL Kisna and when chey see chac one is che cause of che OCHEL’S DISCLESS, chey become
inc1ined COWALD che one who is FOL1OLN.
Sahhya—one of che five PLIMALY LE1ACIONSHIPS wich Kisna which ALE escab1ished in che HEALC ac che
scage of bhàva OL PLEMA; 1ove OL accachmenc FOL che LOLD which is EXPLESSED in che mood of a FLIEND.
Sahhyam—one of che angas of sàdhana−bhakci; che WOLSHIP of che LOLD whi1e one is in che scage of
sàdhana in che mood of being a FLIEND of che LOLD. A1chough SLI Bhagavàn possesses a11 opu1ence
and majescy, a devocee who chinks of che LOLD as his FLIEND and ENDEAVOLS co p1ease Him in chis way

l07
exhibics chis mood of FLIENDSHIP COWALD che LOLD. In che SUMMEL SEASON, chinking chac his WOL−
shipfu1 LOLD musc be SUFFELING GLEAC1Y FLOM che heac, che sàdhaka wi11 fan Him and OFFEL Him san−
da1wood and OCHEL FLAGLANC and coo1ing subscances. When one does so he DEMONSCLACES a mood of
FLIENDSHIP COWALD che LOLD. The DIFFELENCE becween dàsya and sakhya is chac sakhya is imbued wich
VISLAMBHA−BHÀVA OL che mood of incimacy FLEE FLOM any FOLMA1 LESCLAINC. This is one of che nine
PLIMALY angas of bhakci.
Sǎ 1ohya—a cype of 1IBELACION in which one accains LESIDENCE on che LOLD’S p1anec. A devocee who
WOLSHIPS a PALCICU1AL INCALNACION of che LOLD goes co che p1anec WHELE chac FOLM of che LOLD is man−
ifesc.
Samarthǎ -rati—che gopis’ LACI FOL Kisna is known as SAMALCHÀ−LACI. The PELMANENC OL PLEDOMI−
nanc emocion of che HEALC which DECELMINES one’s LE1ACIONSHIP wich Kisna is known VALIOUS1Y as
schàyibhàva and a1so as KISNA−LACI, OL 1ove FOL Kisna. This KISNA−LACI is of DIFFELENC cypes ACCOLDING
co che devocee’s LE1ACIONSHIP wich Kisna. The gopis’ LACI is defined in Fjjva1a−ni1amani (l4.S2−S2):
”The DESILE FOL CONJUGA1 union, which has accained oneness wich che VELY NACULE of LACI icse1f and
which is chus discinguished FLOM SÀDHÀLANI−LACI (che LACI of Kubjà) and SAMAÑJASÀ−LACI (che LACI of che
queens of DVÀLAKÀ) is known as SAMALCHÀ−LACI. By even a CLACE APPEALANCE of chis LACI, ALISING ouc of
che gopis’ VELY NACULE wichouc any OUCWALD impecus, OL by even che s1ighcesc concacc of anyching
LE1ACED co Kisna, a11 obscac1es such as fami1y, LE1IGION, GLAVICY, and shyness ALE FOLGOCCEN. This LACI
is so high1y condensed chac no CLACE of any OCHEL mood can PENECLACE ic.“
Sambandha-jñǎ na—know1edge LEGALDING sambandha−caccva, che mucua1 LE1ACIONSHIP becween che
LOLD, che 1iving encicies, and che MACELIA1 ENELGY. The WOLD sambandha means conneccion, LE1A−
cionship, and binding. The 1iving encicies ALE ECELNA11Y and INSEPALAB1Y connecced co che SUPLEME
LOLD. THELEFOLE He is che CLUE objecc of LE1ACIONSHIP. The GENELA1 LE1ACIONSHIP becween che 1iving
encicies and che SUPLEME LOLD is one of SELVANC and SELVED. HOWEVEL, in che PELFECCIONA1 scage of
bhakci one becomes escab1ished in a specific LE1ACIONSHIP wich che LOLD EICHEL as a SELVANC, FLIEND,
PALENC, OL be1oved.
Sambandha-rupa—one of che cwo FOLMS of LÀGÀCMIKÀ−BHAKCI (see KÀMA−LUPA). A1chough SLI
Kisna’s ECELNA1 associaces in a11 che DIFFELENC moods have che sense of LE1ACIONSHIP wich Him, che
associaces in che moods of dàsya, sakhya, and vàcsa1ya SELVE on1y in a capacicy which is in ACCOLDANCE
wich CHEIL SPECIFIC LE1ACIONSHIP. They NEVEL PELFOLM SELVICES which CLANSGLESS che bounds of CHEIL
LE1ACIONSHIP.
Even che idea of doing such SELVICE does noc ALISE in CHEIL minds. THELEFOLE CHEIL
LÀGÀCMIKÀ−BHAKCI which PLOMOCES SELVICES FAVOLAB1E co CHEIL LE1ACIONSHIP is known as sambandha−
LUPA.
£OL examp1e, devocees 1ike Rakcaka and PACLAKA ALE in che mood of dàsya, SELVANCS. Whi1e eacing
some VELY sweec and cascy food, even if chey DESILE co give ic co Kisna, chey wou1d NEVEL even chink
of giving Him CHEIL LEMNANCS. A SELVANC can NEVEL give che MASCEL his LEMNANCS. Yec associaces 1ike
Suba1a and Madhu−manga1a, who ALE in che mood of FLIENDS, can quice LEADI1Y give Kisna CHEIL LEM−
nancs. These FLIENDS, HOWEVEL, wou1d NEVEL chink of sco1ding Kisna OL beacing Him. Kisna is CHEIL
FLIEND and equa1. Sco1ding and LEBUKING cakes p1ace on1y when one CONSIDELS onese1f as an E1DEL OL
SUPELIOL. Such accivicy is COUNCEL co CHEIL PALCICU1AL LE1ACIONSHIP.

l08
 Kisna’s PALENCS, 1ike Yasodà and Nanda, ALE in che mood of vàcsa1ya. They NOULISH Kisna, cake
CALE of Him, show Him affeccion, and FOL His WE1FALE chey may a1so LEBUKE Him. Fndoubced1y chey
wi11 a1so OFFEL Him CHEIL LEMNANCS. HOWEVEL chey wou1d NEVEL chink of doing any SELVICE which
wou1d CLANSGLESS CHEIL LE1ACIONSHIP wich Him as MOCHEL and FACHEL. £OL associaces in che moods of
dàsya, sakhya, and vàcsa1ya, LE1ACIONSHIP is in che FOLEGLOUND and CHEIL SELVICE fo11ows ACCOLDING1Y.
THEIL LÀGÀCMIKA DESILE co SELVE Kisna NEVEL SCLAYS beyond che bounds of CHEIL LE1ACIONSHIP wich
Him. £OL chis LEASON ic is known as SAMBANDHA−LUPA.
Sǎ mipya—a cype of 1IBELACION in which one accains NEALNESS co che LOLD.
Sampradǎ ya—a 1ine of discip1ic succession; escab1ished DOCCLINE CLANSMICCED FLOM one CEACHEL co
ANOCHEL; a PALCICU1AL SYSCEM of LE1IGIOUS ceaching. ACCOLDING co che Padma PULÀNA, in che age of Ka1i
CHELE ALE FOUL AUCHOLISED 1ines of ¥aisnava discip1ic succession: acafi ka1au bhavisyanci CACVÀLAFI sam−
PLADÀYINAFI SLI−BLAHMA−LUDLA−SANAKÀ vaisnavàfi ksici−pàvanàfi—”In che age of Ka1i FOUL ¥aisnava
SAMPLADÀYAS wi11 PULIFY che EALCH. These ALE known as che SLI (Laksmi), BLAHMÀ, RUDLA, and Sanaka
(Cacufisana) SAMPLADÀYAS.“ These SAMPLADÀYAS ALE LENOWNED by che names of che ÀCÀLYAS who
escab1ished CHEIL DOCCLINES in LECENC cimes: LÀMÀNUJAN SLIFI SVICAKLE MADHVÀCÀLYAN CACULMUKHAFI SLI
visnusvàminan LUDLO nimbàdicyan cacufisanafi—”SLI, Laksmidevi, accepced Ràmànuja; CACUL−
mukha BLAHMÀ accepced MADHVÀCÀLYA; RUDLA accepced ¥isnusvàmi; and Cacufisana, che FOUL
KUMÀLAS, accepced Nimbàdicya as che LESPECCIVE heads of CHEIL SAMPLADÀYAS.“ A1chough SLI
GAULÀNGA MAHÀPLABHU is accepced as be1onging co che Madhva SAMPLADÀYA, His 1ine is discin−
guished as che Gauaiya SAMPLADÀYA because He is che SUPLEME LOLD Himse1f and He PLESENCED che
highesc concepcions of 1ove of God which WELE PLEVIOUS1Y unknown co any of che SAMPLADÀYAS.
Sanshǎ ra—(l) a SACLED OL SANCCIFYING CELEMONY. (2) LEFOLMACION OL CLAINING of che mind. (2)
IMPLESSION on che mind of accs done in a FOLMEL SCACE of exiscence.
Sanvit—chis LEFELS co SVALUPA−SAKCI which is PLEDOMINACED by sanvic (see SVALUPA−SAKCI). Sanvic is
che pocency which LE1ACES co che cic, OL COGNI>ANC aspecc of che SUPLEME LOLD. A1chough che
SUPLEME LOLD is che embodimenc of know1edge, sanvic is che pocency by which He knows Him−
se1f and causes OCHELS co know Him. When che samvic pocency is PLOMINENC in visuddha−saccva, ic
is known as àcma−vidyà, OL know1edge of che individua1 se1f and che SUPLEME LOLD. This àcma−vidyà
has cwo facu1cies: (l) jñàna—know1edge icse1f, and (2) JÑÀNA−PLAVALCAKA—one who OL chac which
PLOMOCES know1edge. The WOLSHIPPEL’S know1edge is manifesc by chese cwo facu1cies. Know1edge
of abso1uce LEA1ICY is possib1e on1y wich che he1p of àcma−vidyà.
Sandhini—chis LEFELS co SVALUPA−SAKCI which is PLEDOMINACED by sandhini (see SVALUPA−SAKCI). Sand−
hini is che pocency which LE1ACES co che sac OL exiscencia1 aspecc of che SUPLEME LOLD. This is che
pocency by which che LOLD maincains His own exiscence and che exiscence of OCHELS. When che
sandhini pocency is PLOMINENC in visuddha−saccva, ic is known as ÀDHÀLA−SAKCI, che a11−accommodac−
ing pocency. The SPILICUA1 abode of che LOLD and His associaces ALE manifesc by chis ÀDHÀLA−SAKCI.
Sǎ nta—one of che five PLIMALY LE1ACIONSHIPS wich che LOLD which is escab1ished in che HEALC when
one is in che scages of bhàva and PLEMA; 1ove FOL Kisna in His FOUL−ALMED FEACULE as che PALAMÀCMÀ
which is EXPLESSED in che mood of PELFECC EQUI1IBLIUM of mind. Accua11y, SÀNCA−LACI is said co be

l09
PLEMA on1y in che sense chac che sànca−bhakcas ALE fu11y sicuaced in che deve1oped scage of visuddha−
saccva OL una11oyed goodness, which is che INCLINSIC CHALACCELISCIC of PLEMA. They ALE, HOWEVEL,
comp1ece1y devoid of mamacà, OL che sense of LE1ACIONSHIP wich Kisna. They simp1y medicace upon
Him wichin CHEIL HEALCS and LENDEL no SELVICE.
Sǎ rsihi—a cype of 1IBELACION in which one accains opu1ence 1ike chac of che LOLD.
Sǎ rupya—a cype of 1IBELACION in which one accains bodi1y FEACULES SIMI1AL co chose of che LOLD. A
devocee who WOLSHIPS a PALCICU1AL INCALNACION of che LOLD wi11 accain che p1anec WHELE chac FOLM of
che LOLD is manifesc and wi11 obcain bodi1y FEACULES SIMI1AL co chose of che LOLD. This does noc mean
chac che devocee’s FEACULES wi11 be idencica1 in a11 LESPECCS wich chose of che LOLD. The devocee wi11
noc possess idencica1 sweecness, beaucy, che POWEL co ACCLACC a11 1iving encicies, OL che LOLD’S specific
discinguishing CLAICS such as che SLIVACSA, che kauschubha gem, OL che symbo1s on His hands and feec.
Yec if che LOLD is FOUL−HANDED, che devocee wi11 a1so possess FOUL hands. In addicion, che devocee’s
comp1exion wi11 be 1ike chac of che LOLD, his body wi11 be sac−cic−ànanda, and he wi11 be VELY beau−
cifu1.
Sarva-sahtimǎ n—che SUPLEME pocenc, che SUPLEME LOLD SLI Kisna who possesses a11 pocencies.
Sǎ stra—SCLIPCULE; especia11y che ¥edic SCLIPCULE.
Sat-cid-ǎ nanda—chac which is COMPLISED of sac (ECELNA1 exiscence), cic (fu11 SPILICUA1 conscious−
ness), and ànanda (SPILICUA1 b1iss); ofcen LEFELS co che CLANSCENDENCA1 FOLM of SLI Kisna.
Sǎ ttviha-bhǎ va—one of che five essencia1 INGLEDIENCS of LASA; eighc sympcoms of SPILICUA1 ecscacy
ALISING exc1usive1y FLOM visuddha−saccva, OL in OCHEL WOLDS, when che HEALC is OVELWHE1 MED by emo−
cions in conneccion wich che PLIMALY OL SECONDALY FOLMS of LACI. The eighc sympcoms ALE as fo11ows:
(l) scambha (becoming scunned), (2) sveda (PELSPILACION), (2) LOMÀÑCA (scanding of che HAILS on
end), (4) SVALA−BHANGA (FA1CELING of che voice), (S) kampa (CLEMB1ING), (6) VAIVALNA (PA11OL OL CHANGE
of CO1OL), (7) ASLU (CEALS), and (8) PLA1AYA (1oss of consciousness OL faincing).
Sevǎ —SELVICE, accendance on, LEVELENCE, devocion co.
Sevǎ parǎ dha—offenses which ALE commicced in che COULSE of SELVING che Deicy.
Siddha—(l) LEA1I>ED OL PELFECCED. (2) 1IBELACED sou1s who LESIDE in che SPILICUA1 WOL1D. (2) a 1IBEL−
aced sou1 who accompanies che LOLD co che MACELIA1 WOL1D co assisc in His pascimes. (4) one who has
accained che PELFECCIONA1 scage of bhakci (PLEMA) in chis 1ife. Siddha−bhakcas ALE DESCLIBED in Bhakci−
LASÀMICA−SINDHU (2.l.l80): avijñàcàkhi1a k1esafi sadà KISNÀSLICA KLIYÀFI siddhàfi syufi sancaca PLEMA
saukhyàsvàda PALÀYANÀFI—”One who is a1ways fu11y IMMELSED in accivicies LE1ACED co SLI Kisna, who
is comp1ece1y unacquainced wich MACELIA1 DISCLESS, and who incessanc1y casces che b1iss of PLEMA is
ca11ed a siddha−bhakca.“ (S) a c1ass of semi−divine beings who possess che eighc SUPELNACULA1 myscic
PELFECCIONS (see yoga−siddhi) and LESIDE in BHUVAL−1OKA, che ACMOSPHELE becween che EALCH and
heaven.
Siddhǎ nta—phi1osophica1 DOCCLINE OL PLECEPC; DEMONSCLACED conc1usion; escab1ished end; admicced
CLUCH.
Siddhi—eighc myscica1 PELFECCIONS accained CHLOUGH yoga (see yoga−siddhi).
Sihsǎ -guru—che PELSON FLOM whom one LECEIVES INSCLUCCIONS abouc how co PLOGLESS on che pach
of bhajana is known as che SIKSÀ−GULU, OL INSCLUCCING SPILICUA1 MASCEL. AFCEL HEALING INSCLUCCIONS

ll0
FLOM che SLAVANA−GULU LEGALDING che fundamenca1 CLUCHS of che LOLD, a DESILE may ALISE co engage
in bhajana. If such a DESILE ALISES, che PELSON whom one APPLOACHES in OLDEL co 1EALN how co PEL−
FOLM bhajana is known as a SIKSÀ−GULU. The SLAVANA−GULU and SIKSÀ−GULU ALE usua11y one and che
same PELSON,
as scaced in che BHAKCI−SANDALBHA, Anuccheda 206—acha SLAVANA−GULU bhajana−siksà−
GULVOFI PLÀYAKAN−EKACAM−ICI cachaivàha.
S1oha—a SANSKLIC VELSE.
Smaranam—LEMEMBLANCE and medicacion upon che LOLD’S names, FOLMS, qua1icies, and pascimes.
SMALANAM shou1d be done in conneccion wich NÀMA−SANKILCANA. THELE ALE five scages in che PLOCESS
of SMALANA known as SMALANA, DHÀLANA, dhyàna, DHLUVÀNUSMICI, and samàdhi (chese ALE DESCLIBED
on page l20). This is one of che nine PLIMALY angas of bhakci.
Smǎ rta—an OLCHODOX BLÀHMANA. This common1y LEFELS co one who LIGID1Y ADHELES co che smici−
SÀSCLAS(in PALCICU1AL che DHALMA−SÀSCLAS OL CODES of LE1IGIOUS BEHAVIOL), being OVEL1Y accached co che
EXCELNA1 LICUA1S wichouc COMPLEHENDING che UNDEL1YING essence of che SCLIPCULE.
Smiti—(l) chac which is LEMEMBELED; (2) che body of SACLED 1ICELACULE which is LEMEMBELED (in
CONCLADISCINCCION co SLUCI,
whac is DILECC1Y HEALD OL LEVEA1ED co che isis). These inc1ude che six
vedàngas, che DHALMA−SÀSCLAS such as Manu−sanhicà, che PULÀNAS, and che icihàsas.
Sneha—an incensified scage of PLEMA; a scage in che deve1opmenc FLOM PLEMA up co mahàbhàva. Ic
is Fjjva1a−ni1amani (l4.79): ”When PLEMA ascends co ics u1cimace 1imic, incensifies one’s
DESCLIBED
PELCEPCION of che objecc of 1ove, and me1cs che HEALC, ic is known as sneha.“
Sraddhǎ —faich. This LEFELS co faich in che scacemencs of che SCLIPCULES which is awakened AFCEL
accumu1acing pious devociona1 accivicies OVEL many BILCHS. Such faich is ALOUSED in che associacion
of sainc1y PELSONS and ic is che EXCELNA1 manifescacion of che seed of che CLEEPEL of bhakci. The INNEL
essence of chac seed is che concepcion which is p1anced in che HEALC of che discip1e co SELVE SLI SLI
Ràdhà−Kisna in a PALCICU1AL CAPACICY (see a1so bhakci−1acà−bija).
Srǎ ddha—a CELEMONY in HONOL of and FOL che benefic of deceased LE1ACIVES. The FOLEFACHELS ALE
OFFELED pinaa, an ob1acion of LICE and mea1, which endows chem wich a body suicab1e co accain pici−
1oka, che p1anec of che FOLEFACHELS. THELE chey enjoy a high SCANDALD of MACELIA1 enjoymenc.
Sravanam—HEALING che CLANSCENDENCA1 DESCLIPCIONS of che LOLD’S names, FOLMS, qua1icies, pascimes,
and associaces FLOM che mouchs of advanced devocees. SLAVANAM is one of che nine mosc IMPOLCANC
angas of bhakci.
Sravana-guru—che PELSON FLOM whom one HEALS INSCLUCCIONS LEGALDING che fundamenca1 CLUCHS of
che SUPLEME LOLD, His ENELGIES, che 1iving encicies, and bhakci.
Singǎ ra-rasa—ANOCHEL name FOL MADHULA−LASA, che devociona1 sencimenc which is a CLANSFOLMACION
of 1ove in che mood of conjuga1 ACCLACCION.
Sruti—(l) chac which is HEALD. (2) infa11ib1e know1edge which was LECEIVED by BLAHMÀ OL by che
GLEAC sages in che beginning of CLEACION and which descends in discip1ic succession FLOM chem. (2)
che OLIGINA1 FOUL ¥edas (a1so known as che nigamas) and che Fpanisads.
Stava—hymns OL PLAYELS of one’s own composicion in G1OLIFICACION of che LOLD. (Jiva Gosvàmi
COMMENCALY co BHAKCI−LASÀMICA−SINDHU l.2.lS9)

lll
Sthǎ yibhǎ va—one of che five essencia1 INGLEDIENCS of BHAKCI−LASA; che PELMANENC sencimenc, OL
MUKHYA−LACI, in one of che five PLIMALY LE1ACIONSHIPS of sànca, dàsya, sakhya, vàcsa1ya, OL MÀDHULYA.
This a1so LEFELS co che dominanc sencimenc in che seven SECONDALY me11ows, OL GAUNA−LACI, of 1augh−
CEL, WONDEL, HELOISM, compassion, ANGEL, FEAL, and disgusc.
Stotra—PLAYELS depiccing che G1OLIES of che LOLD composed by PLEVIOUS mahàjanas. (Jiva Gosvàmi
COMMENCALY co BHAKCI−LASÀMICA−SINDHU l.2.lS9)
Stri-sangi—one who is addicced co che associacion of women FOL MACELIA1 enjoymenc OL co men of
a SIMI1AL 1uscfu1 menca1icy.
Stuti—PLAISE OL PLAYELS in G1OLIFICACION of che LOLD.
Suddha-bhahti—PULE devocion; devocion which is unmixed wich FLUICIVE accion OL moniscic know1−
edge and which is devoid of a11 DESILES OCHEL chan che exc1usive P1EASULE of Kisna. This is a1so known
as uccama−bhakci.
Suddha-sattva—che scace of una11oyed goodness (see visuddha−saccva).
Suhiti—piecy, VILCUE; pious accivicy. Sukici is of cwo cypes: nicya, OL ECELNA1, and naimiccika, OL cem−
POLALY. The sukici by which one obcains sàdhu−sanga and bhakci is nicya−sukici. Ic is ECELNA1 because
ic PLODUCES ECELNA1 FLUIC. Bhakca−sanga, che associacion of devocees, and BHAKCI−KLIYA−SANGA, concacc
wich accs of devocion, ALE nicya−sukici. These accivicies ALE said co be nicya−sukici and noc bhakci
PLOPEL when chey ALE PELFOLMEDaccidenca11y OL wichouc PULE SLADDHÀ. When chis cype of sukici
ACQUILES SCLENGCH AFCEL many 1ifecimes, SLADDHÀ deve1ops COWALD sàdhu−sanga and ananya−bhakci.
The sukici by which one obcains MACELIA1 enjoymenc and IMPELSONA1 1IBELACION is naimiccika−sukici.
Ic is CEMPOLALY because ic PLODUCES CEMPOLALY LESU1CS. KALMA, yoga, and jñàna ALE a11 PLODUCCIVE of
naimiccika−sukici. Naimiccika−sukici does noc have che POWEL co awaken faich in CLANSCENDENCA 1
objeccs.
SvaE (Svarga-1oha)—che heaven1y p1anecs.
Svǎ mini—in a GENELA1 sense chis is an ADDLESS which a fema1e MAIDSELVANC mighc use co LEFEL co HEL
MISCLESS OL PLOPLIECLESS. The MAÑJALIS VELY affeccionace1y ADDLESS SLI Ràdhà in chis way co indicace
CHEIL DEALMOSC incimace LE1ACIONSHIP wich HEL.
Svarupa—(l) FOLM, idencicy, NACULE; (2) che ECELNA1 conscicuciona1 NACULE and idencicy of che se1f
which is LEA1ISED in che scage of bhàva.
Svarupa-sahti—che LOLD’S divine pocency is known as SVALUPA−SAKCI. Ic is ca11ed SVALUPA−SAKCI
because ic is sicuaced in che LOLD’S FOLM. This pocency is cinmaya, fu11y conscious, and chus ic is che
COUNCELPALC and ancichesis of MACCEL. Consequenc1y ic is a1so known as cic−sakci, OL pocency endowed
wich consciousness. Because chis pocency is incimace1y connecced wich che LOLD, being sicuaced in
His FOLM, ic is FULCHEL known as ANCALANGA−SAKCI, OL INCELNA1 pocency. Because ic is SUPELIOL co His
MALGINA1 and EXCELNA1 pocencies boch in FOLM and G1OLY, ic is known as PALÀ−SAKCI, OL SUPELIOL
pocency. Thus, by ics qua1icies, chis pocency is known by DIFFELENC names—SVALUPA−SAKCI, cic−sakci,
ANCALANGA−SAKCI, and PALÀ−SAKCI. The SVALUPA−SAKCI has CHLEE divisions: (l) sandhini—che pocency
which accommodaces che SPILICUA1 exiscence of che LOLD and a11 His associaces, (2) sanvic—che
pocency which bescows CLANSCENDENCA1 know1edge of che LOLD, and (2) h1àdini—che pocency by
which Kisna enjoys CLANSCENDENCA1 b1iss and bescows such b1iss upon His devocees (see sandhini,
sanvic, and h1àdini).

ll2
 The SUPLEME encicy known as PALABLAHMA is composed of sac−cic−ànanda. These FEACULES (ECELNA1
exiscence, fu11−cognisance, and SUPLEME b1iss) can NEVEL be SEPALACED FLOM each OCHEL. SIMI1AL1Y
sandhini, sanvic, and h1àdini ALE a1ways found COGECHEL. No one of chese pocencies can EVEL be sep−
ALACED FLOM che cwo. HOWEVEL, chey ALE noc a1ways manifesc in che same PLOPOLCION. When
OCHEL
sandhini is PLOMINENC in visuddha−saccva, ic is known as SVALUPA−SAKCI PLEDOMINACED by sandini.
When sanvic is PLOMINENC, ic is known as SVALUPA−SAKCI PLEDOMINACED by sanvic. And when h1àdini
is PLOMINENC, ic is known as SVALUPA−SAKCI PLEDOMINACED by h1àdini.

T
Tǎ mbu1a—bece1−1eaf; a PLEPALACION of bece1−1eaves wich 1ime, cacechu, ALECANUC, and OCHEL SPICES,
which is chewed as a LEFLESHMENC.
Tapasya—VO1UNCALY accepcance of AUSCELICY FOL che PULPOSE of decaching onese1f FLOM sense
objeccs.
Taiasthǎ -sahti—che MALGINA1 pocency known as che jiva. Because che jiva−sakci is inc1uded NEICHEL
wichin SVALUPA−SAKCI NOL wichin màyà−sakci, ic is known as cataschà−sakci OL che MALGINA1 pocency.
The WOLD cata means a SHOLE OL bank, 1ike che SHOLE1INE of an ocean, and che WOLD scha means co
be sicuaced. The SHOLE is noc PALC of che ocean, yec ic is noc PALC of che 1and which BOLDELS che ocean.
One sicuaced on che SHOLE1INE is known as catascha. He is sicuaced NEICHEL wichin che ocean, NOL on
che 1and.
In his PALAMÀCMA−SANDALBHA, Jiva Gosvàmi has DESCLIBED che cataschà−sakci as fo11ows: ”The jiva−
sakci is known as cataschà−sakci FOL cwo LEASONS. £ILSC of a11 ic cannoc be inc1uded wichin màyà−sakci
FOL ic is beyond che màyà−sakci. Second1y, a1chough che jiva−sakci is OVELCOME by IGNOLANCE, che
defecc of being OVELCOME in chis way cannoc couch che PALAMÀCMÀ sicuaced in his HEALC. This is
UNDELSCOOD in che same way we see chac some POLCION of che sun’s LAYS can be COVELED by shade OL
c1ouds, buc che sun icse1f cannoc be COVELED. (SIMI1AL1Y, che individua1 sou1 who is vibhinnànsa, OL
a SEPALACED PALC of che LOLD, can be COVELED by màyà, buc che LOLD Himse1f can NEVEL be COVELED.)
£LOM chis ic may be UNDELSCOOD chac che jiva−sakci is SEPALACE FLOM che SVALUPA−SAKCI a1so. SVALUPA−
sakci is PLESENC in che PALAMÀCMÀ. If che jiva−sakci WELE inc1uded wichin che SVALUPA−SAKCI, chen che
defecc of che jiva’s being OVELCOME by IGNOLANCE wou1d be CLANSPOSED upon che SVALUPA−SAKCI sicu−
aced wichin che PALAMÀCMA as we11 and u1cimace1y upon che PALAMÀCMA Himse1f. Since chac is noc
che case, ic is evidenc chac che jiva−sakci is noc inc1uded wichin SVALUPA−SAKCI. Consequenc1y, because
che jiva−sakci is inc1uded NEICHEL wichin SVALUPA−SAKCI NOL wichin màyà−sakci ic is known as cataschà−
sakci.“
Tattva—CLUCH, LEA1ICY, phi1osophica1 PLINCIP1E; che essence OL SUBSCANCE of anyching.
Ti1aha—c1ay MALKINGS WOLN on che FOLEHEAD and OCHEL PALCS of che body by ¥aisnavas signifying
CHEIL devocion co LOLD Kisna OL ¥isnu.
Tirtha—a ho1y p1ace of PI1GLIMAGE.
Tribhanga-1a1ita—one whose body is e1eganc1y CULVED in CHLEE p1aces, che neck, waisc, and knees;
a CHALACCELISCIC CLAIC of SLI Kisna.
Tu1asi—a SACLED p1anc whose 1eaves, b1ossoms, and wood ALE used by ¥aisnavas in che WOLSHIP of
LOLD Kisna.

ll2
Tu1asi-mǎ 1ǎ —(l) a SCLAND of wooden beads made FLOM che cu1asi p1anc, used 1ike a LOSALY by che
¥aisnavas co counc CHEIL HALINÀMA chancing. (2) a sma11 neck1ace of cu1asi beads is WOLN ALOUND che
neck of ¥aisnavas co indicace CHEIL devocion co SLI Kisna.

F
Fddipana-vibhǎ va—an aspecc of vibhàva which LEFELS co chose chings which scimu1ace LEMEM−
BLANCE of SLI Kisna, such as His DLESS and OLNAMENCS, che SPLING season, che bank of che Yamunà,
FOLESC GLOVES, cows, peacocks, and so on. ¥ibhàva is one of che five essencia1 INGLEDIENCS of LASA (see
vibhàva).
Fpa1ahsana—che acc of imp1ying someching chac has noc been DILECC1Y EXPLESSED. Fpa is a PLEFIX
which 1ICELA11Y means COWALDS, NEAL co, by che side of, COGECHEL wich, and so on. When DESCLIBING
some PALCICU1AL CHALACCELISCIC (1aksana) a second CHALACCELISCIC is simu1caneous1y and INDILECC1Y
imp1ied, ic is ca11ed upa1aksana. Fpa1aksana is a common device used by poecs and VELSE−WLICELS
when chey wanc co EXPLESS addiciona1 meaning in CHEIL COMPOSICION wichouc DILECC1Y scacing ic,
EICHEL FOL che sake of BLEVICY OL co concea1 CHEIL CONFIDENCIA1 incencion. Wichouc che assiscance of an
EXPELC COMMENCACOL, ic is ofcen difficu1c OL impossib1e co know when upa1aksana is being used. £OL
examp1e, in SLIMAD−BHÀGAVACAM (l0.22.29) ic is said: VIKLIAICAN VLAJA VADHUBHIL idañ ca visnofi SLAD−
dhànvico ’nusinuyàd acha VALNAYED yafi—”A SOBEL PELSON who in che beginning faichfu11y and con−
cinuous1y HEALS FLOM his GULU che NALLACIONS of LOLD SLI Kisna’s UNPLECEDENCED LÀSA dance wich che
young wives (gopis) of ¥LAJA, and 1ACEL DESCLIBES chose pascimes...“ The WOLDS anusinuyàd acha
VALNAYED mean co LEPEACED1Y HEAL and chen DESCLIBE. SLI1A Jiva Gosvàmi has commenced on chese
WOLDS as fo11ows: acaeva yo ’nu NILANCALAN sinuyàc, ACHÀNANCALAN svayan VALNAYEC ca, upa1aksanañ
caicac SMALEC ca—”The suffix anu accached co che WOLD sinuyàc indicaces chac one shou1d LEPEACED1Y
HEAL. AFCEL LEPEACED HEALING, one shou1d LECICE chose pascimes onese1f. By upa1aksana ic is indicaced
chac one shou1d a1so LEMEMBEL and medicace upon chose pascimes.“ A1chough che VELSE does noc
DILECC1Ymencion LEMEMBLANCE, ic is indicaced by use of upa1aksana.
Fttama-bhahta—che copmosc PLACCICIONEL of bhakci. The sympcoms of an uccama−bhakca ALE
DESCLIBED in che SLIMAD−BHÀGAVACAM (ll.2.4S): SALVA−BHUCESU yafi pasyed bhagavad−bhàvam
àcmanafi bhucàny bhagavacy àcmany esa bhàgavacoccamafi—”One who sees in a11 1iving encicies che
sou1 of a11 sou1s, SLI KISNACANDLA, and who a1so sees a11 1iving encicies in SLI Kisna is an uccama−bhà−
gavaca.“ An uccama ¥aisnava PELCEIVES chac a11 1iving encicies 1ove che LOLD wich che same PALCICU−
1AL fee1ing of CLANSCENDENCA1 1ove chac he CHELISHES COWALD che LOLD. He a1so PELCEIVES chac che LOLD
1oves a11 1iving encicies wich che same PALCICU1AL fee1ing of 1ove chac he EXPELIENCES in LECIPLOCACION
wich che LOLD. An uccama ¥aisnava has no OCHEL disposicion chan chis mood of CLANSCENDENCA1 1ove.
A11 OCHEL moods which ALISE FLOM cime co cime wich DIFFELENC CILCUMSCANCES ALE buc CLANSFOLMACIONS
of chac PLEMA.
V
Vaidhi—a scage of bhakci which is PLOMPCED by che LU1ES and PLOHIBICIONS of SCLIPCULE.
Vaihuniha—che SPILICUA1 WOL1D. The majescic LEA1M of che SPILICUA1 WOL1D which is PLEDOMINACED
by LOLD NÀLÀYANA and His VALIOUS expansions.

ll4
Vairǎ gya—decachmenc OL INDIFFELENCE co chis WOL1D. A SPILICUA1 discip1ine invo1ving che accepcance
of VO1UNCALY AUSCELICIES co achieve decachmenc FLOM che sense objeccs. Ic is usua11y devoid of LE1A−
cionship wich che 1oving SELVICE of che LOLD.
Vaisnava—a devocee of LOLD Kisna OL ¥isnu.
Vaisnava-dharma—che ¥aisnava LE1IGION which has as ics goa1 che accainmenc of 1ove FOL Kisna.
Vandanam—LEFELS co NAMASKÀLA OL obeisances. These ALE of FOUL cypes: (l) abhivàdana—sa1ucacion
OL bowing, (2) astanga—PLOSCLACED obeisance PELFOLMED wich eighc PALCS of che body (cwo hands,
cwo feec, cwo knees, che chesc, and che FOLEHEAD), (2) pañcanga—obeisance PELFOLMED wich five PALCS
of che body (cwo knees, cwo ALMS, and che FOLEHEAD), and (4) KALA−SILAFI−SANYOGA—obeisance by
joining che hands co che head and bowing. ¥andana may a1so be divided inco ANOCHEL CHLEE cace−
GOLIES: (l) kàyika—by che body, (2) vàcika—by speech, and (2) mànasika—by che mind. A1chough
vandanam is accua11y inc1uded wichin ALCANA, ic has been 1isced as an independenc anga co show ics
IMPOLCANCE. To OFFEL obeisances wich one hand, co OFFEL obeisances DILECC1Y facing che Deicy,
behind che Deicy, OL wich one’s LIGHC side facing che Deicy ALE a11 CONSIDELED co be offenses. ¥an−
danam is one of che nine PLIMALY angas of bhakci.
Varnǎ srama-dharma—che ¥edic socia1 syscem, which OLGANISES sociecy inco FOUL occupaciona1
divisions (VALNAS) and FOUL SCAGES of 1ife (ÀSLAMAS).
Vartma-pradarsaha-guru—an INSCLUCCOL who poincs ouc che DILECCION of che pach of SPILICUA1
advancemenc. This usua11y LEFELS co che PELSON who FILSC CULNS one’s accencion COWALD SPILICUA1 1ife,
even chough he may noc NECESSALI1Y be a PLOMINENC FIGULE in one’s ongoing deve1opmenc and CLAIN−
ing.
Vǎ tsa1ya—one of che five PLIMALY LE1ACIONSHIPS wich Kisna which ALE escab1ished in che scages of
bhàva and PLEMA; 1ove OL accachmenc FOL che LOLD EXPLESSED in che mood of a PALENC. Vibhǎ va—
one of che five essencia1 INGLEDIENCS of LASA; chac in and by which LACI is scimu1aced and caused co be
casced is ca11ed vibhàva. ¥ibhàva is of cwo kinds—à1ambana (che SUPPOLC) and uddipana (che
scimu1us). He FOL whom LACI is ALOUSED is ca11ed visayà1ambana (che objecc of LACI) and one in
whom LACI is ALOUSED is ca11ed ÀSLAYÀ1AMBANA (che LECEPCAC1E of LACI). SLI Kisna is che visayà1ambana
of Kisna−LACI and che devocees ALE che ÀSLAYÀ1AMBANA. Fddipana−vibhàva LEFELS co chose chings
which scimu1ace LEMEMBLANCE of SLI Kisna, such as His DLESS and OLNAMENCS, che SPLING season, che
bank of che Yamunà, FOLESC GLOVES, cows, peacocks, and so on.
Vigraha—(l) individua1 FOLM, shape, OL embodimenc. (2) che Deicy FOLM of che LOLD.
Viharma—PLOHIBICED accs; accions againsc che SCLIPCULA1 codes.
Vipra1ambha—1ove in SEPALACION. ¥IPLA1AMBHA is of many VALIECIES, chief of which ALE PULVA−LÀGA,
màna, and PLAVÀSA. PULVA−LÀGA is a mucua1 fee1ing of accachmenc chac exiscs becween che 1OVEL and
be1oved co CHEIL meecing. Màna LEFELS co jea1ous ANGEL in che HELOINE ALOUSED by che unchasce
PLIOL
BEHAVIOL of che HELO, chus LESU1CING in CEMPOLALY SEPALACION. PLAVÀSA LEFELS co SEPALACION due co 1iv−
ing ac a discanc p1ace.
Visaya—che objecc of PLEMA, SLI Kisna. The devocees may a1so become che objecc of Kisna’s
PLEMA.

llS
Visayǎ 1ambana—che objecc of PLEMA, SLI Kisna. This is an aspecc of vibhàva, which is one of che
five essencia1 INGLEDIENCS of LASA (see vibhàva).
Visayi—a MACELIA1ISCIC PELSON, a sensua1isc.
Visrambha—(l) 1oosening, absence of LESCLAINC, confidence, CLUSC, incimacy, 1ove; (2) In his
LOCANA−LOCANI COMMENCALY on Fjjva1a−ni1amani (l4.l08) Jiva Gosvàmi has defined VISLAMBHA as
che fee1ing of such comp1ece idencificacion wich che be1oved chac one’s idencicy is noc SEPALACE FLOM
chac of che be1oved. In ¥isvanàcha CAKLAVALCI THÀKULA’S Ǎ NANDA−CANDLIKÀ COMMENCALY on che same
VELSE, he has defined VISLAMBHA as deep faich devoid of FOLMA1ICY. ¥ISLAMBHA impe1s one co chink
chac one’s 1ife, mind, ince11igence, body, and possessions ALE one in a11 LESPECCS wich che 1ife, mind,
ince11igence, body, and possessions of che be1oved.
Visrambha-guru-sevǎ —SELVICE co che GULU which is imbued wich deep faich and incimacy (see
VISLAMBHA).SELVICE which is devoid of FOLMA1ICY. Comp1ece absence of any fee1ing of SEPALACENESS
FLOM che GULU. This cype of SELVICE is possib1e on1y in an advanced scage.
Visuddha—comp1ece1y PULE; beyond che inf1uence of MACELIA1 NACULE.
Visuddha-sattva—che scace of una11oyed goodness; che qua1icy of exiscence which is beyond che
inf1uence of MACELIA1 NACULE; SLIDHALA Svàmi has defined visuddha−saccva in his COMMENCALY on a
s1oka FLOM che ¥ISNU−PULÀNA (l.2.69): cad evan casyàs CLY−ÀCMAKACVE siddhe yena SVAPLAKÀSACÀ−
1aksanena cad−vicci−visesena SVALUPAN và SVALUPA−SAKCI−VISISTAN VÀVILBHAVACI, cad−visuddha−saccvan
CAC−CÀNYA−NILAPEKSAS CAC−PLAKÀSA ici jñàpan−jñàna−viccikacvàc samvid eva. asya màyayà SPALSÀBHÀVÀC
visuddhacvam—”The LOLD’S cic−sakci is known as SVAPLAKÀSA. The CELM SVAPLAKÀSA means chac ic
LEVEA1S icse1f and i11uminaces OCHELS a1so. Jusc as when che sun LISES ic makes icse1f known and i11u−
minaces OCHEL objeccs, so when cic−sakci ALISES in che HEALC one can know whac is cic−sakci and one
can know onese1f in one’s CLUE SPILICUA1 idencicy. Because che cic−sakci is SVAPLAKÀSA, ics vicci is a1so
SVAPLAKÀSA. The WOLD vicci 1ICELA11Y means funccion, which LEFELS co che accive agency CHLOUGH which
che cic−sakci OPELACES. The cic−sakci is composed of h1àdini, sandhini, and sanvic. The PALCICU1AL SVA−
PLAKÀSA−VICCI of chis CHLEEFO1D cic−sakci which LEVEA1S Bhagavàn, His FOLM, and che CLANSFOLMACIONS
of His cic−sakci, such as His associaces and dhàma, is known as visuddha−saccva. In OCHEL WOLDS
visuddha−saccva is che SE1F−LEVEA1ING agency of che cic−sakci CHLOUGH which che LOLD and His PALA−
PHELNA1IA ALE LEVEA1ED co che devocees. Because ic has no concacc WHACSOEVEL wich che EXCELNA1
ENELGY, ic is known as visuddha−saccva.“
Vraja-dhǎ ma—che EIGHCY−FOUL SQUALE mi1e ALEA in che DISCLICC of MACHULÀ WHELEIN Kisna enacced
His pascimes.
Vraja-manaa1a—same as ¥LAJA−DHÀMA.
Vraja-parihara—SLI Kisna’s ECELNA1 associaces in ¥LAJA.
Vraja-prema—PLEMA which is of che NACULE of che 1ove FOL Kisna which is possessed by che LESI−
dencs of ¥LAJA; PLEMA which is imbued wich incimacy and coca11y devoid of FOLMA1ICY OL LEVELENCE.
The LESIDENCS of ¥LAJA have no concepcion chac Kisna is God. They chink of Him as CHEIL DEALESC
FLIEND, son, OL 1OVEL. This is che highesc cype of PLEMA and is che on1y cype of PLEMA which BLINGS
Kisna UNDEL CONCLO1.
Vraja-ramani—che gopis of ¥LAJA. The WOLD LAMANI means a beaucifu1 young woman.

ll6
Vraja-sundari—che gopis of ¥LAJA. The WOLD SUNDALI means a beaucifu1 young woman.
Vyabhicǎ ri-bhǎ va—one of che five essencia1 INGLEDIENCS of LASA; CHILCY−CHLEE INCELNA1 SPILICUA1 emo−
cions which EMELGE FLOM che NECCALEAN ocean of schàyibhàva, cause ic co swe11, and chen MELGE back
inco chac ocean. These inc1ude emocions 1ike despondency, jubi1acion, FEAL, anxiecy, and concea1−
menc of emocions.

Y
Yoga—(l) union, meecing, conneccion, combinacion. (2) a SPILICUA1 discip1ine aiming ac escab1ish−
ing one’s conneccion wich che SUPLEME. THELE ALE many DIFFELENC BLANCHES of yoga such as KALMA−
yoga, jñàna−yoga, and bhakci−yoga. Fn1ess OCHELWISE specified, che WOLD yoga usua11y LEFELS co che
astànga−yoga syscem of Pacañja1i (see astànga−yoga).
Yogamǎ yǎ —In SLI1A Jiva Gosvàmi’s ¥aisnava−cosani COMMENCALY on SLIMAD−BHÀGAVACAM
(l0.29.l), he has defined yogamàyà: yogamàyà PALÀKHYÀCINCYA−SAKCIFI—”Yogamàyà is che incon−
ceivab1e pocency known as PALÀ.“ THELEFOLE in essence yogamàyà is che LOLD’S PALÀ−SAKCI OL
SVALUPA−SAKCI. Boch yogamàyà and màyà ALE pocencies endowed wich inconceivab1e POWEL co bewi1−
DEL and de1ude. HOWEVEL, che app1icacion of chis de1uding POWEL is noc idencica1. Màyà de1udes
chose who ALE DIVELCED FLOM che LOLD, and yogamàyà de1udes chose who ALE in concacc wich che
LOLD. Màyà de1udes che jivas who ALE AVELSE co che LOLD and COVELS CHEIL know1edge in OLDEL co
PLOMPC chem co LEAP che FLUICS of CHEIL KALMA. Yec why does yogamàyà de1ude chose who ALE in con−
cacc wich che LOLD? Those who ALE in couch wich che LOLD LEFELS co His associaces. They SELVE che
LOLD in His pascimes. Yogamàyà BEWI1DELS che LOLD’S associaces on1y FOL che PULPOSE of enhancing
che sweecness and beaucy of che LOLD’S pascimes. The LOLD’S pascimes wich His associaces ALE known
as ANCALANGA−1I1À. THELEFOLE, yogamàyà, che LOLD’S INCELNA1 pocency, SELVES che LOLD in His
ANCALANGA−1I1À. Yogamàyà is PELSONIFIED in ¥LAJA in che FOLM of che ascecic 1ady, PAULNAMÀSI.
Yoga-piiha—(l) che BILCHP1ACE of SLI Caicanya MAHÀ−PLABHU in SLIDHÀMA MÀYÀPULA. (2) che CLAN−
scendenca1 seac of SLI SLI Ràdhà−Govinda’s ECELNA1 pascimes in Sevàkuñja, ¥indàvana. MACHULÀ−
manaa1a is COMPALED co a chousand−peca11ed 1ocus F1OWEL. Ac che CENCLE of chac 1ocus ALE sixceen
peca1s, and wichin chis ALE eighc scamens. Ac che VELY COLE of che 1ocus is che seac of Ràdhà−Govinda’s
ECELNA1pascimes. This INNEL COLE, SULLOUNDED by eighc scamens and sixceen peca1s, is known as che
yoga−picha, which 1ICELA11Y means che seac of union. Yoga−pitha, APPEALING in DIFFELENC CO1OLS ac dif−
FELENC cimes, is UNAPPLOACHAB1E by CANDLÀVA1I, and ic is known as che cemp1e of Ràdhà’s good FOL−
cune (SAUBHÀGYA−MANDILA).
In che ¨LDHVÀMNÀYA−CANCLA yoga−pitha is known by che fo11owing names: SLI LACNA−MANAAPA—che
e1eganc jewe11ed CHLONE, SINGÀLA−MANAAPA—che CHLONE of conjuga1 1ove, saubhàgya−manaapa—che
CHLONE of good FOLCUNE, MAHÀ−MÀDHULYA−MANAAPA—che CHLONE of EXCLAOLDINALY sweecness, sàm−
LÀJYA−MANAAPA—che CHLONE of UNIVELSA1 SOVELEIGNCY, KANDALPA−MANAAPA—che CHLONE of cupid, and
ànanda−manaapa—che CHLONE of de1ighc.
In che paddhacis, OL SÀDHANA PLOCEDULES ouc1ined by SLI GOPÀ1A−GULU Gosvàmi and SLI Dhyà−
NACANDLAGosvàmi, a decai1ed DESCLIPCION of che yoga−pitha has been given. SULLOUNDING SLI SLI
Ràdhà−Kisna ac che CENCLE of che 1ocus ALE six peca1s. On chese peca1s is found che ASTADASÀKSALA−

ll7
MANCLA (k1in kisnàya−govindàya−gopijanava11abhàya svàhà). SULLOUNDING chis ALE eighc peca1s on
which ALE sicuaced che eighc PLINCIPA1 MAÑJALI assiscancs of SLIMACI Ràdhikà. Beginning in che NOLCH−
ELN DILECCION and PLOCEEDING c1ockwise ALOUND che 1ocus, CHEIL names ALE Rupa MAÑJALI, Raci Mañ−
JALI,
Labanga MAÑJALI, Rasa MAÑJALI, Guna MAÑJALI, Mañju1à1i MAÑJALI, ¥i1àsa MAÑJALI, and KASCULI
MAÑJALI. These FOLM che scamens of che eighc peca1s. Sicuaced on che oucside of chese peca1s ALE che
asta−sakhis OL PALAMA−PLESTHA−SAKHIS, che DEALMOSC FLIENDS of SLIMACI Ràdhikà. The eighc PLINCIPA1
MAÑJALIS ALE each UNDEL che SHE1CEL and guidance of one of chese eighc DEAL FLIENDS of SLI Ràdhà.
PLOCEEDING again in che same OLDEL CHEIL names ALE La1icà, ¥isàkhà, CICLÀ, Indu1ekhà, Campaka1acà,
Rangadevi, Tungavidyà, and Sudevi. SULLOUNDING chese peca1s ALE eighc MOLE peca1s on which ALE
eighc OCHEL SAKHIS. Each of chese peca1s is becween che peca1s of che asta−sakhis. Beginning immedi−
ace1y co che NOLCH−EASC of La1icà, CHEIL names ALE Ananga MAÑJALI, Ka1àvaci, Subhàngadà,
HILANYÀNGI, RACNALEKHÀ, Sikhàvaci, KANDALPA MAÑJALI, and Phu11a−ma11ikà. In che FOUL DILECCIONS
CHELE ALE FOUL DOOLS co che yoga−pitha. THELE ALE FOUL MOLE sakhis ac chese DOOLS. Beginning in che
NOLCH CHEIL names ALE MULA1À, ¥indà, ¥INDÀLIKÀ, and Menà.
DHYÀNACANDLA Gosvàmi, quocing FLOM che CAICANYÀLCANA−CANDLIKÀ, has a1so given a DESCLIPCION
of che yoga−pithà ac Navadvipa. SLI GAULACANDLA is in che CENCEL. To His 1efc is SLI GADÀDHALA and
co His LIGHC, ho1ding an UMBLE11A, is SLIVÀSA. £acing Him co His LIGHC is SLI Nicyànanda, and facing
Him co His 1efc is SLI Advaica. His devocees SULLOUND Him on a11 sides.
Yoga-siddhi—subc1e MACELIA1 POWELS accained by PLACCICE of che yoga syscem. THELE ALE eighc PLIN−
cipa1 siddhis DESCLIBED in SLIMAD−BHÀGAVACAM (ll.lS.4−S). The FILSC CHLEE POWELS LE1ACE co che sub−
c1e yogic body: (l) animà—che abi1icy co ENCEL even wichin che sma11esc PALCIC1E, such as an acom; (2)
mahimà—che abi1icy co assume a huge expansive FOLM; and (2) 1aghimà—che abi1icy co make che
body so 1ighc chac ic can be SUPPOLCED by che f1uid LAYS of che sun and can ENCEL che sun p1anec. The
nexc five POWELS LE1ACE co che mind: (4) PLÀPCI—che abi1icy of che mind co ENCEL any one of che senses
and wich assiscance obcain WHACEVEL may be DESILED (chis LEFELS co che LE1ACIONSHIP wich che
CHEIL
PLEDOMINACING deicies of each of che senses); (S) PLÀKÀMYA—che abi1icy co enjoy ac wi11 any objecc
wichin chis WOL1D OL che heaven1y p1anecs (chis LEFELS co a POWEL WHELEBY one can enjoy any objecc
simp1y by menca1 vision, even chough che objecc is FAL LEMOVED); (6) isicà—che abi1icy co manipu1ace
OCHEL 1iving encicies and CELCAIN minuce aspeccs of che EXCELNA1 pocency; (7) vasicà—che abi1icy co
LEMAIN decached even in che PLESENCE of enjoyab1e objeccs; and (8) kàmavasàyicà—che abi1icy co
enjoy co che fu11esc excenc WHACEVEL happiness may be DESILED.
Yogi—one who PLACCICES che yoga syscem wich che goa1 of LEA1I>ACION of che PALAMÀCMÀ OL of MELG−
ing inco che LOLD’S PELSONA1 body.
Yuga—an age of che WOL1D. £OUL ages ALE DESCLIBED in che ¥edas: Kica OL Sacya, TLECÀ, DVÀPALA,
and Ka1i. The DULACION of each yuga is said co be LESPECCIVE1Y l,728,000, l,296,000, 864,000, and
422,000 YEALS of men. The descending NUMBELS LEPLESENC a COLLESPONDING physica1 and MOLA1 dece−
LIOLACION of mankind in each age. The FOUL yugas COMPLISE an AGGLEGACE of 4,220,000 YEALS and con−
scicuce a mahà−yuga, OL GLEAC−yuga.
Yuthesvari—che gopis of ¥LAJA ALE divided inco many DIFFELENC GLOUPS known as yuchas. The 1EADEL
of each LESPECCIVE GLOUP is known as a YUCHESVALI. A1chough CHELE ALE many YUCHESVALIS, eighc ALE
PLINCIPA1: SLI Ràdhà, CANDLÀVA1I, ¥isàkhà, La1icà, Syàmà, Padma, Saivyà, and BHADLÀ.

ll8